it shew this eternal Rest to be very desirable but the contrariety shews that this Rest hath so much of difficulty in it that all that lay claim to it cannot justifie their claim And though they cry with the Mathematician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found and I have found it yet they are so much to seek that their confidence without evidence hath brought many to put it to the question Whether there be any such Rest to be found We must not be so foolish or so slothful as those Scepticks who question or deride the possibility of searching and finding out this eternal Rest but with humility and diligence humbly apply our selves to those Rules which are given us for its discovery Some there are that lay claim to no other nor higher felicity than that which either natural Philosophy or civil Policy can help them to And these though they have gone far discovered and publisht many truths pleasant and profitable for the World yet their aims are too low to give the soul of Man satisfaction or acquiescense here The light and rules they walk by too weak and too uncertain to reach those very aims which themselves own much more must they needs fall short of Mans great eternal end this endless Rest The pursuit whereof is our wisdom here the attaining whereof is our happiness hereafter There are in the World Men and those not a few who seek after wealth and honour and great power and weary themselves day and night to attain their ambitious desires and think themselves still in the way towards this eternal Rest But our Saviour's appearing in the World as he did in much humility demonstrates unto us the contrary The innocency righteousness charity and holiness of his life were so conspicuous that the Scribes and Pharisees nay the Devil himself could not find any true accusation against him and he that betrayed him went and hanged himself because he had betrayed so innocent so good and holy a Person Because he came not to gratifie the wordly and carnal expectations of the Jews with any outward pomp or splendor suitable to their desires they vilify his Person revile his doctrine persecute his followers contrive his ruine Yet what was a temporal advancement or deliverance to an eternal redemption from sin death and hell to an eternal advancement above all enemies to those honours and joys at Gods right hand And how contrary had it been to the design of his incarnation which was to satisfie for Mankind's former Pride and Ambition intemperate voluptuousness insatiable covetousness To exemplify as well as teach them the grace of piety and contentedness with the meanest condition here below by setting their hearts on things above How contrary had it been to such a purpose for our Lord to have appeared in the plenty of wealth or the splendor or pomp of worldly honour in the power of Armies to conquer Nations by Sword or Force all which would have but enraged the sinful distempers of Mans Soul which he came to cure He had given the Jews abundant evidence both at his birth and throughout his life yea at his very death that 't was not weakness or any necessity that made him appear in such mean condition but his voluntary choice and love to Mankind to draw them off from the love of this World to that of God and a better life For surely he that could command a Star to attend him at his birth and an Heavenly Host to sing an Anthem of Glory to God at his Nativity might more easily had it pleased him been born in another place than a Stable with other manner of attendants than a poor Virgin and a Carpenter He that could feed five Thousand with a few Loaves and Fishes might have maintained as numerous an Army as he pleased He that could cure the Blind and Lame and Deaf at a word heal all manner of Diseases command the Waters and the Wind raise the Dead cast out Devils might quickly have had an invincible force of Men and Angels to quell the Romans and other Nations He that could strike his apprehender to the ground at the beck of his will make the Sun withdraw his light at Noon day and full Moon the Earth tremble the Rocks rend the Graves open at his death could easily have saved himself from death but then he should have by his Example renowned that love of worldly riches pleasures and honours which by his Doctrine of humility self denial and contempt of the World he sought to mortify and disgrace High and lofty thoughts do much hinder our progress towards our eternal Rest and hide from us the true knowledge of our selves whose first Element is but dust Dust thou art and to dust shalt thou return Dust is our native soyl and last home to which we must by a firm decree repair ere long By soring aloft after worldly honours we do but make our wearisom way the longer and more crooked our fall more grievous especially if suddain and our final account after death more heavy Aspiring ambition overthrew the Tempter Lucifer himself What Spirit is it then think we which moves such young and tender Plants as scarce thrive under the walls of Gods house such Vines as hardly bear fruits in the warm and well fenced vale I mean the retirements and vacations of a low and private condition to affect the cold and open Mountains exposed to blasts of noysom winds Is it their glory to be above others of their own rank and education This might be purchased with less danger to themselves and more good to Church and State if they sought to overtop them more by their own proper height or true growth in all graces and good works than by meer advantage of ground For when every Valley shall be exalted and every Mountain made low that is when all worldly differences of States shall be laid aside as at the last day they will be the fruit which hath grown in the vale of humility and contentedness will appear both higher and better far than the ordinary off-spring of the Mountains or highest places of preferment Were Men so wise in heart as to consider that the lower their place or condition is so it be not exposed to flouds of violence the apter it is to suck in the dew of Heaven and bring forth fruit in its season There are in the way to this eternal Rest great variety of Travellers furnisht with various and different abilities whose faces differ not more than their minds and manners and these though they run contrary ways yet all pretend they are in pursuit of the same end and are upon their march to this eternal Rest even then when their backs are turned upon it The bloudy restless Traytor would be thought to be in search after this eternal Rest and Life though he seek for it in the paths of death and works like the Mole under ground and thinks that no Man shall see him
Gods children and must love God above all as our Father love our Redeemer so much more than all Relations than life it self and its dearest contentments as to forsake and renounce them for ever rather than him Yet we are still exhorted and enjoyned to pass the time of our sojourning here in fear not to fear what Man but God can do unto us To love him as a Father and fear to lose his love by offending him to love the Son and kiss him with reverence lest he be angry to love the Holy Spirit of God and fear to grieve resist and quench him lest we turn his grace into wantonness and make him withdraw his gracious presence that would enable us in holiness and righteousness to serve him without fear of any evil that can befall us so doing or of any enemy that can hurt us and yet to fear him whom we serve as our Lord and King A good Son may fear to incur his Father's wrath by ceasing to be so and yet cry Abba Father Tertullian interprets that of Saint John Perfect love casts out fear of lazy fear that will not go on in the way of grace for fear of a Lion in the way some hazard and difficulties likely to meet him not the fear of Gods wrath possible to be incurred by sin and backsliding but of temporal dangers and persecutions If our love be perfect though with the perfection of sincerity that is habitually prevailing over all other loves 't will cast out such fear and make us lay down our lives for the Brethren to glorifie God and encourage others by the evidence of our faith content to adventure any thing for Christs sake even death it self but sure not the displeasing of God and the torments of Hell that were too prodigal an alms too wild a valour directly contrary to the love as well as fear of God in Christ Charity again casteth out all fear but by degrees as that increaseth so fear abateth If our Sanctification were as perfect for degrees as universal for its parts were our obedience like that of Angels which cannot fail we should need neither hope to encourage our love nor fear to guard it but while it is only in part the best Christians in this state of imperfection may have use of a Deaths Head and make Gods threats as well as promises subordinate means to concur with the principal Buttresses to keep the Building from swerving while the foundation of Faith and Love keeps it from sinking Fides spes tuta si cauta secura si sollicita Tert. Fear makes our love reverent our hope wary our faith discreet If the Sails be too full they may endanger us as much as a Rock for Fear as a Rudder guides and steers our Faith and Hope between the gulph or sands of Despair and the rock of Presumption or proud Security Serve we the Lord then in love but in fear too and rejoyce unto him with trembling as David speaks fear him as Lord love and rejoyce in him as Jesus yea and fear him as Jesus too fear to offend so gracious a Saviour to vilifie and hazard such precious Salvation sit timor innocentiae Custos saith St. Cyp. ut Deus qui in mentes nostras clementer influxit in animi hospitio justâ operatione teneatur If God hath entered into our hearts through his Son by his Spirit let us be glad and rejoyce in his presence for thankful joy is his entertainment but let fear keep the door that nothing enter that may displease so holy a presence Aiunt quidam saith Tert. se salvo metu vel fide peccare some say they can venture on sin without any prejudice to faith or fear sic ergo ipsi salvâ veniâ detrudentur in Gehennam dum salvo metu peccant so shall such who say and do so be thrust into Hell without any prejudice to God's mercy or Christ's merit and intercession Whether we consider the infinite eternal worth and weight of this Rest the intolerable endless troubles of missing it or the absolute necessity of hating and shunning all evil of loving and following all duties and graces in order to attaining the one and escaping the other Whether we look upon the weakness inconstancy treachery of the flesh within us or upon the variety of temptations alluring and terrifying us from the world without set on by the Devil with all the vigilance of subtil malice or on the shortness or uncertainty of the time wherein this Rest must be secured or lost for ever Whether we look on the love and infinite mercy of God in offering purchasing inviting drawing us to this Rest at such a price by such powerful obliging variety of means or motives or on the deceitfulness of mans heart willing to think the conditions of it fewer and easier than they are and to satisfie it self in the hopes of it on an outward profession a speculative faith or a partial obedience Or lastly whether we consider the possibility of falling away through sloth or impatience from the sincere repentance and faith love and obedience which was begun All and every one of these call for an humble watchful fear and godly jealousie over our selves solicitous cautions and diligence lest we fall short of it Take heed then of thinking this fear of missing it either unnecessary or unbeseeming Christian Professors or true Believers since many Professors are no true Believers and they that are may cease to be so unless they watch and pray assiduously and work out their own salvation with fear and trembling Look not upon it as too slavish for Persons regenerate and Children of light since sure it is that the Spirit of God and the holy Apostles made choice of no Arguments but such as were fit to be made use of by Christians and the motives of fear are more than once the Arguments they chose even to those who had been made partakers of Christ and were of the House and Family of God such as had received the Kingdom that could not be moved Heb. 12.28 Who yet are there exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Grace or to hold it fast by making an humble diligent use of that pretious Talent Or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be thankful to God the munificent donor of such a benefit and this duty raised to the height to the serving of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that refer to the Persons and signifie serving with cheerful alacrity for fear and chearfulness are very consistent the former the Guardian the Conservator of the latter Or whether it refer to God as we render it serving him acceptably with reverence and godly fear you have still in this Apostle the motives of fear annexed to this duty for our God is a consuming fire 'T was wisdom then and sober piety in him that said He would not leave his part in Hell meaning the benefit he found in meditating on God's threats as well
dissembling false hearted flatterer to his pride and ambition a slanderous sycophant detractor and whisperer to his envy a brawling railing reviler to his wrath or anger a bloody assassinate to his revenge a griping extortioner or theevish cheater to his covetousness a seducer and tempter that is an assistant to Satan in ruining his own and other Mens Souls And when all this is done see what wearisom restless toyle remains for the sinner He would live for ever in this World but sees he must die and be call'd to account and seeing that he would die for ever and turn to nothing but that he sees he cannot neither He would have Gods favour but dares not come near him He would live in peace and approbation with himself but a civil War and contrary desires lusts and passions contrary each to one another and all to reason tear and divide him from himself He would live at Rest and Peace with other Men but his covetousness and pride makes him injurious his wrath and revenge his malice and envy makes him impatient and quite bereave him of this Peace He would be rich but either his sloth will not gather or his lusts and vain glory scatters as fast as his industry gets He would live in safety and ease but his haughty ambition makes him endure labour and danger day and night He would be in honour and high repute but his sordid lusts and cowardly fears griping covetousness or wrathfull revenge makes him hateful and contemptible His pride and ambition would command all Men but it makes him first fawn and flatter bow and cringe to those whom he secretly hates and scorns He would be true to his own principles and religion not give himself the lie by professing what he doth not believe but his love of the World and fear of poverty or of death doth so disturb the Rest of his Soul that he coucheth under every load complies and conforms to any profession of faith or worship which those who prevail would have him subscribe to till he lay down his faith hope and conscience at the feet of a Man whose breath is in his nostrils who threatens and strikes and is no more Thus he that serves is restless indeed opprest and tired with contrary Tyrants crossing and thwarting one another till they wrack and tear the Man in pieces and drag him to everlasting trouble anguish and sorrow How sweet then and highly pretious is that Rest which faith in God through Jesus Christ enters into when under the light and worth of that truth which it hath received it guides and subdues all its appetites affections and passions from a right principle by a right rule to a right end which is nothing but God and his word God as its author governour and happiness or perfect Rest For though the Rest be yet imperfect because the World the Flesh and the Devil do yet oppose it yet Christ hath promised that no opposition shall overthrow it unless we willfully and obstinately grieve that Spirit of truth holiness and comfort which was given us as the Seal of our faith and peace with God the preserver and finisher of this Rest the assurance of our present adoption and future inheritance if we will but wisely and thankfully value that Rest into which we are enter'd humbly and watchfully pray unto Christ to confirm and increase it all oppositions shall prove advantages all dangers travails and labours so many evidences of Gods faithfulness to us and ours to him of his being our all sufficient shield and supporter here our exceeding reward and satisfactory Rest for evermore Now see what a blessed Rest there is in faith and holiness and all those graces which wait on them Faith in God gives the mind a Sabboth of Rest from all those anxious perplexing enquiries and self contradicting resolutions which humane reason left to it self is vexed with and settles the heart on that divine Wisdom and truth which can neither deceive nor be deceived humbling at once the understanding and advancing it because it is its greatest advancement to be humbled under God who never fails to honour those who honour him and makes the conscience arise and rejoyce to see that it hath submitted it self to such a guide Take faith in its meanest Offices of trusting God in our temporal affairs resigning our selves to his wisdom power and goodness as one that can and will chuse better for us than we our selves what peace and rest is this to our Souls from all those servile fears and cares those base submissions and baser oppressions which the covetous worldling or cowardly trembling unbeliever undergoes Though the Waters rage and the Earth shake yet he whose heart trusts in the Lord that all things shall work together for good he is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a squar'd Man whom no change can make a changeling because his heart stands fast and believes in the faithful God he is gotten above this region of meteors clouds and winds because the Lord is his sun and shield which no cloud can intercept no wind shake But then in the higher Offices of faith whereby it considers and embraces the glorious truth of God our Redeemer and Saviour and sees that they are as certainly true as gloriously great That former sins confessed and forsaken are blotted out for the merits of Christ the Law satisfied by such a surety Satans accusations silenced by such an Advocat That afflictions and death have lost their sting and are turned into benefits That he who hath begun a good work will also finish it and never leave us in life and death untill he hath brought us to perfect Rest and full happiness both of soul and body what fruit can this produce but peace and joy in the holy Ghost cheerful constancy and perseverance in doing and suffering the will of God It rescues us from all those trembling fears and sorrowful agonies which else must seize upon our hearts from the weakness of the flesh and the strength of our enemies from the curse of the Law and the horrors of conscience from the malice and subtilty of the World and the Devil How well then might St. Paul say we that believe enter Gods Rest do already in good degree shall compleatly and unchangeably if we persevere Hope the second Christian grace is so near of kin to Faith that 't is lineally derived from it and born of it nor can that heart but find a comfortable blessed Rest which hopes in the fountain of all blessedness hopes to see and enjoy him for ever and in that hope purifies himself All other hopes are dead or dying sure to leave him void of Rest full of anxiety that builds on them This is the only lively hope as Saint Peter calls it because placed in the fountain of life and joy it self This is that grace which applies to our selves the general promises the Souls Anchor which makes it ride safe and triumphant in
ordain'd and placed in the Church for the spiritual Government of Mens Souls in order to Gods service here and Mans eternal Rest and Salvation hereafter And these gifts Saint Paul in the first to the Corinthians 12.28 reckons up to be eight in number First Apostles Secondarily Prophets Thirdly Teachers After Miracles then gifts of healing helps Governments diversities of Tongues Whereof five were needful only at first and so to continue but for a time But those that were to abide for ever are reduced to Three Teachers Helps Governments Priests or Presbyters to teach Deacons to help Bishops both to teach help and govern These all the Church had from the beginning and our Church blessed be God still hath them These the Synod of Carthage calls the Three degrees of the Clergy and we find frequent mention of them in all the Monuments and Records of the Church whether Provincial Synods or general Councels Publick Liturgies or private Writers Historians or Fathers Canons made for their several Offices and Administrations bounding and limiting each from other in their proper works and operations That of Presbyters and Deacons hath been less questioned but that of Bishops more disputed in late times yet who can question or doubt of their being placed in the Church by the Apostles themselves that hath with any impartial Eye read and considered either the Scripture or the ancient expositers of Scripture Timothy at Ephesus and Titus at Creet have their Episcopal Office and duty plainly described and order'd in Scripture by St. Paul The Seven Stars in Christs hand Rev. 1.20 are the Seven Angels of the Seven Churches saith Christ himself And he that considers what these Churches were of how numerous Christians of what large circuit containing several Cities and Countries can hardly doubt of what the Ancients have said That the Angels of these Churches were not only Bishops but Metropolitan Arch-Bishops Sure we are that Church Writers and Historians set down the very particular names of these Seven Angels or Bishops and not only so but their Successors for several Ages The first general Counsel of Nice from which the Nicene Creed hath its name consisted of Three Hundred and Eighteen Bishops as many as Abraham had in his Army against the Kings in the story of Genesis as St. Ambrose wittily alludes And the first general Synod calls the Government by Bishops Arch-Bishops or Metropolitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antient guise So ancient it was that the ancient writers we have and some we have of the next Age after the Apostles mention it as universally spread over the Church and from no other at first derived than from the Apostles Nor could it indeed have been so early or so generally diffused from any less authority than theirs These are they whom St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving them power of ordination and of Government Rulers and Presidents Ignatius every where distinguisheth them from Presbyters and Deacons as being above them and calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours So doth St. Cyprian Origen Eusebius Epiphanius and who not attributing to them not only the chief place but the highest authority and power of Government Hierom himself though but a Presbyter and a zealous defender of Presbyters dignity derives the difference of degrees no lower than from the times of the Apostles for so are his words When they began to say I am of Paul I of Appollo I of Cephas then were Bishops every where placed to prevent Schism And that we may know that these Apostolical traditions are taken from the Old Testament what Aaron and his Sons and the Levites were in the Jewish Temple that Bishops Presbyters and Deacons were in the Christian Church And therefore if we will not make so learned and so religious a Person plainly contrary to himself he must be so understood in his other sayings as not to deny what he plainly affirms That Episcopal Government came from the Apostles But this hath been so fully discussed of late years in this Nation and particularly by a Person of great worth and learning at a Visitation in Cambridge to which I refer you that I shall no longer insist upon it only remind you that differences there are of Administrations that is of Offices in the Church as well as diversities of gifts and all these different Administrations high and low as well Bishops as Priests and Deacons are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper term of the lowest of the three the Deacons which we translate Administrations but might as well be rendred Ministeries or Services But why are they so called Surely to teach the highest of them both diligence and humility in their Office Every honour hath its burthen answerable to it and the higher the Office of Government if it be truly and conscienciously discharged the pain-fuller is its work and service 'T is an old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master in a great house is the greatest Servant while all they serve him in their several places he is fain to serve them all study and watch to provide for all to govern all In no house is this so true as that of the Church For whose cares studies dangers watchfulness are so great so various so perpetual as theirs if they do their duty And whose Condemnation is so great if they do it not Bishops are Generals in this Spiritual Army and yet faith St. Paul fellow Souldiers accountable to our Common Lord Christ Jesus not only for their own Souls but for others too nor is the meanest Common Souldier by the hundreth part obliged to so many cares and pains exposed to so many dangers and troubles as these Generals Rulers they are in Gods House but their ruling is for Gods service and Mans Salvation And what a load of cares and pains doth this ruling lay upon them Fathers they are in place and dignity but Brethren in love and humility they must be Stars and Angels they are called but how do the Stars run their course day and night for the service of this inferior World How do the Angels condescend to be ministring Spirits to the poorest of Gods Family Read but what our Saviour saith Matt. 20.27 Whosoever will be chief amongst you must be your Servant even as the Son of Man came to Minister and to give his life a ransom for many Read what Saint Paul saith 2 Cor. 11.23 to the 30. and you will surely confess that the highest Offices in Gods Church are the most painful dangerous services Ministeries truly so called so truly that the Ancient Bishops entering that Office might truly say nolo Episcopari But the more painful their service is the greater ought to be their honour both of inward respect and outward maintenance All that are under these Ministeries or Administrations ought to take heed of despising them for this reason because they are Ministeries but rather honour them because they are over you in the Lord. The higher
a bowing to our Lord Jesus when he is named we have been often told is what they bring as their greatest proof of superstition and will-worship whereas the last is manifestly no more than to glorify with the body or knee at sometime that which is lawful to do at any time to whom God hath commanded us to bow our souls and bodies and that to the glory of the Father And to think that a Surplice is more superstitious than a Gown or other garment which God hath neither Commanded nor forbidden is it self a great superstition Nor can that or the signing with the Cross be with any colour of truth or reason called will-worship which the Church professeth she useth not as any part of Gods Worship but as an indifferent yet decent ceremony to signify and teach Man with not to Worship God with and what is not owned as any Worship cannot surely be called Will-worship But when all is done is this all that must keep us at everlasting difference and separation Can they strein at such Gnats or rather startle at such shadows of Dreams in their own phansies yet swallow such Camels as disobedience to lawful superiors in Church and State The hanious breach of Unity and Charity peace and order in one and the other exposing both to the common enemy first to deride reproach and despise us then to undermine and ruine us How many Papists how many Hereticks of several sorts yea how many Atheists and scornful deriders of all Religion have these our causeless obstinate divisions bred amongst us And shall not these dreadful effects of Schism at length affright us into Unity Wo be to them by whom these offences come and wo be to them by whose default they still continue Wo to them that have so torn the Church in pieces that now the great things of the Gospel of Christ which God hath written with the Pen of a Diamond or Sun beam are either neglected or called in question while they contend without bowels of pity mercy or piety write in gall and fight in blood for such things as are at the best but Hay and Stubble compared with the precious foundation of our Religion God grant both us and them while it is time if yet it be so wisdom and grace to know and follow the things belonging to our peace here and hereafter and to take Christ's Yoak upon us and learn of him who was meek and lowly in heart that so we may find Rest unto our Souls And let us do this the rather because what health is to the body or calmness to the Sea such is peace and concord to a Church and State But should it be asked of us as Joram did of Jehu is it peace Jehu we must answer now as he did then what peace so long as our rents and divisions our separatists and dissenters are so many Our Saviour foresaw and prophesied of these very days in which we live inimici domestici ones foes shall be they of ones own houshold perditio tua ex te Jerusalems sorrows are from her own Sons What contentions so sharpe and lasting as those which arise amongst Brethren The nearer the Relation the greater the feude and the farther off usually from reconciliation Witness the sad breaches which too often happen between persons solemnly conjoyned by the strictest ties and bonds of amity above and before any other I mean the Married Couple who might come in and claim their portion of this eternal Rest who are presumed to assist each other in all the great affairs of life whose joys are or might be doubled and their sorrows abated by a mutual bearing of each others good or adverse fortune insomuch that when their scene of life is come to an end and the Curtain drawn they may lay them down in peace and change the labour of a weary life for the joys of a blessed eternal Rest But how much otherwise falls it often out even between these dearest friends What bitter complainings are frequently heard in our streets from Persons joyned in holy Wedlock when but once disaffected to one another The unruly torrent of dissentions oft times runs so high that the Man hates his own flesh and the Woman man makes head against her Husband and these though sacredly conjoyn'd and made one become two again so bitterly divided that no wholsom words nor sage counsel can ever sweeten or reconcile them For prevention of this great unkind mischief which so often happens amongst us and so much hinders that Rest and quiet here that much conduceth to a blessed endless Rest hereafter Men should do well wisely to consider that whoso enters the State of Marriage casts a Dye of the greatest contingency and yet of the greatest concern in the World next to that of Eternity it self Deliberandum diu quod statuendum semel Men had need consider well of that which must be resolved on once for all and must either bring a great and lasting content and happiness or trouble and misery as lasting as life it self A Woman indeed ventures most for she hath no Sanctuary to retire to from the sad misfortune of an ill choice she must dwell upon her sorrow and hath no appeal from his unkindness but that of Subjects from Tyrant Princes Prayers and Tears and though the Man hath more diversions yet when it comes to his turn to lie under this unremediable sadness he must return to it again and whilst he is sitting amongst his Neighbours he remembers the objection in his bosom and sighs deeply It hath been the unhappy chance of many who enter the honourable state of Marriage upon some dishonourable aims or other to be bound to sorrow and vexation for many years by the Cords of their Consorts peevish disorder and the worst of the evil is they are to thank their own follies for making no better choice For God and goodness were less in their thoughts and had less interest in their choice than mony to gratify their worldly covetousness or beauty their inordinate lust Men and Women change their liberty of single life for a rich fortune prefer Gold before virtue and shew themselves to be less than money by valuing it more than the wise content and lasting felicity of their lives and when they have counted their money and sorrows well over how willingly would they buy with the loss of all that money modesty sweetness of conversation temperance and faithfulness in their Consort But they are chained with the fetters they chose and they are no whit the less chains nor the easier for being made of Gold or Silver but sometimes the worse Nor doth he honour Marriage aright who chooseth it only or principally for beauty Cui sunt eruditi oculi sed stulta mens Whose Eyes are judicious but his soul and thoughts sensually foolish A little thread of red and white is an ill band of Conjugal affections to tie hearts together in all conditions till death since their
love is nor can it be any better or more durable than its cause and they are fond of each other as long as phansie and health lasts But sickness child-bearing care time and any thing almost that destroys a flower may destroy that love which at the best is but earthly and sensual He that will find Rest and quiet in his Conjugal State here must begin it with God and goodness with wise and virtuous designs Then is Marriage honourable indeed when good and fair intentions conduct and manage it The preservation of a Family the production of Children the avoyding of fornication the refreshment of a wise and virtuous society all these are honourable ends Society was the first designed it is not good for Man to be alone Children the next increase and multiply The avoiding Fornication the last and that will be hardly avoide by Marriage unless you chuse such a Consort whom you can love in all conditions and outward changes The first makes Marriage delightful the second necessary to the publick the third to this or that particular Person The first makes the Mans heart glad the second is a friend to Families Cities and Kingdoms Churches and Heaven the third is an enemy to Hell and an Antidote to the chiefest inlet to damnation To have a lasting quiet and sure content in the Conjugal life it is prudent and useful that all offences of each other be warily avoided at the first beginnings especially of their conversation An infant blossom is quickly blasted and the love of lately Married Persons is busie and tender inquisitive and jealous and apt to take a fright or alarm at every unkind word or carriage But after the hearts of Man and Wife are endeared to each other by natural confidence and experience trifling accidents cannot disturb their united affections but will vanish at the sight and remembrance of weightier obligements and so after their having lived in peace and love and joy for a while on Earth they may meet and rejoyce together in Heaven to all eternity That the Married life may prove happy Let every one love his Wife as himself saith St. Paul The Husbands power over his Wife is Fatherly and Friendly not Magisterial She that is bound to leave Father and Mother and Brother for thee is miserably abused if she find it otherwise A Mans dominion over his Wife is like that of his Soul over his body for which it takes a wise care and useth it tenderly and it is often led by its tolerable inclinations and desires save when they are evil or dangerously tending to that which is so The Government is and ought to be divided since the Woman also hath Gods Image stampt upon her and may sometimes assist and supply her Husbands wisdom And as to the Family si tu Cajus ego Caja was publickly proclaimed upon the threshold of the Husband when his Bride first enter'd under his roof and although there is a just measure of obedience due from the Wife yet that 's scarcely at all expressed in the Husbands directions in holy Scripture but all his duty is signified by love by nourishing and cherishing by honouring her as the weaker Vessel by not being bitter to her by dwelling with her according to knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not bitter against her that 's the first and lowest signification of love A civil Person is never bitter against a stranger much less a friend that enters his roof and is secured there by the laws of Hospitality and he surely is strangely rude who useth her rudely that quits all her interest for him and is besides as much the same Person as another can be the same having the same Religion Children and Family and is fled for protection as to a Sanctuary not only to his house but to his bosom and heart Marcus Aurelius said well that a wise Man will often admonish his Wife reprove her seldom but never lay his hands upon her St. Chrisostom tells us that an Husband reviling or striking his Wife is as if a King should use his Viceroy so from whom most of that reverence and Majesty must needs depart which at first he put upon him and the Subjects will pay him the less duty by how much the rudelier the Prince hath treated him the loss redounds to the King himself and the Government will be thereby disordered and ruin'd He that loves not his Wife and Children feeds a Lyoness and breeds nothing but fears and sorrows to himself nor can blessing it self make him happy All the Commandements of God injoyning a Man to love his Wife are but so many invitations to him to be happy himself and make her and his Children so If mutual love be once secured there can be no great danger from any thing else because such love as makes the Man chast keeps the Woman also within the sober bounds of modest chastity Obedience is the Womans duty which though no where expresly enjoyned the Man to exact yet is often commanded the Woman to pay and the less it is exacted the better and more kindly is it when duly paid both in the sight of God and Man And this proclaims her humility and reverend esteem of his Wisdom and is an acknowledgment of the injunction imposed by God and though in sorrow she bring forth Children yet with love and joy she may bring them up The Womans obedience though largely extended by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephe. 5.24 In every thing yet 't is limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is fit in the Lord Collos 3.18 The Womans duty obliges her to put on the Ornament of a meek and quiet Spirit which is in the sight of God of great price Sweetness of manners humble comportment fair interpretation of all things that are capable of it an industrious hand a silent tongue a faithful heart to his Person and Bed his Purse and Estate And that this may be done with chearfulness it is one excellent height of Christian Religion above not only the Heathens and Mahometans but the Mosaical allowances that it hath provided for Union between Man and Wife by forbidding strictly Poligamy or the having many Wifes and also hath forbidden divorce except in case of Adultery By forbidding Poligamy our Religion hath prevented all those Domestick emulations which would necessarily almost arise between a Leah and a Rachel though in Jacobs Family a Sarah and a Hagar though in Abrahams house The Mans love runs in a fuller stream because not divided into many rivolets and the Womans love and faithfulness is demanded more justly because it hath an equal proportionable answer without the provocation of any Corrival And then by forbidding divorce upon any pretence but that of Adultery it makes peace more necessary and contention more terrible seeing if they will not become a mutual comfort they must always endure that mutual torment from which they are allowed no refuge If all this be not