you ought to respect and obey them If J. Christ the only Son of God your Lord and Saviour was willing to pay Tribute unto Caesar and be Subject unto him why shall a Man of the Common People refuse to obey the high Powers You are not to be the Judg of them that are Established from God to Rule If what they Command be not an Evident Sin you must obey and you are not to dispute and argue to know whether what they ordain be Just If you do not clearly see that their Ordinances are opposite to those of God you ought to Judg of them Charitably and cleave thereunto If you idly spend your time in hearkening either to your Passion or Discourses of Wicked and Seditious Persons they will persuade you that white is black and that the Magistrates Ordinance made and Publish'd for the Glory of God the Salvation of your Soul and Common good is but to ensnare your Conscience and for the utter Ruin of the good Government Consider that all Misfortune of Mankind came because Eve spent idly her time in Discoursing with the Serpent He said unto her yea hath God said the shall not eat of every Tree of the Garden she said unto the Serpent we may eat of the Fruit of the Trees of the Garden but of the Fruit of the Tree which is in the midst of the Garden God hath said ye shall not eat of it neither shall ye touch it lest ye Dye and the Serpent said unto the Woman ye shall not surely Dye for God doth know that in the Day ye eat thereof then your Eyes shall he opened and ye shall be as Gods knowing good and Evil Gen. 3. She suffered heâ— self to be persuaded by the Serpent She did not obey God who commanded her not to eat of the Fruit of the Tree of the knowledg of good and Evil. And this is the spring of all our Miseries Your King and Superiors make and publish an Ordinance in nothing contrary to Gods Law you busie your selves in hearkning unto your Passion and talking and arguing with Wicked malecontent and Seditious Persons they make you believe that that Ordinance tends to the Total Destruction of your Religion Liberty and Priviledg of the Subject you transgress this Commandment and so loose your Life Goods Honor and very often you are the cause of all the troubles and miseries which afterwards unfortunately happen in a Kingdom CHAP. XLVIII How Men ought to behave themselves in their troubles WHither you be rich or poor old or young in health or in disease you must not expect to be without troubles Did you ever hear of any Man that was freed from ' em Are there not daily complaints made in our Streets I do not believe that there is any Man in the World more unhappy in Wife and Children than I am saith one Do not you hear others saying that they know not how to maintain their Family and that they are so perplext that if Death should present it self it would be pleasant to them Doth not the Wise complain of her Husband and the Husband of his Wife the Father of the Child and the Child of his Father the Master of his Servant and the Servant of his Master To make it short where will you find a Man that can say I am free from all troubles and afflictions The Disease is general and this is the Remedy When you are in troubles you must not say 't is long of this Man or of that Woman so did the Israelites spake they murmured against Moses they would have stoned him saying that it was long of him that they were afflicted You must not do as the Dog doeth who when any Man throws a stone at him is wont to run after it and bite it instead of assaulting and biting him that threw it You must let the Creature alone and run strait unto God acknowledging that he being a Father altogether good and wise if he will have you to be in troubles 't is certainly for your advantage though it seems to you otherwise You must submit your selves to his Will saying Lord if thou wilt have me to be poor I will be so if thou wilt have me to be sick I am content if deprived of my Wife Children or Estate nay of my Honour I wholly submit my self to thy holy Will fretting will but increase your miseries submission onely easeth you Suppose that you live in time of War or Famine that they ravish your Children that to one they cut off his Arms to the other his Legs and chop them to the pot that would be very difficult for you to bear scarcely could you see this cruelty without dying Weep Lament Pray to the end that what happened formerly in other Countries may never happen in this Land. But suppose the same should happen what must you do then You ought not to blame this Man nor that Woman you ought to accuse your selves and confess that your sins have deserv'd such Punishments kiss the Rod that strikes you and pray to God with tears to remove his Flail In whatsoever affliction you be you must turn to God for as the Water is in the Sea and the Light in the Sun so Comfort is in God. If you be Poor Pray if Sick Pray if Sorrowfull Pray Prayer is a Key that openeth any Lock 't is a Medecine that healeth any Wound a Weapon that will prevail in any Place Prayers have prevailed in dens and dungeons Men have made Prayers for Captives for Prisoners for poor Men sick dying persecuted tempted sorrowfull afflicted by Beasts Men and Devils and have holpen them Peter was kept in Prison bound with two Chains and the Keepers before the door kept the Prison but Prayer was made of the Church unto God for him and behold the Angel of the Lord came and delivered him Act. 12. The effectual fervent Prayer of a Righteous Man availeth much saith St. James Elias was a Man subject to the same Passions as we are and he Prayed earnestly that it might not rain and it rained not on the Earth by the space of three years and six months and he Prayed again and the Heaven gave rain and the Earth brought forth her fruit Jam. 5.16.17 CHAP. XLIX A necessary Preparation to every one that desires whorthily to receive the Lords Supper LET a Man examine himself and so let him eat of that Bread and drink of that Cup saith Paul 1 Cor. 11.28 examine whether your Sins be bloted out and therefore Examine whether you are truly Penitent Cease to do evil and learn to do well and though your Sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool. Isa 1.17 True Repentance contains three parts Contrition Confession and Satisfaction To the end that Contrition may be good it ought to be Respective Universal supernatural It must be like a Janus with two Faces by one it must
that fears always Prov. 27.14 for he knows not what a day may bring forth Prov. 27.1 CHAP. XVI All Vows made unto God of any thing which is not in our Power are void THere are two Conditions requisite to a vow to make it Lawful it ought to be of a good thing and in our Power When the Jews made a vow that they would neither eat nor drink till they had kill'd Paul that vow was void they were not obliged by it for had it been in their Power yet it was of a bad thing and when Jacob did vow unto God that if he could return in Peace into his Fathers House the Lord should be his God and would offer unto him the tenth part of his goods Gen. 28.20 That vow was good because it contained the two two required Conditions for a good vow it was of a good thing and in his Power when Munks and Nuns at Sixteen Years Old and Priests at four and twenty vow unto Cod Almighty to keep a perpetual Chastity that vow doth not bind them it is void being made concerning a thing which is not in their Power Continence is a gift of God he doth not grant it to every Body but to whom he pleases Mat. 19.11 therefore those only that are endued with it are bound to keep it therefore when he that hath vowed a perpetual Chastity finds by Experience he is often troubled with the Lusts of the Flesh and that though he have often called upon God to be freed from 'em yet they still continue to Torment him it is a certain sign that God hath not granted him the gift of continence and therefore he will have him to use Mariage which is honourable amongst all which he hath appointed as a means to keep mankind and as a remedy to pacifie our disordinate passions For when he made Man he spoke thus it is not good for a Man to be alone I will give him a Companion Gen. 2.18 he made them Male and Female and for this cause he said that Man shall forsake Father and Mother and cleave to his Wife Mat. the 19. St. Paul saith that a Bishop must be the Husband of one Wife 1 Cor. 7.9 and to avoid Fornication he speaks thus without any exception Let every Man have his own Wife and let every Woman have her own Husband and this is the reason for it is better to Marry than to Burn. Formerly the young Women were not admitted to take the Nuns vail till they were Forty Years Old as it may be seen can sanctimoniales causa 20. q. 1. and though St. Paul saith I will that younger Women Marry bear Children guide the House and let not a Widow be taken in the number under Threescore Years Old. 1. Tim. 5.3.9 14. yet they laugh now at theis Ordinance and Custom They shut them up before they have any true knowledg of God of the World and of themselves So Rhea Silvia Numitors Daughter was shut up in the Monastery of Vesta by her Uncle Amulius who had expell'd Numitor for fear she should Marry and have Children able to revenge and reobtain the Heritage usurped They are shut up in Iron Cages as wild Beasts Fools and Mad Folks for fear they should commit any disorders By this Prison wherein they are shut up and by what is declared in the decree of Gregory Lib. 3. Tit. 2. c. 1. de cohabitu cleric Mulier viz. that all Priests and Clerks ought not to converse nor to dwell with Women nor so much as with their Mothers Sisters and Kindred least it should happen to them as it happened to the Son of David it is clear enough that neither the one nor the other have the gift of continence for if they were endued with it for what purpose are all those Iron Cages to the one and all those strict prohibitions to th' other And if they have not the gift of continence St. Paul Commands them to Mary and consequently they are not bound to keep their Vows Therefore all Priests Monks and Nuns are obliged by 'em but conditionally that is to say upon condition that God hath endued them with the gift of Continence As he that made a vow to be a great Philosopher or famous Orator is not bound to the Execution of that vow but upon condition that God gives him Wit and Strength enough to obtain these two Eminent qualities Therefore seeing that many Monks Priests and Nuns have not the gift of Continence nor any assurance or Revelation from God that they shall have it all the days of their Life is not Foolishness and Rashness for them to promise what is not in their Power their vow therefore wanting the last required condition to make it good becomes void and they are not bound by it CHAP. XVII Marriage ought to be permitted to all Men and Women indifferently Those that forbid Marriage are seducers and teach the Devils Doctrine Those that Rule in the Church of Rome forbid to Marry Ergo they are seducers and teach the Devils Doctrine THE Minor proposition of this Syllogism is certain for it is known that the Ruling part of the Roman Church forbid Marriage unto all Priests Deacons Subdeacons Monks and Nuns dedicated unto God by their monastical vows and the Council of Trent saith Sess 23. c. 11. Si quis dixerit Clericos insacris ordinibus constitutos vel Regulares castitatem solemniter professos posse matrimonium contrahere contractumque validum esse non obstante lege Ecclesiastica vel voto oppositum nihil aliud esse quam damnare matrimonium Posseque omnes contrahere matrimonium qui non sentiunt se Castitatis etiamsi voverint habere donum Anathema sit If any Man saith that Clercs that are in Orders or Regulars or Monks that have made a solemnel vow of Chastity may Marry and that their Marriage is good notwithstanding their vow or the Ecclesiastical Law and that those may Marry who though they have made a vow yet feel that they have not the gift of Chastity let him be Anathema The Major is of St. Paul 1. Tim. c. 4. wherein by a Prophetical Spirit he saith that in the latter days some shall depart from the Faith giving heed to seducing Spirits and Doctrines of Devils speaking lyes in Hypocrisy having their Conscience seared with a hot Iron forbiding to Marry and knowing 't is the common snare which Sathan uses to catch the greatest part of Mankind under the pretence of an Angelical Life he speaks thus to his Disciple Timothy if thou put the Brethren in remembrance of those things thou shalt be a good Minister of Jesus Christ nurishod up in the words of Faith and a good Doctrine whereunto thou hast attained Take heed unto thy self and unto thy Doctrine continue in 'em for doing this thou shalt both save thy self them that hear thee The Ruling part of Rome seeing themselves thus urged do their endeavours to evade this Argument they answer that the
look on Sins committed to weep for 'em and with th' other at future Sins to avoid them which is very well represented by the Definition of contrition which is a grief of the Soul for Sins committed with a firm Resolution to commit 'em no more A grief hath Reference to Sins committed and a firm Resolution to Sin no more hath respect to Futurity 'T is just that Grief be found in our Contrition for as the diseases of our Bodys are heal'd with contrary Remedies so Sins which are the Diseases of our Soul and which have been caused in taking delight with Creatures ought to be healed by greif and 't is reasonable you should resolve to Sin no more otherwise your grief is not wholy respective Your Contrition ought to be Universal and have respect unto all your trespasses for upon supposition you have committed ten different Sins and your contrition be but upon nine none of them is blotted out Your Contrition is false if it were true it should be extended upon all being all hated of God Almighty It ought also to be supernaturaral you ought to be sorry to have offended God because of his infinite goodness and hatred of Sin. If you be sorry to have offended him only because you are deprived of some temporal good or for fear of being punish'd in th' other World or least you hear these Dreadful words Depart from me ye Cursed into Everlasting Fire so that if there were no pain to suffer you should not be sorry to have sinned against him your Contrition is natural and therefore if it hath not the three qualities whereof I spoke just now and come to eat the Lords Body and drink his Bloud you eat and drink unwhorthily and consequently you eat and drink your Damnation Your Confession ought to be intire sincere and humble I do not speak here of the Confession used in the Church of Rome at the Ears of a Priest which being omitted as they say no Sin can be forgiven For though the declaration of our trespasses before a learned and discreet Minister be very useful for his good Counsels yet it doth not follow that being omitted our Sins cannot be forgiven those that teach this Doctrine teach that which is but an invention of Men and that you may be convinced of it it is enough to say that from the beginning it was not so The Confession that I mean here is that which you ought to do before God for who can forgive Sins but God only Mat. 19.8 and that Confession is to be intire for if you do not declare all your Trespasses your Confession is not good You ought to confess that you hate all that God hateth now God hateth all Sins therefore you must confess that you hate all Sins David saith without limited Sense I acknowledg my Transgressions Ps 31.3 It ought to be sincere for to confess your Sins with your Mouth and not with your Heart 't is to mock God who knows the Hearts of all Men and it ought to be humbe I mean full of grief and shame You must be like the Publican who saith God be Merciful to me a Sinner Luk. 18.13 he speaks with so great shame and humility that standing afar off he would not lift up so much as his Eyes unto Heaven Your Satisfaction which is nothing but a Restitution ought to have two respects God and Man. You may steal from a Man two sorts of Goods one Natural as his Money th' other Moral as his Honor and Reputation If you have stolen from him any Natural goods it must be restored and this Restitution is like unto the letting of Blood for as blood-letting removes the Cause of a Feaver and preserves Life so restitution removes Covetousness which is a Feaver that would cause you to Die Eternally and keeps the Grace of God which is the Life of your Soul. And as there are some diseases that cannot be cured without blood-letting likewise there are some Sins viz. Theft Usury and Simony which cannot be absolved without Restitution Non dimittitur peccatum saith Austin nisi restituatur ablatum Epist 4. ad maced Zacheus being convinced of that truth speaks thus Lord if I have taken any thing from any Man by false accusations I restore him fourfold Luk. 19. and if you have stolen his Reputation from him you are bound to restore it as much as it lyes in your Power You are bound to restore unto God three things Body Soul and time God hath given you a Body to apply it in his service hands to do good feet to Run after vertue and a Tongue to Praise him and you have stolen all these parts from him You are bound to restore 'em but how thus you shall restore him your Body when hereafter you apply it to his Service your hands when you do good and cease to do evil your feet when you Run after Vertue and no more after Sin and your Tongue when you sing his Praises and abstain from Blaspheming his holy Name You are bound to restore him your Soul. He gave you an understanding to think upon his infinite perfections a will that you might love him with a Memory that you might remember his Mercies You did steal from him these three faculties You ought to restore 'em but how thus you shall restore your understanding when hereafter you often consider his infinite perfections and think no more sinfully on the Creature Your will when you make more account of him than of all the World. And your memory inremembring always his unspeakable love towards you You must also restore him your time He gave it you to do good and you did steal it from him as often as you did any evil You are bound to restore it in being sorry that you have misimployed it in committing Sin and in abstaining from it hereafter Such ought to be your Contrition Confession and Satisfaction This is the Examen which St. Paul requires of every one that desires whorthily to receive the Lords Body and drink his Blood. CHAP. L. Certain signs to know whether you have the qualities that St. Paul requires worthily to receive the Lords Supper ALthough Chrisostomus writes thus Tom. 5. Serm. de poen Lachrimae sunt quae reconciliant Deo Lacrimae sunt quae Coelum pulsantes crimina delent Tâ—ars do reconcile us with God and knocking at the Gates of Heaven blot out our sins and though some call 'em spungiam peccatorum the spunge of sins some Baptismum animarum the Baptism of Souls and though one speaking of the tears of Peter exclaimeth foelices sancte Apostole tuae Lachrimae quas ad diluendam culpam negationis virtutem habuere sacri Baptismatis Nevertheless they are not a certain sign that he that sheds them hath the qualities required of St. Paul to ear the Lords Body and drink his Blood because some tears do proceed from Nature as well as from Grace and many are seen weeping not for their sins but meerly for their own interest or for fear of pain as it appears in the tears of Judas The first certain proof is this according to Augustin vide si quod delectabat displicet si quod displicebat delectat See whether you hate what you did love afore and whether you love what you did hate You took delight in keeping bad Company see whether you hate it you could not endure to be despised nor the sight of your Enemies see whether you love 'em now The second certan sign is this see whether you feel any Joy. It seems you ought to feel nothing but grief because Repentance is a grief of the Soul for her sins But it is true that that Grief is never without Joy which appears by these three Comparasons of St. Austin How great is the Joy of a General who being environ'd of his Enemies and almost subdued is not onely put out of danger with a small Company of Souldiers but gets the Victory How great is the Joy of those who being on a tempestuous Sea ready to be either swallowed by the Waves or broken against the Rocks see themselves on a sudden free from danger and perceive that the Sea is calm And how great is the Joy of a young Man who seeing himself forsaken by his Physicians finding no remedy to cure him recovers his health in few hours Repentance ought to give you a greater Joy because it doth not onely deliver you from your Enemies the Devil the World and the Flesh but also from the shipwrack of sin and from Eternal Death The third certain and special sign is to see whether you forsake all your sins and avoid the occasions of ' em J. Christ when he healed the sick of the Palsie said unto him arise and take up thy bed and go thy way into thine house If you do not forsake the desire of Revenge if you do not restore all that you have stollen and if you do not avoid that wicked Company which is unto you an occasion of sin your Repentance is not good and therefore the qualities required by St. Paul are not in you Irrisor est non poenitens qui adhuc agit quod poeniteat saith Austin he is a scoffer and not true penitent that still doth what he must repent of Si ergo vis verus poenitens esse saith Bernard cessa a peccato noli amplius peccare If thou wilt be a true penitent forsake thy sins and sin no more quoniam inanis est poenitentia quam sequens coinquinat culpa Because that Repentance is vain which admits of a future Commission of sin To conclude you must avoid the occasions of sin Pythagoras gave this instruction to his Disciples that when they were rising out of their bed in the Morning they should neither lay the blanket nor the sheet upon their bed less being kept warm there they should mind to go to bed again but that they should throw off both blanket and sheet You must not only avoid sin but also the occasion of it qui amat periculum pribit in illo he that loves danger shall die in it Therefore he that is impure let him leave his impurity and he that is a drunkard let him forsake his drunkenness and avoid the occasions of it if so he certainly hath the qualities required by St. Paul worthily to receive the Lords Supper FINIS