let him not go without a blessing so shalt thou gain by the battery of Prayer a Kingdom by violence 17. Of Hope In the greatest difficulties Hope is a comfortable support to an afflicted Soul When Epimetheus unadvisedly opened Pandoras's Box he let out all the miseries in the world upon himself but hastily shutting the lid reserved hope in the Bottom for his comfort When the waves of Affliction come rowling like a Land-flood upon a man Hope buoys up his Spirits that he swims above water it lightens fears lessens cares expelleth dispair fills the Soul with magnanimity against all disanimosity it is a cordial Grace which revives a fainting Spirit from death yea though the Lord writes bitter things against a man and hedgeth him up on every side with thorns of Affliction yet Hope breaketh through inclining the Lord to pity Though he kill 〈◊〉 saith Job yet will I trust in him When Ahasaâ—erus's Decree of Death went forth for the Destruction of the Jews though Esther had failed of her duty yet Mordecai's hope expected deliverance some other way Endeavour we then to lodge our Hope in the bosom of Heaven that when the high winds of dessolation the bitter storms of Persecution shall beat down our clay-buildings upon their sandy foundations our souls may be safely housed upon the stable rock of our Salvation 18. Of Charity Amongst all the herbs of Grace planted by the Spirit of God in the Garden of a gracious heart Charity hath the supreme vertue it is like the Oyle that was poured upon Aarons head oderiferous to God and Man This Oyl of Charity is an excellent Remedy to heal the sinful Bruises of the Soul It expelleth the Poyson of Revenge it cureth the Plague sores of Envy Hatred and Malice and is of a magnetick power to attract the Iron hearts of Enemies to brotherly Kindness yea though a man had all Gifts and Graces as is expressed by the Apostle and wanted Charity he is nothing Charity is kind envyeth not vaunteth not is not puffed up beareth all things believeth all things indureth all things So rare are the fruits that spring from the root of Charity Pour upon my Soul O Lord this Oyl of Love this Balm of Gilead this blessed Vnction of thy holy Spirit for the savour of which the Virgins love thee let me I beseech thee experiment the healing vertue the comfortable effects and fruits thereof in my Conversation to the joy of my spirit the benefit of my Neighbours and all to the praise of thee my Creator 19. Of Faith Hope and Love Faith Hope and Love as they are the three Theological Graces of the Soul so they are Handmaids to wait upon her all exercised upon an object of promise Faith beholds it Hope expects it Love imbraceth it Faith looks upon it with assurance to obtain it Hope waits for it with patience to get it Love receiveth it with comfort to enjoy it Rouze up then thy self O my drooping Soul from the slumbers of Sorrow and despair and milk Consolation from the dugs of the Promises Art thou poor and needy the Lord is thy Portion doth every one reject thee thy God careth for thee who hath said he will not leave thee or forsake thee Lay hold on these Promises with thy hand of Faith secure them unto thee through Hope in thy extremity so shalt thou enjoy them in Gods opportunity 20. Of Nocturnal Devotion In the deep of silence when Morpheus the black Jayler of the night shackles the outward senses and lays them to rest under his sable Canopy then and then only is the time of a gracious Soul that waits upon God breaking off sluggish slumbers to awake in God and to have sweet Communion with him by Meditation Supplication and Ejaculation entring into the secret closet of the heart where he may examine and read over the Errata's of the mispent day and with the holy Prophet with tears of Repentance wash them away This kind of Devotion hath ever been of the Coram at all times nothing to interrupt a zealous Votary but a Clock or a Cock which are pleasing Monitors of his well-spent minutes it puts the heart into a holy frame making it better for the succession of the next day as Plato's Royal guest with homely but wholesom Collations of green herbs being well seasoned with the savory Discourse of the Philosopher Enter then thou King of glory into the heart of thy Servant though I can give thee but mean entertainment yet if thou please to honour my Soul with the Graces of thy Spirit thy own beauty shall bid thee welcome Be thou O Lord a Saviour unto me both by night and by day rouze my Soul from the slumbers of sin and unfetter it from the gives of carnal security from the swadling bands of spiritual darkness that I sleep not in death set it at liberty as a bird from the snare that it may soar up unto thee by the wings of Prayer and have sweet society with thee before the morning Watch yea I say before the Morning and be thou as a bundle of Myrrh between my Breasts and let Love be thy Banner over me and since it is thy Precept that I should watch and pray lest I fall into Temptation though my outward Man sleep for the support of my Spirit yet let my Heart wait and wake for thee that when thou comest whether in the Evening Watch Midnight Cock-crowing or dawning I may open unto thee and give thee Entertainment 21. The Nature of Sin No sooner is Man Born into the World but sin like a Vulture seizeth the Faculties of his Infant Soul So that his Body becomes a Living Monument of his better part till like Lazarus from his four days Tomb it be Miraculously re-animated by the Word of Life As it is the greater Miracle O Lord to raise my Soul from the Grave of sin which hath not only been four days but many Years under the power and shadow of Death so shall it be through thy grace the greater Obligation to make me look upon thee by the Eye of Faith as the Object of my Soul and God of my Salvation 22. The Devil and the Spider In beholding the Spider methinks I see some resemblance of the Devil both Venemous Creatures and begin their Work alike one in the centre of her Web the other in the centre of the Heart both aiming at one end which is to kill and destroy both forming their inviting works out of their Poysonous Bowels The Spiders Web so curious that prying Flies are intangled in it The Devils Work so glorious that beautified with Objects of Pleasure and Profit every one more or less is snared in it Sweep away O Lord these Cobwebs of sin from my Captivated Soul set it at Liberty from the thraldom of Satan so shall it be delivered as thy Ransomed one as a Bird from the Fowler 23. Of Vanity Great is Diana was the cry of the Ephesians to which not
that Ploughs his Ground and sows nothing upon it and he that Resolves but Executes not is yet more sottish for he is at all the cost and takes all the pains but reaps no Fruit of his Labours There is such a near connexion between Consideration Resolution and Execution and they are so Naturally consequent upon one another that as on the one side Consideration brings on Resolution and that Practice so much more on the other from a Mans Practice we may ordinarily pronounce of his Resolutions and from that certainly Calculate his Meditations But to the point in hand I saith the Prodigal have delayed too long already I may consider and make Resolutions and yet sit and starve it must be doing must Rescue me from my Misery So he arose And so doth the true Penitent and our of hand closes with Jesus Christ upon Gospel-terms But observe further The Prodigals Repentance is here termed a coming to himself as if he had been out of his Wits or besides himself before his amendment So then we may from hence draw this Doctrine viz. Doct. That a Man in his sins is out of his Senses he is a Mad-man and out of his Wits Sinners are Bedlems and Lunaticks void of Sense and Reason Methinks these words of the Prophet Esay may sufficiently prove this in the 46th Chapter Verse the 8th where he saith Remember this and shew your selves men bring it again to mind O ye Transgressors The words may be thus read Return to your minds O ye Transgressors Or Return into your Hearts as Calvin reads them observing this very point from thence that they were not well in their Wits before So Musculus Mentzerus with many others And indeed the words usually used for Repentance both Greek and Latine doth shew as much the Greek word is derived of another which signifieth Folly and Madness and is as much as after-wit And for the Latine word the Prophet in the former place cited seemeth to give the signification of it And it is no wonder for their Reason and Judgment are now corrupted through sin so that as our Saviour Christ and blessed St. Steven saith they know not what they do And is it not the very definition of a Mad-man to be without Judgment to follow his Fancy and to be led by appearances without Trial See for further Proof 2 Tim. 3.9 Luke 6.11 Let the uses of the point be these First it may inform our Judgments concerning sin and sinners Sin is Madness sinners are Lunaticks being possessed with a Spiritual Frenne and Madness Look upon them with a Spiritual Eye and their Actions will declare it Some run to and fro stark Naked and blush not tearing off and casting away the Garments of Holiness and Innocency Were they ashamed saith Jeremiah nay nay they were not ashamed Are Men ashamed of their flagitious courses which layeth them Naked both to shame and judgment Alas no! they glory in them never blushing for the committing of them Others though sometimes they keep within Compass and seem to be well governed as if they were no such Men being a little displeased or any thing crossed strait fall a playing of their Mad pranks raging and raving against Heaven and Earth cursing and banning all that speak to them infecting the very Air with their vile Speeches and horrible Oaths as if they would pluck God out of his Throne and again Crucifie the Son of God afresh Others foam at the Mouth their talk is Idle and Beastly savouring neither of Wit nor Honesty sparkles of Hell come forth from their lips whereat the Devil kindles fire of Dissention And again how deeply are others possessed with this spirit of Madness Who are never well but when they are Wounding Beating and Destroying of themselves and others wasting their Estates confuming their Bodies and pitifully slashing of their Consciences and Souls yea killing and destroying whoever they keep Company with drawing them into the same excess of Riot that so they may all perish together And in a word what Mad Property is to be seen in any Bedlem that is not to be found in a Wicked Man Oh! happy were it if the Rod of Discipline were better used then there would be hope of more Sobriety Secondly is this so that Sinners are Lunaticks Let it then admonish all such as are well in their Wits to keep out of their Companies Men Bodily Mad are kept bound and Chained and narrowly watched over that they cannot hurt and yet we are loath to come within their reach we never fear these Spiritual Bedlems of whom we ought to be most wary being they are at Liberty in every place and house in most Companies and many times have power to Hunt and yet the more is the pity how careless are we Oh! be more watchful you that Love your selves be more careful come not in their Company receive them not into your Houses unless Necessity compel What though they keep within Compass for a time in some Months Mad-men seem sober yet first or last they will have their Fits and much endanger your Souls and Bodies The last Vse shall be an Exhortation to such as are yet in the state of Nature to pity themselves and Pray for themselves that they may have their Senses restored to them When thou seest a Lunatick to rage and rave to rend and tear his Hair and Flesh thou canst not but pity and send forth a Prayer for him that God would help him Behold Oh Man thine own Estate such a one art thou void of all Sense and Spiritual Understanding who dost daily wound thine own Soul by sin be as Merciful to thy self as thou art to others bewail thine own fearful Estate cry to God for help and redress never give over till thou art brought to thy self and being once Cured commiserate the estate of others that are not Turn not their Mad pranks into a Jest as most do but turn to God by Prayer for their Recovery as few do But now let us in the next place see what are the Considerations the Prodigal entertains his thoughts upon in this his Afflicted condition and here we shall find these reducible to these following heads 1. He considers what the condition was he is fallen from and how Happy he might have been had it not been 〈◊〉 his own Folly How many hired Servants c.. q. d. I that am pinched with Want now felt none in my Father's House I was Liberally maintained Honourably treated wanted nothing but the Wisdom to understand my own Felicity and in this condition I might have continued for neither did my Father's Estate complain of the Burthen of my Accommodations nor was he strait-handed or abated any thing of his Fatherly Affections towards me it was nothing but my own Folly Ruined me And then He proceeds to deplore the sad Estate he is fallen into When I set out from my Fathers House in quest of Liberty did I ever dream of becoming a
Habit him as his Son and as a Son of such a Father by all which he maketh the full demonstration of a perfect Reconciliation and not content herewith to give vent to his Joy that it might not overpower him whilst he confined it to his own bosom and perhaps also that those who had shared with him in his sorrows for the loss of a beloved Son might participate also in the joy of his Recovery he goes on bring out also the fatted Calf and kill it and let us eat and be merry for this my Son was dead and is alive again was lost and is found and they began to be merry In the midst of this extraordinary Jollity it happens the Elder Son who had always continued in his Duty towards his Father comes out of the Fields where he had been Negotiating his Fathers Affairs and wonders at the unusual Jubilee And when demanding the occasion they of the Family had made him acquainted with the whole matter he takes it ill and interpreting this marvellous transport of Joy at his Brothers return to be in derogation from himself as if his Father was too easie and inclinable towards him but severe to himself and unmind ful of the long and faithful Service he had done him begins to Expostulate the matter somewhat warmly with his Father but the good Old Man mildly replies Son I am very sensible of and set a just value upon the long course of your Obedience and I have it both in my Power and in my Will to Reward you 'T is true I have not hitherto made such Solemn expressions of my Love to you as I have now done upon this Occasion for the case did not require it you as you have been always Dutiful to me so you have had my House and all I have constantly to accommodate you as you have never Rebelled against me so you have never felt the hardships your Poor Brother hath undergone by his Foolishness and as you that have never offended me never could distrust my Favour nor need not such demonstrations of my Reconciliation which this former Guilt and Extravagancies of your now Penitent Brother renders necessary in his case so also was I never over-whelmed with Grief for you who were never lost but forasmuch as we have beyond all expectation received your Brother again whom we long since despaired of and had given up for lost you cannot wonder and you must allow me this unusual transport for I say again This your Brother was lost and is found was dead and is alive again But I will now Paraphrase no longer upon the Parable it self but proceed to the next Verse in my Text which containeth in it the purpose and resolution which the Prodigal Son had in his Heart upon the consideration of his sad and desperate Condition I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee And am no more worthy to be called thy Son make me as one of thy hired Servants In the former Verse we have this Prodigal in his deep Meditations comparing things together and weighing them in the Balance But behold whilst he mused the fire kindled in his bosom and now he speaketh I will arise and go to my Father and will say unto him Father I have sinned c. In the words these three specials are observed First What he resolves to do I will arise Secondly To whom he will go viz. to my Father Thirdly What he will say Father I have sinned It was high time for the Prodigal to think of returning to his Father when he was perishing by his Disobedience and had no further refuge but in his Fathers Clemency and sure it is time for the sinner to Repent and return to God when if he be sensible of any thing he cannot but be apprehensive that in the course he is in the danger of his Eternal Ruine is as certainly impendent as it is more intolerable But now to come to the particulars And first we are to consider what he resolves to do I will saith he arise and go c. There is a three-fold Resurrection of a Christian The first is Sacramental and thus we rise again in Baptism The second is Corporal and so we shall rise again in the day of the Lord Jesus in our Bodies from the Grave The third is Spiritual which is his Resurrection in this Life in Soul from the death of sin Thus did this Prodigal arise and thus doth every true Penitent arise while he here liveth on the Earth The point may be this That Repentance from sin is as a Resurrection from death this is plain by the Apostles words Awake thou that sleepest stand up from the dead and Christ shall give thee light Vse 1. Is this so then Repentance is no such easie a matter as the World takes it to be the work of Repentance is no less Miraculous than the raising of the dead it is a work that cannot be wrought by the power of Nature but such a work as must be wrought by the mighty Power of God Vse 2. And that shall be to stir us all up thus to arise for if the Soul while it is in the Body arise not out of the Grave of sin sure it is the Body shall never rise out of the Earth but to shame and confusion use all good means therefore that thou mayest have thy part in this that so the second death may have no power on thee for otherwise it is impossible to escape the power of it by no means canst thou escape the pains of Hell Torments if thou dost not here awake stand up from the dead and with Lazarus come forth And goe It was a good and Holy motion which he had of arising this he doth not quench but cherisheth and nourisheth it he adds more fewel to this fire begun though but a spark to the good motion of arising he adds the second of going I will arise and go First then learn The good motions of Gods Blessed Spirit at any time in any measure though never so weak begun are not to be choaked but to be cherished When the Lord shall put any good motion into our Hearts we are to nourish and cherish the same to one good motion we must add a second and to that a third and to them many more and so fall to blowing and give not over until at length they break forth into a comfortable flame of Godly Practise He brings a forcible Reason Whereby you are sealed unto the day of Redemption This is the only Evidence we have of freedom from Condemnation this is Gods Mark and Character set on us and seizing us for his own This is like the Blood that was stricken upon the door-posts which shall make the Lord to pass over us and not to suffer the Destroyer to come near us when he goeth to smite the Egyptians By this we are assured that the day of
what Family scarce is there in the whole Kingdom into which the Spirit of Division hath not breathed some malignant distemper Here are two Brethren in the Text as near as Nature Society and Religion could make them whom neither native Country nor tedious Travel nor pinching Famine nor threats of Danger or Distress could separate yet such an unhappy Breach fell out between them as that two such ancient and dear Friends could not longer live together Shall I shew you two others who were Brethren by Country by Calling and by Grace united together in one joynt Commission of Apostleship and yet a very small matter occasioned such a sharp Contention between them as that those which had been very fast Companions in Love and Labour were provoked to part asunder Between Abram and Lot the State peace was broken Between Paul and Barnabas the Church peace was broken But from the Text now read we shall gather this Doctrine That where unbrotherly strife is all possible and speedy means must be used for Reconciliation I need not light a Candle to this Sun both Nature and Nation Civility and Morality Profession and Religion Truth and Christ bespeak this Duty from us There are no Counsels so obvious in Gods word as those which perswade to Brotherly Amity to Christian Unity and peace and a blessing is promised to Peaceableness and Peace-making both in Civil and in Ecclesiastical Differences The Arguments are likewise manifest and manifold which our Saviour useth to provoke unto Love How Pathetical and full of Affection are those Arguments of the Apostle Philip. 2. v. 1 2 3. If there be therefore any Consolation in Christ if any Comfort of love if any fellowship of the Spirit if any Bowels and Mercies fulfil ye my joy that ye be like minded having the same love being of one mind Let nothing be done through strife and vain-glory Methinks the Apostles soul and words flow out together as he says elsewhere 1 Thes 2.8 We are willing to impart not the Gospel only but our own Souls because you are dear unto us What a heap of Unities doth the Apostle pile up in Ephes 4. v. 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all which is above all and through all and in you all And now what is all this Oneness but to make us One to impel Saints into the Vnity of the Spirit and Bond of Peace If all be one why should Brethren be two What mighty Convictions doth the Apostle hold forth from Natures light 1 Cor. 12. shewing how the united services of all the members in the Body natural do tutor the uniting of Christians and of all their Offices parts and gifts for the service of the body mystical Variety of gifts are not bestowed on us to work Contrariety of Affection It is a sublime notation of unity which the Apostle there gives v. 12. calling the Head and the Body one Christ plainly intimating that such who wilfully rend themselves from the Body do as much as in them lies to rend themselves also from the Head But what need I step beyond the Text for impulsives to inforce the duty of the Doctrine Two I herefind one above the Text the other at the foot of it Let there be no strife between thee and me neither between thy Herdsmen and my Herdsmen saith Abram to Lot and why 1. Because the Canaanite and the Perezite dwell in the Land 2. Because we are Brethren Let us now examine these Reasons and 1. Because of the Canaanite and Perezite which dwell in the Land as if Abram should have said Why Brother Lot do you not see that there is a Generation of ungodly men dwelling amongst us who would willingly take the Advantage from our Divisions to work us both out of this good Land I pray thee therefore Brother let there be no strife betwen us Why but some will say Whom do you mean by these Canaanites and Perizites I 'le shew you what Characters the Spirit of God doth hint unto us of them the Canaanite is derived from that cursed Seed who did mock at his Fathers Nakedness you have the story in Gen. 9.25 The Perezite from an Hebrew root which signifies to divide Both of these mischievous enough to the power of Godliness and to the peace of the Gospel The wild Boar and the little Foxes do exceeding great though not equal hurt unto the Spiritual Vine The little Foxes spoil her Grapes but the wild Boar would root it up The Wolfes teeth and the Fanthers breath do both kill but the Panther with delight the Wolfe with cruelty But what do you tell us of the Canaanites and the Perizites are there any such dwelling in our Land My Brethren I accuse none here but I am very certain you will all bear me witness that there is a Generation of Canaanites in the Land which scoff at Saints at Ministers at Profession at Ordinances and would scoff at Jesus Christ himself if he were alive who do not only triumph in such nakednesses as they see but with those in Mioah They pull off the beautiful Garment from them that pass by them peaceably they study all the mischiefs they can to render Religion and the sincere Professors thereof odious Beloved formerly love was the Badge and true Cognisance of a true Christian But I much wonder where we may now find a David and a Jonathan an Eusebius and a Pamphilius yea a Ruth and a Naomy Where shall we now seek unam animam in duobus corporibus inclusam one Soul in two Bodies Where shall we look for such as were the Apostles that had but one heart and one Soul Alas No! those golden days are past and gone and now the Dog-days are come in every one biting and barking at his Neighbour Not like Christians not like Brethren nor yet like Saints but even like Bears and Tigers striving to tear one another yea like Scithians and Canibals endeavouring to eat up another as void of all natural Love and Affection Oh my Friends is this Christianity is this to be members of the same Body is this to be Sons of the same Father Have we not all one Father hath not one God created us Why then do we deal so treacherously one with another every man against his Brother Mal. 2.10 But hereafter I shall hope better things of you and let not I beseech you my hopes be frustrated and of none effect but follow you Peace with all men especially with those that are of the houshold of Faith be ye all of one mind 1 Pet. 3.9 having compassion one of another love as Brethren be pitiful be courteous Not rendring evil for evil railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit a blessing But to proceed there is another Generation of Perizites in the Land who like Samsons Foxes have Fire-brands at their tails
Faith embrace thee as a strong Hold Hope wait upon thee as a sure Defence Charity relieve thee in thy distressed Members and Patience bear thy Cross as her Crown of Glory 6. Of Self-denial There is nothing brings more Honour to God and Credit to Man than the Grace of Self-denial which is a Character of Gods own Teaching but few will take the pains to Learn it because they must first be untaught self before they can be taught the Art of Self-denial Men generally are apt to study Men and study Books both Divine and Moral to increase Humane knowledge and set up the Interest of Ambition and Covetousness that when Times change and Religion and Ambition come in competition they will steer their Devotions to all Winds to shelter them from the storms of Ship-wrack whereas a gracious Heart will endeavour to study that Chymical Wisdom to draw out the Spirit of Self-denial from the Limbeck of Heaven which indeed is the Quintessence of all the Graces and makes a Soveraign Antidote against all Malignant Tumors of Self-love it combates the passions of the Heart it allayeth the flateous Humours of Pride and Vain-glory it suppresseth the Earthy Vapours of Avarice which poysoneth the Heart and intoxicates the Brain it bridles intemperate Appetites which run like a Torrent having the wind of Satans Temptations and our own passionate inclinations to split the Ship of our Souls upon the Rock of Eternal Misery Preserve me O my God from such disasters by this Mysterous Vertue of Self-denial render me I beseech thee a Disciple capable of this Science teach me effectually to spell my frailty in this golden Alphabet place it as a Frontlet before the eyes of my Soul that I may continually read the out-strayings of my Heart with regret of spirit that I may change my Affections from the love of the World to the love of thy self that when the Bark of my Soul shall put ashore it may safely arrive at the Haven of Heaven 7. Of Patience Patience under the Cross is like Gold under the hand of the Finer when sufficiently tryed in the Fire of Affliction and ordered by the hand of Heaven becomes a Glorious Crown for a faithful Christian Lord if my Earthy heart be so impatient that it needs Refining purifie it I pray thee of its drossie quality that it may be brought into a better temper and be made tractable to thy gracious Designs 8. Of Contentment Contentment is a meek submission of a gracious Spirit to the will of God in every condition it puts the Heart into a Holy frame willing to subject and lay it self low to the frowns and stroke of Justice as well as to the smiles of Mercy Good is the Word of the Lord saith Old Eli. If the Lord say he takes no pleasure in me saith David let him do to me what he pleaseth Learning with Paul in every condition to be content This gracious disposition is like Wax capable of any impression or as Clay in the hand of the Potter which may be molded into any form or fashion Where there is a suitableness between the disposition and the condition a man will suffer all things endure all things with contentment Take from him as one saith his Wealth his Treasure is in Heaven cast him into Prison his Conscience is free take away his good Name his Innocency will vindicate him against all aspersions banish him his Countrey Jerusalem above is his City of Refuge Si fractus illabatur orbis impavidum seriunt ruinae vultus Though the Foundation of the Earth should shake he will not be moved It is the mind and apprehension that makes every condition better or worse Restraints and Confinements to some are as bad as Death but to others sweet Captivities places of more Liberty for the Service of God witness the rejoycings of Paul and Silas He that hath Christ dwelling in his Heart by Faith may truly say with the Philosopher Omnia mea mecum porto my Treasure is a hidden Treasure I carry all within me and that all I shall carry to Heaven with me Gracious Lord who hath the hearts of all men in thy hands to order and dispose of them to thy own design impress I beseech thee with the seal of thy spirit upon my heart this lovely Grace of Contentment that I may bear thy Cognisance in every condition mold it I pray thee to such an Holy temper as my submission to thy will may answer thy expectation If thou cast me into the Mold of Affliction let me come out thy contented Patient if thou take from me all that I have give me thy self and I shall enjoy all things Christus meus omnia If Christ be not wanting Contentment feels no want 9. Of Peace Peace is a gracious Acquiescence of the Soul in God it is one part of that joyful Tidings proclaimed by the Herald of Heaven Glory to God on Earth Peace good-will towards men yea it is that Royal Legacy left by the King of Glory to his Apostles My Peace I leave with you as it was his dying bequest so it was his reviving salute after his Resurrection Peace be unto you This is that Peace which passeth all understanding which keeps our Hearts in the knowledge and love of God It causeth a cessation of all our Lusts which War against God and our Souls it Uniteth God and Man together in a happy Union and sweet Communion in the Court of Conscience it puts an end to all strife and begets an harmonious Agreement between man and man Blessed Saviour who art the great Peace-maker between God and Man who stilleth the raging of the Sea and the madness of the People I beseech thee bridle the floods of my Passions that they run not over me with noise calm with the word of Peace the boisterous billows of my warfaring Members that they swell not over the banks of my soul sending forth mire and dirt And since there is a necessity of War in my heart Lord convert the enmity thereof against sin and Satan that the end of this War may be Peace 10. Of Love Love is a holy flame derived to us from the Altar of God who is Love it self whose property is to beget the like so we come to love God who first loved us Philosophy tells us that Love is grounded upon similitude Nature instructs sensible Creatures to love their young and God teacheth Parents to love their Children because parts of themselves and Children by a reflective relation to love their Parents as Authors of their being How much more ought we to love God who created both Soul and Body Our Love being but a part of his parental Affection who offered himself a Sacrifice for us through the flame of his Affection Assimulate O my God the soul of thy servant unto thee and let the fire of thy spirit burn up the pile of my sins purifying my heart and kindling my Affections that I may offer up
my soul a zealous Holocaust to the flame of thy Altar 11. Of Chastity This single Grace of Chastity will admit of no Cor-rival but God himself in her Virgin-heart in which she erects a Temple of Love for the Lords delight scourging out all uncleanness with the rod of Sorrow dedicating it wholly to the Service and Honour of the Lord where Love and Beauty God and the Soul are espoused together in holy affection and sweet communion Give me O Lord what wilt thou give a clean heart truly devoted to thy service Though the stains of impure Cogitations and verbal Transgressions may unwillingly and unwarily break in to defile thy Temple O may the rod of Repentance drive them out but shield it I pray thee from that great abomination of desolation those deathful wounds of actual pollution to make it a stink of all iniquity but deck and adorn it with the graces of thy spirit that it may be made a beautiful habitation for thy honours reception 12. Temperance Temperance is as a comly Matron which walks soberly and warily in the wholesom path of Mediocrity between excess and defect her actings are to the health both of Body and Soul avoiding in order to Food and Raiment Superfluity and Sordidness being fed with Frugality and clothed with Decency as to the Soul her Religion very Orthodox running a most even course between blind Zeal and open Profaneness like the Sun in its Aequinox between the Winter and the Summer Solstice hating Enthusiasm Papism and Atheism with other giddy opinions coyned out of the Mint of inconsiderate Brains which begetteth nothing but Division Contention and Disaffection Most holy Lord who art holiness it self and delightest in the beauty of holiness pious hearts as mansions where thy honour will please to dwell square my Religion to the straight rule of thy word and so fashion my Devotion as may be most agreeable to thy own mind neither ceremoniously superstitious or irreverently rude but zealously affected in a decent and orderly manner as may be most sutable to piety and the honour of thy Majesty 13. Of Obedience and Disobedience A good natured Child will grieve that he hath offended his indulgent Father whereas a more rugged disposition will not come into the School of Obedience without much swinging Make me O Lord a child of Obedience by the smiles of thy mercy rather than by the frowns of thy Justice draw me by the silken twines of thy Affections and not by the ruff Cords of thy Corrections but if I be so ill-natured that the rays of thy love will not mollifie my hard heart let the awful stripes of thy fear make it tender so shall thy rod and thy staff comfort me 14. Of Gratitude and Ingratitude Thankfulness is the tribute of our Affections which we pay as a Rent-charge to the great Lord of Heaven and Earth by which we acknowledge his property in us and our Loyalty to him for all his blessings both for Soul and Body and nothing can out us of Possession discard us of our freedom or cancel the obligation of his love to us but Ingratitude that monster in nature which was one of the grand sins which ejected Adam out of his Garden of Paradice into a wilderness of Sin transformed Nebuchadnezar from a man to a Beast till he returned better manner'd and smote Herod in his Judgment-seat because he gave not God the glory Great God! in whose hands are all the Corners of the earth and the fulness thereof in whatsoever possession of thy blessings thy goodness please to place me as Tenant for life O may I esteem it far beyond my deservings that I may learn to be thankful And suffer not I pray thee my nature so ill to degenerate into Ingratitude as to alienate thy affections from me to out me of the Eden of thy favour and let me not be so blockishly dull as not to acknowledge thy property or so arrogantly peccant to rob thee of thy honour lest deservedly I incur thy righteous displeasure but ingratiate my heart I beseech thee with so good a nature as I may render my self a more perfect Creature to give thee thy dues belonging to thy honour and my self the comfort of thy gracious dispensations towards me 15. Of Mercy and Justice Mercy and Justice are the righteous Ballances of Heaven poized by the Hand of Truth which weighs to every one the Rewards of Life and death Mercy is filled with promises of life Justice with wages of death Faith lays hold on the Scale of Mercy through the merits of a Saviour Infidelity draws down Justice as a Recompence for Iniquity So righteous art thou O Lord in thy ways and just in thy Judgments who dispensest to every one after their deservings Merciful Father though the magnitude and multitude of my Transgressions be so heavy to draw down the Ballance of thy Indignation upon me yet being Counterpoized with thy Sons merits in the Ballance of Mercy they shall be found too light to condemn me and my Faith of sufficient weight to save me 16. Of Faith Faith is the Souls Optick which discovereth things afar off as if near at hand though darkly as in a Glass yet far surpassing all the Opticks of Astrology which takes the dimensions of the Orbs according to the sense whereas Faith maketh search into Heaven seeth God Almighty with all his Attributes in the beauty of Holiness Jesus Christ his Son sitting at his right hand interceeding for us the Holy Ghost proceeding coming down like fire to baptize the Saints with all the Heavenly Quires of Saints and Angels singing Allelujah to the King of Glory yea it discovereth Hell afar off with all its monstrosity the reward of our Iniquity seeth Satan compassing the Earth in persuite of the Mother and her Child to devour them but overcome by the blood of the Lamb. Thus O my Soul with this Optick of Faith thou mayest survey all the wonders of God making things invisible to the eye of sense visible to the eye of Reason Thus beholding thee O my God in thy glorious perfections in thy marvelous works in thy gracious Attributes let me experiment thy spirit of grace quickning thy wisdom teaching thy power supporting thy love comforting thy Justice tenderly chastising and thy mercy saving me let the light of thy countenance the splendor of thy Majesty so dart upon my soul through this Glass of Faith that thou mayest be in love with thy own beauty Faith again may be said to be the compass of the Soul which centers one part upon God the other upon the heart of man rounding a Sphear of a new Creation with circles of love through which she draws a Diameter by the Rule of the word which is as a Jacobs Ladder by the hand of an Angel to convey the Graces of God to man and the Prayers of man unto God Scale O my soul by this Ladder of Faith the Battlements of Heaven contend with thy Maker and
only Ephesus but all Asia gave their Worship How much greater is the World 's Diana vanity that not only Asia but the World it self prostitutes its Devotions She is Attended with three Golden Idols as vain as her self Pride Concupiscence and Lust the Worlds Trinity which entertains all Suitors with variety of Honours Pleasures and Profits To this Lady of Honour the Ambitious spirit makes his acquist esteeming himself as nothing without a bended Knee a popular Applause and a turgent Title which his Fancy feeds upon as the Camelion upon Air but if crost in his designs by any opposite to his assention he grows as lean as Envy can make him like the Birds that fed upon Zeuxis Grapes with pecking at shadows Hither also resorts to this glaring shrine the Idolatrous Miser whose Hydropick thirst after Gold like the Horse-leach after Blood cries Give Give his Heart is always digging with the Mold in this Earthy Mine never satisfied till Death Robs his soul from his silver Mountain and his Mouth is bunged with courser Earth Finally the Luxurious Gallant makes Court to this Goddess of Beauty who prodigallizeth upon her Wanton all her sinful Favours which may indulge the Flesh and please desire with her deeds of Darkness Enter not my Soul into these their secrets which lead down to the Chambers of Death but skip like a Hart over these Mountains of Vanity Soar with the Wing of Contemplation into a higher glory let thy aspiring thoughts transcend this Airy Arrogance as far as Light surpasseth Darkness Heaven surmounteth Hell where thou maist Tribute thy Devotions to a more Beautiful shrine the Blessed Trinity from whence thou maist derive everlasting Comforts eternal Honours which flie not away upon the Wings of Time durable Riches where neither Rust doth canker or Thieves break through and steal torrents of Divine pleasure which shall continually chear and refresh thy spirits where thou maist behold with perpetual contentment the loveliness of Beauty the splendour of Saints and the glory of Kingly Majesty 24. Of Infidelity The Fool hath said in his Heart there is no God so consequently neither Heaven nor Hell which Atheistical Opinion is too rife in the Hearts of many who live as without God in the World without hope of Heaven or fear of Hell so willingly incredulous are they of their own safety or Ruine that though they have the two Testaments Nature and Grace the Light of Reason and the Word of God to inform them the one convincing their Consciences the other to enlighten their Understandings yet are they such Passionate Zealots over their Lusts that they violently court the embraces of Hell like Pliny the re-search of his scorning Vesuvius they will doubtfully experiment their own destruction As in Mercy O Lord thou hast given me a Rational being capable of Divine Light as a true born Christian let not I pray thee the Powers of Darkness or my indulgency over sin muffle my Soul in unbelief to make me an Atheist but impress upon my Heart with the Seal of thy Spirit the true cognizance of thy self that I may know thee who Created me to be my Almighty Father thy Son who Redeemed me my Blessed Saviour the Holy Ghost who Sanctifies me my gracious Preserver That I may know Heaven a place of Honour a Kingdom of incomparable Love Hell a place of Horror a Lake of intolerable dolour let the beauty of the one invite my Affections the danger of the other fright me from sin and both be objects of my Souls safety 25. Of Pride Pride is a gaudy Brat of a Monstrous Nature begot by the Father of Lies upon a Presumptuous Heart whose Towring thoughts and Devil-like Disposition could not soar higher or center lower than God himself It was the Serpents suggestion to the Woman Ye shall be as Gods knowing good and evil A Temptation no sooner offered then embraced which brought a Curse upon her self her Husband and Posterity In sorrow shalt thou bring forth by the sweat of thy brows shalt thou eat Bread The Serpent not exempted Dust shalt thou eat upon thy belly shalt thou creep So that the Serpent was punished for Lying Adam and Eve for aspiring and eating Strangle O Lord in Love to our Souls such spurious Conceptions of the Serpents Pride in our Lustful hearts that they may not come to the perfection of Birth which will bring forth death But if we will not keep within the bounds of thy Commands but will through too much Curiosity peep into thy secreet Decrees and intrench upon thy Negative Precepts thou wilt make us acknowledge thee Righteous in thy waies and Just in thy Judgments 26. Of Hypocrisie Hypocrisie is similata sanctitas Vertue in appearance when Vested in her Saint-like Habit under which sin and Satan doth shrowd themselves to deceive the Innocent not unlike the Earth in the midst of Winter when Cloathed in her white Raiment spurious Broods of Toads Nettles and Adders lie mantled under her snowy Breasts but when the Sun ariseth in its vigour her Nakedness is uncovered and her Deformity appears So is it with our Earthy Hearts which Naturally brings forth mishapen Brats of Lusts veiled through the Devils Policy under the Garment of Hypocrisie transforming them as himself into Angels of Light Discover O my God to the Eye of my Soul such dangerous Impostors as sin and Satan that I may behold them in their Monstrous shape with detestation as the great Enemies of my Salvation and arise thou Sun of Glory with thy beams of Love upon my Soul and thaw away this rimy Robe from my frozen Heart that I may appear what in truth I am the greater Object of thy Compassions 27. Of Envy This Torturing Passion is like Prometheus his Vulture which continually Tyrannizes upon the Heart where it takes possession it soveraignizeth over the rest of the Passions not enduring any Competitor in the Common-wealth of Prosperity subjecting all the Lusts to be subservient to it if Covetousness come in competition with it for greatness of Reward Envy will be thankful to the Angel for one Eye to make the Miser stark blind If graceful Vertue sit in the seat of Dignity Envy will endeavour by Ambition to pull her down If Love cannot win Lady Beauty by fair Treatment Envy stirs up Raging Lust to deflower her If Thrift grow up in the Garden of Prosperity Envy presently sendeth forth Extortion to crop it If true Valour bear away the Prize of Honour Cowardise and Vain-glory are employed to asperse it by detraction This Envy is Attended with two sullen Passions Hatred and Malice the one is a sad sedement of continued Anger which settles upon the spleen causing it to swell upon every occasion in opposition to its object of discontent The other is ever hatching Mischievous designs for Envy's Practice Envious detractor Malicious sinner Hateful maligner who not only Robs thy self of quiet but also Thieves away from thy Neighbour his Goods and good Name If