chastise our errors and discover our follies it will make us ashamed of trifling interests and violent prosecutions of false principles and the evill disguises of the world and then our nature will return to the innocence and excellency in which God first estated it that is our flesh will be a servant of the soul and the soul a servant to the spirit and then because faith makes heaven to be the end of our desires and God the object of our love and worshippings and the Scripture the rule of our actions and Christ our Lord and Master and the holy Spirit our mighty assistance and our Counsellour all the little uglinesses of the world and the follies of the flesh will be uneasie and unsavory unreasonable and a load and then that grace the grace of faith that layes hold upon the holy Trinity although it cannot understand it and beholds heaven before it can possesse it shall also correct our weaknesses and master all our aversations and though we cannot in this world be perfect masters and triumphant persons yet we be conquerors and more that is conquerors of the direct hostility sure of a crown to be revealed in its due time 2. The second great remedy of our evill Nature and of the loads of the flesh is devotion or a state of prayer and entercourse with God For the gift of the Spirit of God which is the great antidote of our evill natures is properly and expresly promised to prayer If you who are evill give good things to your children that aske you how much more shall your Father from heaven give his holy Spirit to them that aske it That which in S. Luke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit is called in St. Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things that is the holy Spirit is all that good that we shall need towards our pardon and our sanctification and our glory and this is promised to Prayer to this purpose Christ taught us the Lords Prayer by which we are sufficiently instructed in obtaining this Magazine of holy and usefull things But Prayer is but one part of devotion and though of admirable efficacy towards the obtaining this excellent promise yet it is to be assisted by the other parts of devotion to make it a perfect remedy to our great evill He that would secure his evill Nature must be a devout person and he that is devout besides that he prayes frequently he delights in it as it is a conversation with God he rejoyces in God and esteems him the light of his eyes and the support of his confidence the object of his love and the desires of his heart the man is uneasie but when he does God service and his soul is at peace and rest when he does what may be accepted and this is that which the Apostle counsels and gives in precept Rejoyce in the Lord alwaies and again I say rejoyce that is as the Levites were appointed to rejoyce because God was their portion in tithes and offerings so now that in the spirituall sense God is our portion we should rejoyce in him and make him our inheritance and his service our imployment and the peace of conscience to be our rest and then it is impossible we should be any longer slaves to sin and afflicted by the baser imployments of the flesh or carry burdens for the Devill and therefore the Scholiast upon Juvenal observed well Nullum malum gaudium est Notrue joy can be evill and therefore it was improperly said of Virgil Mala gaudia mentis calling lust and wilde desires the evill joyes of the minde Gaudium enim nisi sapienti non contingere said Seneca none but a wise and a good man can truly rejoyce The evill laugh loud and sigh deeply they drink drunk and forget their sorrowes and all the joyes of an evill man is only arts of forgetfulnesse devices to cover their sorrow and make them not see their death and its affrighting circumstances but the heart never can rejoyce and be secure be pleased and be at rest but when it dwels with holinesse the joyes that come from thence are safe and great unchangeable and unabated healthfull and holy and this is true joy and this is that which can cure all the little images of pleasure and temptation which debauch our nature and make it dwell with hospitals in the region of diseases and evill sorrowes St. Gregory well observed the difference saying that Corporall pleasures when we have them not inkindle a flame and a burning desire in the heart and make a man very miserable before he tasts them the appetite to them is like thirst and the desires of a feaver the pleasure of drinking will not pay for the pain of the desire and when they are enjoyed they instantly breed satiety and a loathing But spirituall rejoycings and delights are loathed by them that have them not and despised by them that never felt them but when they are once tasted they increase the appetite and swell it to bigger capacities and the more they are eaten the more they are desired and cannot become a wearinesse because they satisfie all the way and only increase the desire because themselves grow bigger and more amiable And therefore when this new and stranger appetite and consequent joy arises in the heart of man it so fils all the faculties that there is no gust no desire left for toads and vipers for hemlock and the deadly night-shade Sirenas hilarem navigantium poenam Blandásque mortes gandiúmque crudele Quas nemo quondam deserebat auditas Prudens Ulysses dicitur reliquisse Then a man can hear the musick of songs and dances and think them to be heathenish noises and if he be engaged in the society of a woman singer he can be as unconcerned as a marble statue he can be at a feast and not be defil'd he can passe through theatres as though a street then he can look on money as his servant nec distant aera lupinis he can use it as the Greeks did their sharp coins to cast accounts withall and not from thence take the accounts of his wealth or his felicity If you can once obtain but to delight in prayer and to long for the day of a Communion and to be pleased with holy meditation and to desire Gods grace with great passion and an appetite keen as a Wolf upon the cold plains of the North If you can delight in Gods love and consider concerning his providence and busie your selves in the pursuit of the affairs of his Kingdome then you have the grace of devotion and your evill nature shall be cured 3. Because this great cure is to be wrought by the Spirit of God which is a new nature in us we must endevour to abstain from those things which by a speciall malignity are directly opposite to the spirit of reason and the spirit of grace and those are drunkennesse and lust He that
spirits and have been obedient to the heavenly calling There shall stand the men of Ninevch and they shall stand upright in Judgement for they at the preaching of one man in a lesse space then forty dayes returned unto the Lord their God but we have heard him call all our lives and like the deaf Adder stopt our ears against the voice of Gods servants charme they never so wisely There shall appear the men of Capernaum and the Queen of the South and the Men of Berea and the first fruits of the Christian Church and the holy Martyrs and shall proclaim to all the world that it was not impossible to do the work of Grace in the midst of all our weaknesses and accidentall disadvantages and that the obedience of Faith and the labour of Love and the contentions of chastity and the severities of temperance and self-deniall are not such insuperable mountains but that an honest and a sober person may perform them in acceptable degrees if he have but a ready ear and a willing minde and an honest heart and this seen of honest persons shall make the Divine Judgement upon sinners more reasonable and apparently just in passing upon them the horrible sentence for why cannot we as well serve God in peace as others served him in war why cannot we love him as well when he treats us sweetly and gives us health and plenty honours or fair fortunes reputation or contentednesse quietnesse and peace as others did upon gibbets and under axes in the hands of tormentors and in hard wildernesses in nakednesse and poverty in the midst of all evill things and all sad discomforts Concerning this no answer can be made 4. But there is a worse sight then this yet which in that great assembly shall distract our sight and amaze our spirits There men shall meet the partners of their sins and them that drank the round when they crown'd their heads with folly and forgetfulnesse and their cups with wine and noises There shall ye see that poor perishing soul whom thou didst tempt to adultery and wantonnesse to drunkennesse or perjury to rebellion or an evill interest by power or craft by witty discourses or deep dissembling by scandall or a snare by evill example or pernicious counsell by malice or unwarinesse and when all this is summ'd up and from the variety of its particulars is drawn into an uneasie load and a formidable summe possibly we may finde sights enough to scare all our confidences and arguments enough to presse our evill souls into the sorrowes of a most intolerable death For however we make now but light accounts and evill proportions concerning it yet it will be a fearfull circumstance of appearing to see one or two or ten or twenty accursed souls despairing miserable infinitely miserable roaring and blaspheming and fearfully cursing thee as the cause of its eternall sorrowes Thy lust betray'd and rifled her weak unguarded innocence thy example made thy servant confident to lye or to be perjur'd thy society brought a third into intemperance and the disguises of a beast and when thou feest that soul with whom thou didst sin drag'd into hell well maist thou fear to drink the dregs of thy intolerable potion And most certainly it is the greatest of evils to destroy a soul for whom the Lord Jesus dyed and to undoe that grace which our Lord purchased with so much sweat and bloud pains and a mighty charity And because very many sins are sins of society and confederation such are fornication drunkennesse bribery simony rebellion schisme and many others it is a hard and a weighty consideration what shall become of any one of us who have tempted our Brother or Sister to sin and death for though God hath spar'd our life and they are dead and their debt-books are sealed up till the day of account yet the mischief of our sin is gone before us and it is like a murther but more execrable the soul is dead in trespasses and sins and sealed up to an eternall sorrow and thou shalt see at Dooms-day what damnable uncharitablenesse thou hast done That soul that cryes to those rocks to cover her if it had not been for thy perpetuall temptations might have followed the Lamb in a white robe and that poor man that is cloathed with shame and flames of fire would have shin'd in glory but that thou didst force him to be partner of thy basenesse And who shall pay for this losse a soul is lost by thy means thou hast defeated the holy purposes of the Lord 's bitter passion by thy impurities and what shall happen to thee by whom thy Brother dies eternally Of all the considerations that concern this part of the horrors of Dooms-day nothing can be more formidable then this to such whom it does concern and truly it concerns so many and amongst so many perhaps some persons are so tender that it might affright their hopes and discompose their industries and spritefull labours of repentance but that our most mercifull Lord hath in the midst of all the fearfull circumstances of his second coming interwoven this one comfort relating to this which to my sense seems the most fearfull and killing circumstance Two shall be grinding at one mill the one shall be taken and the other left Two shall be in a bed the one shall be taken and the other left that is those who are confederate in the same fortunes and interests and actions may yet have a different sentence for an early and an active repentance will wash off this account and put it upon the tables of the Crosse and though it ought to make us diligent and carefull charitable and penitent hugely penitent even so long as we live yet when we shall appear together there is a mercy that shall there separate us who sometimes had blended each other in a common crime Blessed be the mercies of of God who hath so carefully provided a fruitfull shower of grace to refresh the miseries and dangers of the greatest part of mankind Thomas Aquinas was used to beg of God that he might never be tempted from his low fortune to Prelacies and dignities Ecclesiasticall and that his minde might never be discomposed or polluted with the love of any creature and that he might by some instrument or other understand the state of his deceased Brother and the story sayes that he was heard in all In him it was a great curiosity or the passion and impertinencies of a uselesse charity to search after him unlesse he had some other personall concernment then his relation of kindred But truly it would concern very many to be solicitous concerning the event of those souls with whom we have mingled death and sin for many of those sentences which have passed and decreed concerning our departed relatives will concern us dearly and we are bound in the same bundles and shall be thrown into the same fires unlesse we repent for our own sins and double our
fools but will order their actions according to these notices For if they doe not believe these things where is their Faith If they doe believe them and sin on and doe as if there were no such thing to come to passe where is their Prudence and what is their hopes and where their Charity how doe they differ from beasts save that they are more foolish for beasts goe on and consider not because they cannot but we can consider and will not we know that strange terrors shall affright us all and strange deaths and torments shall seise upon the wicked and that we cannot escape and the rocks themselves will not bee able to hide us from the fears of those prodigies which shall come before the day of Judgement and that the mountains though when they are broken in pieces we call upon them to fall upon us shall not be able to secure us one minute from the present vengeance and yet we proceed with confidence or carelesnesse and consider not that there is no greater folly in the world then for a man to neglect his greatest interest and to die for trifles and little regards and to become miserable for such interests which are not excusable in a Childe He that is youngest hath not long to live Hee that is thirty forty or fifty yeares old hath spent most of his life and his dream is almost done and in a very few moneths hee must be cast into his eternall portion that is hee must be in an unalterable condition his finall Sentence shall passe according as hee shall then bee found and that will be an intolerable condition when he shall have reason to cry out in the bitternesse of his soule Eternall woe is to mee who refus'd to consider when I might have been saved and secured from this intolerable calamity But I must descend to consider the particulars and circumstances of the great consideration Christ shall be our Judge at Doomes-day SERMON II. Part II. 1. IF we consider the person of the Judge we first perceive that he is interested in the injury of the crimes he is to sentence Videbunt quem crucifixerunt and they shal look on him whom they have pierced It was for thy sins that the Judge did suffer such unspeakable pains as were enough to reconcile all the world to God The summe and spirit of which pains could not be better understood then by the consequence of his own words My God my God why hast thou forsaken me meaning that he felt such horrible pure unmingled sorrowes that although his humane nature was personally united to the Godhead yet at that instant he felt no comfortable emanations by sensible perception from the Divinity but he was so drenched in sorrow that the Godhead seemed to have forsaken him Beyond this nothing can be added but then that thou hast for thy own particular made all this in vain and ineffective that Christ thy Lord and Judge should be tormented for nothing that thou wouldst not accept felicity and pardon when he purchased them at so dear a price must needs be an infinite condemnation to such persons How shalt thou look upon him that fainted and dyed for love of thee and thou didst scorn his miraculous mercies How shall we dare to behold that holy face that brought salvation to us and we turned away and fell in love with death and kissed deformity and sins and yet in the beholding that face consists much of the glories of eternity All the pains and passions the sorrowes and the groans the humility and poverty the labours and the watchings the Prayers and the Sermons the miracles and the prophecies the whip and the nails the death and the buriall the shame and the smart the Crosse and the grave of Jesus shall be laid upon thy score if thou hast refused the mercies and design of all their holy ends and purposes And if we remember what a calamity that was which broke the Jewish Nation in pieces when Christ came to judge them for their murdering him who was their King and the Prince of life and consider that this was but a dark image of the terrors of the day of Judgement we may then apprehend that there is some strange unspeakable evill that attends them that are guilty of this death and of so much evill to their Lord. Now it is certain if thou wilt not be saved by his death you are guilty of his death if thoa wilt not suffer him to save thee thou art guilty of destroying him and then let it be considered what is to be expected from that Judge before whom you stand as his murtherer and betrayer * But this is but half of this consideration 2. Christ may be crucified again and upon a new account put to an open shame For after that Christ had done all this by the direct actions of his Priestly Office of sacrificing himself for us he hath also done very many things for us which are also the fruits of his first love and prosecutions of our redemption I will not instance in the strange arts of mercy that our Lord uses to bring us to live holy lives But I consider that things are so ordered and so great a value set upon our souls since they are the images of God and redeemed by the Bloud of the holy Lamb that the salvation of our souls is reckoned as a part of Christs reward a part of the glorification of his humanity Every sinner that repents causes joy to Christ and the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims and all the Angels have a part of that banquet Then it is that our blessed Lord feels the fruits of his holy death the acceptation of his holy sacrifice the graciousnesse of his person the return of his prayers For all that Christ did or suffer'd and all that he now does as a Priest in heaven is to glorifie his Father by bringing souls to God For this it was that he was born and dyed that he descended from heaven to earth from life to death from the crosse to the grave this was the purpose of his resurrection and ascension of the end and design of all the miracles and graces of God manifested to all the world by him and now what man is so vile such a malicious fool that will refuse to bring joy to his Lord by doing himself the greatest good in the world They who refuse to do this are said to crucifie the Lord of life again and put him to an open shame that is they as much as in them lies bring Christ from his glorious joyes to the labours of his life and the shame of his death they advance his enemies and refuse to advance the Kingdome of their Lord they put themselves in that state in which they were when Christ came to dye for them and now that he is in a state that he may rejoyce over them
concerning the finall issue of their souls For return to folly hath in it many evils beyond the common state of sin and death and such evils which are most contrary to the hopes of pardon 1. He that falls back into those sins he hath repented of does grieve the holy Spirit of God by which he was sealed to the day of redemption For so the Antithesis is plain and obvious If at the conversion of a sinner there is joy before the beatified Spirits the Angels of God and that is the consummation of our pardon and our consignation to felicity then we may imagine how great an evill it is to grieve the Spirit of God who is greater then the Angels The Children of Israel were carefully warned that they should not offend the Angel Behold I send an Angel before thee beware of him and obey his voyce provoke him not for he will not pardon your transgressions that is he will not spare to punish you if you grieve him Much greater is the evill if we grieve him who sits upon the throne of God who is the Prince of all the Spirits and besides grieving the Spirit of God is an affection that is as contrary to his felicity as lust is to his holinesse both which are essentiall to him Tristitia enim omnium spirituum nequissima est pessima servis Dei omnium spiritus exterminat cruciat Spiritum sanctum said Hennas Sadnesse is the greatest enemy to Gods servants if you grieve Gods Spirit you cast him out for he cannot dwell with sorrow and grieving unlesse it be such a sorrow which by the way of vertue passes on to joy and never ceasing felicity Now by grieving the holy Spirit is meant those things which displease him doing unkindnesse to him and then the grief which cannot in proper sense seise upon him will in certain effects return upon us Ita enim dica said Seneca sacer intra nos Spiritus sedet bonorum malorúmque nostrorum observator custos hic prout à nobis tractatus est ita nos ipse tractat There is a holy spirit dwels in every good man who is the observer and guardian of all our actions and as we treat him so will he treat us Now we ought to treat him sweetly and tenderly thankfully and with observation Deus praecepit Spiritum sanctum utpote pro naturae suae bono tenerum delicatum tranquillitate lenitate quiete pace tractare said Tertullian de Spectaculis The Spirit of God is a loving and a kind Spirit gentle and easy chast and pure righteous and peaceable and when he hath done so much for us as to wash us from our impurities and to cleanse us from our stains and streighten our obliquities and to instruct our ignorances and to snatch us from an intolerable death and to consign us to the day of redemption that is to the resurrection of our bodies from death corruption and the dishonors of the grave and to appease all the storms and uneasynesse and to make us free as the Sons of God and furnished with the riches of the Kingdome and all this with innumerable arts with difficulty and in despite of our lusts and reluctancies with parts and interrupted steps with waitings and expectations with watchfulnesse and stratagems with inspirations and collaterall assistances after all this grace and bounty and diligence that we should despite this grace and trample upon the blessings and scorn to receive life at so great an expence and love of God this is so great a basenesse and unworthynesse that by troubling the tenderest passions it turns into the most bitter hostilities by abusing Gods love it turns into jealousie and rage and indignation Goe and sin no more lest a worse thing happen to thee 2. Falling away after we have begun to live well is a great cause of fear because there is added to it the circumstance of inexcuseablenesse The man hath been taught the secrets of the Kingdome and therefore his understanding hath been instructed he hath tasted the pleasures of the Kingdome and therefore his will hath been sufficiently entertain'd He was entred into the state of life and renounced the ways of death his sin began to be pardoned and his lusts to be crucified he felt the pleasures of victory and the blessings of peace and therefore fell away not onely against his reason but also against his interest and to such a person the Questions of his soul have been so perfectly stated and his prejudices and inevitable abuses so cleerly taken off and he was so made to view the paths of life and death that if he chooses the way of sin again it must be not by weaknesse or the infelicity of his breeding or the weaknesse of his understanding but a direct preference or prelation a preferring sin before grace the spirit of lust before the purities of the soul the madnesse of drunkennesse before the fulnesse of the Spirit money before our friend and above our Religion and Heaven and God himself This man is not to be pityed upon pretence that he is betrayed or to be relieved because he is oppressed with potent enemies or to be pardoned because he could not help it for he once did help it he did overcome his temptation and choose God and delight in vertue and was an heir of heaven and was a conqueror over sin and delivered from death and he may do so still and Gods grace is upon him more plentifully and the lust does not tempt so strongly and if it did he hath more power to resist it and therefore if this man fals it is because he wilfully chooses death it is the portion that he loves and descends into with willing and unpityed steps Quà m vilis facta es nimis iterans vias tuas said God to Judah 3. He that returns from vertue to his old vices is forced to doe violence to his own reason to make his conscience quiet he does it so unreasonably so against all his fair inducements so against his reputation and the principles of his society so against his honour and his promises and his former discourses and his doctrines his censuring of men for the same crimes and the bitter invectives and reproofs which in the dayes of his health and reason he used against his erring Brethren that he is now constrained to answer his own arguments he is intangled in his own discourses he is shamed with his former conversation and it will be remembred against him how severely he reproved and how reasonably he chastised the lust which now he runs to in despite of himself and all his friends And because this is his condition he hath no way left him but either to be impudent which is hard for him at first it being too big a naturall change to passe suddenly from grace to immodest circumstances and hardnesses of face and heart or else therefore he must entertain new
may not give it to him unlesse he knowes by other means to pay the debt but if he can do both he hath his liberty to lay out his money for a Crown But then in the case of provision for children our restraint is not so easie or discernible 1. Because we are not bound to provide for them in a certain portion but may do it by the analogies and measures of prudence in which there is a great latitude 2. Because our zeal of charity is a good portion for them and layes up a blessing for inheritance 3. Because the fairest portions of charity are usually short of such sums which can be considerable in the duty of provision for our children 4. If we for them could be content to take any measure lesse then all any thing under every thing that we can we should finde the portions of the poor made ready to our hands sufficiently to minister to zeal and yet not to intrench upon this case of conscience But the truth is we are so carelesse so unskil'd so unstudied in religion that we are only glad to make an an excuse and to defeat our souls of the reward of the noblest grace we are contented if we can but make a pretence for we are highly pleased if our conscience be quiet and care not so much that our duty be performed much lesse that our eternall interest be advanced in bigger portions We care not we strive not we think not of getting the greater rewards of Heaven and he whose desires are so indifferent for the greater will not take pains to secure the smallest portion and it is observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the least in the Kingdome of heaven is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as good as none if a man will be content with his hopes of the lowest place there and will not labour for something beyond it he does not value it at all and it is ten to one but will lose that for which he takes so little pains and is content with so easie a security He that does his almes and resolves that in no case he will suffer inconvenience for his brother whose case it may be is intolerable should do well to remember that God in some cases requires a greater charity and it may be we shall be called to dye for the good of our brother and that although it alwaies supposes a zeal and a holy fervour yet sometimes it is also a duty and we lose our lives if we go to save them and so we do with our estates when we are such good husbands in our Religion that we will serve all our own conveniences before the great needs of a hungry and afflicted brother God oftentimes takes from us that which with so much curiosity we would preserve and then we lose our money and our reward too 3. Hither is to be reduced * the accepting and choosing the counsels Evangelicall * the virgin or widow estate in order to Religion * selling all and giving it to the poor * making our selves Eunuchs for the Kingdome of Heaven * offering our selves to death voluntary in exchange or redemption of the life of a most usefull person as Aquila and Priscilla who ventur'd their lives for St. Paul * the zeal of souls * St. Paul's preaching to the Corinthian Church without wages remitting of rights and forgiving of debts when the obliged person could pay but not without much trouble * protection of calamitous persons with hazard of our own interest and a certain trouble concerning which and all other acts of zeal we are to observe the following measures by which our zeal will become safe and holy and by them also we shall perceive the excesses of Zeal and its inordinations which is the next thing I am to consider 1. The first measure by which our zeal may comply with our duty and its actions become laudable is charity to our neighbour For since God receives all that glorification of himself whereby we can serve and minister to his glory reflected upon the foundation of his own goodnesse and bounty and mercy and all the Allellujahs that are or ever shall be sung in heaven are praises and thank givings and that God himself does not receive glory from the acts of his Justice but then when his creatures will not rejoyce in his goodnesse and mercy it followes that we imitate this originall excellency and pursue Gods own method that is glorifie him in via misericordiae in the way of mercy and bounty charity and forgivenesse love and fair compliances There is no greater charity in the world then to save a soul nothing that pleases God better nothing that can be in our hands greater or more noble nothing that can be a more lasting and delightfull honour then that a perishing soul snatched from the flames of an intolerable Hell and born to Heaven upon the wings of piety and mercy by the Ministery of Angels and the graces of the holy Spirit shall to eternall ages blesse God and blesse thee Him for the Author and finisher of salvation and thee for the Minister and charitable instrument that bright starre must needs look pleasantly upon thy face for ever which was by thy hand plac'd there and had it not been by thy Ministery might have been a footy coal in the regions of sorrow Now in order to this God hath given us all some powers and ministeries by which we may by our charity promote this Religion and the great interest of souls Counsels and prayers preaching and writing passionate desires and fair examples going before others in the way of godlinesse and bearing the torch before them that they may see the way and walk in it This is a charity that is prepared more or lesse for every one and by the way we should do well to consider what we have done towards it For as it will be a strange arrest at the day of Judgement to Dives that he fed high and sufferred Lazarus to starve and every garment that lies by thee and perishes while thy naked brother does so too for want of it shall be a bill of Inditement against thy unmercifull soul so it will be in every instance in what thou couldst profit thy brother and didst not thou art accountable and then tell over the times in which thou hast prayed for the conversion of thy sinning brother and compare the times together and observe whether thou hast not tempted him or betrayed him to a sin or encourag'd him in it or didst not hinder him when thou mightest more frequently then thou hast humbly and passtonately and charitably and zealously bowed thy head and thy heart and knees to God to redeem that poor soul from hell whither thou seest him descending with as much indifferency as a stone into the bottome of a well In this thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a good thing to be zealous and put forth all your strength for you
marryed to a widower for Joseph the supposed Father of our Lord had children by a former wife The first Miracle that ever Jesus did was to doe honour to a wedding marriage was in the world before sin and is in all ages of the world the greatest and most effective antidote against sin in which all the world had perished if God had not made a remedy and although sin hath sour'd marriage and stuck the mans head with cares and the womans bed with sorrowes in the production of children yet these are but throws of life and glory and she shall be saved in child-bearing if she be found in faith and righteousnesse Marriage is a Schoole and exercise of vertue and though Marriage hath cares yet the single life hath desires which are more troublesome and more dangerous and often end in sin while the cares are but instances of duty and exercises of piety and therefore if single life hath more privacy of devotion yet marriage hath more necessities and more variety of it and is an exercise of more graces In two vertues celibate or single life may have the advantage of degrees ordinarily and commonly that is in chastity and devotion but as in some persons this may fail and it does in very many and a marryed man may spend as much time in devotion as any virgins or widowes do yet as in marriage even those vertues of chastity and devotion are exercised so in other instances this state hath proper exercises and trials for those graces for which single life can never be crown'd Here is the proper seene of piety and patience of the duty of Parents and the charity of relatives here kindnesse is spread abroad and love is united and made firm as a centre Marriage is the nursery of heaven the virgin sends prayers to God but she carries but one soul to him but the state of marriage fils up the numbers of the elect and hath in it the labour of love and the delicacies of friendship the blessing of society and the union of hands and hearts it hath in it lesse of beauty but more of safety then the single life it hath more care but lesse danger it is more merry and more sad is fuller of sorrowes and fuller of joyes it lies under more burdens but it is supported by all the strengths of love and charity and those burdens are delightfull Marriage is the mother of the world and preserves Kingdomes and fils Cities and Churches and Heaven it self Celibate like the flie in the heart of an apple dwels in a perpetuall sweetnesse but sits alone and is confin'd and dies in singularity but marriage like the usefull Bee builds a house and gathers sweetnesse from every flower and labours and unites into societies and republicks and sends out colonies and feeds the world with delicacies and obeys their king and keeps order and exercises many vertues and promotes the interest of mankinde and is that state of good things to which God hath designed the present constitution of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Single life makes men in one instance to be like Angels but marriage in very many things makes the chast pair to be like to Christ. This is a great mystery but it is the symbolicall and sacramentall representment of the greatest mysteries of our Religion Christ descended from his Fathers bosome and contracted his divinity with flesh and bloud and marryed our Nature and we became a Church the spouse of the bridegroom which he cleansed with his bloud and gave her his holy Spirit for a dowry and heaven for a joynture begetting children unto God by the Gospel this spouse he hath joyn'd to himself by an excellent charity he feeds her at his own table and lodges her nigh his own heart provides for all her necessities relieves her sorrowes determines her doubts guides her wandrings he is become her head and she as a signet upon his right hand he first indeed was betrothed to the Synagogue and had many children by her but she forsook his love and then he marryed the Church of the Gentiles and by her as by a second venter had a more numerous issue atque una domus est omnium filiorum ejus all the children dwell in the same house and are heirs of the same promises intituled to the same inheritance Here is the eternall conjunction the indissoluble knot the exceeding love of Christ the obedience of the Spouse the communicating of goods the uniting of interests the fruit of marriage a celestiall generation a new creature Sacramentum hoc magnum est this is the sacramentall mystery represented by the holy rite of marriage so that marriage is divine in its institution sacred in its union holy in the mystery sacramentall in its signification honourable in its appellative religious in its imployments It is advantage to the societies of men and it is holinesse to the Lord. Dico autem in Christo Ecclesiâ It must be in Christ and the Church If this be not observed marriage loses its mysteriousnesse but because it is to effect much of that which it signifies it concerns all that enter into those golden fetters to see that Christ and his Church be in at every of its periods and that it be intirely conducted and over-rul'd by Religion for so the Apostle passes from the sacramentall rite to the reall duty Neverthelesse that is although the former discourse were wholly to explicate the conjunction of Christ and his Church by this similitude yet it hath in it this reall duty that the man love his wife and the wife reverence her husband and this is the use we shall now make of it the particulars of which precept I shall thus dispose 1. I shall propound the duty as it generally relates to Man and Wife in conjunction 2. The duty and power of the Man 3. The rights and priviledges and the duty of the Wife 1. In Christo Ecclesia that begins all and there is great need it should be so for they that enter into the state of marriage cast a dye of the greatest contingency and yet of the greatest interest in the world next to the last throw for eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life or death felicity or a lasting sorrow are in the power of marriage A woman indeed ventures most for she hath no sanctuary to retire to from an evill husband she must dwell upon her sorrow and hatch the egges which her own folly or infelicity hath produced and she is more under it because her tormentor hath a warrant of prerogative and the woman may complain to God as subjects do of tyrant Princes but otherwise she hath no appeal in the causes of unkindenesse And though the man can run from many hours of his sadnesse yet he must return to it again and when he sits among his neighbours he remembers the objection that lies in his
keeping Gods Commandements And in this world God hath not a greater reward to give for so the soul is nourished unto life so it growes up with the increase of God so it passes on to a perfect man in Christ so it is consigned for heaven and so it enters into glory for glory is the perfection of grace and when our love to God is come to its state and perfection then we are within the circles of a Diadem and then we are within the regions of felicity And there is the same reason in the contrary instance The wicked person fals into sin and this he had because he sinn'd against his maker Tradidit Deus eos in desideria cordis eorum and it concerns all to observe it and if ever we finde that a sin succeeds a sin in the same instance it is because we refuse to repent but if a sin succeeds a sin in another instance as if lust followes pride or murder drunkennesse it is a sign that God will not give us the grace of repentance he is angry at us with a destructive fury he hath dipt his arrowes in the venome of the serpent and whets his sword in the forges of hell then it is time that a man withdraw his foot and that he start back from the preparations of an intolerable ruine For though men in this case grow insensible and that 's part of the disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome it is the biggest part of the evill that the man feels it not yet the very antiperistasis or the contrariety the very horror and bignesse of the danger may possibly make a man to contend to leap out of the fire and sometimes God works a miracle and besides his own rule delights to reform a dissolute person to force a man from the grave to draw him against the bent of his evill habits yet it is so seldome that we are left to consider that such persons are in a desperate condition who cannot be saved unlesse God is pleased to work a miracle 3. Sinne brings in its retinue fearfull plagues and evill angels messengers of the displeasure of God concerning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are enough of dead I mean the experience is so great and the notion so common and the examples so frequent and the instances so sad that there is scarce any thing new in this particular to be noted but something is remarkable and that is this that God even when he forgives the sin does reserve such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such remains of punishment and those not only to the lesse perfect but to the best persons that it makes demonstration that every sinner is in a worse condition then he dreams of For consider can it be imagined that any one of us should escape better then David did we have reason to tremble when we remember what he suffered even when God had seal'd his pardon Did not God punish Zedekiah with suffering his eyes to be put out in the house of bondage was not God so angry with Valentinian that he gave him into his enemies hand to be flay'd alive Have not many persons been struck suddenly in the very act of sin and some been seised upon by the Devill and carryed away alive These are fearfull contingencies but God hath been more angry yet rebellion was punished in Corah and his company by the gaping of the earth and the men were buryed alive and Dathan and Abiram were consumed with fire for usurping the Priests office But God hath struck severely since that time and for the prostitution of a Lady by the Spanish King the Moors were brought in upon his Kingdome and rul'd there for 700. years And have none of us known an excellent and good man to have descended or rather to have been thrust into a sin for which he hath repented which he hath confessed which he hath rescinded and which he hath made amends for as he could and yet God was so severely angry that this man was suffered to fall in so big a calamity that he dyed by the hands of violence in a manner so seemingly impossible to his condition that it looked like the biggest sorrow that hath happened to the sons of men But then let us consider how many and how great crimes we have done and tremble to think that God hath exacted so fearfull pains and mighty punishments for one such sin which we it may be have committed frequently Our sin deserves as bad as theirs and God is impartial and we have no priviledge no promise of exemption no reason to hope it what then do we think shall become of this affair where must we suffer this vengeance For that it is due that it is just we suffer it these sad examples are a perfect demonstration We have done that for which God thought flaying alive not to be too big a punishment that for which God hath smitten Kings with formidable plagues that for which governments have been changed and nations enslaved and Churches destroyed and the Candlestick removed and famines and pestilences have been sent upon a whole Kingdome and what shall become of us why do we vainly hope it shall not be so with us If it was just for these men to suffer what they did then we are at least to expect so much and then let us consider into what a fearfull condition sin hath put us upon whom a sentence is read that we shall be plagued like Zedekiah or Corah or Dathan or the King of Spain or any other King who were for ought we know infinitely more innocent and more excellent persons then any of us What will become of us For God is as just to us as to them and Christ dyed for them as well as for us and they have repented more then we have done and what mercy can we expect that they might not hope for upon at least as good ground as we Gods wayes are secret and his mercies and justice dwell in a great abysse but we are to measure our expectations by revelation and experience But then what would become of us if God should be as angry at our sin as at Zedekiahs or King Davids where have we in our body room enough for so many stripes as our sin ought justly to be punished withall or what security or probability have we that he will not so punish us For I did not represent this sad story as a matter of possibility only that we may fear such fearfull strokes as we see God lay upon sinners but we ought to look upon it as a thing that will come some way or other and for ought we know we cannot escape it So much and more is due for the sin and though Christ hath redeemed our souls and if we repent we shall not die eternally yet he hath no where promised we shall not be smitten It was an odde saying of the Devill to a sinner whom he would fain have had to despair
XXV SERMONS PREACHED AT GOLDEN-GROVE Being for the VVinter half-year BEGINNING ON ADVENT-SUNDAY UNTILL WHIT-SUNDAY By JEREMY TAYLOR D. D. Vae mihi si non Evangelizavero LONDON Printed by E. Cotes for Richard Royston at the Angel in Ivie-Lane M. D C. LIII To the right Honourable and truely Noble RICHARD Lord VAUHAN Earle of Carbery c. MY LORD I Have now by the assistance of God and the advantages of your many favours finished a Year of Sermons which if like the first year of our Saviours preaching it may be annus acceptabilis an acceptable year to God and his afflicted hand-maid the Church of England a reliefe to some of her new necessities and an institution or assistance to any soule I shall esteem it among those honors and blessings with which God uses to reward those good intentions which himselfe first puts into our hearts and then recompenses upon our heads My Lord They were first presented to God in the ministeries of your family For this is a blessing for which your Lordship is to blesse God that your Family is like Gideons Fleece irriguous with a dew from heaven when much of the voicinage is dry for we have cause to remember that Isaac complain'd of the Philistims who fill'd up his wells with stones and rubbish and left no beauvrage for the Flocks and therefore they could give no milke to them that waited upon the Flocks and the flocks could not be gathered nor fed nor defended It was a designe of ruine and had in it the greatest hostility and so it hath been lately undique totis Vsque adeo turbatur agris En ipse capellas Protenus aeger ago hanc etiam vix Tityre duco But My Lord this is not all I would faine also complaine that men feele not their greatest evill and are not sensible of their danger nor covetous of what they want nor strive for that which is forbidden them but that this complaint would suppose an unnaturall evill to rule in the hearts of men For who would have in him so little of a Man as not to be greedy of the Word of God and of holy Ordinances even therefore because they are so hard to have and this evill although it can have no excuse yet it hath a great and a certain cause for the Word of God still creates new appetites as it satisfies the old and enlarges the capacity as it fils the first propensities of the Spirit For all Spirituall blessings are seeds of Immortality and of infinite felicities they swell up to the comprehensions of Eternity and the desires of the soule can never be wearied but when they are decayed as the stomach will be craving every day unlesse it be sick and abused But every mans experience tels him now that because men have not Preaching they lesse desire it their long fasting makes them not to love their meat and so wee have cause to feare the people will fall to an Atrophy then to a loathing of holy food and then Gods anger will follow the method of our sinne and send a famine of the Word and Sacraments This we have the greatest reason to feare and this feare can be relieved by nothing but by notices and experience of the greatnesse of the Divine mercies and goodnesse Against this danger in future and evill in present as you and all good men interpose their prayers so have I added this little instance of my care and services being willing to minister in all offices and varieties of imployment that so I may by all meanes save some and confirme others or at least that my selfe may be accepted of God in my desiring it And I thinke I have some reasons to expect a speciall mercy in this because I finde by the constitution of the Divine providence and Ecclesiasticall affaires that all the great necessities of the Church have been served by the zeale of preaching in publick and other holy ministeries in publick or private as they could be had By this the Apostles planted the Church and the primitive Bishops supported the faith of Martyrs and the hardinesse of Confessors and the austerity of the Retired By this they confounded Hereticks and evill livers and taught them the wayes of the Spirit and left them without pertinacy or without excuse It was Preaching that restored the splendour of the Church when Barbarisme and Warres and Ignorance either sate in or broke the Doctors Chaire in pieces For then it was that divers Orders of religious and especially of Preachers were erected God inspiring into whole companies of men a zeal of Preaching And by the same instrument God restored the beauty of the Church when it was necessary shee should be reformed it was the assiduous and learned preaching of those whom God chose for his Ministers in that work that wrought the Advantages and persuaded those Truths which are the enamel and beautie of our Churches And because by the same meanes all things are preserved by which they are produc'd it cannot but be certaine that the present state of the Church requires a greater care and prudence in this Ministerie then ever especially since by Preaching some endevour to supplant Preacbing and by intercepting the fruits of the flocks to dishearten the Shepheards from their attendances My Lord your great noblenesse and religious charitie hath taken from mee some portions of that glory which I designed to my selfe in imitation of St. Paul towards the Corinthian Church who esteemed it his honour to preach to them without a revenue and though also like him I have a trade by which as I can be more usefull to others and lesse burthensome to you yet to you also under God I owe the quiet and the opportunities and circumstances of that as if God had so interweaved the support of my affaires with your charitie that he would have no advantages passe upon mee but by your interest and that I should expect no reward of the issues of my Calling unlesse your Lordship have a share in the blessing My Lord I give God thanks that my lot is fallen so fairely and that I can serve your Lordship in that ministerie by which I am bound to serve God and that my gratitude and my duty are bound up in the same bundle but now that which was yours by a right of propriety I have made publick that it may still be more yours and you derive to your selfe a comfort if you shall see the necessitie of others serv'd by that which you heard so diligently and accepted with so much pietie and I am persuaded have entertain'd with that religion and obedience which is the dutie of all those who know that Sermons are arguments against us unlesse they make us better and that no Sermon is received as it ought unlesse it makes us quit a vice or bee in love with vertue unlesse we suffer it in some instance or degree to doe the work of God upon our soules My Lord in these
Ministerial Sermon I. ADVENT SUNDAY DOOMS-DAY BOOK OR CHRIST'S Advent to Judgement 2 Cor. 5. 10. For we must all appear before the Judgment seat of CHRIST that every one may receive the things done in his body according to that he hath done whether it be good or bad VErtue and Vice are so essentially distinguished and the distinction is so necessary to be observed in order to the well being of men in private and in societies that to divide them in themselves and to separate them by sufficient notices and to distinguish them by rewards hath been designed by all Laws by the sayings of wise men by the order of things by their proportions to good or evill and the expectations of men have been fram'd accordingly that Vertue may have a proper seat in the will and in the affections and may become amiable by its own excellency and its appendant blessing and that Vice may be as naturall an enemy to a man as a Wolf to the Lamb and as darknesse to light destructive of its being and a contradiction of its nature But it is not enough that all the world hath armed it self against Vice and by all that is wise and sober amongst men hath taken the part of Vertue adorning it with glorious appellatives encouraging it by rewards entertaining it with sweetnesses and commanding it by edicts fortifying it with defensatives and twining with it in all artificiall compliances all this is short of mans necessity for this will in all modest men secure their actions in Theatres and High-wayes in Markets and Churches before the eye of Judges and in the society of Witnesses But the actions of closets and chambers the designs and thoughts of men their discourses in dark places and the actions of retirements and of the night are left indifferent to Vertue or to Vice and of these as man can take no cognisance so he can make no coercitive and therefore above one half of humane actions is by the Laws of man left unregarded and unprovided for and besides this there are some men who are bigger then Lawes and some are bigger then Judges and some Judges have lessened themselves by fear and cowardize by bridery and flattery by iniquity and complyance and where they have not yet they have notices but of few causes and there are some sins so popular and universall that to punish them is either impossible or intolerable and to question such would betray the weaknesse of the publick rods and axes and represent the sinner to be stronger then the power that is appointed to be his bridle and after all this we finde sinners so prosperous that they escape so potent that they fear not and sin is made safe when it growes great Facere omnia saevè Non impunè licet nisi dum facis and innocence is oppressed and the poor cry and he hath no helper and he is oppressed and he wants a Patron and for these and many other concurrent causes if you reckon all the causes that come before all the Judicatories of the world though the litigious are too many and the matters of instance are intricate and numerous yet the personall and criminall are so few that of 20000 sins that cry aloud to God for vengeance scarce two are noted by the publick eye and chastis'd by the hand of Justice it must follow from hence that it is but reasonable for the interest of vertue and the necessities of the world that the private should be judg'd and vertue should be tyed upon the spirit and the poor should be relieved and the oppressed should appeal and the noise of Widows should be heard and the Saints should stand upright and the Cause that was ill judged should be judged over again and Tyrants should be call'd to account and our thoughts should be examined and our secret actions view'd on all sides and the infinite number of sins which escape here should not escape finally and therefore God hath so ordained it that there shall be a day of doom wherein all that are let alone by men shall be question'd by God and every word and every action shall receive its just recompence of reward For we must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in the best copies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things done in the body so we commonly read it the things proper or due to the body so the expression is more apt and proper for not only what is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body but even the acts of abstracted understanding and volition the acts of reflexion and choice acts of self-self-love and admiration and what ever else can be supposed the proper and peculiar act of the soul or of the spirit is to be accounted for at the day of Judgement and even these may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because these are the acts of the man in the state of conjunction with the body The words have in them no other difficulty or variety but contain a great truth of the biggest interest and one of the most materiall constitutive Articles of the whole Religion and the greatest endearment of our duty in the whole world Things are so ordered by the great Lord of all the creatures that whatsoever we do or suffer shall be call'd to account and this account shall be exact and the sentence shall be just and the reward shall be great all the evils of the world shall be amended and the injustices shall be repaid and the divine Providence shall be vindicated and Vertue and Vice shall for ever be remark'd by their separate dwellings and rewards This is that which the Apostle in the next verse cals the terror of the Lord it is his terror because himself shall appear in his dresse of Majesty and robes of Justice and it is his terror because it is of all the things in the World the most formidable in it self and it is most fearfull to us where shall be acted the interest and finall sentence of eternity and because it is so intended I shall all the way represent it as the Lords terror that we may be afraid of sin for the destruction of which this terror is intended 1. Therefore we will consider the persons that are to be judged with the circumstances of our advantages or our sorrowes We must all appear 2. The Judge and his Judgement seat before the Judgment seat of Christ. 3. The sentence that they are to receive the things due to the body good or bad according as we now please but then cannot alter Every one of these are dressed with circumstances of affliction and afrightment to those to whom such terrors shall appertain as a portion of their inheritance 1. The persons who are to be judged even you and I and all the world Kings and
with so little relish that it comes as news of a victory to a man upon the Rack or the birth of an heir to one condemned to dye he hears a story which was made to delight him but it came when he was dead to joy and all its capacities and therefore sicknesse though it be a good Monitor yet it is an ill stage to act some vertues in and a good man cannot then doe much and therefore he that is in the state of flesh and blood can doe nothing at all 4. But in these considerations we find our nature in disadvantages and a strong man may be overcome when a stronger comes to disarme him and pleasure and pain are the violences of choice and chance but it is no better in any thing else for nature is weak in all its strengths and in its fights at home and abroad in its actions and passions we love some things violently and hate others unreasonably any thing can fright us when we should be confident and nothing can scare us when we ought to feare the breaking of a glasse puts us into a supreme anger and we are dull and indifferent as a Stoick when we see God dishonour'd we passionately desire our preservation and yet we violently destroy our selves and will not be hindred we cannot deny a friend when he tempts us to sin and death and yet we daily deny God when he passionately invites us to life and health we are greedy after money and yet spend it vainly upon our lusts we hate to see any man flatter'd but our selves and we can endure folly if it be on our side and a sin for our interest we desire health and yet we exchange it for wine and madnesse we sink when a persecution comes and yet cease not daily to persecute our selves doing mischiefs worse then the sword of Tyrants and great as the malice of a Devill 5. But to summe up all the evills that can be spoken of the infirmities of the flesh the proper nature and habitudes of men are so foolish and impotent so averse and peevish to all good that a mans will is of it self onely free to choose evils Neither is it a contradiction to say liberty and yet suppose it determin'd to one object onely because that one object is the thing we choose For although God hath set life and death before us fire and water good and evill and hath primarily put man into the hands of his owne counsell that he might have chosen good as well as evill yet because he did not but fell into an evill condition and corrupted manners and grew in love with it and infected all his children with vicious examples and all nations of the world have contracted some universall stains and the thoughts of mans hearts are onely evill and that continually and there is not one that doth good no not one that sinneth not since I say all the world have sinned we cannot suppose a liberty of indifferency to good and bad it is impossible in such a liberty that there should be no variety that all should choose the same thing but a liberty of complacency or delight we may suppose that is so that though naturally he might choose good yet morally he is so determin'd with his love to evill that good seldome comes into dispute and a man runs to evill as he runs to meat or sleep for why else should it be that every one can teach a childe to be proud or to swear to lie or to doe little spites to his play-fellow and can traine him up to infant follies But the severity of Tutors and the care of Parents discipline and watchfulnesse arts and diligence all is too little to make him love but to say his prayers or to doe that which becomes persons design'd for honest purposes and his malice shall out-run his yeares he shall be a man in villany before he is by law capable of choice or inheritance and this indisposition lasts upon us for ever even as long as we live just in the same degrees as flesh and blood does rule us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art of Physicians can cure the evills of the body but this strange propensity to evill nothing can cure but death the grace of God eases the malignity here but it cannot be cured but by glory that is this freedome of delight or perfect unabated election of evill which is consequent to the evill manners of the world although it be lessened by the intermediall state of grace yet it is not cured untill it be changed into its quite contrary but as it is in heaven all that is happy and glorious and free yet can choose nothing but the love of God and excellent things because God fills all the capacities of Saints and there is nothing without him that hath any degrees of amability so in the state of nature of flesh and blood there is so much ignorance of spirituall excellencies and so much proportion to sensuall objects which in most instances and in many degrees are prohibited that as men naturally know no good but to please a wilde indetermin'd infinite appetite so they will nothing else but what is good in their limit and proportion and it is with us as it was with the shee-goat that suckled the wolves whelp he grew up by his nurses milke and at last having forgot his foster mothers kindnesse eat that udder which gave him drink and nourishment Improbit as nullo flectitur obsequio for no kindnesse will cure an ill nature and a base disposition so are we in the first constitution of our nature so perfectly given to naturall vices that by degrees we degenerate into unnaturall and no education or power of art can make us choose wisely or honestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Phalaris There is no good nature but onely vertue till we are new created we are wolves and serpents free and delighted in the choice of evill but stones and iron to all excellent things and purposes 2. Next I am to consider the weaknesse of the flesh even when the state is changed in the beginning of the state of grace For many persons as soon as the grace of God rises in their hearts are all on fire and inflamed it is with them as Homer said of the Syrian starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shines finely and brings feavers splendor and zeal are the effects of the first grace and sometimes the first turnes into pride and the second unto uncharitablenesse and either by too dull and slow motions or by too violent and unequall the flesh will make pretences and too often prevail upon the spirit even after the grace of God hath set up its banners in our hearts 1. In some dispositions that are forward and apt busie and unquiet when the grace of God hath taken possessions and begins to give laws it seems so pleasant and gay to their undiscerning spirits to be delivered from the
proper cure is to be wrought by those generall means of inviting and cherishing of getting and entertaining Gods Spirit which when we have observed we may account our selves sufficiently instructed toward the repair of our breaches and the reformation of our evill nature 1. The first great instrument of changing our whole nature into the state of grace flesh into the spirit is a firm belief and a perfect assent to and hearty entertainment of the promises of the Gospell for holy Scripture speaks great words concerning faith It quenches the fiery darts of the Devill saith St. Paul it overcomes the world saith St. John it is the fruit of the Spirit and the parent of love it is obedience and it is humility and it is a shield and it is a brestplate and a work and a mysterie it is a fight and it is a victory it is a pleasing God and it is that whereby the just do live by faith we are purified and by faith we are sanctified and by faith we are justified and by faith we are saved by this we have accesse to the throne of grace and by it our prayers shall prevail for the sick by it we stand and by it we walk and by this Christ dwels in our hearts and by it all the miracles of the Church have been done it gives great patience to suffer and great confidence to hope and great strength to do and infallible certainty to enjoy the end of all our faith and satisfaction of all our hopes and the reward of all our labours even the most mighty price of our high calling and if faith be such a magazine of spirituall excellencies of such universall efficacy nothing can be a greater antidote against the venome of a corrupted nature But then this is not a grace seated finally in the understanding but the principle that is designed to and actually productive of a holy life It is not only a beleeving the propositions of Scripture as we beleeve a proposition in the Metaphysicks concerning which a man is never the honester whether it be true of false but it is a beleef of things that concern us infinitely things so great that if they be so true as great no man that hath his reason and can discourse that can think and choose that can desire and work towards an end can possibly neglect The great object of our faith to which all other articles do minister is resurrection of our bodies and souls to eternall life and glories infinite Now is it possible that a man that beleeves this and that he may obtain it for himself and that it was prepared for him and that God desires to give it him that he can neglect and despise it and not work for it and perform such easie conditions upon which it may be obtained Are not most men of the world made miserable at a lesse price then a thousand pound a year Do not all the usurers and merchants all tradesmen and labourers under the Sun toil and care labour and contrive venture and plot for a little money and no man gets and scarce any man desires so much of it as he can lay upon three acres of ground not so much as will fill a great house and is this sum that is such a trifle such a poor limited heap of dirt the reward of all the labour and the end of all the care and the design of all the malice and the recompence of all the wars of the world and can it be imaginable that life it self and a long life an eternall and a happy life a kingdome a perfect kingdome and glorious that shall never have ending nor ever shall be abated with rebellion or fears or sorrow or care that such a kingdome should not be worth the praying for and quitting of an idle company and a foolish humour or a little drink or a vicious silly woman for it surely men beleeve no such thing They do not relye upon those fine stories that are read in books and published by Preachers and allow'd by the lawes of all the world If they did why do they choose intemperance and a feaver lust and shame rebellion and danger pride and a fall sacriledge and a curse gain and passion before humility and safety religion and a constant joy devotion and peace of conscience justice and a quiet dwelling charity and a blessing and at the end of all this a Kingdome more glorious then all the beauties the Sun did ever see Fides est velut quoddam aeternitatis exemplar praeterita simul praesentia futura sinu quodam vastissimo comprehendit ut nihil ei praetereat nil pereat praeeat nihil Now Faith is a certain image of eternity all things are present to it things past and things to come are all so before the eyes of faith that he in whose eye that candle is enkindled beholds heaven as present and sees how blessed thing it is to dye in Gods favour and to be chim'd to our grave with the Musick of a good conscience Faith converses with the Angels and antedates the hymnes of glory every man that hath this grace is as certain that there are glories for him if he perseveres in duty as if he had heard and sung the thanksgiving Song for the blessed sentence of Dooms-day And therefore it is no matter if these things are separate and distant objects none but children and fools are taken with the present trifle and neglect a distant blessing of which they have credible and beleeved notices Did the merchant see the pearls and the wealth he designs to get in the trade of 20 years And is it possible that a childe should when he learns the first rudiments of Grammar know what excellent things there are in learning whither he designs his labour and his hopes We labour for that which is uncertain and distant and beleeved and hoped for with many allaies and seen with diminution and a troubled ray and what excuse can there be that we do not labour for that which is told us by God and preach'd by his holy Son and confirmed by miracles and which Christ himself dyed to purchase and millions of Martyrs dyed to witnesse and which we see good men and wise beleeve with an assent stronger then their evidence and which they do beleeve because they do love and love because they do beleeve There is nothing to be said but that faith which did enlighten the blind and cleanse the Lepers and wash'd the soul of the Aethiopian that faith that cures the sick and strengthens the Paralytick and baptizes the Catechumens and justifies the faithfull and repairs the penitent and confirms the just and crowns the Martyrs that faith if it be true and proper Christian and alive active and effective in us is sufficient to appease the storm of our passions and to instruct all our ignorances and to make us wise unto salvation it will if we let it do its first intention
last caution concerning this question No man is to be esteemed of a willing spirit but he that endevours to doe the outward work or to make all the supplies that he can not only by the forwardnesse of his spirit but by the compensation of some other charities or devotion or religion Silver and gold have I none and therefore I can give you none But I wish you well How will that appear why thus Such as I have I will give you Rise up and walk I cannot give you gold but I can give you counsell I cannot relieve your need but I can relieve your sadnesse I cannot cure you but I can comfort you I cannot take away your poverty but I can ease your spirit and God accepts us saith the Apostle according to what a man hath and not according to what he hath not Only as our desires are great and our spirits are willing so we shall finde wayes to make supply of our want of ability and expressed liberality Et labor ingenium misero dedit sua quemque Advigilare sibi jussit fortuna premendo What the poor mans need will make him do that also the good mans charity will it will finde out wayes and artifices of relief in kinde or in value in comfort or in prayers in doing it himself or procuring others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The necessity of our fortune and the willingnesse of our spirits will do all this all that it can and something that it cannot You have relieved the Saints saith St. Paul according to your power yea and beyond your power Only let us be carefull in all instances that we yeeld not to the weaknesse of the flesh nor listen to its fair pretences for the flesh can do more then it sayes we can do more then we think we can and if we doe some violence to the flesh to our affairs and to the circumstances of our fortune for the interest of our spirit we shall make our flesh usefull and the spirit strong the flesh and its weaknesse shall no more be an objection but shall comply and co-operate and serve all the necessities of the spirit Sermon XII Of Lukewarmnesse and Zeal OR SPIRITVALL TERROVR Part I. Jer. 48. 10. vers first part part Cursed be he that doth the work of the Lord deceitfully CHrists Kingdome being in order to the Kingdome of his Father which shall be manifest at the day of Judgement must therefore be spirituall because then it is that all things must become spirituall not only by way of eminency but by intire constitution and perfect change of natures Men shall be like Angels and Angels shall be comprehended in the lap of spirituall and eternall felicities the soul shall not understand by materiall phantasmes neither be served by the provisions of the body but the body it self shall become spirituall and the eye shall see intellectuall objects and the mouth shall feed upon hymns and glorifications of God the belly shall be then satisfied by the fulnesse of righteousnesse and the tongue shall speak nothing but praises and the propositions of a celestiall wisdome the motion shall be the swiftnesse of an Angell and it shall be cloathed with white as with a garment Holinesse is the Sun and righteousnesse is the Moon in that region our society shall be Quires of singers and our conversation wonder contemplation shall be our food and love shall be the wine of elect souls and as to every naturall appetite there is now proportion'd an object crasse materiall unsatisfying and allayed with sorrow and uneasinesse so there be new capacities and equall objects the desires shall be fruition and the appetite shall not suppose want but a faculty of delight and an unmeasureable complacency the will and the understanding love and wonder joyes every day and the same forever this shall be their state who shall be accounted worthy of the resurrection to this life where the body shall be a partner but no servant where it shall have no work of its own but it shall rejoyce with the soul where the soul shall rule without resistance or an enemy and we shall be fitted to enjoy God who is the Lord and Father of spirits In this world we see it is quite contrary we long for perishing meat and fill our stomachs with corruption we look after white and red and the weaker beauties of the night we are passionate after rings and seals and inraged at the breaking of a Crystall we delight in the society of fools and weak persons we laugh at sin and contrive mischiefs and the body rebels against the soul and carries the cause against all its just pretences and our soul it self is above half of it earth and stone in its affections and distempers our hearts are hard and inflexible to the softer whispers of mercy and compassion having no loves for any thing but strange flesh and heaps of money and popular noises for misery and folly and therefore we are a huge way off from the Kingdome of God whose excellencies whose designs whose ends whose constitution is spirituall and holy and separate and sublime and perfect Now between these two states of naturall flesh and heavenly spirit that is the powers of darknesse and the regions of light the miseries of man and the perfections of God the imperfection of nature where we stand by our creation and supervening follies and that state of felicities whither we are designed by the mercies of God there is a middle state the Kingdome of grace wrought for us by our Mediator the man Christ Jesus who came to perfect the vertue of Religion and the designs of God and to reforme our Nature and to make it possible for us to come to that spirituall state where all felicity does dwell The Religion that Christ taught is a spirituall Religion it designs so far as this state can permit to make us spirituall that is so as the spirit be the prevailing ingredient God must now be worshipped in spirit and not only so but with a fervent spirit and though God in all religions did seise upon the spirit and even under Moses Law did by the shadow of the ceremony require the substantiall worship by cutting off the flesh intended the circumcision of the heart yet because they were to minde the outward action it took off much from the intention and activity of the spirit Man could not doe both busily And then they fail'd also in the other part of a spirituall Religion for the nature of a spirituall Religion is that in it we serve God with our hearts and affections and because while the spirit prevails we do not to evill purposes of abatement converse with flesh and bloud this service is also fervent intense active wise and busie according to the nature of things spirituall Now because God alwayes perfectly intended it yet because he lesse perfectly required it in the Law of Moses I say they fell short in both For 1. They so
reputation against piety the love of the world in civill instances to countenance enmity against God these are the deceitfull workers of Gods work they make a schisme in the duties of Religion and a warre in heaven worse then that between Michael and the Dragon for they divide the Spirit of God and distinguish his commandements into parties and factions by seeking an excuse sometimes they destroy the integrity and perfect constitution of duty or they do something whereby the effect and usefulnesse of the duty is hindred concerning all which this only can be said they who serve God with a lame sacrifice and an imperfect duty a duty defective in its constituent parts can never enjoy God because he can never be divided and though it be better to enter into heaven with one foot and one eye then that both should be cast into hell because heaven can make recompence for this losse yet nothing can repair his losse who for being lame in his duty shall enter into hell where nothing is perfect but the measures and duration of torment and they both are next to infinite SERMON XIII Part II. 2. THe next enquiry is into the intention of our duty and here it will not be amisse to change the word fraudulentèr or dolosè into that which some of the Latin Copies doe use Maledictus qui facit opus Dei negligentèr Cursed is he that doth the work of the Lord negligently or remissely and it implyes that as our duty must be whole so it must be fervent for a languishing body may have all its parts and yet be uselesse to many purposes of nature and you may reckon all the joynts of a dead man but the heart is cold and the joynts are stiffe and fit for nothing but for the little people that creep in graves and so are very many men if you summe up the accounts of their religion they can reckon dayes and months of Religion various offices charity and prayers reading and meditation faith and knowledge catechisme and sacraments duty to God and duty to Princes paying debts and provision for children confessions and tears discipline in families and love of good people and it may be you shall not reprove their numbers or find any lines unfill'd in their tables of accounts but when you have handled all this and consider'd you will find at last you have taken a dead man by the hand there is not a finger wanting but they are stiffe as Isicles and without flexure as the legs of Elephants such are they whom S. Bernard describes whose spirituall joy is allayed with tediousnesse whose compunction for sins is short and seldome whose thoughts are animall and their designes secular whose Religion is lukewarm their obedience is without devotion their discourse without profit their prayer without intention of heart their reading without instruction their meditation is without spirituall advantages and is not the commencement and strengthning of holy purposes and they are such whom modesty will not restrain nor reason bridle nor discipline correct nor the fear of death and hell can keep from yeelding to the imperiousnesse of a foolish lust that dishonors a mans understanding and makes his reason in which he most glories to be weaker then the discourse of a girle and the dreams of the night In every action of Religion God expects such a warmth and a holy fire to goe along that it may be able to enkindle the wood upon the altar and consume the sacrifice but God hates an indifferent spirit Earnestnesse and vivacity quicknesse and delight perfect choyce of the service and a delight in the prosecution is all that the spirit of a man can yeeld towards his Religion the outward work is the effect of the body but if a man does it heartily and with all his mind then religion hath wings and moves upon wheels of fire and therefore when our blessed Saviour made those capitulars and canons of Religion to love God and to love our neighbors besides that the materiall part of the duty love is founded in the spirit as its naturall seat he also gives three words to involve the spirit in the action and but one for the body Thou shalt love the Lord thy God with all thine heart and with all thy soule and with all thy mind and lastly with all thy strength this brings in the body too because it hath some strengths and some significations of its own but heart and soule and mind mean all the same thing in a stronger and more earnest expression that is that we doe it hugely as much as we can with a cleer choice with a resolute understanding with strong affections with great diligence Enerves animos odisse virtus solet Vertue haâ—es weak and ineffective minds and tame easie prosecutions Loripedes people whose arme is all flesh whose foot is all leather and an unsupporting skin they creep like snakes and pursue the noblest mysteries of Religion as Naaman did the mysteries of Rimmon onely in a complement or for secular regards but without the mind and therefore without Zeal I would thou wert either hot or cold said the Spirit of God to the Angell or Bishop of Laodicea In feasts or sacrifices the Ancients did use apponere frigidam or calidam sometimes they drank hot drink sometimes they poured cold upon their graves or in their wines but no services of Tables or Altars were ever with lukewarm God hates it worse then stark cold which expression is the more considerable because in naturall and superinduc'd progressions from extreme to extreme we must necessarily passe through the midst and therefore it is certain a lukewarm Religion is better then none at all as being the doing some parts of the work designed and neerer to perfection then the utmost distance could be and yet that God hates it more must mean that there is some appendant evill in this state which is not in the other and that accidentally it is much worse and so it is if we rightly understand it that is if we consider it not as a being in or passing through the middle way but as a state and a period of Religion If it be in motion a lukewarm Religion is pleasing to God for God hates it not for its imperfection and its naturall measures of proceeding but if it stands still and rests there it is a state against the designes and against the perfection of God and it hath in it these evills 1. It is a state of the greatest imprudence in the world for it makes a man to spend his labour for that which profits not and to deny his appetite for an unsatisfying interest he puts his moneys in a napkin and he that does so puts them into a broken bag he loses the principall for not encreasing the interest He that dwells in a state of life that is unacceptable loses the money of his almes and the rewards of his charity his hours of prayer and his parts of justice
bosome and he sighes deeply Ah tum te miserum malique fati Quem attractis pedibus patente portâ Percurrent mugiléque raphanique The boyes and the pedlers and the fruiterers shall tell of this man when he is carryed to his grave that he lived and dyed a poor wretched person The Stags in the Greek Epigram whose knees were clog'd with frozen snow upon the mountains came down to the brooks of the vallies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping to thaw their joynts with the waters of the stream but there the frost overtook them and bound them fast in ice till the young heardsmen took them in their stranger snare It is the unhappy chance of many men finding many inconveniences upon the mountains of single life they descend into the vallies of marriage to refresh their troubles and there they enter into fetters and are bound to sorrow by the cords of a mans or womans peevishnesse and the worst of the evill is they are to thank their own follies for they fell into the snare by entring an improper way Christ and the Church were no ingredients in their choice but as the Indian women enter into folly for the price of an Elephant and think their crime warrantable so do men and women change their liberty for a rich fortune like Eriphyle the Argive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she prefer'd gold before a good man and shew themselves to be lesse then money by overvaluing that to all the content and wise felicity of their lives and when they have counted the money and their sorrowes together how willingly would they buy with the losse of all that money modesty or sweet nature to their relative the odde thousand pound would gladly be allowed in good nature and fair manners As very a fool is he that chooses for beauty principally cui sunt eruditi oculi stulta mens as one said whose eyes are witty and their soul sensuall It is an ill band of affections to tye two hearts together by a little thread of red and white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they can love no longer but untill the next ague comes and they are fond of each other but at the chance of fancy or the small pox or childebearing or care or time or any thing that can destroy a pretty flower But it is the basest of all when lust is the Paranymph and solicits the suit and makes the contract and joyn'd the hands for this is commonly the effect of the former according to the Greek proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At first for his fair cheeks and comely beard the beast is taken for a Lion but at last he is turn'd to a Dragon or a Leopard or a Swine That which is at first beauty on the face may prove lust in the manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Eubulus wittily reprehended such impure contracts they offer in their maritall sacrifices nothing but the thigh and that which the Priests cut from the goats when they were laid to bleed upon the Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said St. Clement He or she that looks too curiously upon the beauty of the body looks too low and hath flesh and corruption in his heart and is judg'd sensuall and earthly in his affections and desires Begin therefore with God Christ is the president of marriage and the holy Ghost is the fountain of purities and chast loves and he joynes the hearts and therefore let our first suit be in the court of heaven and with designs of piety or safety or charity let no impure spirit defile the virgin purities and castifications of the soul as St. Peters phrase is let all such contracts begin with religious affections Conjugium petimus partúmque uxoris at illi Notum qui pueri qualisve futura sit uxor We sometimes beg of God for a wife or a childe and he alone knows what the wife shall prove and by what dispositions and manners and into what fortune that childe shall enter but we shall not need to fear concerning the event of it if religion and fair intentions and prudence manage and conduct it all the way The preservation of a family the production of children the avoiding fornication the refreshment of our sorrowes by the comforts of society all these are fair ends of marriage and hallow the entrance but in these there is a speciall order society was the first designed It is not good for man to be alone Children was the next Increase and multiply but the avoiding fornication came in by the superfetation of the evill accidents of the world The first makes marriage delectable the second necessary to the publick the third necessary to the particular This is for safety for life and heaven it self Nam simulac venas inflavit dira cupido Huc juvenes aequum est descendere The other have in them joy and a portion of immortality the first makes the mans heart glad the second is the friend of Kingdomes and cities and families and the third is the enemy to hell and an antidote of the chiefest inlet to damnation but of all these the noblest end is the multiplying children Mundus cum patet Deorum tristium atque inferûm quasi patet janua propterea uxorem liberorum quaerendorum causâ ducere religiosum est said Varro It is religion to marry for children and Quintilian puts it into the definition of a wife est enim uxor quam jungit quam diducit utilitas cujus haec reverentia est quòd videtur inventa in causa liberorum and therefore St. Ignatius when he had spoken of Elias and Titus and Clement with an honourable mention of their virgin state lest he might seem to have lessened the marryed Apostles at whose feet in Christs Kingdome he thought himself unworthy to sit he gives this testimony they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not be disparaged in their great names of holinesse and severity they were secured by not marrying to satisfie their lower appetites but out of desire of children Other considerations if they be incident and by way of appendage are also considerable in the accounts of prudence but when they become principles they defile the mystery and make the blessing doubtfull Amabit sapiens cupient caeteri said Afranius love is a fair inducement but desire and appetite are rude and the characterismes of a sensuall person Amare justi boni est cupere impotentis to love belongs to a just and a good man but to lust or furiously and passionately to desire is the sign of impotency and an unruly minde 2. Man and wife are equally concerned to avoid all offences of each other in the beginning of their conversation every little thing can blast an infant blossome and the breath of the south can shake the little rings of the Vine when first they begin to curle like the
can The shepherd Cratis falling in love with a she goat had his brains beaten out with a buck as he lay asleep and by the lawes of the Romans a man might kill his daughter or his wife if he surprised her in the breach of her holy vowes which are as sacred as the threads of life secret as the privacies of the sanctuary and holy as the society of Angels Nullae sunt inimicitiae nisi amoris acerbae and God that commanded us to forgive our enemies left it in our choice and hath not commanded us to forgive an adulterous husband or a wife but the offended parties displeasure may passe into an eternall separation of society and friendship Now in this grace it is fit that the wisdome and severity of the man should hold forth a pure taper that his wife may by seeing the beauties and transparency of that Crystall dresse her minde and her body by the light of so pure reflexions It is certain he will expect it from the modesty and retirement from the passive nature and colder temper from the humility and fear from the honour and love of his wife that she be pure as the eye of heaven and therefore it is but reason that the wisdome and noblenesse the love and confidence the strength and severity of the man should be as holy and certain in this grace as he is a severe exactor of it at her hands who can more easily be tempted by another and lesse by her self These are the little lines of a mans duty which like threds of light from the body of the Sun do clearly describe all the regions of his proper obligations Now concerning the womans duty although it consists in doing whatsoever her husband commands and so receives measures from the rules of his government yet there are also some lines of life depicted upon her hands by which she may read and know how to proportion out her duty to her husband 1. The first is obedience which because it is no where enjoyned that the man should exact of her but often commanded to her to pay gives demonstration that it is a voluntary cession that is required such a cession as must be without coercion and violence on his part but upon fair inducements and reasonablenesse in the thing and out of love and honour on her part When God commands us to love him he means we should obey him This is love that ye keep my Commandements and if ye love me said our Lord keep my Commandements Now as Christ is to the Church so is man to the wife and therefore obedience is the best instance of her love for it proclaims her submission her humility her opinion of his wisdome his preeminence in the family the right of his priviledge and the injunction imposed by God upon her sexe that although in sorrow she brings forth children yet with love and choice she should obey The mans authority is love and the womans love is obedience and it was not rightly observed of him that said when woman fell God made her timorous that she might be rul'd apt and easie to obey for this obedience is no way founded in fear but in love and reverence Receptae reverentiae est si mulier viro subsit said the Law unlesse also that we will adde that it is an effect of that modesty which like rubies adorn the necks and cheeks of women Pudicitia est pater eos magnificare qui nos socias sumpserunt sibi said the maiden in the comedy It is modesty to advance and highly to honour them who have honoured us by making us to be the companions of their dearest excellencies for the woman that went before the man in the way of death is commanded to follow him in the way of love and that makes the society to be perfect and the union profitable and the harmony compleat Inferior Matrona suo sit Sexte marito Non aliter siunt foemina virque pares For then the soul and body make a perfect man when the soul commands wisely or rules lovingly and cares profitably and provides plentifully and conducts charitably that body which is its partner and yet the inferiour But if the body shall give lawes and by the violenco of the appetite first abuse the understanding and then possesse the superior portion of the will and choice the body and the soul are not apt company and the man is a fool and miserable If the soul rules not it cannot be a companion either it must govern or be a slave Never was King deposed and suffered to live in the state of peerage and equall honour but made a prisoner or put to death and those women that had rather lead the blinde then follow prudent guides rule fools and easie men then obey the powerfull and the wise never made a good society in a house a wife never can become equall but by obeying but so her power while it is in minority makes up the authority of the man integrall and becomes one government as themselves are one man Male and Female created he them and called their name Adam saith the holy Scripture they are but one and therefore the severall parts of this one man must stand in the place where God appointed that the lower parts may do their offices in their own station and promote the common interest of the whole A ruling woman is intolerable Faciunt graviora coactae Imperio sexus But that 's not all for she is miserable too for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a sad calamity for a woman to be joyned to a fool or a weak person it is like a guard of geese to keep the Capitoll or as if a flock of sheep should read grave lectures to their shepherd and give him orders where he shall conduct them to pasture O verè Phyrgiae neque enim Phryges It is a curse that God thereatned sinning persons Devoratum est robur eorum facti sunt quasi mulieres Effeminati dominabuntur eis To be ruled by weaker people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a fool to ones master is the fate of miserable and unblessed people and the wife can be no waies happy unlesse she be governed by a prudent Lord whose commands are sober counsels whose authority is paternall whose orders are provisions and whose sentences are charity But now concerning the measures and limits of this obedience we can best take accounts from Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle in all things ut Domino as unto the Lord and that 's large enough as unto a Lord ut Ancilla Domino so St. Hierom understands it who neither was a friend to the sexe nor to marriage But his mistake is soon confuted by the text It is not ut Dominis be subject to your husbands as unto Lords but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in all religion in reverence and in love in duty and