PRINCETON, N. J. '^* Collection of Puritan Literature. Division **— «' Section / t«< ^f / Number f/ — Sold bv ,-_ B()OK.SiaU;U."i.STATIO.SKI(! N ' 1 Anli»u;i Slirct, '(jf - — — . — ah i B E T H E L: OR, iJA FORME FOR FAMILIES: Fn which all forts, of both Sqxqs, are fo Jquared; and framed by the Word of God, as they may beft ferve in their Jeyerall places ^Jorufefull pieces in God's Bmlding, I M i St By Matthew Griffith. i-Cor.^.p. JTeeare Ldmrers together mth God, Printed by Richard Bjgl}^^^^^ b b r r A . l o r- and are to be fold-at the %ne of the BUcke Be Are m Fauls Church-yard MDCXXXIir. ^^^^^^^^^^^^^^^^^^l 'SI 9 C^ ft • O lar C* O » & \ ab tmptit- rtbui r/tKquaw emuntutL, 1-aa led. inpi^fat To the TR^der. an houfc; whereof the maine materialls ^be- ing Gods woikman-ftiip, doe not crave thy favour y but onely his unskilfulnejje^ who hatli cafi them into t\i\s forme. This Building is a 'Bethel^ for it is the Lord that builds the houfe : God is here the Maisier-builder^ and therefore 1 call it Gods building : Wee (of the Miniflry) are but J^abourers together ll^ith God • faith the great T>oBor of the Gentiles, Each Mat- Jler-huilder fas you know) hath his day^ Wo«rer5 to attend him : andGodHim- felfc hath beene pleafed to imploy mec (though the "iipeakefly znaunworthiefl) in .this his t0orke. Then vouchfafemeethe priyikdge of an ordinary Labourer ywhich, is to take mymaterialls where txclfinde them fittingmeither is the Spider the better ^ forJpinni?ig all out of his own bowelhnor the See the^orfe^ for making his hony of diyers flowers. Others there be that have handled the Oeconomickes ; and well too : Good lucke haye they loith their honour^ Mine will no v be Th the^acfer. be efleemed, hut gleanings : but what if 1 fliould reply. There was a time,when the gleanings of Ephraim were better than the yin- tage of^bie-^er : yet you may not deny it, I becaufe the Word is my warrant : and yet though I have Co great authoritie^ 1 have not fo \kt\e ingenuity as to make either luch ^replication^ onCuchanappiicationi They have brought GoW;, ^nd purple-, to- wards the-^«iU/«^of Qods houfe : yet my courfe Goates haire^ andS^^^^ri skins tn^Lf have their ufe too y ^ndCo deferVe accep- tance. Whether it be /, or they (faith Saint ^aul) So f^e preach) andfoyou heke^}e.hnd fo you bekeye^ it skills not, who it is that- iTrif^^j whether lor they ? Let others ar^ rogate to themfelves, tht fir H invention of things: I fliall thinke my felfe /;^/'^j)/ if I prove but your Remembrancer. Ghrift calls him a good Scribe-^ taught to the kingdome of iTtayen^lpho brings out of his treafury things new ^ and old. Some few things are here enlarged.^ but the mofl: I have purpofelycowtr^^eJ, in- tending Iudae.8.a, Exod. 315>7- I Cor ij.ii. Rom. I. T 4- SldoCfefcrl' bai,te indeSli non capivnti/i ron cap'iant, aon cupiunt 'y (f non amant, non cmu-fit.himcd: ubifuprx. Tothe^ader. \ tending only a Vade-mecum. Thcli^hter paffages I ufe as fauce, to give the more grave 2l better rellifh ,• that fb I may both pleafey d.nd profit. And if any \?vhcre you finde a point Skin'd over with leafe-gold^k is that you vnzy f wallow it without the fence of bitternejfe^ and in that,too/I have beene careful! left throughfoo wwc/;/?^//^- ting I jlwuld keepe out the light, lam a debt- tour (faith Saint ^aul) tothe'^ife^ and to theuH'lifife : and I (being one of his Sue- cejjors^ though none of his Executors) hold my Cdfc bound in confcience to pay his debts J and therefore I have labour d to con^ difcend to the meaneft capacity, even to the unwife^ for yi?hofe fakes my difcourje is CatecheticalL I laid the foundation of this SuiUi7tgm a Lingring ^artan • and therefore you cannot expert the Child (liould hejirong^ jthat was begotten in his Fathers yi^eake- peffe ' yet my hope is that my bodily fck- \ief/e fliall occafionally make for thy [oides l?eatth. To which end I flhall ever/?mj/, and To the "Racier. and fay^ to this my firjl begotten^ (as Ifaac to his lacob) God Almighty blejje thee ^ and make thee frultfull : that (Hke converted OneJmm)it may hej)rofitahle to thee(Cour-' teoiis Reader) as well as to my felfe. But that my ^ortch may not feeme too lar^e for my Houfejifimjh, Gen. 28, 3, Phil.ir. A Pi'AT-FORME of tke whole Building* p. 7c p.s. Quefttoft iJ pa^ 2 mtlit? Anfwer, Whmpn are fame fart of Gods hmldhg^ Secondly. What U Gods building f \^ welLorder'dfamilie, Thirdly, What fUmlUrderdfamlie f CHead» That which hath pt(lerly < qM ember s» ' Fourthly. p,^ What ^ the rule whereby both head, and mem. hers muft befquardandorderd? The written word of God, mtAmdinthe Cam. mcallbookes of the old and new Teftament, Fifthly* p. 12. }May not then an houfe bee govern d by po- It p.p. The Platform E, If/^aiy fo the mrke of thehmne hindernot tht myktof theconffknce, * Six|:hly. p. i§. Hovf maj I bee fur € that mj HcHfcishmlt by Cadi, 6 rTMeri \FrAmmg» When it is sf Cod's SSenhgu^. SFimfljtng^ Furnijhing, Seventhly. " p. ip, WhAt is Gods Timber^ Smgle perfons: (tvhoifthey camfitabfiam, they mufimarrie) - and they m< >C^eff, orWameu^ cTouffgy Eightly. p. 30, ^6w mufi otdmenbefimed^ CSober,^ ill V. . X , rheymufibel^''''J^* "" ', \Sound in he framed? JVcmeff^.j (Remember their Createur h the dajes of their youth. Be fober-mifided^nd fiye the laBs of youth. Honour the ferConof theAged, Feare the Lord, Seetttg thdt 4 familie built by Cod, Bdnds upon a, fourtdattorty And that foundation is mmage in the Lord: teUmewhatmmage^ ? It is a covenant of God, whereby aS forts of peofle may, of ttPO, bee made one flefb-yfor ij rMultiplyingjof an holy feed* \ I ' The^Avoiding of fornication, t,Mutuall comforting of each other, 12. V p. 244. Thai our mariage may hee in the Lora , what fhould wee chief ely doe hefyre wemarric ? We may doe well to\A right choyee, fee that wie tisake\Anholj contm^, j Whatjhould we looke into in our choyee .? j ^Choofe not within the degrees forhid'\ Thdt mftC^'*' ■ ''^' ^"^^^ rVA\.\ j * ^^^jTake more care for inward goodnejfe,\ Ijhan outward goods, 1 = ^es^samtmtma^ The Platform E, p»269' 14* P.2Si'5i. How may rvefo choofe that (^roUlig)m may havevertuoffs Wives ? -^ Report. Leokes, jTalke.andftleftce^ ^y^ ApfarelL Company. \Bducation. ij. Wha^ u an holy c ontra6i f A marnage^definngpromife between two per Com • withconfent (^Parents, Of I yXjarttes. That oi^marriagemly ke intheLo^dl Vh^ thmgs ejpectaflyjhouldaccompameii? her Husband, 21. p. 534. what art the duties of parents to their Chil- dren f ^Naturally* CBring them ufrtnke, (jCloathing, 24. P'3^3* what are the duties of Servants ^ CBefubje^, t fj_ jPleafe their Maifters in all things^ They mujt <^^ ^^,^^^^ ^^^^^^^ iBefaithfuU. 2$. P'3P^' Uiw mufl Gods buildingbe fnifljed ? Bi an order If zovern- c Father 1 r ^l r • 7 • \ent under th { Motheri'f '^' f'"^^'"' 26. P-393* What ar t the duties of the Father of the famtlie f ^CSf^ earefuU that his j Every day, ^ ^houfe-hildferve Cod\On the Sabbath, ^ SProvide/orit. >^ lExerei/e difcipline in it, 27. p. 412. What are the duties of the Mother, or Mifiris of' theFamilie? Keepeat home, , ^ Governe the houfe in her jf lace, ^^^^^^^yiivethe portion of food to her houfe- hold, 28. The Platform 1. **— ^ ■ r-r I ..,,-. ^^* p. 418. G0(;ls huilding being thus frAmcd, And finijWd'^ how may we procure Cods furniture for our honfes f CGetting our goods hy honeH labour, J ^oing, as wee would \ Selling, Xj>ee done mtOy in ^ JMting, I Borrowing, iLending. 29, p. 429. Cods building being finifh' d, and furmp d-^w hat must every member of the fame doe 04 thefumme df their dutie f iFeare { God, Thes muBl O he King. ^ \N6t meddle withthemthat he feditiom 50. p.45S- 7ou have hitherto taught us how toferve God in life-^ now fay (in one word) how may we ferve him even in death ? Ton muH die in the Lord: and this you then only Godlie Life, doe ^when you prepare for death, by a 'Penitrnt end,: Faults Efcaped, PAge fiftie fcYCn line 31. re»dc. Many things which we. p. 81. 1. 30. r» world, p. lop. I. y.r. ftrojk*. p. 150. 1. 6. r. weake. p. 380. 1. 16. r. Empcroiir. GODS B V I L D I N G: A Forme for Farnilfes. P S A L M E5 127. 1. Except the Lord doe huild the hmfe • their la- hour is hut lofl that huild it, ■ S it is the chiefe praife of a s]a\- £u\\ Phyfiaaf?, that he applies his medicines to the naturall humour of the difeafe, whereof his Fatient la- bours : even fo it is not the leaft part of skill in. the CMinifiers o£chrijl, (who 2x^fpiritua!l Phjficims) to apply themfelvesto the opportunity of tiiiie5place5and perfon.ro as they niay beft ferve to cure {\xdv infirmities, or iat\\QX enormities y as doe mod abound 2i\\d- raigne- Galra. dear. Gob's Building. MufcuLin F/a, Marlor. in rfa. Ian fen Jn Ffal. Faiaat.i»l>fa. in the dijiem^ered body of the Common-wealth, Now the /ftej(/e wherewith this Age is ge^ nernlly infe^ed^ is caufed by 2l Supine negle6i-,i^ not by a wilfuU iontemp o'cFamtly-ditHes : and what marvell though the whole Citie htfoule, and the people generally prophane, when wee will not begin reformation at home-^ and every one f^yeepe before his own doore < That I may therefore cure the indevotion of thefe times, and prevent this d/feafe, before it grow Epidemic all ; VI hejre endeavour (by Gods grace) with all poflible plainnefTe, and perfpicuity, to teach all luch as are willing to learne, how they may beft ferve God^ as members of his familie. How may I ferve GOB as a member of his family f When you are fome part of Cods building : for as mz material! buiUingfXh«/«, is ufed Sfrefcrly, ^ J ^ \jPtgHratively. Properly ; and fo it fignifies, Aplacetojleepe in'j£ot i>(?^^(intheOriginall) is derived from the root, Bot 5 which {ignifies in the Hebrew^to lodee. God's Building. lodge all night : and from Bot (as I take it) our Saxon word. Booth, is derived. Figuratively y^ andfoicisufed Isynecdochkdy. ^ Metaphorically j and fo it is put either for the nefts of Birds, or for xhi^der^s ofBeafts-^ or for the Grave^ l^^'^^f^'.^r^A Nation. andfoicfigmfies ^Allthat aremthehoufe. For a Tribe ; There went a man of the Houfe of £^wi that is, (as the Seftuagim render it) 6 X T>?f f vA>K : of the Tribe of Levi, For a Nation ; Sonne of man, goe, andfpeake to the Botife of ifraell : that is. To the whole Nation of the lewes. For all that are in the Houfe 5 Cotne thou, and all thy houfe into theArke : that is. Come, and bring thy whole Familie with thee.'Tis thus in my Text. And as this terme, Houfe is ufed here figuratively, for all things that concurre to the conftituting of a familie-^ and to the confer- ving of the honour of the houfe-holder, as wife, children, fervants, goods, credit^ c^r. So to builds doth not here fignifie to frame an out- ward ftrudure, and fit habitation to refide in 5 but the meaning of the -^oidiis^To -procure^ by good and larvfull meanes, whatfoever may raife, andencreafet^je familie to Gods glory. Thus when God faw the mercy of the i^/i- mves infaving the Ifraelttes children. It is faid, I B 2 He t lob ^o.i^. Exod.i.i. 2 3 Calv'm. in pja^ !^^ G O d' S B U I L D I N G, Lyferfii in Gen K^^ro.i?. 10. aCor.j. li. isam.T-'i.lf'' I JQ72gSll. %.Saru.i6.i' lohn 15. ?'• He made them hmfes 5 that is, he encreafed their children, fervants;^ (lore, &c. And in this feiife is that o^ Sarah to be under- ftoodjfor when flie gave her maid unto Abraham, fheefaid. It maj bee that I rf^aj ohtaine children b^ her : Indeed fo we read it : but, in the Originally it fignifies rather,. That Imaj bebuildedby her. And the like phrafe, and to the like purpofe" is ufed by Nathan, to. David, It ell thee that the L ord IV i II build thee an houfe. Sec. And from. thofe premiffesi inferrethls r<9;^- clufaff ; That, If wee defire to ferve God as fo many members of his familie 5 wee mud not onely be parts of a familie, as arotten poft may be part of a found houfe ; but we muft fee that wee be part of Gods building: whoufeth not to build h^,fiubble,2indtht like traHijUpon a good foundation ; but gold, ftlver, braffe, ft one, and other the like found maierids , which mil abide broth winde, and weather. I need not tell you, that NabalsN2& a part of his owne family ,and yet no part of Gods buil- ding ; becaufc (as a drunken EpicHre%%^ferved no other God than his owne belly, So Cain waapar;: of Adams family : And lefabel of Ahabs (^ mily: and Ziba of Mephibofhetks hmily^&^,' But they ferved not God, becaufe they were not of Gods building. ^- ^' Let us all then (in the name of God) tnake^ him our Builder, and Surveior ; for that fpcech of our Sawiouv {Without me je can doe nothing) extends to all things that are good in any kinde whatfpever. God's Building. whatfoever. Yea, our ovvne experience teach- eth us thus much touching families, and the fc- veralL members thereof j that when and where they have beene built by Godjtheyhavebeene admirably lingular, and fingularly to be admi- red for their way of ferving G o d 5 and have beene accordingly blefled by God. - The great Patriarch Abraham was part of Gods building ; take Gods owne Teftimonie for it, where fpeaking of ^^r^^^wJ fervice to him, hee faith, Ikmm that he will command his children, and houlhqld after him, and they Ihall keepe the way of the Lord, to doe jujlice and judge- ment, that the Lord may bring upon Ahraham,that which he hath fpoken of him. And as Abraham was himfelfe: fo was Abra- hams Steward (Eleazar) part of Gods buildings then fee his fervice, he prayed to God, faying, 0 Lord God of my Majler Abraham, &c. lojhuahwas part of Gods building : heare his refolution; But / and my houfe will ferve the Lord, Which but, /4;2/^-like, hath two faces : it lookes backward, and forward. Backward, and fo exclufively both to the magnitude of the Princes, and to the multitude of the people of Ifrael : Choofe you this day, whom )ou will ferve, Sec, But,though you be ne- ver fo mighty, never fo many that rmne a who- ring aft,er fir ange gods, I and my houfe will ferve the Lord, Forward, and fo inclusively, firft to him- fclfe,butl5then to his houfliold, but my houfe. ;• B 7, Truly Gw.18.1^. and Common-wealth f- It is briefly this, and none but this, that we are not Gods Building. not part of Gods building. Oh then lee us all joyne in humble, and hearty prayer to God, that hee would gracioufly vouchfafe us fome place^or other in his edifice 5 and to this endlets requefl: him ; 1 To fluck dorvne the ruinous building of the old man. 2 To herv andfquare Ui with hli orvne Axe, 3 To Uy H6 upn his owne foundation, 4 To make us apt and able to ferve in his buil- ding for thofe parts, and places, to which hee hath fever ally dijpofedui, what is Gods building f A well-ordered family. what is a well -ordered family ? That which hath both an orderly head, and orderly members, having mutuall relation to each other. I By an orderly head, I meane a Governour^ of the familie,who can with acleareconfcience fay with the princ;ely Prophet Bavid, I mil walk in the midfl of my houfe in the uprightneffc of my heart. This is fuch an Head as God himfelfe doth frame: and this I adde here for diftind:ions fake, becaufe the world is now full of Heads, (like that o^Nebucadne^rs image) which arc ve- ry glorious, and comely to look upon 5 and yet becaufe they walke not in their houfes as David did in the uprightneffe of their hearts, but in the policy of their heads, they are therefore indeed of mans framings and not of Gods. And there is as palpable difference betweenethe one, and B 4 the imm.i.io. Mat. I. 10. Nebem.i.u. Anjw, Anfw, 5< PfaL loi.x. Dan. a. 5 1. G€n.i-.7 . Rutbi. iy T^ i'ji^vyLt' T'Kov. RatiO' nale 5 hafcibi" le ; & concup'tf" dbile : And St Hieiome (allegorizing thofe three pecks of meale well obferveSi that the power of I he Word is I fuch that It lea- vens, and fca- fonsall thefe three faculties, vi^. The rea- fonablc power withwifdomci The irafcible With the ha- tred of finue j And the con- cupifcible with an afFcdion of vertuc. Hkron: Com- ment in Mat. a 1 Tim 4;^. b iTim.i.s. c mm. 1.5. dExod. jj.i. fi Tm.^.Ai gi Cor. 6.12. h a Cbio. 6.12. i Zegb.i.^. ([ I Cor. 5.11. Mach: polit. u 1 God's Building. Picface to Sirl VValt.Rau- Icighs H/ftorie oftheWoild. pfal.iz.i. p/tf/.i4i.J. lerettt.z.iS' us c' When Profit fpeakes, let Confcience hold her peace. Doe we not hold (with MachiavH) that Vertueit felfefhouldnotbe fought after, but onely the appearance • becaufc the credit of vertueis an helpe, buttheufe thereof a cum- ber < Have not Chanty, lufike, and Truth, (like Materia^rima) now a being onely in termes < Hath not craft in many, vame-fearein more, and the rvorUs love in all, taught every capacity (according to the ^^»>f^j(f^ it hath) to qualifie, and varnilh over their inward ^^. ^•S'Z. '4 lames j.if . I Sam.^l.ll' Pet. Martyr in God's Building. P/4/.l4i.i. 2 (7c».5x.3f. Folick muft not prejudice the honom of Gad < for when it dothfo, 'tis fenfuall, anddivetlijh. We read that when l>rfwV/ came to the Court of Achijh, King of (J^?^, and faw himfelfc in danger 5 hee in ^oYicy feigned himfelfe mad*^ which though he did to fave his life, and liber- ty, yet was not that his policy to bee allowed 5 becaufe it tended not only to his owne difgrace, being King of ifrael^ but 'twas alfb difhonora- rableto God himfelfc, whofe Majefty he fhould h2i.wtreprefemed, Thus,fome there be in our times who thinke it good policy to rife early jur^ to goe late to bed '^ to eat the bread of care, and to vporke full hard \ yea, they have fet houres for working, eating, refting, &c. But this their po- licy eats up the fervice of God 5 it leaves them fmall, or no time,, wherein they m^y offer uj? the cahes of their lips in the morning 5 or at night to come before God with an evening Sacrifice ; and confequently this policy (as the Apoftle fpeakesofn?{/^iP/»^inthefame refpe(5t)/^ earth- ly, fenfuall, and divelUP). Policy muft not prejudice the truth of a good con- ference • Jf^t^f/ (having ftollen her fathers Idols, when hee purfued her, and came to fcarch for them in the Tent ; fhe having liid them in die Camels litter, and fitting upon them,) intreated him not bee angry, though Ihee rofe not up to him, for fhe was fick,as fhe pretended, and faid, it was with her after the cuflor/ic of women ; If by the cuftome of women fhee would bee under- ftood to be in travell, flie did tell a flat lye -, but if God's Building. if (bj a tricke afmemallrefer'vauon) fhe did ufc that ambiguoifs phrafe, with an mtentionx.o de- ceive, then iat thcbeik (hce did equivocate-^ and cvcn'mfofaymg, and {o doing (he made aflat breach o^confcience. Thus many among us de- fire to be at as little charg as poflibly they mayj both to the State, and to the church ^and there- fore, when they are preflTed .by , or for, either of thcfe, then they in policy fcigne themfelves poore, and make needy 5 thty whine, znd pine, and draw back, and ^^;^ We Vivc (like the Locust s)^s> if we had no King, no /-^TVj&c.But that I may cut out tliis dead fleih remember that S. VmiI records feverall forts of dues 3 as firft tribute y then cuBomey &€. Render therefore (fiith hee) to all their Dues . tri^ butCy to rvhom tribute is due-^ cujlome, to whom cu- fiome^feare to vohom feare '^ honour to whom ho - Intimating unto us, that both tribute^and mur 17 cuftomc, and feare, and honour, and the like, are the Civiil Magiftrates due. Indeed, there is nothing more properly due to any of us that are fubje^s, than are all thefe to eur Soverttigne : and God himfelfe hath made them fo, who at the anointing of Kings, gives them a Crowne, a Sceptery and a Sword -^ and to the Crowne reverence is due-^io the Scep- tcx-, fibje£ifion'^a.nd to the Swovdfeare, Policie muli not extend beyond our calling 'j It muft be bounded, and limited, left it wander ?>? infnitumXikt an Individuum vagum,3.s if 't were branded vjlxh the ftray-marke of Cain, A vaga- bond Jhalt thou be ufon the face of the earth. My meaning is , we muft not be extravagant 5 but as o^jli as we plot any thing for the bettering of om'temforall eftates, we muft firft fee that what wee would doe 5 ht good y^ind law full, dXid com- manded 5 and when we finde it to be thus, then wee muft reflexively lookeinto ourfelves, and examine whether it be agreeable to our particu- lar calling , and in fome fort proportionable ro that duty which we owe to God5and ourneigh- C bour Prov.i-oAj. Rom.iiA' Cornel. Mujfm in Rom. i^'.^. (76«.4,i}, I Cor .6. li. i8 Sunt cerii dc- nlqiH ^es, ^ quos ultra, cl- trdquC nequit cenfijhn rC' 6iim» Jnpv, Anjw» X Cor. 7.5. Gods Building. bour. For, wc have no warrant ro tranfgrcfrc our callings , yea though it would make much for the advancement of our Families. Now thefe caiitiom d.ndiConfiderations{^m their latitude) being duly, and trtdj obferved, (on Gods name) be as politicke as thou canft in the ordering of thy houfe-hold. Horv may rvce befwe that our hotifes are built by Truly, when wee procure Gods timber, fia- ming, fetting up, finiflnng, zndfurnijhing, what is Gdds timber .;.....'. When Salomon was to build the Temple, he had his Timber, that is, he had his Cedars , and Fir-trees^fiomMoftnt Lebanon , in the territories ofHtram King of Tyrtt'S : but God, for his buil- ding,in my text,requires neitherthe Cedars of Le-' banon,northe Shrubs of Mount Tabor, nor the Oaks of Bajhan , but men, and women,fingle perfons, who muft be hewed and fquared by the Axe of his Word, to make fit pieces for his building. Now fingle perfons may- be confidered either generally in the lurape; or particularly in their fe- verall kind^ :. as old n:>en, old women, young men^young women^ As they are confider'd ge- nerally 5 fo the Word of God doth frame, and fit them for his buildings thus : if they cannot ah- fiaine, they mnsl marrie* Mariage in iifelfcis athing indifferent 5 and' the God's Building. the Kingdome of Heaven ftands no more in it, than it doth in meates, and drinkes ; fo that God accepts no man the rather for being maried, nei- ther yet for that r^;>^i" him. hvAyttMariage is, in It felfe, a ftate fane more excellent thanthe ftngleltfe , as appearcs by'thefe reafons. Becaufeit was ordained of God in Paradife ; and preferr'd before all other ftates of life in A- ^4>^i innocencie : Now as innocencie is incom- parably better £:nm corruption : fo is that ftate which God appoinred for innocency . Becaufe mariage was inftituted upon a ferious confultarionof the Bie(fed T r i n i t y ^The Lord Godfa;d , Jt is not good that manjhoM bee alone J I rvill r/fake him an helpe meetefor hi?n, Marke, when God made tnankihde hee made neither more^ nor fewer5but juft two: for when he was one, God faid. It is not good^and when hee was three j it was ftarke naught 5 for it was fet as a brand of fliame upon the head of Lamech ^ that he was the frf^ that maried two n?/V^/ 5 and fo brought three into one flefh. And where it is faid,that trvofhallbe oneflejh-^t fhould feeme that an unmariedmzn is but halfe a man 5 for iftrvo muft concurre to make one fledi, then where there is but one, there is but halfe a man. And, as, among the lerves, it was ever held re- proachfull to dye a Virgin 5 and thence their Proverbe, Nothing is good but a woman : And, He that hath not a wife is not a mm : fo (without plaine contempt of Gods ordinance) it Cannot r\ovfhtcontradi6fedj and negle6fed, ' C 2 Becaufe V «9 Gcnxi.t.t, % Gen. t.i^. Gen.^.i^.] Driifiiiiln tnl- net: Prophet: ■ Rab.Salom. 20 3 God's Building. 4 I Cor. 7. I* Hcb. 13.4- HoraLod. Mieat inter omnes lanquttm inter ignesL*- na minercs. Mat. 1 9. XI. yidkus ad Log^ Ex particular r'h von ejifyllo- gtT^ri. Anfi.inpolk. Bonum quo cmmunmteo melius. Becaufe God annexed a large bleffing to the ftate of manage-, Iftcreafe, andmHlHplyj 8cc, Making it withall, the Fountaine, and Seminary cf all other kinds of life : Sothatifmankinde had continued in his firft eftate, then the fmgle life \xsAhtt^tmthing worth, Becaufe of the fingle life Saint VmI faith but It is good : It is good for a man not to touch a woman, &c. But of mariage he faith, It is hono- rable^ Now^ marke 5T0 be good, is the frnal- left commendation that can bee given to any thing 5 for God made nothing but it rvas goodj^c. But to bee honourable, is the excellency and pcrfe(5lion of good 5 and fliines among other goods, as the Sunne among the leiTer Srarres, which wheait appeares, they doe not feeme, to bee. But what if Saint Paul faid, The fingle life is good -that proves not that mariage is not good: yea, wherein is the fingle life fo good, but the marled is as good. It is good for a man not to touch a woman, &c. How meanes hee that C Doth he meane. It \s generally good for man- kinde^ Notfo, forChriJl himfelfe faith. All men have'not that gift, &c. But it is good far- ticularly for this man, or for that man 5 and out o£zf articular there is no Syllogizing. But ma- riigeis good generally for mankindeiand who prefers not a common good, before z private f and the fingle life is but a private good : for when he faith. It is good for a man not to touch 4 mman,dcc» He meanes that it is good for that man God's Building. I man that he can abftainc from manage ; that is, (yet more plainely) It is good for himfelfe,be- caufe he feeds, and clothes none but himfelfe : jbutmariage excels in this, thathedoch good toothers. As good, 1 to her whom he (under God) takes in- to his prote^ion •which if all men (liould abhor to do, then might women (with izf^htds daugh. ter) goe to bcrvaile the dayes of their Virginity, 2 It doth good to rhe Church in begetting an holy feed Jlox. the Kin^d ome Q^ChrisK 5 It doth good to the World in replenifliing it with people. It is true \xAtt6i that iS^^'^^ the fall) to thofe few that have the gift of continence y the fingle life is better than the maried : yet^howis't bet- ter C Better not fmply, but in regard of the ma- ny miferies that came into the world hy finne. For, I The fingle life frees a man from the cares of houfliold affaires ; and for this caufe S^ ?ml wiihes that all men, were even as he himfelfe. 2 It feemes to make a man fitter to meditate on heavenly things 5 as being leffe diJlorted,^nd i///r4^^/with the things of this world. The reft had their AfologeHckeexcufes (as we reade in the Gofpell) but hee that had maried a wife, was peremptory, He cotddmt come. S In time of trouble,and perfecution the fin- gle jperfon feemes to be in better cafe, in regard of incumbent necefitie. And yet notwithftan- ding all thefe, he that hath not the gift of con- ____ C 3 tinency • 21 Rfttb id' iudg.n.^7' I Cor. 7. 7' I Coy.y A^. Amor itrunt terrenarumi eft vifcm pea.'ia-' rumfpiritua- iium.GiCg. Mag. In moral. X«^c 14.20. I CoT-7.^^. J Cor-7-9- . Coi'aeLa. laplde in I Cor.7, GloffaoHlm. G OD's Building. I Jiifiin de im • Tuvkljb Hlft. % iQng.i o. I ! Dan. I .J . Mill hr at. MufcSn Mat. tinency ; that is, if he cannot findeinhimfclfe a refolvcd difpofitionC without the trouble of the flefli) to abitaine, he muft marry ',for it is better to many .than to burne. True: (fay fomc Popiili Mifogamifis gloffing upon this place) of two evils the leaji is to be chofen 5 as if, 'tis evill to marry 5 and evill, to burne •, but of the two evils, mariage is the leflc. And even among us Proteftants i^QxthQ^omt Male-contents prompt enough to objed the many troubles of the flefli the many incumbrances of the maried life, &c. To which I anfwer three way es : That we muft diftinguifli betweenc the trou- ble of linne in the flefli, and other crofles. That our Saviour filenf es his Difciples (ob- jeding that It is not good to marry ) thus. ^^U ?nen cannot receive this faying, fave they to whom it is given : for, 1 Some are borne Bunuchsy ov chaH^ (as they which have a naturall frigidity ^md indifpfition to generation) And thefe are not acquainted with the troubles of the flefli. 2 Some are made Eunuchs by men^ andfuch have they beene, for the moft part, who are to attend ^eenes , Virgins , Concubines : as 'tis plaine both in divine, and humane ftory, 3 So7ne have made themf elves Eunuches for the Kingdome of heavens f^ke : and fuch are they who (being throughly refolved that they fliall notconfent unto, much lefle bee overcome of the troubles of the flefli) do deprive t hem felvcs of all outward comforts,yea of mariage it felle^ for God's Building. to.r the fervice of the Church ; for fo there the ktngdeme of heaven is to be underftood. Thus Saint P^«/ though hee held it lawfull for him to lend About a filter (a wife) yet he did k not ^^or expediency fake. And thus many, in the primitive times forfooke father and mo- ther, wives, and children,for ChriBs fake j that is 5 when in communicating with them in their heatheniili fervices, they could not enjoy Chrifi and them : But every man cannot doe this, and thus, though he be willing ; and therefore our Saviour faid, He that is able to receive, &c. And yet (omQ foynvard, (frorvard'mdQed)devoute Ig-- norants cry out, O we will pray unto God for the gift of continency, who gives to all men free- ly, &c. For, that we have it not, it is onely be- caufe we pray not, &c. I anfwer, that the gifts which Godbeftowes upon his Church are of two forts. The one Generally which are neceflfary for all the godly, namely. Faith, Hope, Love, the Right eoafneffe of chriU, Life everlafling, &c. And of thefe are thofe promifes of Chrifl to be underftood, that rvhatfoever me aske /hall bee given us, ' The other Private, and Particular y concer- ning which we have no fure promife that God will give it to all, and every beleever : and a- mongthefeis the gift of continence 5 which the Scripture, as it doth no where command us to aske 5 fo neither doth it promife that if we doe aske, wee fhall obtaine it : and confequently C 4 they I Cor.ff.s. Mat. 1 9,1%. Rom.S'^z* Gal.^iz. lob.Jo. z8. Mat. zi.z%. 14 Geni-it- I Kjngs «i-3« ludg.T. 6. 17. Biau 'Dhgen. Invent OH adhuc 5 Jenl mnomnhio. Timon Ath, God's Building. they do but tempt God^who (wanting this gift, doenotwithftanding) njorv fvrpctmll virgmitj, building upon a bold and blinde prefumption (which is indeed but an uncertaine foundation) that God will give it them. . But what if hee fhould not give it 1 What 1 then < Yet fome there befo weddedio their own ivils, that they refolve not to marry howfoe- ver : becaufe (as they throat it) Adam the per- fe(^eO: man that ever was j and Salomon the wi- feft 3 and Sampfon the icrongeil:, were all fup- plantedby women: the coiifid ration whereof to- gether v/ith fome other inconveniencies, have caused many to abandon this holy inftitution. One b-;ingintrecited to be at the mariagc of a friend ; excufed himfelfe, faying, that he never defired to be at fuch a Feaft, or fuch a Funeral! . A fecond being demandedjwhe he held itbeft for one to marry:' Reply'd, 'Tis too foon for a youngman to marry ,& toolate foran old man. A third being queftioned to the like purpofe, ^ anfwered, Hee would advife him to marry his fonnevery young : I, but faid the Father, then hee'l want wit. And that's the reafon (faid the other) why I advife you to marry him young, for if he ftay till he have wit, ten to one he will never marry, ^c. But how ere it pleas'd rhefe ^^wen»s. t lobtt i." s J . JEtate majsr, exemplo fftax- mas. God's Building. entrance into the mid-Upd Sea ; one on this fide of the Straite, in T.uro])e 5 and the other on that in Africa) (hould not bound his Empire, which he intended to extend further (as indeed he did afterwards) even to America 5 (the fourth,, and laft difcovered part of the world) which Hercu- les himfelfe, and fuch as lived many ages after him, never heard of. And old men Ihall doe well to faile by his compaffe j never to fet any hounds to their knowledge : let them not hugge themfelves in their great experience, as if there were not a Plus Vltra 3 let them never fet up their reft here ; for Gods fchoole doth not only teach the principles , but alfo the perfeBion of rvifdome-j which not being attained unto even in oldeft age, SJohn writes untoyou Fathers^ as- well as untoyou, Toung men, and Children 5 inti- mating that the fathers themfelves have need to learne as well as their children. By reafons; andthefe are many, but I will re- duce them tothefe foure. Firil , old men muft learne, becaufe that path which is candied with the white, and hoarie frofts of old age , will be more delightfuU, than the other which is bemi- red, with the muddy andtroubleforae courfc of youth. When the beloved Difciple, Evangelift, A- poftle. Prophet //<:/ Fornicator for his nmleanne^e, ^c. My much honour'd Fathers , is this to mo- E derate 4? labx^.n. Sat ^ ept^e, rarBmeJf} ^ .^t 5° lebi.S- I tS'am.r^ 34. Facile cenicm- mtenifita,qui fe cagitat mori- turitm. HieroK. Titus 2. a. No Z?fW wit^" out meus.^f^i' Rtprmeprer COY itam & ''*" diadtc. Sen- God's Buildin g. derate your lufts, or rather to enflamc them :* Is this to be the Corre^ors of y outh, or rather their Corru^tours? I pray you forget not old /^^,vvho gave youth more libertie than he would take himfelfe ; iot^when hisfonnss were allfeafiingj he kept at homCy praying, andfacrijicmg, ^c. And call to minde old Barzillai , who when King 7) ^z'/V/ importuned him to come tocourt.&c. he refufed , fetting his minde upon his death in his owne Citie. And he eafily contemnes all the tranfitorie treafures and pleafures of this life^ who thinkes ftill on his death. 4 Proipcvty^Souffdmthe Faith, Love jPatience, The three former graces are required in them as old men : and this laft containing three bran- ches is required in them as old Chrifians, For, faith, love and patience, are three of the richeft and rareft leiveis thztz Chriftian can have; By faith heepjfeffeth God in Chrijl 5 by lo'ue hepo/l fejfeth his neighbour j and by patieme hepojfejfeth himfelfe. He that wants faith, ^rf^^ w^ God-^ he that wants love, hath ne neighbour-^ heethai wants patiencc,te^ not himfelfe. Then he muft pcr-force have all the three 5 and firft andfor- moft he muft be found in the faith. And for the clearing of this property,! will endevour tafliew you thefe three particulars: I. ^\izx Faith IS. 2. Whatitistobe/tf»Win Faith. 5. That all men in generall, and old men efpeciaily muft labour to bee found in /4/>A.- Thefe in order 5 and for the firft it may be de- fined thus: Faitl God's Build ing. Faith ii a fupernaturall power of Ged, where- by t hew hole foule lives the life of Grace, hy be- ing an inUrument to receive Chrifi lefta, with all his benefits. Where note, 1 ThdX Faith is ^fomr-y'] and fo Itermeit to diftinguifh it from all aliions j for faith is the gift of Cody and from him we receive it: now we cannot be properly faid to receive an action which wee doe, but the pmr^ gift^ ot grace, whereby we doe it. 2 Supernaturall'y ] and that not onely in vt- gavd o f feature corrupted *y for fo every good, and per fe^ gift is fupernaturall : but alfo in regard of nature created j for though ^dam had in his ftate "of innocency , all legall graces • yet Faith and Repentance (which are Evangelic all) he had not; Thefeprefuppofeafali. 3 of God : ] for Faith is onely the worke of God: and the Lord lefus is ftiled both the Au- thor, and Fini/her of our Faith, And juftlyjbe- caufe the evill heart ofunbeleefe is o^ihdX. porver, that no worldly force can fubdue it j and of that perverfeneffe, that no humane eloquence can perfwade with it : no power can doeit/or the will cannot be compell'd : neither can any earthly perfwafion 5 and therefore iV^^^ flies, and cries to God^to perfwade laphet : God on- ly is able to mailer our unbeleeving hearts. Then fay unto thy unfaithful! heart, zsO\4i~ chael did to the Dragon, The Lord rebuke thee : and humbly pray the Lord, firii: to infufe Faith into thee , as the onely Author of it : then (with E 2 the J« lam-i.^T' ' xTbef.i.%. lohn 6,1^. Heb.ii.z. Heb-i. 12, Voluntas non lude $, ./O Ji Go d's Building. I the AfofiUs) fayj Lord incrcAfe my faith .• and j laftly^ pray him to .ferfecJ the good rvorke which he hiph begun in thee : for hee's the onely^/T;?/- JT^^r of thy J4/>/a Bellnrmine. '] 4 Where hy the whole fouled which I adde^be- caufe feme confine Faith to the underfimding^ calling it a knowledge ; others [cAt it in the wiU^ calling it a prfwafion 3 a third (oxt fettle it in the ■ affeBions, calling it a confidence -^ and each of thefe flioote right, but their arrowes fall fliort. For if we looke more narrowly into the nature of Fait by v/ee (hall not finde it fuch an Inmate, nor of leffe extent,than the whole foule : for as the life of the body is a power diffused through out the whole man: fo i^";?/?^ (being the life of grace)is a power diffused throughout the whole foule. Faith is in no part ofthcfoulcinany meafure, where it is not in all parts of the foule in fome meafure. And as i^4/>^ takes poffefli- on of the whole foule^ fo doth it drive out that naturall decay, and death, which it findes in it, and withall quickens it. As when water is hung over the fire, ftill the more it heatesy the more it exj?els the cold contrary quality: fo it is in this very particular. If therefore thou be cfuick- ned'm thy under fianding, and not in thy de fires • or if thy defires be enlived,yti not thy w/7/,then thy Faith is not yet found, for it is zfti^ematu- rail power of God, whereby the whde foule , drc. 5 Lives the life of grace, 2 There is a three- fold life of man : The one confifts of Being and Motiorr ;thuswelive by fenfe: The other is of God's Building. of Motion guided by Difcretion; Thus wee live by reafon : The third is of Reafon re<5iified by Religion 5 Thus we liveby Faith, In which {<:nCQ^ the Church is call'd, the land of the li> ving : that is, ohhtfaithfult. And hence they that are true Chriftians,are call'd living Hones j becaufe by Faith they grow up into an holy building. And Chrift himfelfe is call'd Living Bread : not onely becaufe hee hath life in him- felfe, but alfo becaufe hee is Bread for the li- ving J for we feed on him by Faith. Then by this time it will foone appcare who onely may be truly faidto live : The Statefman lives gal- lantly ; the volupuous lives merrily 5 the cove- tons, thriftily ; i\it politician ^ craftily ^ but only the true heleever lives the life of grace. And what is any man in this world, who hath never fo great aboundance of outrvard goods ^ yet if he have not inward goodneffe, hee's but like a dead corpfe ftuck all over with gaudie flowers : but all this fvveetfent cannotkeepe him long from (linking in the noftrils of God ^ and his Angels. And yet we live not by Faith j as a quality ; for fo it is to us but as other holy qualities of the foule : but wee live by Faith j as an inftrument, and therefore I adde, 6 By being an inurnment rS And Faith^m. this relation. Faith, as an /;^r//;«i?;^?, excels alio- ther vercues^and qualicies whatfoever ; becaufe no vertue tnorallj or Theologicall can apprehend Chrift bleeding on the CrofTe, as faith can: What can comprehend Chrift conceived by E ^ the 53 Gil.x. zt. Mufct/t pfal. 1 Fcf.i.?. John 6. ■jx. lohn 1 4.. 6, dentem, O* vstttrent ? Cre- mmiuctfii. Aug. 54 God's Building. the Holy Ghoft, and borne of a pure Virgin, and living, and dying in our perfon j and ri(ing from the dead by his owne power^ and trium- phing over death, and hell 5 but onely Faith ^ And though in Scripture we are faid by Patience to foffejfe out felves, and by f^4r/^;f our neigh- bours 5 yet neither by patience alone, nor by love alone,nor yet by the whole heaven of ver- mes united can we poflTelle Chrift Iefus,but on- ly by Faith. And therefore I adde this as the. lafl: circumftance in my definition. To receive C hrifUefus with aii his lef^efts. As Faith is the life of the foule , fo the very life and foule of Faith is in this receiving of Chrifi lefus with all his benefits. For as we are wont to value a ring of gold,not fo much for the metall it felf,as for the lewell that is fet therein : fo that which fo much advanceth the worth of faith,is the tran- fcendent dignity of Chrift and his benefits,(the incomparable Pearle which istherein.)S. lohm faith expreflrely,^^^ many as received him (name- ly Chrift,) to them he gave foxver to he call'd the fom ofGod^even to them thatbeleevedin hU name: fo that it is deare that by receiving Chrift, is meant heieeving in him 5 and yet this heleeving isexprefted \>y receiving. And that you naay the better conceive, what is here intended by receiving \\m\y\ will acquaint you firft wherein this receiving ftandsj and then the degrees of it. This receiving ft ands in two things : I In the knowledge o^ Chrifi crucified ; as he propounds himfelfe unto us in his Word, and Sacraments. 2 In God's Building. 2 In the apfrehenfion of him in mil, and affe- Bions J and in the AfflicAtion of him, and all his benefits to our felves by the hand of Faith; and that wee may doe thefe the better, let us ever remember that Chrift on the CrofTe was a pledg and a furety for every of us in particular, fo that he ftood there in thy very (lead : he was made w^;?, and /?» for thee; and his fufFerings were accepted by God as if thou in thine owne perfon hadft made his jufticc fatisfa<5lion. For as when Eliz,efis intended to revive the Shunamiteschilde, he lay uf on him, and put his eyes, en his eyes j and his mouth on his mouthy and his hands on his hands, zxidjiretched himfelfe uj?. on him : So when our Saviour Chrift came to recover us that were ftarke dead in trefpaffes and fins y^t did the very fame in truthjof which this other was but a type. And then as the dead fouldier which was tumbled into Elijhas grave; received life by the very touch of his body : fo by ay/'/>/V»^,and yet a n^f4^f;?^/e in fome one parts as a man that hath a leprous hand Thus there is one that hatha vveake underftan- ding, judgement, defire, confidence, and pcr- iwahons hee hath them all, but all, weakely • and therefore he muft pray (with the Apoftles) Lordencreafe my faith. There is happily ano- ther that hath a ilrong underftandine, judc^e- ment^defire, &c. but withall the /;«/r^ of liis perfvvafion heates but rveakely : and hee muft therefore fay, (with him IntheGofpell) Lord 1 beleeve 5 and pray with him, Lordhelpe my un- belief e. This i'itme Faiths though it bee not perfed. The other degree is a ftronger receiving s namely, when we are ftrong in kno wledge,judg. ment, will, and affeaions : as 'tis faid of Abra- ham, that he \n2.s fully affured, that the fame Cod who had alfo from? fed it, would alfo doe it. But every man cannot attaine to this full aflurance. It IS mdeed of the nature of Faith,fully to alTure , US : and yet as there is true light in the tmlight, I fo there may bee true Faith in the weAkeft re- ceiver. 0 yee ofltttkfmh, (faid our Saviour to his difciples) and then is Faith faid to be little s when either our knowledge, or our application IS flender, and infirme ; and yet this little Faith IS Faith, as a Dwarf e is a man. Chrift's compa- rifon proves it, when heaverrcs that if you hav,e faith but Itke agrame ofmuftard-feed, a^c. which though it bee one of the leaft graines, yet a grame it is 3. and 'tis a true graine ; and fo of ■■ Faith. mmm0^mm»rmm^ God's Building. Faith. And as for that which S. Paul termes ^ full affurancc, even this fulnejfe of Faith (in th^ beft of the Saints on earth) is at moft, but lik^ thtfttll Moone^ which (as you know)fome- timen'fA'fj-, andfomctimes waines -^ fometimes encreafeth, and fometimes decreafeth 5 never at a ftand: And thus I have fliewed you what/rf/>^is; and fo have done with the firft. Now I come to the fecond. What it is to htfound'm Faith; and how we may try whether we be found orno^ To this pur pofe is that exhortation of the A^oHlQ^Prove your [elves whether you are in thefaith^ exarmne your J elves, dcc.Tht matter is ofmore than ordi- nary confequencejand therefore S.P4«/ ingemi- nates his exhortation. Prove your felvcs -^examine your [elves ^hsx fo by mzny firaks- he may drive his preccpt5(like a naile)home to the head. And not without caufe-^for there be many falfefres, falfej^/>^j,wherewith a great part of the world is deceived ; which runnes away with a falfe perfwafion in ftead of a full perfwafion ;, as fometimes Hounds doc upon a falfe fent with open mouth, when indeed they over-runne it all the whiles. If a man that's to buy a peece of gold, will have it touched becaufe 4// is not gold that glisters ; and many for currant have ta- ken that mony v\ hichis counterfeit : then how much more ought wee to touch, and trie our faith :• (Which is more precious than gold.) A nd this we muft do the ratherjbecaufe I affure my felf that upon this trial! we ihall findpany tooke 57 tCer.ii, ^. ■B^ r T^ God's Building. tooke for Faith, but were grofly miftaken. For I Vrcfumpien is guilded over with the name of Faith : this fpirituall tympany hath deluded many, who thought themfelves very far gone, and leem'd very great with Faith^and yet they found themfelves deceived at laft betweene aire, and water ; as Ixibn fuppofing he embraced luno^ was guU'd by a cloud of her refeniblance. 2. Some take credulity for faith ; but they ern not knowing the Serif tures y for, credulity is a light kind of aflent which men ordinarily give to do<5lrines of Religion , without any know- ledge how they are warranted by Gods Word : whereas faith is ever grounded upon the truth of the Scripture. 3. Sometimes a ftrong pfinion in matters of Religion^is taken ^ox faith , but fondly : for ofi- nion is naturall j faith is fufernatur all -^ ofinion is grounded upon humane teHimonie , faith oncly divine ; opinion is doubrfull and wavering, faith is certaine and unmoveable. 4. Some take an outward prof efs ion of true Religion, for faith ; but they are wide too s for that profeflion of Religion which is voide of the love of God, and our neighbour, hatred of finne, patience under the crofTe, &c. can no more be call' d faith -^ than you can fay, Thctt* s the Sunne, yet noHght-y rndfre^yctno heate, 5. Some take exj>erience(av[^ng fromthe ob- fervation of things fulfilled jto he faith 5 but un- truly, for faith takes hold of things even before the Gods Building. the event ; and is therefore Cdil'dythe ividenuef things notfeene, 6, Sometimes deftre is taken for faith 5 but then why had not Bdlaaw faith ^ for he defired to dye the death of the Righteous, and to have hi s laft end J like his, 7. Blinde z.eale , 2Lndgood weaning, are often taken for/4/V^j and then why had not Paul faith even before his converfionc'for he was very zea- lous in his kinde. And is not I meane me /I, and I hope rveHj the ordinarie faith of thefe times ^ But none of thefe will indurc the tryall : and therefore tVill be worth my paines to follow this inqueft, till we finde out the truth. But fome will objecSt that Faith is an hidden, and fecret grace, and therefore we cannot finde ir out. To whom I anfwer(with Saint Uhn) He that heleeves in the Sonne of God, haththemtnejfein himfelfe. And rvebeleeveiandknow,^c. Then a man may know whether hee have Faith, or not.-and how*ere fome prefume they have Faith^ which have it not 3 yetthcy which have ir in- deed^ and truth, may difeerne ir. Though a man in a dreame (with Salomons fluggard) may imagine that he eates,anddrinkes,andiswell fatisfied, and yet awake full empcie, and hun- \ grie : yet no man will doubt, but hee that is awake, knowes whether hee feeds, or not. But how may a man trie the truth of his Faith? and bee fure ithtQ found? Truly this willappeare infallibly two way cs, viz. Both 59 Sedeajpefiet'h fperatdt ^eig' £ern» Obje^i, I M'.j.to. Objel}, ■■"'■i-J ' 6o God's Building. Htb.li.t.t- I Coritit 9. Prou.ii.^i. Both by the properties oi Faith 5 and alfo by the power of /"^z^^. This may be knowne by the properties of Faith : for as a man is diftinguiflied from all other creatures by his imermU, and effentiall properties : fo may Faith, too, by it's proper- tics, which are chiefely three 5 as the C^^ofiU fets them downe to the Hebrewes, 1 Faith is there rearmed the fuhfiance of things hofed fvr j as if he had faid, thofe things which wee hope for now, but (hall poffefTe in heaven (fuch as are, finalljuftificarion,full fan- (5tification refurre<5tion from the dead, and life everlafting) faith Ao^ give as fure a being unto, as if we already enjoyed them. 2 Vdix.\i'i?>the evidence of things not feenc'^ as if he had faid, thou heareft of fuch good things prepared for thee in heaven, as eye hath notfeene, care hath not heard^ neither can it enter into thy heart to conceive them f I, but thou gro weft im- I patient, and faycft with Salomon^ The hope which ' is defer d is the fainting of the foule, Sec, And therefore that thou faint not, faith fteps in, and makes thefe otherwife abfent benefits, prefent unto thee. As he that hath Title to a faire eftate in another countrie, which he never faw,yet he holds himfelfe as fure as if he were in prefent pofTefTion, Co long as he knowes his evidence to be good : fo faith, &c. Then Cvin thy foulein themidftof ^^<^^Wifcover///f f and when thou haft loft all outward f enfe of Gods favour is he prefent to thy faith. Canft thou wreftle with him^ God's Buildikg. 6i him C and though hdHng (with Idcob) yet thou wilt not leave him, till he leave a blefiing be- hinde him :' Then art thou found in faith, 5 J^aith makef amana^^rovedof beforeCodj and mm -^ for h'^ -F/?/'?/' (faith the Apoftle) the Elders were well reported of : That is^ the faith- full in the time of the Law, were approved of by God 5 and therefore approved of, becaufe thcyhad-F^i/V/;^ and they had a teftimonia 11 of this approbation, by their good report among men : fo that Faith makes us approved of both by God, and man. And this it doth, not only by purging away theguiltof fin paft, andju- ftifying us : but alfo hy purifying our hearts ^ and cUanfmg us from dead rvorkes, for the prefent : and by preventing finnes future, and making us the Sonnes of God. Then doft thou grieve for fins paft, doft thou ftrive againft them for the prefent, and watch againft' the future < Thou arc found in the Faith, And thus by the pro- perties. This may beknowen by thtforver of Faith 3 for a man hath no more Faith, than he hath the prver of Faith (ftnewing it felfe in the conqueft of finne, andinthepradiceof vertue.) Now this fower of Faith is fiiewed only two wayes, 'viz. About tlie objeif of Faith ; and the warkes of Faith, I Itisfhewedaboutthe^^^ofi^rf/VAjwhen a man doth powerfully beleeve in C.h r i s t as he hath revealed himfelfc 5 and can fay I be- leeve in lefus Gen-^ir"^. Gal. 1.1^, A^i I J .^ 16. 6% \ Go D*s Building, Gj/,4-4.. Fifgdfin tmdarefa pftderefcecunda (f/ie grAttamine iraviti^tjine do- lore puerpera. Bern* I E s u s ] that he is my Saviour 5 and like one that's f aved^ I doc not ferveftn 5 biic tnortijie mj earthly members. Sec, Christ.] ThathevvasannointedaKing Prieft, and Prophet^ for me, and I in him (in a fpirituallfcnfe.) li/s only Son,'] That he being the ohI^j Son of God by nAturallgenerAtion, hath made me one of his Tonnes by adoption i and likeafon/^r) i^hha Father; and expei5l an inheritance. Our Lord,'] That hee is both our o^^/^^r, and our Ruler^z governes us by his Lawes,g\Mts us by his -y/zW^fecures us by his Prote^ion^Sc em- ployes us in his Service ; and I am content to wcare his colours, to doe him fervice, and to be accountable to him. who was conceived by the Holy ChoB, ] That hee in taking my nature was fully fan^ifed, though I was conceived'm fin. Borne of the FirginCMary,'] That he gave his mother the gifts of fruit fulneffe, yettooke not from her the vertue of Firginity : fo that Cl^arie was a woman, yetefcapedthecurfeof all women, for the law had accurfed them all j both r/>^/>^,becaufe barren,and Wives becaufe they fhould beare inforrotp-Jjut the Virgin Marie efcaped both/or (he conceived without fin, and was delivered without paine. And he was borne after thefiejh ^ that I might be borne according to the Jpirit, Suffer dunder Pontius Pilate,] That he was irraign'd and condemn'd before an earthly ■Judge I CoD'sBuiLDING. ^3 ludge for me 5 and I doe findemy fins arraign'd and condemned in him $ and hy hisjiripes 1 am healed. Was crucijied.'} That hee was hound to th^ Croffe that I might be freed from the curfe j and I doe finde my eld mm crucified together with him. Dead."] That he ^forwf, that hee might overcome death for me, and take away xhtftifig^ and curfe of death from me, andthatmy fias^ tooke their deaths wound in him ^ and being now dead untofmney I live no longer in it. Buried, ]] That he was laid into the earth for me, that my fins might be buried in his grave 3 and that my grave might be a bed of fweere re pofe unto me 5 and I doe finde that the ftrcngth of finne, and delight I tooke therein, doe dai- ly wafte,and putrifie and rot as in the grave. Descended into hell. ] That as he died for mee and was hurled^ (oh^wentdorvne into hell -^ and I find my foule fupported againft th^ tyranny of death, and the T> evi II ymd thzthis humiliation was the meritorious caufe of my exaltation. He rofe againe.'] That having fully fatisfied for all my fins, hee was difcharg'd y and Ifeele my difcharge in that(by vertue of his refurreBi- on) lamrifenfromthe death of fin to tht life of righteoufneffe. Hee afcended into -heaven and fit sat the right hand of (7(?^.] That, he led captivity cap(ive,and hzthall power committed umo him £ov the gover- ningof his Church 5 and I doefeelc my heart as- cended ; iCgr.i$. 5y, Rom.c.z, ifai.^7.2, \ Third Article of Rclkion, I Per. 2.44 • EphefA 4- <54 J3s 17. ? r. %Thef.\.6. Rom. ^^^Sy as the Holy Chofi alligncs unto it 3 fuch as are peace, and joy, &c. Faith muft not be barren ; but (like Leah ) the rnother of many children. Faith without rvorkes^ makes a carnallGoJfeUer 5 and rvorkes without Faith make a Pharifaicall hjpo.crite. As Socrates had two Schollars, viz,, FphorM, a.nd Thecpompus 3 and to the one he was faine to ufc^ Spurre, and to the other a Bridle^ In the like manner S^PWhad hearers that were all for fvorkes, and therefore he ufed a bridle : And Saint lames had hearers were alitor faith, and therefore hee was faine to ufe ajpurre -, And thus we have fome that forme a Platonic allVmdt 0^ Divinity, an abfiraBed fan^itie, which di- vides faith from charity. Whereas that -F^^/A is only found, which workes by love, Workes without faithjare^^A/ workes 5 faith Saint Paul, And. Faith without workes, is a dead faith i faith Saint lames. And therefore that thy Faith may be found,doe thou couple them together^ for Faith is the bodic, workes the ornaments -, Faith God's Bin ldinq. Faith the fuhjlance, workes the accidents ; Faith the Su/^nct workes the light 5 Fatth the fire, workes the heat. Then let us PinguefcBre boms 9ferihm jlet us grow fat with good workesjand let us ihew the power of our faith, at our fin- gers ends. Briefly, ThAS. foundnejfe of Faith doth ftand in five things. I He muft hdLVtfound'/ie(fe of hiowIedge^thsLt is, hee muft know (iu fome forc^ the whole Word of God j or at leaft, the favir^ promi- fes of God in Chrift 5 for there is fomething in the veiy illumination of the under/landing jwhicli is of the nature of Faith ; as the Prophet Ifaiah implies, when he faith ^The knowledge of thy righ- teous ferv ant fhalljuflijie manpk 2 A found judgement 5 when being inwardly convinced, he doth fully refolve (with the A- poftle)that all things are hut loffe for the excel- lent kmrvledgefake ofChrifl lefus, 3 A found n?///, when his foule having had frequent experience of Gods love in Chrift, is fully per frvaded, as Saint Paul protefts, / amfer- fjvadedthat neither, &c. 4 Sound 4efires'jWhtn he is fo far exercifed in the fpirituallfeeking of Chrift, that he would gladly part w'^ all the world(if he had it j rather than want the comfortable aflfurance of.the pardon of his finnes j as the blelTed Martyr cried out at the Hake^None hut Chrifi^None hut Chrifi, 5 Sound affeiiions •, when the heart is- confi- dent, and refts upon the promifes of God in 1 Chrtft, as the onely ground of all true happi- j F nefte : ^ Mdrt.Littb. ^fay Si. 11. Phil.}.9, Rom.i.^Z, ^Sis andMoU' 66 a Cor.i-7> RofU.^i.i^. Itbn ii4' ludelil God's Building. nt(^c : hence it is that we are faidto Live by faith, and not hy fight : for though we now and then want arguments drawne from fenfe which may perfwade us of the love of Godjyet by the lirengrh of Faith, (with Abraham) wee ho^e even againfl hope '^ and {with loh) weerefolve. Though hee kill ti6, yet will xvetrufi in him. And thus having fhewed you firft^what Faithis^ and then what it is to be found in the Faith: I now Gome to prove my third particular, viz.. That, All men in genJrall, and efpecially old men muft htfotmd'm Faith, I All men muft labour to be/^^;?(j/in JF^/V/'^ for faith is the life of the foule ; and iUemporall life be necelTary f#r our being in nature 5 then is fprituall{i£e no IcflTe neceflfary for our being in graceSo that indeed5'tisas neceffary for a Ghri- ftian to beleeve, as to live : witneflTe our Savi- our himfelfe, wha faith. Except you heleeve that 1 am he 3 He 3 Who '^ Why,except you beleeve that I am the Saviour ^and your Saviour 3 what then <-■ Why, thcnyoufhall dje in your fins. And they that dye inthcirfinnes,are(Hke Saint ludes trees) twice dead 3 dead in naturall vegetation, and dead in fpiritual/ malediifioni And confe- ■ quently, no fpirituall life,no life of grace here, no life eternall, no life of glory hcreafter,with- out foundnefife of Faith, And therefore all men muft labour for ih\sfoundneJfe,znd that in three CGod, refpe^^s: namely, in refpe(5l of <^^/^^;^- /ourfelves^ I In mt0,mmimm\ l< II jl>.|H God's* Building. I In refpe(5l of God ; whether wee have an eye to his nature ^ or ro his purpofe. As for the ftafure of God it is ti-ich, that he cannot, he will not be pleas'd rvUhoutfauh : without which it fs impophletopkafe Gsd, And as for his />«r- pofe, it is to fave, indeed 5 but whom ^ To fave all '^ Truly no , but to fave them, and them onely which heleeve. And upon xhxs fonndation Saint Paul built his aafwer to the laylors quefti- ou, what [hall I doe tohe faved? Onely beteeve (faith hee) beleeve in the Lordlefm, and thou (halt be favcdjandthine homjhold : fb that each man (hoald be a true S\ ChriBophey^ he fhould carry Chrift, ?> x"p' >«''^>^p'- In his hands by out- ward pra(5lice.3 and in his heart by inward per- fwafion. 2 In refped o^ Satan 5 for wherewithal! fliall a poore Chriftian quench all \{\s fiery darts, but onely with thtjhield of Faith f If Satan oh)tdi^ Thou haft no part in Chrift^becaufethou art fuch a grievous finner ^ Faith anfwers, 7his is a faithfull faying , lefut Chrifi came into the world to favefinners. If Satan objed:. Nothing that is either imperfeB^ or impure, Jhall ever en- ter into the nerv lerufalem ? Faith znfwers^Chrift is made unto me of God, wifdome, righteoufneffe, fanBipation, and redemption. And for this ve- ry caufe the Apoftle exhorts you, above all the peeces of the fpirituall armoury. Above all take unto you the fhield of faith. The reafon is plaine, and it is pregnant, too 5 for the helmet At£trxds onely the head 3 and the hrefi-plate onely the F 2 brefi 67 £phef.6. t$. Athanaf X Tim.i.t y. I Gor.y.19, EphsfJS. 16/ tettmmammiammtm 6i ism.zi.$, zCtr.s.6. Heb.U.t^^ God's Building. hreft'^ and the girdle only the loines,and iht fan- dais onely the feete jbut thtfhield fafe-guards ' both the head, and the breft, and the heart^yea the whole man. Wherefore as E^aminendas in a cafe of ex- treme danger, cvkd out^ Is my buckler fafe ? So Ihouid all of us in all our trials and temptati- ons whatfoevetjlookc well to it that our fhield and buckler of Faith b'efafe and found. And as X>4w^ in diftrefle, hearing A himilech name Co- liah's ftpordy faid. There s none to that, O giv.e it me : In like manner, each of us muft think,and fay of this iliicld of Faith,T here's none to that. Ogive it mel 5^ In refpecS of our ("elves \ who arc all in this world but fo many exiles, abfent from xSxz glo- rious prefence q^ our Heavenly Father ; as the Apoftle phrafeth it. While rve are at homejn the bodyyweareabfent from the Lord 'y and this ab- fencein the Onginall is call'd 3. pilgrimage* And in the Epiftk to the Hehrewes, we have a whole cloud of mtneffu^ even \Ahel and Enoch, and Noah and Abraham, &c. Who as they lived, fo they died in the Faith 3 and both living and dy- ing confeflTed, T/'4/ they were ftrmgers and pil- grims on thetarth, N ow this condition of life, the life of a pilgrim, doth even naturally and neceflfarily require Faith. For as a fonne, and heire (being traveird into fome forraigne coun- treyj muft beleeve the letters , and meifc^ges fcnt from his father, and be thereby perfwaded of his paternall providence, and great care over him. <5od's Building. him,till he come to fee the very truth of things at his returnerfo all of us being the fons of God andcoheires with Chrift^yet by a courfe of fin travelling with the Prodigall mto a farrecoun- trey,where wee meet with fcorne,and fcandall, and labour, and paine, and ficknelTe, and death, muft (like true/z/g-r/wj j ufe Faith as zlacohs- ftaiFe to walke with, through the wide wilder- neflfe of this world,till we come at laft to h^feL low Citize/is with the Sdnts^andofthe houjlwldof God, 2 Old men efpecially muft be found in Faith j for diverfe reafons. I Bccaufe they have had»the ufe of the means of faith longer 5 therefore fhould their profit anfwer the meanes : as our Saviour fpeakcs, where much is given y there much will be required. You know the communication betweene the Lord J and the dre/fer of his Vineyard, touching that fg-tree in the Parable, which had beene fo long planted, and watered, and dig'd about, anddung'd, and for all this was barren, ^cCut it downe, faid the Lord, Why cumbers it the ground <* Certainely,the time fliall come when our knowledge fliall be weigh'd to the utmoft graine; andifourholinefTe oflife being put in the other plate of the ballance, be found too Iight,and not anfwerable to the meanes50ur pu- nilhment |no doubt) {hall make it up. Marke, how Bavid aggravates the unfaithfulnefTe of Achitophel{znd under a fiiaddow fo doth Chrift thatof /«^<^ Ifcariot) It was thou mj familiar F 3 friend 6p Ephef.z.i^. Lu^e n 4S. Luke 1^.6. 70 <^f».4i-J' K4MI,--'4:' Go DS Build I NG. friend^whom 1 trufied'^ jve tookefweetcoHnfellto. get her, &c. Becaufe he had committed himfelfe to him more freely, and communicated him- felfe to him more fully, therefore hee looked for much more ingenuous dealing at his hands : fo God will upbraid oldmtn f if they be not found in the faith) Thus many yeares have ye beene hearers, fuch and fuch hclpes have you had, and (like Pharaohs leane Kine, which de- voiu'edthe/^^andyetwerein never the better liking)arc yet ftil as leane,Iame,and ill-favour'd in your lives, ^r. 2 Becaufe you have had longer experience of Gods love in lefusChrift. And therefore, as the Apoftle faith of hope (which lookes unto the things promifedj that Patience brings forth ex. ferienccy and experience, hope ^ for when a man hath experience of many bleifmgs that God hath brought unto him, he hopes that God will hcape all the reft upon him (becaufe God ordi- narily walkes, and workes according to his owne prefidents) So a man may fay of faith (which lookes unto the promiie) that experi- ence brings forth a greater meafure of Faith : for when aman hath had experience that God hath made good many promifes unto him 5 he will the more firmely beleeve the reft Ihall bee accompliftied.. Seeing then that tf/.;/ men have had more experience, in all rcafon their Faith (hould be the founder, too. 3 Becaufe old men have the place, and ho- nour of fpeech in all meetings j and tht younger muft ^^■rfoKtiJ WHlJM I • r "-* — God's Building. mufl: cither be filcnr,or wait till they have done, as Blihu (laid till lob and his friends had fpoken, becaufe they were more ancient thanhce. If therefore the 4g-(f ^ (hall ( like fo many reeds) be jh^iken rvith every n^/Wtf jandClikechaffe) (hall be carried up and dswne rvith each blafiofdoBrinej then they will be both hurtfuUjan unprofitable to the yeunger fort, who (like fo many leffer wheeles in a Clocke) are ever carried about with the greaterjwhcther the motion bee good or bad. 4 Becaufe their bodies, and outward man vvaxeth daily weaker and weaker; and there- fore they have the more neede to labour for ftrengrh and foundnelTe in the inward man that fo they may repaire the decay of nature with the encreafe of grace 5 and fo the laft of their way it may be peace, and the doling up of the day a fweete, and quiet fleepe unto them. The end of a mans life is bothtriall and perfedion. How ful of the fpirit are thofe parting words of lacob ? How fweete that laft Canticle of CHo- fes f How heavenly that farewell of l>Avidi How memorable thclaft Teftament o^lofuah^ How effeduall that exhortation of Paul to the Councell f Take heed to your f elves ^ and to the flockey dec. And whereon doth he ground his charge 't Truly upon the apprehenfion of his owne departure, and diflfolution^ For J know that the timty dec. Thus you fee many reafons why fuch as are old fhould bee found in the faith, drc Oh then, that this left not a fting in, __^ • F 4 and 71 /nil J J. 4. L'tiiej.z^. PA^.i.4. Cen.^.f. lojb.z^. ASisio.z^. 7i J Pfal.$i.\4' //flMO.jo. M.-- Go»'s BulLDlN G. and a ftaine on many old folkes ;, who are more rotten in their confciences, than in their very carkeifes < They'l fay they cannot conceivCj ] Icarne^ remember ; their quicknefTe is gone 5 their fenfes aredecaiedjC^f. But is't not their owne fault, who becaufe they did not profit in their Totith^ therefore they have no pleafurein their Age ? &c, 5 Becaufe this is a certaine note of a true member of the Church, to be move Jlourijhmg, and fruitful! in age -y as the Prophet fpeakes of the trees of righteoufneffe. And if at ah faith, Thej that rvaite ufon the Lord fh all renew e their Jlrength, they fhall lift up their rvings like the Eagle, Marice, like the £4^/^ ••' which were an! excellent comparifontoilluftrate, would it not caufe a digrefTion. 6 Becaufe the comfort of old.zgt depends upon the foundneffe of Taith, O how many I Aches,and difeafes; how muchweakene(re5and wearinefTe doth then take hold onus < Who can fay that hee hath pleafure in thofe dayes, when the Sunm, (J^oone, and Starres are darke- ned 5 (that is, w-hen the eyes are blinde) un- leflfe the Sunne of righteoufneffe appeareby faith to the foule ^ When the firong men that keepe the houfe 5 (that is, the armes) tremble 5 and the legges groane under the burthen, except the Lords armeby faith fupport us < &c. As then wee grow in yeares, fo let us ail flrivetogrow in foundnejfe of Faith -^ and becaufe the bcft of us are but defedive in this particular, therefore let God's Bui lding. let us all figh, and fmg with Da'vid^ Ocajlus ftot off in our old Age, when omfirength faileth us, but let thy might be manifefted in our weake- ne^ej&c. \ old men muft be found in love : For as the rottennefifeofan apple is of two forts, i. That which is fo to outward appearance. 2. That which is fo at the corc^and within^Chow'ere the out fide befairc and fmooth) fo may love bee rotten tw^o wayes, viz, 1 When it appeares to others by the out- ward ads of envie, hatred, and malice 3 ei- ther in lookesor gefture, words or deeds. , 2 When a man is confcious to himfelfe that how 'ere he gives his neighbour good lookes, and good words, and meale-mouth edprotefta- tions, yet his heart is impoftumed with rancour and malice, and all uncharitablenefle. Now for the preventing of fuch double-dea- ling, and the better directing of f'/^Chriftians in their way to bleflTedneffe, Saint Paul here re- quires that they be found in love 3 and Saint Peter fhewes what Saint Paul meanes by this foundneife ; when hefaith, Seethatyou love one mother with a fure hearty fervently,. As if hee had faid,See that, I You ; who are eleded in, and ingraffed into Christ; in oppofidon to them that are without 5 every way mthout ; without love, and therefore without God in the world y for God is love I and becaufe without God, therefore without his Church, and without grace , and without 1 Cffr.iX'p, 2 til us I. z. I P^ri.2 2. Ephef.t.iz, 74 iret'i.i. Arijiotle* ''lief.4-9' Home hemm lnp»s\ Diemtn- Viviturexrap- to-j & rapiiur ex vita. Gods B u i l d i n a. mthdut falvation , and withut excufe. 2 Love 5 In oppofitionto envie, and hatred, and malice, and all uncharitableneflTe. 3 0»£ an other -^ in oppofitiomfiift to/f///(r,&c. The tcarme which Saint Peter here ufeth, is "^ 'Kym i becaufe in thofe things we thus love, i we place much acquiefcency. And the beil inter- preters 77 Maitb. i4.i2. liCJii'iS^. . Ch^rltas, 'Dilicfio. Cupiditis. Carvalitas. * ''Ayt.Traui t6i»' ^onitur ex ayava vilde ; & Trdvcfj^cUj ■^ cquiefcg. ^« Gods Building. ■^^iitn^ -r ^. Ariftotle, Sam' \%.t~i. Prsjper. Aquft, preters render it Diligite-^ which is a fpeciall kinde of love 5 for this Dile6fion'\s held to be the daughter and heire of cledion. In Scripture we findS^^f^^i* ,, " a threefold X.//^, 'i;/-;..it^^.^^^f- (SprituAiL, I That I call carnAll love, which is begotten by confent in Sin 5 fuch was that betweene He- rod^ and Herodias 5 D^W^and Bathjheba for the time, &€, • 2 Worldly love is begotten by oblique ends 5 fuch was thzto^ Annas and Caiaphasy Herod md Pontius Pilate who madethemfelves friends the better to confpircagainft Chrift ^ Thus Siymon and Levi were brethren in evill. And this world- ly love is for the moft pare glevved together with the hope of gaine. Afibone as the rvirh- ter of advcrfitic drawes on^ thefe fwallorves are flowne. 3 Spritualllove is that which the good life of one good man begets in another 5 for likenefifc in each kinde caufeth likeing. All love^ (like all nourifhment) is from fimilitude. Thus Da- vid and Jonathan loved each other fo intirely, that the Text faith, theirveryfoules were knit together. Now this fpirituall love is a redifi- ed will, devoide of all pollution, notfubjec^ to alteration, incapableof corruption, feated be- yond the ordinarie fpheare of fenfuall de- fires, the moft potent oif all the aflPedions, am- bitious of divine fpeculations, andthefummc of all good a(5iions. It is a vertuc compoun- ded ■H ■ l^llfli God's Building. ded oi truth and ingenrntie-y Truth belecves only that which is certaine, and ingenuitie conftrues in the better part that which is doubtfull 3 Love fpeakes the language of every vertue. lufiice bids thee give every man his ownej Prudence teaches thee providence 3 Fortitude bids thee fuftaine ; Ter^perancebids thee abftaine ; CHercy bids thee Give, Af^^^;?^j(/^^ bids thee Forgive^-Sdc. Love bids all. Without this our very thoughts would be tedious ; our a^^ions full of labour ; our palfions full of paine , our pleafures fo ma- ny feavers , and our whole life, and deaths tor- ment : Yea, fuch is the power of this LovCyXh^x having it, you have all things, and without it, you haye nothing to any purpofe. Many daugh- ters have have done vertuoujly, but Love excels them all'y and 'tis therefore in Scripture com- par'd to that which is beft in every kinde. In the bleffed Trinicie, where there be but three perfons. Love is one j for the Holy Ghofi, faith Saint AuguHme, is the knot and Vnion of the Father,- and the Sonne : yea, I will be bold to fay, that in the Trinity, Love is both one, and All],forGodls love. Among the glorious Angels, the Sera^hims ('which in the judgement of Divines, are one of the higheft Orders) have their denomination, (if we may take Dionyfim his word for it) from the fervour and flame of Z^i^j?. Among the Elements, Love is compared to fire ; / came (faith our Saviour) to bring fir:e up- on the earth : Fire, what fire c' but that Love which 79 ^uinfi. prev.si.ip. Spirit Id SaK" ^ii\e/i cmor, &filii. -AuguSf. Abamstishi- ccndio. Liiie II. 8o Ap'Ci.ii' Cant.^7. Lafi4 Phihf. Ovid.Mttam* Eufeb. Ecclef. htfi. Nona alas agt- faculafeyyi * temporibus. God's Building. which fo faine hee would have had to burne among them. Among the w^/^^/y/tis compared to Gold^ i eounfelltheetobuy goldof rftee, ice. And what gold is that, hwt this gfiU of charity f I, but there's counfell given to buy gold j and in fome cafes wee tire wont to fay. That one may buy gold too deare C true 5 but for this^^/^he can- not pay too much • for, ifheejhouldgi'us all the fubjiance of his houfcyfor lo've (faith the Spoufe) yet it would be utterly contemn d. The Alchymifts (as wee know) have long beaten their braines about the finding out the Philofophers ftone,but in vain : For they would extrad:it out of minerals 5 but (alas) it is not to be had there. Love, love,! fay, is the true Laj?is Philofophicus, for what it touches, it turnes in- to ^^/^. We have heard that at firfl there was z golden age : and truly ; for 'twas faid of the Primitive Chriftians, See hdw they love out another i but we live (God he knowes) in an iron age^and worfe,ifworfemaybel But would youfaine fee that Golden age againe ^ Then fee that you love 5 for Love hath a chymicall^o^Ntx to turne both age, and iron it felfe into gold, Theobjc(5loflove, One another. For Love muft htgenerdll{\v'\xho\xt exception, limitation, or diftin(5tion) and it muft be reciprocally too. Then be fure that your love be io jfffilyy and Co fully extended,that you leave out none whom I you ought to tevc. Saint lames faith you muft not GoD'sBuiLDlNG. not have the gloriom faith of Chrijl in reJ^eBof perfons : and Saint Feter mcancSj youfhouldnoc have the gracious love of Chtiftin refpcdof perfons, neither. That is ^ You muft nor in- clofe that common /tfo^^, which (like the Vine the Pfalmift fpeakes of) doth cover the moun- taines rvith-her houghes, andjlretchcs her branches to the Sea 'y even to God, Angels, and men^ in men, to our felvcs, and others ; in others, up- ward to fuperiours, downward to inferiours j on the right hand to friends ; on the left to ene- mies : For ifpu love none butfuch at love jou, what reward have you ^ Voe mt€ven Pithlicam, mdfmners, the fame f But Chriftian love is a new kind o^Mthiques, Love your enemies ^ hlejfe them that curfeyou 3 doe good to them that hate you !^ and pray for them that dijpitefuliy ufe, andperfecute you, Thefeare our bleffcd Saviours principles 5 and they are as fo ] many paradoxes tocarnallmen^ who (likefo many Toads ) are no {oonti jlirrdj but they frvell, and fwelling hnrff. For now among RuffianSjit is but a x^0rd.,znd a w^md'^ and with them who are fomewhat more urbane, it is but a word^ and a writ. And therefore well might Democritm have hugg'd himfclfe in his odde opinion, andlaugh'd bur, had hec liv'd inthefe our times, in which the truth is (as that Philofopher once imagined) the whole word is made of •DZ/'^Wj .Our Hot-Jpurs never confider that to conquer, is an humane thing 5 (and an inhumane thing fometimesj at • G the lamcti.i. PfdL 80.H, MAtth %.^6. Mmb.$./i^. Democrit, 82 God's Building. N'mis duriis c/lanmusi qui 'dileSiionem etji welcbat impcn- dete, nolei re- pendere.'Bon. j the bcft but a Cidjvem vicftory^ for the loCeis' greater than the gaine) but to pardon is plainly ' divine. To overcome hatred with love, is in- ' deed a farre more noble ad, than either privily! to undermine, or openly to dif-arme thine cne-j mie in the field; to the diflionour of God, the breach of God's, and the King's Lawes 5 the fcandall of thy neighbour, and unlpeakeable hazard both of thine, and thy enemies bod ie," and foule. Then if he be too weakc for thee, fpare him ; if too ftrong for thee, fpare thy felfe, and what e'rc hce be love him. Let the grace of God herein efpecially triumph over oiu' corruptions ^ that whereas by nature wee .would be lov'd of them, whom wee hate 5 by grace we may love them which hate us. There cannot bee a greater provocation to love, than prevention in love. Then (follow- ing Saint Bernards devotion) let w provoke love where It is not , and let's by all f aire meanes cherijh Cimitatc the good, it tvhere it is : Let usarim (as I have read) dilu- ting Bcfheftion, (who was bur Alexanders fi- ! vouriteyin \itz.d.oi Akxanddr himfelfe^blufh-d, \ and was much abafh'd upon notice oflicr mi- j fcake : which Alexayider perceiving, bade her | not to be troubled, for fiid \\c^Hej)hcflion is alfo ! Alexander. Doth any man trulv love the Lord .Ie sus G 2 H Bfom. Sam. Medium lennc- rebaii. S'ltptx cim vl- rls 5 beUam cum vhiis. y4ugnsl. Oa'io ! hiibe-di nwrbum diligai ari'Q- j tnm. i C H R I s T- 84 Ephef.<^.-^o. ■A^s 9.4. Rob, Stefh, Auguft. Ormes dUigtndiJmt GOD S BUILDIN<5. Chris t 5 then let him.not be afliam'd of fa- luting, yeajof faving (if it may be) any Chrilli^ anfhow unworthy foe ver)for he is Chrift^too : Chrilt himfc'lfe (thctmcAlexa^jder) hathfaid ir, when he cals him flejb of hisflejbj And bone of his hone : Neither diftance, nor poverty can cut off our connaturality , Sml^ Sauly why perfccu- tefi thou me ? You know who fpeakes this^ and from whence he fpakeic : Chrift was now tri- umphant in heaven, and yet he is dill perfecu- ted (it fcemes)-on earth 5 the truth is, Chrill ac- counts our injuries, as done unto himfelfe. Saint Uhnjmxht firft of his ApcalypSymdkzs mention of an whole Church, called PhUadel- phia, which in the Originall fignifies. Brotherly love : And Saint Augufiine thought that the fit- teft name for all Chriftcndome. O then let me wi(h, and let me wifliagainc,that my wifh may be heard 5 O that all, who profcfTe themfelves Chriftians, would once labour for the good of the Church, as eagerly as ever they have done forthegodds of the Church 5 and (preferring Chrift's caufe before their private quarrels ) that they v^ould as zealoufly contend for veri- tie, as they doe for vidory < The neuter lewes and Pagans (who fhould be converted by our charity J abhorrc our cruelty 5 and whilft they loath our prad:ife,they will never love our pro- fclTion 3 what hopes now ever to make them Profelytes 5 who both fee, and fay that wee (Chriftians ) ufeone another worfe than ever they did Infidels 'f Then God's Building. . Then (as ^^braham to Lot) fo let me fpeake unto you. Let there be noftrife betweene you, for you Are brethren 5 who have the fame God to your Father • the fame Church to yourmother j the fame Sonns to your Saviour j the dime fpirit to your comforter J the faipc word for your guide; the fame world for your way ;the fame graces for your az/rf^/V/^^/^ ; the fame heaven for your inheritance. And fince Ukenefle in .iiy icindc caufeth love; and you are not only k^e, but the fame info many and many kindes, and refpeds 3 therefore fee that you love one ano- ther. The ground of your love, in Saint Peters Text, is the He Art ; and 'tis equivalent to Saint Pauls phrafe, fonnd in love 5 then your love it muft not bcetiie fprinkling on of a little Coim- holj-rvater, or an exchange of cam^ements, but it muft be found at the heart. The heart is the Fountaine of all motion, hcate, and love i and they arc ftraiaed and mai- med (if not faigned) ad:s, which have not this fountaine to fcede them. It is the Primnm Mobi- le, giving life and motion to all the parts, as to fo many inferiour fpheares. It raignes as CMonarch in the LMicrocofrnej ^~^an 5 zndprefcribcs laives to therefi of the Sub- je6i members. The Braine is aproje^our 5 the Eye an InquiJI- tour ; the Eare an Intelligencer ; the Tongue an Oratour 5 the Hand an ^gent-^ and the Foote 4 Lacqudy fov the Heart. G 3 The % Gen. f 1.9. I C'flr.i. 50. I»b.l6. 3 fedaffeSfitt ■ efeifu. Arifiotle Ser)$, ^od cor mz fAeit,nonfi. u Hofius, God's Building. forts albati, Intusf»rfitre:. \TmtM, i.etAm pmul^j The Papifts in their writings doe highly ex- toll this hearty /^r.4-8. la^g.t^.i?. God's Building. became at laft a pub like evill. But were it not better to divide with a gracious Conftantine than proftitute the whole to a mercileffe Mahemct ? You cannot bee ignorant that without monies, Souldiers cannot be waged for warrc, Counfel- lors cannot be fupported for peace \ intelligence cannot be procured from abroidjlawes cannot be executed at home , nor Church can flourifli 3 nor common-wealth ftand tirme.Then let's not think any thing too much for him5to whom(as VahI told Philemon) rve owe more than our [elves 3 and what wee doe, let's doe chearefuUy 5 and before it be too late to repent the not doing it 5 when (as Simon Peter faid to Simon Magus) we and our monies flalperijh together, S^. Foul {to the P/jilippians){2ikh^what/oe'uer things are true jW hat foever things are honefi jrvhatfoever things arefure^ whatfoever things are juji, what foever things are worthy of love ; tf there be any vertuej orpraife, follorv after thcfe things. B ut the things where- of I now fpeake are hoih.purei and;«/? and true, \ and honejly and worthy of love, and vertuous, and praife-worthy^ and therefore I muft fay un- to all you that are true Britaines, true Chriftians (as hee did to the Philippians ) fv/lotv after thefe things, Vor as Sampfons ftrength lay in his hairy- lockes ; fo lyes the ftrength of this Hand in our heartielove : of which were it fhaven (as it is al- readieihorne in part) then though every fhower of raine that falls among us were afhowerof gold; every (lone in our ftreetes, precious ; every beggar a Senatour j and every Scnatour wife as Salomon 5 God's Building. Sdomon-pitxy weakeling ftrong as Sampfoft-^cind every .coward couragious as David, yet our weakhj honour, wifcdome, ftrengch, and va- lour, (hall not fave us, that is, it fhall not kecpe us fafe at laft ; when in the anguijh of onr foules we fliall howle forth a fatall Lacrymd{vilt\\ the wifs of Phinees) Icabod ! The giorie of ifrael (The giorie of England) is gonei for heartie Love (the Arke of our flrength is) gone. And as your love(that it may be found )muft be true without diffimulationjheartiejfo it muft bee fure without pollution, for you muft love one another with a pure heart : with an heart Pure as a roome-^thsx is,without the duft of cove- toufneffe : pure as a mirour ;that is,without the ftaines of intemperance : P»rtf as the 4/>^ 3 that is without an] fume o^ pride ^ or cloud oi dif^ daine. Pure as a ve(felli that is, without znyflarv of anger : Pure as the Skin-^ that is without SLiryfcurfe of gluttonie ; Pure as an Eye 5 that Is, without the leaft hie- mifh of Envic - Pure as Triedfilver 5 that is, without iht rufi of idleneffe. It is inthe combining of men, iuft as 'tis in the fodring of gold, and (iivcr together : wbofoever will incorporate thofe two mcttals (by malleati- on)hcmuftefpeciallybcwareofthreethings,i'/;2:. winde, duft, and humidity 5 for if any of thefc chance to interpofc it feire,thofc mcttals will nc- 89 I i-dw-i-". i ver Gtmmin. de r BSBBCSDdMMSBOfl^ 90 L_ GoD's Building. viclnl vxorem plus amAt atq-j fuam. Nee pofantdi- cerequare. Man. Gaudefq; t'lmo. ri Efjepej/vh. Lucau. NOA quo eun- dum fed quo itur.S(K. Jrifief. Partibtts pro- pinquis. vcr bcc firmcly united : In like manner fo ma- ny of you as dcfirc to bee linckcd together in a league of lovejmufl take great heed of the mnd of prUe^ the iiufi oicovetfiufnejfe -^and the humour of of memperance ; for beweene men that arc either proud5or covetous, or luxurious, there cap never be found and fincere affe^ 3 t\it pavement yHumillt J 5 the foure Pillars, the foure Cardinall vertues (the Con- traries whereof are at this day the vices of Car- dinals) the doore, obedience ; the aftent to the Al- tar yio many degrees o^ graee-^tht heart is the AL tar^Loveis xhzjacrifice y purity is thcincenfe-^and the fervencie (in this TextJ of this pure hearty love,isthe^r4^ofthat^_)'/?/^4///r4i^/Vy Apologiefor his people, who fpake unto the Lord, and faid, Loc I have fmmd, and I have done wickedly ; hut thefe fhecpe (alas) what have they done ? Let thy hand, I fray thee, he againji me, and again fl my Fathers honfe. See God's Building. Sec Saint Pauls zeale burning within, and breaking out in that fervent proteftation .* / fdy the truth JnQ wr. r s t , Ilje not ; My confcience bearing mee w tines in the Holy Ghofi^ that 1 have great heavinejfe , and continuall forrotv in my heart 3 for 1 could wljh that ?ny felfe were accurfed from ChriB, for my brethren^ my kinfmen accor- t& the fief])} yvho are ifrraelites ,^c, Heare our blefTed Lord himfelfe , on the CrofTe, opening his mouth, and powring forth his prayers for them that opened his fide, and powred forth his bloud. Father forgive them, they know not what they doe. Where- upon Saint Bernard {.\^^z\.\y '^ ^c. Lord, how wilt thou fatisfie them which dcfrre thee, with the over- flowing torrent of thy pleafures.3 who diO^ {:o annoindt them that crucified thee, with the oile of thy faving gentleneffe < And this of Bernard^is not an emptie ad- miration of C H R I s T, for he reduced it into imitation (as ti's evident in histwo hundred fif- tic fecond Epiftle,) C^^y brethren ffaith he) 7 have determined to love youfiil,horv unrvorthily fo- ever you carry your [elves to ?ne wards -^ yoU' may loofe, yea quite break e off the bond of love, if you fleafe, but you fhall not forcemetodoeit. Infill IdveyoUy whether you will, or no 5 naj, I jhalllove you J whether I will, or no. Forio^fnce have I bound my felfe untayou in a bandfirongas death, viz. In pure, hearty^ fervent love (thatkindeof love which never failes) andtherefore when you provoke meyoufhallfndeme-pedcefull'^ and when ■ - ym 95 s ■^jiomodopO' Labii domine, defiderantes te, tomnte voliij}-' tatiitute i([tu ^cperfandis crucifigentcs tc, olco manfuttii- dinis tiite ? Ber. Bern, Ego fr aires, Sec. EpiJ^.i-ii Ad abb Mem Prte>mnfira- tenfem, lames 5.18. Krm. 14.1^: I Coda. 1 J . I pa. 3.1 1. I Thcf4.11. ^6 X Tm,4.z. Agfs i-S'ix. FUl.i.i^. ffeb.f.z. 1 Pei.^.iC. Rtm i^.z, PfAl.si.ii. t Cor.i6,\9. Pkilem.j. Pra.i^.ij: I pet. ^.6, Rom. iz.ip. Ga/.6.io. God's Building. jou ferfecute me withmt a caufe^ I mil give way to wiath, that 1 may not give way to the Devill. / will anfwe/fy andovercome all your Peevijhneffe with the Jpirit of meekeneffe : and I will ever love y OH in defpte of you. Then let's draw all thcfe lines to their centre. ■ .^•.,., When yow fiirre up the Grace of God which IS in your felves, and others; inviting them to,and accompanying them ia the feare of the Lord: When you inferme, and enflame each other by your holy conference , and Chriftian ex - ample: When you inftru(5l the ignorant, refolve the doubtful5andconfirme thcunftablein the truth; not pleafing your felves, but others for their good to edification : When you labour toreclaimctherefrac^o- rie, and gladly refrefh the poore foule that's humbled under the mightie hand of God: When you reprove offenders with thefpirit of meekeneffe ; rather with pitie rcftoring^than infultingly reviling them that are fallen: When you beare each others burthens fpiri- tuall, or temporallj and forbeare the retaliati- on of injuries : When you doe good to all men, and cfpeci- ally to the houfhold of faith; feeking not theirs, but them: When you fpcnd your felves, your monies, and your time, in reconciling fuch as diflfer, (hewing God'sBuilding. Ihcwing wichallihc danger of debate, and re- moveing rhe occafions : Bricfely, when you hate the impieties of your deareft friends 5 yet honour in your deadheft cneir i ::s,the image ot God : then doc you luvc one another with a ^ure heart fer- vtfitly : Thus you fee that all men muft bee found in love ; (according to Saint Peters rule) and yet Saint Pattl hcere prtfleth it upon the aged, rather than others jbccaufc as generally oU menarcfo hardned, that they love none but thcmfelves : fo more fpccially iheythinkc thcmfelves nearer to heaven, where all is governed by an eternall law of love: then 'tis necetfary that they, of all others, have charity, leaftthtfy bee excluded from that place, where faithy and hofe, doc ceafi • and love onely rerttawes, and raigiaes j and none (hall bee fubjc<5ls of that kmgdome , but fuch as are found in love, where the King is Verity ^ the Law is Chartty-^ the honour, equity : the ^^4^^, felicity • and the f»^, eternity. The third and laft thing which Saint Paul requires in oU men , is that they bee Softnd in patience. Thefe three graces (faith, love,sn6 patience,') as they folio w,fo they /r^r/^ro/e and prove one an- other. For hafl thou faith ? we (hall know it by thy love ? Hafl thou love ? wee (hall know it by thy patience. And if you would know wherein xhis fiundnejfe o( patience confifts i Ianfwer5it ftan^s in foure things efpecially , 1 In feeing God, in all af fli<5tions whatfoever 5 H whereas 97 Tieus &. 2» Augujl, olfje^. p8 God's Building. lohn. iS.ii. aSam. 2^.10. lob I. ai. AuguK : Noli fittendere quis peuu-titffcd ^ I (im fsmlttlt. a,Sam.i5. af. Miih.^.io. whereas a carnall eye lookcs onely to the inftru- raent. Our Saviour tooke his crofTe as a cuptcm per'd with his Fathers owne hand j neither look ing to that /«^4X which bctraicd, nor yet thofe Itrves and Romans which butcher'd him. Thus the Princely Prophet, David (being reviled by Shimei^'avid inftigated by his followers to revenge himfeireup.on.thaEVif4^n;/^/^ long patience \theveffeb of wrath prepared to defiruBion ; and therefore needs muft patience be an excellent vertue , feeing that we both have the patcrne thereof from God 3 and alfo communicate it with him, &c. 2 Becaufe the perfe(5lion of Pdtience is the petfedionof Chrirtianity jandthey who have attained it^ have nothing wanting. And hereof it is, that the A6i^ of fuffering for the Name of Chrift is made by S'^. P4»/, an higher degree of Chriftian excellencie, than the aB o£beleevmg, Vnto'joti (faith hee ) is given for Chrijiy that not only you jhouid beleeve m him, but alfo fuffer for kis fake. Which is not to be underftood fimply of all fuffering for Chrift, (for wee may fuffer againft our wills) but of fuffering -^'viW^atience-^ when as: by io undergoing, we doe indeed over- come all our a(fli(5tions. True Chriftian valour is not iTiowen fo much in doing, as in fuffering j nor in refifting, as in yeelding. Thendoewefhew our fortitude, and glori- oufty triumph over our fpirituall enemies,when as we vanquifh without ftriking ; and though unarmed ofalloffenfive weapons^ yet we cou- H 4 ragioufly/ Amos 1.13. Rom. 5. 12. Cyprian.flfefto- his cum 'Deo virtus iftn communis. Phil. 1.24. Torti6 flulpaii' ■ NonferiendOf fed fcrttiflo* Ferre &fer- ftrrt. 104 God's Building. Grcg.wtfi;. ET^k- Moi i « ptrlequen'.e- Mdrtyrium in aperio «pere e/^y ferreverb con-" tifme!ias& odimtem dil'r gereytnartyri- umefiifiofcnl- to, cBgitaiione. Sine ferro, ^ flammii marty- res ejje poffn- . mus.Sipatien- tiam in anirnt "^eratiter cen- Chryf.fcc^/.to. fi%.iXpiiJ.ad Thef lagioufly march iaco the field having nothing in ■ our hands but the fliieid 6ij?atience,ind by bea- ring the blowes doc get the victory. 3 The excellency of patience appeares in this, that according to. the degrees of our fufferirigjit makes us living MArtjrs ; for as thofe who are truly fo called, endured death that they might give tcftimony to the truth of Gods word : fo tliofe who fuffer with fatience, do give teflimo- ny to the truth y pro vide ftcey mercy, and goodnejfe of God towards them 5 feeing thefe onelyarc the caufes which move them with all meekenes, conHancy yzwdcheerefulneffci to bearc thofe grie- vous affli<5tions, under the leaft part whereof others murmur, yea, blafpheme ; who either doe not know God, or doe not beleeve that God is fuch an one in himfeifej or at leaft to- wards them. -♦ To this purpofe Greg» xht great faith acutely, thar,4i to dye by thehar^dof a bloudy persecutor is martyrdome inopenaBion :fo to fuffer pa.tient\y in obedience to God, is mzvtyvdomt in t be fecret intention. And in this refped we may be Mar- tyrs without ^r^ ovfwerd: namely , If being af- fli^ed, v/e doe inwardly ^xdttvc patience. This makes exceedingly for the praife of pa- tience, that it rurnes evi/l into good 3 for ofcurfes it makes blefwgs j and ofmtferies^ r»ercies ; yea, it turnes the fignes of Gods wrath into tokens of his love^^nd hisfcvctc{\puntjhrnents into father- ly corrections. Perhaps fome evill dorh lye up- on thee, but if thou wilt, though it be tfi^^^'^in it fclfc God s Building. felfe, yet kfhall not be ^x//// unto thee; onely beareit fAtiently 3 and thy evill fliall be turned to thy ^W. And hence it is, that if thou be but armed with />4f/V»ff, thenmifery it felfe cannot make thee miferable j'fceing thdifdtience makes medicines o£xhtk foyfom ,2iTid makes tortures the occafions oftriumphes, and rvholefomefalves of fretting arrafwcs for the curing of xht fores of finne, and for the better drawing out the c§re of our cerruptjons. Enough of the dignity. Now to the utility oi' patience^md what the J- pojlle fpeaks ofg*dlineJfe,l may (with much ad- ' vantage of truth) apply unto patience, It isprofi- ttihle to all things, having the promt fes both of this life, andofthatrvhich is to cvme. And truly pre- ftahle it i% whether we have regard to God, or to Men, It tends much to the advancement of Gods glory ; as it is a fpeciall mcanes to manifeH; not onely it felfe, but al fo the reft of Gods faving gifts, and graces; to the praife of him that gave them : for it is (in a qualified fcnfe) the keeper of Gods great feales,2ina graces; it tempers an- ger5appeafeth wrathjgovernes the mind5bridles the tongue, fetters the hands, keepesthe peace, re(5lifies paflion , moderates difcipline , with- ftands the hot brunt of lufts, aflfwages the tu- mours of pride, extinguifhes the flame of dififen- tion, rcftraines the power of the rich,refreflieth the drooping fpirits of the poore, caufeth con- tentednerfe under the crofTe, teaches offenders tobeinftant for pardon,and inftantly to pardon • thofe lOJ 2 I Tim.-f.8. lOJ D.Amb. M'itis viHorcJifui, ^ domliiiis miitt- di, amicus Chrlft'h k*ni ccelU . 2 I Chryfoft. bam. ll.in\i.ch. Ept^.i.adCor. Gods Bliilding. thofe that offend, it bed reliih temptation, fuf- fcrs peifecution, and confummatcs martyr- dome. It is the mindes fercnity, the hearts iim- phcity, the bond of amity, and the cotifort of charity. With it we encreafe faith, beget love, humble the body, elevate the foule, comfort the weake,encourage the (trong, delight the be- leever, and invite the infidell. firieflly. The pa- tient man is conqueror of hinifelfe, Lord of the world, the friend of C h r i s r, and heire of eternity. If we have regard unto Ma/j, we fliall finde pdticffce very -profit able unto us. Becaufc Itfirengthens, and inables lis to beare allmifericsj in which rcfped: it may bccfaid, there is no burthen of afflidion fo heavie, which may not eafiiy and comfortably be borne upon the ftwtdders of patience. Whereas on the con- trary, when men through impatience dot llrugle and ftrive againft their crofTesjthey are (like the Bird in the lime-bufli, or the fifh in the net) the ^ more entangled. Neither indeed, have troubles any force to foile us,but what through our own impatience, feare, and cowardize, we give un- to them. For it is with paines, as it is with precious y/^ runs,. and hop^e runs, and love runs, and humility runs, and temperance runs, but onely one receives the prize,raith the JpoJIky and what is that but perfcvcring patience f for though a man had never fo much faith, hope, iovr,humility,temperancej ^T..yet none of thefc would crownc him at lait, without he perfeva 'd m patience* And therefore let us with patience ran the race that isfet before us j as the Jp&file ex- hov(s ihc Hcbrems, Tl.c III D. Hieron.in Math. Maximum ma' 'it m est hon fojfefcrre ma- lum, Bigff. lohn tC. 33. Pyeffityam ba- beuitis. Epher5,i<5.i7' premipotcfli oppr'mi non poteH. Iudg.i^.30, 1 Cor. p. 24. Greg. Mig. in MoralL Hcb,.ii.T. 112 God's Buildin g. Gcn.47.p. Heb.ii. i^. /» hae vitu p lata vine rild babcmui, quxm vchicuU. Aug. t Pet. £. 2. 1 . Sen.-EflJ^.ioj. Mal/ts eH mUes qui imperata' rem gemctts ftqHHur. The Princely Piophct David cries out that \\tyfz%hvit3i Jlr anger ^ znd fojour^jer hcere, asafi his Fathers were. And the gre.it Patriarch laceif^ tels Pharoah : FerVjandeviU are the dates of my pi primage. And ail the Saints, which arc mnitcj 'd up in that truly Golden Legend^ (the ii» to the He- brews) ingenuoufly conkfl'J and una umoufly 'oo, that ihty were Jlrangers and Pilgrims on the •earth : and wee are no better I am lure in this re- fpcd than were our FatherSjWC are all but fo ma- ny pilgrims heere, where we muft looke for many briers, and thorncs, and the like pull-backs, and difcouragcments • for much fuule, and rough way and weather . for many perils in our journy, and little fafety in our Innc j and (like ftrangc rs^ wc Ihall here be often put to the worfe ; all which dangers and difficulties, as we cannot avoide, fo neither can we poflibly beare them, and endure like faithfuU fouldiers to our lives end, (as we all promifcd in Bapttfme ) unlefTc wc be found in patience, Lzdly fatience is neceffary zsthc evidence of our calling as Saint Peter fhcwes, where he ex- horts us to (ujfer wrongs patiently ^as ^eingthereun^ to called 'y for Chrifl alfoJ»fferd for us, leaving us an enfimple to walke in his fleps. Now, (as Seneca well) He's no good fouldier who followes his Com- mander whining : yea he's a foole,ioo,iince if his paines and dangers which he muft undertake up- on neceffuy, were cheerefuU, and voluntary ; he might juftly exfpe(5l praifc, and reward after the conflid; whereas his repining fervice is aboun- dantly rewarded, if it be pardon *d. Then God's Building. Then by this which hath beenc fpoken itap- pcareSjthat this Chrifitan vertue, Pauefjce,is necef- piry for all men, and yet Saint Paul requires it in old men rather than others. Becaufc oU men are moreinclined to froward- neffe ; how pctti{b, and pecvifh are they for the moftpart, as if byrcafon of their many yeares they wercpriviledg'd to be percmptorie i Truth iSy old age is full of infirmity ^ yea tiSjindeed, all fickeneffcs 5 and therefore if fo many paincs bee not accompanied with anfwerable Patience ^thtn each old man may queftion in that fingle forlorn Lovers dialeifl, whether there be any man that lives, fo wretched as himfclfc i Becaufe without rage they might hearc chrifti- an advife, and reprehenfion- for their infirmities, (I had almoft faid, their enormities) doe many times difgrace their age,and prof elfionj and ther- forc great need is there that they bee found in fatience, Confidcr then ( my 4j;^^ Fathers^ what a fol- ly it is to difquiet your feivcs by impatience '^ when as you are already too much tormented with your incumbrances i OhjWhat madneflTe it is for you(wilfully)to hurt your felves,becaure(againfl your wills)youare provoked by others < what's this but to adde more to your burthen becaufe 'tis already too hcavy^f and in childiQi pecviflines (for fotheproverbe is^An old man is wlce a child) to beate the ftone upon which you are fallen i Indeed if forrow, and f rowardneffe would lef- fen, and lighten your infirmities, then (though I they II bus JEtntgra- vioT. ^n quifquam homintimcfi aque mifer, ac egof Z Senex bii fuer. Boetius de confeL 114 Gods Building. Ecclef.ia.s. Gen. 3. 19. Ecclef.ia.7- Math. 11. 37- Anfw, Titus », 3;4- they be unpleafant guefts j. there were fome rea- fonwhyyou fliould give tlicm entertainement : but feeing contraiy wife they much encreafe the evill which you fuftaine, by adding, unto the torment of the body, the difquiet of the minde j and doe nothing elfe but vex your felves,ofFen.i others, and difpleafe God.» (from whom you might exped a Crewm for your paincSjif you en- dured themwith/'rf^/m^j then what coulour of reafon have you^ that you (hould be moved to give the leaft way unto them i 1 Then repent your former frowardneflc • and thinke thus with your fclvcs : We arc now cntrcd into that age, wlierein men carry a Calendar in their countenances ; and into thofc yeares, of which wee can truly fay, wee have nofleafitrein ihem ; now the duli is ready to turne to duji ; and the fprit te rcturne tc God that gave it 5 and every ach, fas 'twere Gods trumpet) gives warning of death, and of that account which muft be made at that great Audit-day of the Refurredion: then ' fay, O my Cod caft mee mt 0^ in my old age 5 but give mc grace that I may be Sober, grave, mo- dcrate/ound in fait hy in i0ve,^r\d in patience. How muft old vfomen be framed < They muft be of fuch behaviour as becommeth hohnefTe, not falfe-accufers, not given to much wine, but teachers of honcft things to younger women. The fecond fort of people (which may bee fingle pcrfons } zt^eldrvsmen-^ and rvemen arc bound to profit in godly duties,and pra^ife piety as well as men. Truly God's Building. Truly the number of good women, by Salo- mons computation, is very fmall ; for, / have ffiund(i'ahh he) one man of a thufand^ but a woman among tkem all have J not found. But though hec found thtmnot, ycc fome good women there are. For, The Ifraelitinnvomens midvvives feared God; and therefore would not follow the wicked counfell , or rather command of the King of Mgypt. Ruth had a godly refolution when (hcefaidj imreat me not to leave thee^ or to returne from fol- lowing after thee ; for whither thou goeft t will goe • and where thou lodgefi. Twill lodge : thy people (hall be my people, and thy Cod my God, Hefter had a religious purpofe, andpradice^ Fafiyee forme Sec. The mother of lohn the Baptifl had a finccre obedience 5 and walked without reproofe,Scc, Womennecd not come to Church to be framed by God's Word 5 for it is the Apoftle's coun- fell, that they fhould aske their husbands at home ? The Apoftle there forbids onely open and publike fpcech o£ women .• (and therefore when the Popifli Pricfts would feeme to worke a mi- racle, by making the Image of thcbleflfed Vir- gin falute Saint Bernard at his entrance into the Church, he (knowing the impofture) anfwered. Tour Ladtfhip forgets that it is mt permitted for women tojpeake in the Church y ) but he takes it for granted , that women muft refort to the I 2 Church, I»J £cclef.7.go. Exod.x.17. Ruth 1,1^. Heft, 4.1^. Luke i.i^. obje^.i, iCor,Z4.jf. Sol, In vita Bern. n6 Oh']e5i,i. iTim.i.if. Sol, 1 Tim, 2. 1 1. I Tim.a.ij. I Tim.a.ij. Oh]€^i.'^, 'pL God's Building. Church, and pioufly fubmit themfelves to the ^xe of God's Word ; Yea, lamentable fnould the cafe of many rvoinen be, if they fliould have no other inftrudions, thaiuhofe of their huf- bands. Women are well enough, whether they bee framed by God's Word, or nor , For the^ pall htfdved through bearing of children ? After the Apoftle had ftiaken women by the terrour of the Lord j (that his Sunne might not fet in a cloud) he fpeakes comfort unto them ^ For in the former verfe he faid,that women muft hcfubje^ unto men, and hee proves it by two reafons, whereof the one is drawne from the order of creation 5 becaufe L^dam wasfirjl made. And the other from the order of corruption, be- caufe Evab wasfirft deceived. Now that women might not be altogether difmay'd, thtJpoJile faith that, for all this, if they willingly fuimit their defires to the deftres of their husbands, according to their punifhment , and endure the multiplying of thQir forr owes in child-bearingjasthe appointment of God,then, theyjhallbefavedy if they contintH in faith, love, holtneffe, and modeftie. Women muft not minde the Scriptures, and meddle with Religion^ have they not houfe- vvifery at home , fervam-s, and children to tend C &c. 1 It is true they have; and yet for all that, women hzvcfoules to fave as well as men. 2 Salomon's mother requires two thingS; in a vertuous G O d' S B U 1 L D I N G. vcrtuous woman J w^;. Firft, thzijhee over-fee tbervayesof her family. Secondly, that pie of en her mouth rvith wifdame^and hdve the Uw 6fgrAce fitting »nder her lifs» 3 Gaft back your eyes to the primitive times, and there you fhall fee the pra(ftice of divers godly Matrons fhine, like the faire Moonc a- mong the lefler Starres. For we findc in Eccle- fiafticallHiftoricSjthat Af/tm;?.*, BAfil's Nurfc, taught him in the Scriptures, of a childe, accor- ding to the example of Timothy Saint Hierom commends Patdd, a Gentlewoman of his times, for teaching hermaids the Scriptures. Cxcilia, a Maid of Honour among the Jtornhfts, never went without the Net» Tefiamem about hcr^y ca, how many godly women in thofe purer times died with their children, for Chrift, and his truth ; as Sym^horiffd, Sophia, &c. Now if you dcfireto know y^hy Women muft be fquared by God's Word < I anfwer •' Becaufe Religion may be their beft comfort amid their many weaknefles; Alaspoorc W9- mdjf, how is fhee incumbred ^ Some infirmities naturally others accidentally fhc is fearer able to fupport her fclfe, and yet fhee muft beare with thcinjuries of others: Where then fhall (he fccke for helpe,butin the Word, which con- taines in it Catholike remedies, a medicine for every maladie ^. Becaufe Wsmenhv^t their names written in the Booke of life^, as well as men ; As the ^.fo- file bearcs witnelfe, Helfe thofe women which U~ I 5 hour Pcor. J I . I J . Prov.ji.z^. Eufeh, Nicefh. Soz,omer^» D. Hicron. in, Eft0. Phil. 4. 5. u8 Aa.1.47. God's Building. 3 Aft. 1 7.4. Aa.5.36. Aft .X 8. 2^. Rom. 16,4, Rom.i(f>,ia. hour mth me in the Cojpell, rvhofe names are writ- ten in the Booke of life : And therefore they muft be added to the Church : for God addes unto the church from day to day^fuchas jhalLbefaved, Now to be added to the Church , implies thefe foure things: 1 To know Christ and hina crucified in themfelves. 2 To make a profeflion of him whom they know and beleeve in. 3 To bee zealous in thofe things whereby C H R I s T is communicated unto them 5 as in prayer, hearingjvcceiving the SacramentSj&c. 4 To bring forth the fruits of this commu- nion , profelTion , knowledge , by dying unto linne. Becaufe the examples of good women doe re- quire fo much-r^s oithe chief e rvomen(sind thofe not a few ) of Thejfahnica, which belee ved . Dorcas was a Difcipk , and full of good workes, and almes-deeds. Prif cilia, as well as ' Aquila inftru(5^ed Jpollos more perfedly in the wayes of God 5 Tea , flie was ready ( poore heart) to have laid downe her owne necke for Paul, CMarj beftowed ir.uch labour on the A- poftleSjTV/^te/f, Tryphofa, and Ferfts, laboured much in the Lord. O how happie were the women of thefe times, if they did deferve the leaft part of thefe praifes J Xet all women remember that when they have lived all their time, and have been neither whores, nor theeves, but have loved their huf- ) bands, God's Building. bands, brought up their children, kept, and cn- creafed their efl-ates, yet they may goe to hell for all this j for there is One thing necejfaryiZvtn to Martha her felfe -, all their diligence in their f articular Calling is accurfed^if it be not accom- panied with diligence in their generall Calling, as Chriftians. Then, for thefe and the like reafons, women muft be fquared by the Word, as well as men : And Saint Paul (hewes them wherein, namely, in foure things : old women vaniiht in behaviour, as hecom- meth holmejfe : that is, their carriage muft bee fuch as may witnelTe an inward holineffe of heart 5 and that not for a fit,as if it were enough to looke demurely in the Church, and other places of frequencic j when in private they can bee loofc, and libertines : but it muft be an in- ward habit and conftitution of holinefle, free- ly proceeding from the inward principle of an holy heart (as the word originally implies )and this behaviour muft be feene three wayes : In countenance,and gcfture^and fotwo waies: Firft, when they exprcfte the inward lowlinefte of their hearts. When the Prophet ifaiah would prove that the dainty Dames of ifrael^ the daughters of .y/*»,had proud hearts, he doth it by their carriage and countenance. And when David would prove he had an humble heurt^ hee faith, I have nofroudleokes, &c. So old women muft take heed how they difcover the pride of their hearts in their fupercilious carriage, &c. I 4 Which Ilj) Lukcio.4t. I Ticus ij, ti^Tfivreii. Efay $.ii. Pral.ijo.i. 120 Cant.s.if. *Tfto.Cifter.}» Cant. GilUb.»« Cant. z pet.i. »4- lude r J. Gods Building. \ Which checks the wandring eye after fafhi onSj and the skew-loakes of fome oldbdd2.ms^ which it feemes are either afraid to ruffie their ruffes, or to put their necks. out of joyntby tur- ning to their meaner neighbours. But this be- comes not hoiineflfe, as not expreffing inward IpwlinefTe. Secondly ^ when they expreffe the inward chajlity of their mindes ; v^Hch. chastity mull be feated in the countenance as well as in the heart, to dafli lightnefTe. The cWf^ is faid to have I>»v6s eyes ; that is, both beautifull to allure her owne, and ternhle to quell the machinations of wicked men : and fuch as the mother is, fuch fliould be tht daughter y viz. Amiahle^^xxd. Terri- ble, But if you have eyes full of adultery , as Saint Peter phrafeth it 5 or eyes (like the daughters of Sion) which are (like Planets) wandring after that mans propernc(re,and this womans pofture then are you fo farre from this holy behaviour, as that(poore foules jyou are for the time taken in the fnare of luft, &c. In fpeech.,vjhtn it doth exprelTe the wifdome, modcfty, and grace of the heart: that is, when they know how to play thefilenttpoman'spzvt^ yet not out of fullenneflTc, or out of a demure coineflCj but in a confcientious care of femall infirmities, and when they fpeake, then not to fow the feeds of diflfention, as i£ they were en- livened witii no other fpirit than that of contra- didion 5 but to fpeake motherly, and fo as their words may mimjler grace unto the hearers. What i , G o d' s Building. What c* no liberty in out Gopf pings, and womanly meetings < Shall lingua have no place among thcfenfes. Truly no3for though I am not fo Stoical as to paint a woman, when I would put_/// one for the Ferft^n^ an- other for the Folonian, a third for the Spaniard, a fourth for the Germany who are conftant to their fafhionsjbut v^rlien he comes to the French he layes by his ftuffe and fhceres, and prepares himfclfe for fomc tedious dialogue with his flie-gallant, for his better inftrudions, how wide in the ihoulders, horv narrow in the wafte, hotv broad in the winges , howjhort in the fleeve, ho0 long in the skirt, how loofe m the body, ^c ? And what he fpcakes of the French, is true of the Englijh ; our womens exceflfe in this kinde is no teflfe ridiculous than various/omc of them never thinking themfelves in the fajhion com- pleate^till they have put offtheir fex5Countrey5 confcience, &c. The fecond thing which the Apoftle requires in old women /iSythn They he mtfalfe accufers, or make.bates : that is, they muft not bee divels incarnate, who is fo called becaufe he Js the ac- cufer of the brethren y yea, it fignifies to accufe not (imply, but to accufe f alfely,to traduce and (lander. N ow they may bee falfe accufers di- vers wayes. As, By relating things of others which arc not true. By relating things true, with an evill intent. By fuborning falfe-vvitnefl^s. By G o D s Building. By filcnce in not clearing the innocent. I will make this point a little clearer, by di- ftinguifhing, with the learned, of three forts of DetraHours, viz. The VdfahUy Politike^^nd By- focritkalL Palpable J and groffe detraSfionlsdiicovcxtd three wayes. By laying openthefecretflnnes of others, quite contrary to the rule of Chrift, and law of charity, if thy brother Jhall trefpajfe againfi thee, goty and tell him his faulty betweene thee and him alone. By fathering fome evils upon him of which he is not guilty : thus the two wicked Blders dealt with Suf anna : and the Jewes with our Sa- njiour himfelfe, who though he hadnofinne, nei- ther was there any guile found in his mouth '^ yet they called him glutton and ivine-bibber, ^nd Sa- maritan, &c. By libelling againft him ; which hath ever beene reputed one of the bigheit degrees of de- traBionr, and accordingly cenlured in all Courts of juftice. Politike detra6iim hath alfo three degreeSjand is knowne, Tacendo^i^QiW demand what vertues fuch an one hath; though hee fpeake noevillofhim, yet if (out of cnvie^ or malice) hee conceale the truthjand do not acknowledge thofe things which he conceives to be good and commenda- ble in him ; this is one (lie prankeof a politicke detradour. Negando j 1^5 Namfijecca- turn aliemtn dicUitiiumfa- e'ls. Origen i^ Levit. tVet.z.it. Mat. 1 1.19. 124 God's Buildi n g. \ 3 iCy dor. Etym. Affis ah afptf- gtnd9 dkitur. Viigunti tit MattIs.45.SO. Negando'j though thoufpeakeno evillof thy neighbour, yet if hearing him commended for divers good parts, and properties, thou denieft, or fpeakeft doubtfully to what is affirmed, then! thou art a dctraBour, He that doth not willing- ly hearc his neighbour commended doth (what in him lies^ condemrie him. Venemndd j as the Pfalmifi fignificantly, The fojfon ofjfpes is under their lifs. And why the fojfono£Aff€si^htEtymoligif{zithy that an o£j^^hath his name from his nature, which is difperfive : Pliny and others write that when a man is bitten of an Affe, it feemcs at firft to tickle and delight him, but ere long it difperfes the poyfon throughout all the veincs : and here- in you fee a lively figure of thdc politic ke detra- [toursy firft they will commend a man for fomc ordinary vertue, that fo they may the more un- fufpe. I o. Markea,i5. 128 Gafpar 2vlelo in Matt h. 9. Dclrias Tom.r. G«n.i.z7. Match, ij.ij. "^res una peri- mlt Wit.'Dld. y^^ in ^po- log. Gods Building. fuch as are alvvayes graring upon the clefcd;s of others, and publifliing them to their difgrace, Bdrhus obfervcs, that Witches and Sorcerers, when they intend to bewitch anyjonc^thcy make his image in rvax or cUj, and then looke what they doe to the image, that alfo workesupon thcpartj bewitched. For apphcation 5 you know that man at firft was made after the Image o^GodySiViA therefore alTurcthy felfe, that wliatfoever thoudoeft to thy brother, (who beares about him Go d's Image) God takes as offered to himfelfe ; &c. It is evill 10 contradict 'j for he that is once poflfeffed with the j^irit of contradi^ion , will ever be fowingClike the Envioui man) the Tares ofdivifton, and diffenfion ; all his anfwers arc negative ; hee lookes a-fquint upon his betters, and quarrels with all their good-workes, as if done either out o£ vain-glory, or opinion o^ me- rit, &c. It is evill in the effeds , for detraction cuts ,' morekeene than any two-edged fword, woun- ding no lelTe than three atoncej namely, The detraCtour, and the partie from whom hee de- tracts, and the partie that hcares it, Falfe tales zxQJtolne wares, he that r^/j them is the theefe-^ and he that gives them a favourable hearing, is the receiver, and in law the receiver is held as bad as the Theefe, Saint L^mbrofe ftiles them, the Devils bel- lowes. Saint Auguftine likens them to Frogges, ever croking againft the abfcnt. Gregory reckons up G O d' S B U I L D I N G. lip itp three great plagues that were in his timejand yet (faith he)an evilltmgut is the grcateft of all5 for that (worfe than any plague) fparesnone; but deaies with all ( as Hanun did with Davids » satn. 1 0.4. meflengers) it curtailes their garments even to the Buttockes, mdiol^yzs open their fliame^and nakcdnefTe. A DetraBeur is the greatefl' murthererj for he wounds to death the very life zndfoule, viz.xho. good name, and fame of his brother j and he is more criiell than the i^^W/himfelfe, who tor- ments ( in hell ) onely the mcked'^ but the ea/tll tongue 9inkts mod an end at ih^ good :• his tongue (hkcthe C4;;?/'4r/^.?jJneverlighteth up- on any but the choifeft flowers. But as T>io- ^^/?fi(furnamedthe Cymque, for his churlifli J Folaterdn, and currifti qualitie) who lived upon fnarling andflandering, died of the bite of a mad dog ; So let me remember you (in the words of the ^^pfHe) that if you h'lte and devoure one an. Gal. j. x y. other y take h^ed leB you bee confumedone of an- I other. For afoolesli^^es (faith Salomon ). enter I Pror.iS.^, into contention J and his mouth cals forftrokes. So } that his owne tongue is his fcourge. And in the twentieth Chapterof the Pftfx'er^i',.hee faith, Prov*©.?. It is an honour for a wife man to ceafe from firife, hut every foole will he mcdling .- And it is true of a medling foole, which one obferves of the fruit. called, the CMedler, neither is good till it bee rotten. And therefore thou that t?rt a Mother in Ifraellj remember : K Oncly 13c 5 Tim, J. 13. parum efc (jlpfe (f£ fttix,n'ifi titer fit inniix. Bias. 3 Bernard. Aquinas in ]EpiA. ad CJ. G ODS Building. Bcut.ij .a4. Ex »retuo.8cc. Luke.a^.iz. Onely to mei^le with thine orvne hufims • tha: fo (thy hand being laid upon thine owne plough) thou maift have no leafure to wander a- bout from houfe to houfe being idle 5 and not idle onely, but a tatkr alfo, and a bufic-hodj, Ipeakin^* things which thou ought'ft not. That envj never fpeakcs well, but is ftill inven. ting, and hatching fome m/^of them that dcfcrve better than thcmfeives. That in receiving reports,they muft be excufed fo farre as they may be favourably intcrprered : for he that accufethfalfely^md he ihar favours fuch an accufation.^ \ he one hath the Divell in his tongue^ and ihe otkr hath him in his tare ; and both hold him in their hearts. The fubjedt of our fpecch is threetoId5'i//2;.C7(;^,oury?/'z/^/,and our Neighbours-^ Our fpcech ofGtf^muftbc with Reverence-pi out felves with humility ^0^ out neighbour with chart' ty: for the Prophet D4W in the 15 Pfalmc, ma- king a Melius inquirendum who they be that fhall afcend into the Lords holy hill f among the reft, he's named for one, who hath not Jlandred his neighbour with his tongue j for this is to fmite our neighbour fecretly ; againft which their is a woe denounced, in the 27. o£ Deuteronomie ; and once a yeare we arc enjoyned (by the difciplinc of our Church) to pronounce it againft our il Ives ; that fo God may juftly fay to us(if we ftand goilry of this crime)as fomeiimes he didtoihar pathfull^ and unprofitable (er vant in the Gofpcl : Out of your orvne mouthes mil I judge you ^ ^c. The third diing which the Apflles requires in old women ^ is. God's Building. *s, They muft not be given to much wine^ that is, they muft beware of the bibbing difeafe, which many times feizeth upon fome fottifh old women j who(as if they held that Proverbetrue, Bibach^ resfunt Beatiores) doe novTand then flicwthcm- felves rather 5)>/^»^^/, thznrtffimen, they are fuch immoderate foakers^and takcin the wine fo long, till they let out their wits. And if any (hall demand why doth the Jp^ft/e dkc^k this prohibition to olU rvomen i I anlwer, this he doth. Becaufe it is probable that as tht women of his time had the like meetings, that ours have, (upon womanly occafions) fo they had the like pradifes which are now iti rcqueft among them, viz,, much idle and bufie chat,not a few Goflipp. ings 5 and merry-meetings . and therefore left thofc whole heads are fo weake, (hould over- charge theihfelves with ftrong drinckes, Saint Paul faith cxprefly, they muft not bee given to much wine, Becaufe the moderation of Elder women Qiould bean example to younger ^ from whom in fuch meetings fome weakeocflc, and lightnefTe breake forth, if it were not prevented f)* fiber counfelJ,3nd found advife* We readein the FablCjthat the mother-crdbhe: faid to the daughter, Goe forward my daughter^ goe forward 5 the dmghter replied. Good mo- ther doe you fhcw me the way : whereupon th mother crawling backward, and fidelirig, as (he was wont, the daughter ftraight cried our, Loc K 2 motherj iji Phil.Mclanc. Obje^,l, SoL "Dialoti. Great. nz God's Buildi ng. turpmrUnvc rctth- Oh\€^,l» I Tim. 5.1 3. Luke l\oY.3o.6. 10.54. mother, I walke juft as you doe ! . Heare this all you that are mothers of children, and hearing^ beware how you behave your fclves before your young ones : the A^ery Heathen tels you, that there is a great deale of refpe(5l to be had of youth ; then be fure your carriage before them be juft, and Juftifiable^left inftead of being their correBors, you prove rheir corruptors ; and they have no other plea for themfelves,but your ex- ample. O5 for [hame (if not ^otpjamefaBmffe) let them never bee able to flop your mourhes, and twit you in the teeth (when you reprove them) with your owne vicious paterne 3 as if where you are naught your felves^ they held it a kinde of faucinelTe to be good 5 and had ra- ther be bad for company, than their unmanner- ly temperance fhould feeme to teach their bet- ters. But why doth the /4[/7^/tf forbid (?/rbh rtab.i.tf. God's Building. In the perfoH) for hee that ufeth it is a mocker. Tell fuch an one that God is highly difpleafed, and therefore denounceth woes againft him , Woe unto them that rife up earlj to follow drunken- neffe, and fit up late till the Wine hath inflamed them ! Tell them of Salomons indu(^tion3 To them is rvoet to them isforrcrv^ to them Is murmu- ring-, to them are wounds without caufe, to them is redneffe of eyes ^ 8cc. And all this while you doe but waih i£^^/tf//* and lofe yoyr labour 5 (like fo many Michols) they will geereyouto your face; (like fo many Edomites)thcy will make mowes at you, and fongs of you 5 (like the Pha- rifees that were covetous) xhty will deride you, and fling ftones at you;, and there are no perfons free from their derifions; for they will obferve no Lawes, reverence no Magiflrares, refpe(ft no friends, fpare no coft, regard no Religion, keep no Church, fcare no God ; all, and every of thefe are but a may -game, and a mocking-kock unto them. As I reade of a notable Soaker (who being brought before Tyrrhu^ , for railing a- gainft him in his cups) (aid, it is true, that wee [pake fomewhat againji thee 5 and much more fhouldwe have fpoken had not our Wine failed us • fothatitappeares (exconfeffo) that where men doe f will immoderately, they will fpare neither King nor Kefar 3 but make every obje*d they light upon, a parable of reproach, &c. Wine is a mocker , as deluding the intention and end for which it was taken ; for though it feeme to quench the thirft, yet indeed ic doth the iMMMMatkMMMiaaMMMitAUMKBMlfllMtaMtt^ God'sBuilding. the more encrcafe, and inflame it ; fo that the drunkard is never well but when he hath the cup at his nofe. King Pharaoh, m his dreamefavvthc feven learfe Ki/fedevomc thQ^cvcn fat, and yet they were as lea^te after they had eaten them, as they were before : but we waking too often fee the Hdluds of our times po wring in cuppe after cup^ and yet heare them with the daughter of the Horfdeech crying as greedily. Give, Give, as if their bellies (like the tubs of the Bdides) had no bottomes. The Bmblematifi well and wittily exprefleth a Drunckard in the forme of a harrdl, ftanding up an end, with his bung-hole above, and his fpicket beneath 5 and fo as he fils at i^e top, he eafeth and empties himfelfe at the piffmg-con- duit. But let thefe knpw that what our Savi- our reports o^ Dives, may bee (I had almoft faid,muftbej their cafe, as they hereabufed, and fo were deluded by Wine 5 fo fliall they in hell be deluded by fT^/^^r; for in their extrea- mefl heat and thirft, they (hall not get the leaft dropjfe oftvater to cook their tongues. Thirdly, and laftly, TVine is a mocker, in that it makes men conceive otherwife of themfelves than they are. I have heard that a Frenchman lodging one night in a Curtifans houfe at Rome, when in the morning he tookehis gold chaine hee found it would goe but thrice about his neck,whereas it was wont formerly to go fourc times 5 and thereupon he guefled, that die Cur- tifan had (as fhee had indeed) taken a\'f ay fome K 4 of »35 Gen. 41. 1 p. Prov.ja.if. ^{tplusfunf pot//> 5 Jit is not that they (liould be joviall, eat, and drinke, and laugh, &c. To love their husbands 5 ] not to negle(5l: what they fay, or what they doe, fo they may live in pleafure, and doe what they lift, &c: To be difcreet 5 ] not to fay, if he will not be pleafed, let him choofe ; but firft, wifely to di- fcerne what may pleafe him, and then to take heed of doing what they feare may be unplea- (ing, &c. Tobechafle;2 not to make their husbands a ftaulking-horfe to. their wantonneffe, but to keepe the marriage bedundejiled, &c. To love their children • ] not to fay. Eat and drinke of the bcft^and cloath thy felfe of the ^' neft ; let God provide for them, &c. To be keepers at home 5 ] not idly, and unne- cefTarily to goffip it abroad, &c. . To bee good ^^. not to fuffer their hearts to fwell with pride, and their tongues with lyes, (landers, oathes, &c. To be obedient to their hmbandsQ not to ftrive for the maftei y 5 and to make him y eeld either by God's Building. by a deceitful! kindnciie, or- by fcolding out- right, cill he be forced to buy his peace with the loil'e of his prerogative, &c. Thus Saint PaulhcLth provided the old wo- m2.m Catechtfme, in which ihe muftfirft be ex- pert her felfe 3 and then both by precept andpat- terne, inftrud th ofe women that are younger, O that our times were fo happie, as to have many fuch mothers in this our Jfrael ? Will you heare the reafon why being aged, you are fo little ho-^ mured gQ^atr:d\\y^ It isbecaufe you havelirde or nothing venerable in your faces^but wrinkles, which when they come not accompanied with ■imyard graces, as they ht Kemedinm Amoris ^io: are they, too^Kewedmrn honoris, '-miii'j-^^c:v::i i^rifiippm beholding a little woman, 'faire,' 'cried out, Farmn pnlchrumy magnum malum ? And Philoxentis being asked wby he ftill fpake of wickedwomen,when ^(?/^^f /^/ fpake of none butthegoodc' Heanfwered, He fhewes whar they fhouldbe,andIfhewwhatthey are. Rc- deeme therefore thecreditjand honour of your fex by being, (what our JpoJileCo fainewbiild have you to be, namely 0 of fuch behaviour as becommeth Holineffe 3 not falfe-accufers 3 not given to much mne 5 but teachers of hotieft things to younger women; fo-fliall you have ho- nour, and God fliall have glory 3 and as you have in part glorified him on earth 3 fo will hee fully glorifie you in. heaven, b stir ftni: How muU young meny-and ymng won^en^iee framed f • Thev 141 ■ l"?. /nvit.pbiii)f. TituJ 2. J,4- ae/i»TO, ^cclef. ii.r, Tku 1,6. I PcC.i.H, Levici^. Ji. Titus ».6^. X lohiis.ij. pomndit Au- tumnttf. lobao.ti. Gods Building. They muft, remember their Great oar in the daps of their jy^w^^. They muft htfoher -minded, and j?jf the Ittfis of youth. They muft horxovitxhzferfon of the Aged,And fe Are the Lord. Having fully fecne how all old people muft be framed for God's building: Now method and order require that we come to frame, and fit the younger men and women :for both thefe are bound to know, and doe their dutie, as well as the tld. And that for thefe reafons : 1 Bccaufe the CHinifter is charged to teach the jf#«;>^tfr fort, as well as oUiers. And Peter was commanded by our Lord, to feed his lamhs, as wdl as his Jheepe, 2 Becaufc the Word is dire<5ied to them as well as others ; / rvrite smt^ you young men, faith Saint lohn. Sec, And they ( a^ well as others) muft be guided by it (faith the Prophet Duvid) Wheremth fhalla young man redreffe his rvayes z* Even hy ordering himfelfe according to thy Word^ 3 Becaufe then finne ( faftning upon us) doth moft harmc 5 both as an im^edtment.y hindering us from bringing forth tha; fruit in 4g-^, which wefhouldj(forthe blojf owes la ^hc S faring, are thz fruit in Autumne ) and alfo as an imprefion, ftamping us for the Divell-^ for in our youth we zrQTiot cloth, hvx.w9oll', andthedcepeft />«r/>/^- finnes are thofe which arc dyed in the wooll-, for z^Zoj^har, the N4am4thite,{pcd.kcs in the booke o^ul i His bones arefuUofthefmnes of his youth. And God's Building. ^ thc^jhal ly downe rvitb him in the dttji, W her 't is rcmarkeabk which Greg, hathjthat Sms inputh are compared to thejirengih ofbonts.(jr theylnever leave him^ hut ly dotvne with him even in ^^^ grave. Give care then Cmy tender brethren , and fifters jand hearing, hate that common errour of this world viz. That religion is fur old age f men generally grauntthatjf(?/u/^ m^(\fo^e its tvild oats ^ and have its fwing f and as forgodlincfTeic hath day enough before it ^ but God fayerh Mane, Early :* He required the frjllings in the lawe, and he doth ib in the Gafpell too. If therefore God call betimes, as he did young Samuel ^ then be.^ ready with that j^^^ to fay^ Speake Lord, for thy fervant hedreth. Now the fpirit here faith unto yoLi that are young, Remember thy creatour in the dayesofthyioutb^ &c. Where three parts offer themfclves to our confidcrations namely ; 1 What tr Rememhr, 2 VJhomi Thy Creatour. 3 When i In the dayes of. thy youthy Oif which in order, and firft of the firfl, viz. The zCkcn]oyncd i R€memlf€r, I have read of memories in fome men almoft in- credible. SenecA writes of himfclfe that he was able to recite by heart twothoufand names in the fame order wherein they were firft repeated. And.tisfaid of Fortius Latro xhdi he did write that in his minde, which others ufed to write in their bookes: a man fby report) fo porem in hiftories, that if you had but named any Cheefc- taine to him • hee was able to runne through all his MJ Greg. Afrf^. moialliinlob. Greg. Nyf. primitiasin te^e\ primosin Evangelio. Ecckr.iz.i. Sen. r«Epift. Livi: i^Decad 138 Xenephott, CJctro^d Her. Petrus Lmh. Gab. Biel'm Yih.i. Sent > Pfal,i48,y. Ads f7.i8. Hcb.a.io. Ifai.j8,u. God's Bu iLDi N G. his memorable exploits whitbouc hesitation. Cineas being fcnt by Pjrrhus on an EmbalTag^ to Rome, the next day after he came thither, ia- luted all the Senatours by their names, and the people about them. Txutlymemcrieisin it felfe a great bkfling-,and yet as the objcd that memory apprehends is moreprincipalljfo is the gift it felfe more comcndablej as T«i?ji comparing Lucullus^ and Hortenfius together, (tvyo famous Oratoiirs, and both of happy mtmories)ytx prcktrcdLucuL lus htioK Flortefiii us, hccauk the onercmcmbred matter, the other but words, &c. Now the moft excellent objed of w^w^ry is ihtCreatGUY'^ And therefore without any more adoe coupling this a5i with it's obicM in the text. Remember thy Creatour ? l[\\z works oi God (faiththe Schoole) are of two forts : vizJiiternaU^oxExternall :■ The Inter- nall workesare of two forts,' 'viz. Perfonall, ox Effentiall, The Externall woikes of God are of fourc forts ; for they are either the works oicrea. tien^y which he makes alltHingsto fubfiftj/^r he flake the word, and they were made, he commanded^ and they were created. Orthey are workes oicon* fervatm , by which hee prefer ves the things which he hath made in their fubfiftenccj iovm, and ^^,and through him are aB, things • and in him we live, and move, and have our being : or they arc workes o^reparationj by which in Chrifl he re- ftores what was ruinated byfinne: or they are yvotkcs of per f elf ion^ by which he dtfpofcthall fecondaric caules to their proper effcds , and bring 's all things that he hath made, by his owne waics, to his owne ends. ^n G O d' S B U 1 L D I N G. 145 In this Text he is propounded under the firft relation onelyjand Co in him as Creator we may obferve : That in thebeginning he created all things,] that is, he created the firft mattery and ground of all things,and of that he made all the creatures, and this he did in the beginning;that is,fo fo6ne as there was any beginning of any crcature,did the creation of all things beginne 5 yea, even as foone as time it felfe, which God made as the mealure of thf reft of his ere Jfcres. Then the world is not eternall, (as Arifiotle, and the reft of the Pmpateticks opinionated) but it began in time, and as it hadal^egmmffg, Co Ihall it have an end, too s as Saint Paul proves to the Corm- thians : and that you may not thinke the time long. Saint Peter takh peremptorily, that the end of all things is at hand^ and what kinde o^end it fliall be, he difcovcrs plainely,when he faith: The day of the Lord will come as a theefeinthe night, in the which the heavens Jhall pajfe away mth agreatnoife,andthe Elements fh all melt with fervent heaie 5 the Earth alfo, andthe werkes that are in it jhall he burnt up, &c. That God ^rr^^^^^all things by the ^f^Wj] That is, by his Sonne .- for C h r i $ t is the cternall,andfubftantialt pri>r^of his Father. In the beginning was the Word^andthe Word was with God, andthe Word wot God-^ all things were made bfity and without it was nothing made ithat was made: Now the dlftnbution of the creatures, is diversY for. There be fome in heaven above, L fome Gen.M. I Cor.7, 31. X Pet. 4.7. a Pet. 5 10, lohn 12, Exod.io 4. 14^ I CoIof.x.i5. God's Building. Ex quot'ts fig- non&niit Met' nfur.caxnis. recabufttm ho- moje/i duarum qHodammodt fub^antiarupt fibula. fome beneath in the earth 5 and fome in the waters under the earth, Againe, Creatures are either v'ifible or invifible, Adde to this, that fome crea- tures haw t ovily beingyzs Heaven, audi Earth, to- gether with all the Meteors in the one, and all the Mettals in the other. Others have both a being, and life, as a\\ vegetables, A third fort have both being, life andfenfe^as the bruit. beafts. The fourth have being, Hfe^fenfe and reafon^ as Men and Angels, That God cii&ted all things* of nothing,! either mediately or immediately ^and as the mat^ tery [othQ^everall formes of every creature were made out of nothing : yea , both matter and forme ^ bodies (imple and compound were made without inftrument, pafTion, motion, or change, and that fuddenly, and as eafily as the fpeaking of a word. Indeed, man cannot workc without materials ^ and when he hath them,yet every peece of wood will not fervetomake a Mercuriall ftatue, as it is in the Proverbe, that is, hee can worke no otherwife than his /?»^ will give him leave. But as C7<7^madeall th ings of nothings (for there was no pre-exifting mat- I ter) (o of the courfelt ftuffe, even of the duft of the earth, he made man, who is one of the no- blef I creatures ; for Man is awWthatclafpes together bodily and fpirituall, vifiblc, and in- vifible, mortal!, and immortall fabftances,con- joyning in one jyerfon both an earthly and an heavenly nature. Man is Gods Text 5 and all xht creatures ^xthvLt fo matsy Commentaries n^- on God's Building. 14^ on him 5 Heaven refembles his fottUy Earth his heart, placed in the midft as a Centre : the liver hke the /ir4 from whence thefti'cames of bloud doe flow, the braine giving light and under^an- dingls Hkc ihtStmw, xhtfenfes are fee round about Hke/rfA-r^/. In which refped, Arifiotle termcs man a microcofme, or little world 5 Saint ^uguftine cals him the Epilogue of the creation, Zorcajier names him the mafier-peece o^ natures boldeft adventures y Plato ftiled him an heaven^ Ij plant I Simpliciu^ termes him the beginning, and the ^A^/^4//death inthe loflfe of Gods graces, and eterff a// dczth in the lofle of CT^j^himfelfe^whofe laft valedi(5iion to the wicked fhall beaneverla- fting maledid:ion. Depart from me ye curfedin- toeverUfiing fre p-eparedfor the Diveil and his Angels, Remember that this world is but /^/^,the way, and not P atria, thy countrey. Thou art but a ftranger,SLnd ^ftragler hcrc,as the Ifraelites were in the mldernejfe. The goods you hare here, arc not your own, not your fce-fimplc (as youtcarmc them in the La.w) not /imply yours, yotu are but parties in truff ^thcnie mt high-minded, ^s S.Paul chargeth Timithy to charge them that are rich in this world, Qindtrufi not in uncertain^ riches. For (to appeale to your owne experience, )how rnany have gone rich to bed, whom ere the morning, either fire, or water, or theeves, or unnaturall children, or falfe friends, or faithlciTe fervants, or fudden deathghavcieft a great dcalc worfe than naught:' ^___ L 3 Then Gen.tf.j J. *KinS5 4- 40. ; lohn $.'54.' Mac.»J.4 2» 4 Heb. 13,14. I Tiai. ^.17. God's Building. Then trufi not in uneertaine riches J hut onely in. the Jiving God, who gives us allthings abundant- ^y for to enjoy 'yht gives us temporals to ufe here zs.Jlrangers '^ and he gives us the eternaH to po[- fcffe for ever as inhabitants* Remember thy memory is meake, like thy bo- die, and therefore take heed how thou run thy felfe into too deepe an arrearages of finne , left whenthy Creator cite thee to an accouiar, thy memory failethee. Now the beft way to pre- vent this danger, is, each night before thou goc to bed toreadeover the carriage of thy felfe that day : for to die well is a long art, which thou haft but a ftiort life to Icarnc : and therefore get fomegood leffon by heart every day, that fo thy foule may. as certainly to Hfe, as thy bodie to death. Good omitted. 'Paft,-^Eyill committed. Time amitted. Then mediiate on three things. Calamitieof this life. T^ r Difficulty to bee Prefent,^ f^^^j_ Paucity of them t that are faved. ^•Mifwwanwtnaawp 5Hourcof death. Majeftie of the cPaines of hell. Remember God's Building. Remember to fettle thy affcdlions upon the right obje(5ls. If you love Riches ? then Uy them up there where neither ruH nor theeves can canker, or di- mmiJJ) them. If Honours ? then feeke them there , where none but the truly deferving are honoured, IfFlcafures f then place them there, where there is fulneffe ef joy , and at his right-hmd where there zxtfieafures, 'ivid. pleafures for ever- more, U Health ? then fay unto the Lord with U- nahy Thou Art my fdvatioh. If Beatttie ? then make Chrift thy Spoufe, who is 4/? glorious mthin. If Long-life ? then procure it there, where Death (hall htfivdllowedu^ in viBory, If Peace f then labour to make the God of pace thy friend/o (halt thou have that pace of Godwhich faff eth all underfimding. The Philofopher tels us, that the dulneffe of memory is caufed through too much accidentall moifturc: and it is as certain that the too much accidentall pleafures of this life doe make us re- member God the leflfc, and the worfe. Then ftrive to tveane thy felfe from the teats of this world, by making thy Creator the adequate ob- jed ofthy Memory, For, The remembrance of xhy Creator will make thee ufe thy fleafures, as the J>og doth the water o^Nilus • and as the ifraelites ate the Paffeover, with their loinesgirded,zndJlaves in their hands, ' L 4 ready Matth.^.4«. lohn f .44. lonah.i.j. Pfal. 4J.I}. lC0r.1y.f4. Phil. 4. 7. B'bit & fugU. Exod.xa,U- Iudg,4.i«. Luke i^.i. Matth.2j.x8. Auguft, omne ro daiumiper- ditum. Luke 18.22. Prov. 19.17. Ecclef.ii.i. : Marke xo- .30. God's Building. Kai.5s.5- ready to depart. Pleafure invites us (as lael did Sifera)Turne in my Lgrd, turne in,bere is milkc to quench thy thirft 5 and cntertaines us, as fhee did him too^for when fhe had luU'd him a-fleep fhe drove a ndle into his temjjles, &c. . The rememhranse of thy Creator will teach thee how to make a right ufe of thy plenty ^-i^/^. That thou art but a/^B?Wof thy goods, nor a fr^^/^r^r^andthatthou flialt make as ftridan account of the talent iM kept, as i/ljpent. You fee it, then fee to it, for the time will come when you ihall have nothing left but what you gave. Thebeft way for to encreafe your (tore, is by diwimjhing, and difiributingto the needy mem- bers of Chrift : If (being Ffnrers) you would have good ficurity indeed 5 then make your CMaker youx dekotfr, by lending to thtpore '_, fo fhall you have not onely ten for an hundred, (which now our Law doth not allow) but you fhall have an hundred for ten, as our Saviour hath promifed. Then give that here which you cannot keepe,fo fhall you receive that in heavea which you cannot ldfe« The remembrance of thy Creat&r will fooneft bring thee to the knowledge of thy fdfe 5 it wil foone make thee able to be thiqe owne Heratdd and to fet out thy Pedigree (as the princely Pro- phet 2> avid doth) Behold J rvas home in iniquity, andinftnne did my mother conceivt me. By na- ture we are heires iiadeed , but heires of what < Heires of damnAtionJieires of our firft Parents guilt, and dijloyaltie, I williiigly confefTe with Saint God's Building. Saint Bernardy Ad^m left us his heires apparent oftffo things ^ namely, ef labour and pame ; in all our aligns labour 5 paine in all eurpaf ions, A. dam begate a fonne in his ovonelikeneffe (faith the Te>;t) and the liker the rvorfer, faith Origen : for hcbegateus too like the Father corrupted, to be good . ^11 that is borne eftheflejh , is flef}) , faith our Saviour. And the flejh is L^gar^ that genders t9 eorruftion, fajth Saint PatiL Thy Fa- ther was an ^morite, and thy Mother an Hittite, faith the Prophet : And is it likely that between an L^morite and an Hittite^ there fhould be be- gotten a true //r4^(? for jpeedmeffe^ Beniamin as a PFi^Z/ir for greedmeffe^Scc, And inthefe, and thofc other emblemeSj you fee all that any of the fonnes of men beget in or bequeath to their children, whom they beget , and leave fin a qualified fenfe) either ramping Lions, orfubtill ferpents, or (illy AflTes , or rafh Hindes, or ravenous Wolves, &c. •■ All that wee can brag of by nature, and our firft birch, is but flefh and bloud ; bu^ flejh and bloudjhall not inherit the kingdome af C od {(iixh the ApoFHe.) And. if you will have recourfe to (thebookeof the trueft Hcrauidrie) vht Bible ^ you fhall finde there the fonnes of meo feldome or never named without reproach, for they are called the children of the world : the children of difobedience, the children of iniquity 5 the children O D S Bui LD I NG. ofwrath^ che children ofdeath^ the children of the Dtvell^ ihe children of hell. Corruption ts our fa- ther and rottennejfe our mother. Then what flnll I call man < Something, or nothing < Truly fomcthing, but of nothing, and at thepleafure of his maker to returne again into that nothing, for the fame God who at firft (with his breath) turn'd duft into man, can when hec lift fwith a bla(l) turnethe beft man into duft. And thus from the £luid .<=* What thou muft doc, viz,. Remember^ and the ^ujem ? Whom thou muft remember, i;/'^. l^hy Creator^ I ha- ften now to the ^ando ? When thou muft re- member him, vi^ In the dayes of thy youth, i*^- Z2^r4 was wont to fay, M^hen I was a young man I had A care to live well^ and when I grew old^ 1 tooke care to dye well : Truly that was a good method, though few obferveir. I reade of one | that Hunted counter ; who being demanded, whether he would be CrAfus or Sofrates^ repli^ ed , he would be Crdfus in his l/fe^ and Socrates in his death. But he errednot knowing the Scrip- tures, which teach that ^talis vita^ finis ita. And therefore remember thy Creator in the dayes of thy yo^tho Though thy ^^^fw^r)' bee placed in the hindermoil part of thy head 5 yet mulr not thou put off xho. remembrance of thy miker to the hindermoft part of thy life; for God will never willingly ^/^4;?(r where the devill hath rea- ped? I perlwade my felfe that it was the Be vill who firft devifed that old flander of eare- ly holmelTe, Ayoungfdnt and an old devill "i I ')5 Hofh.io 5?. Ephtr.2.5. 1 S.im. i6.t$. Ichn 8.44, Mat.z3.15. jobi;. 14. ^tn.rn EpiJ} , Dalins ' ^fbor. Cvomhcc.de perfciJijue. M.xhmi\l.po 1^6 God's Building, Vlnt.moral. Dan. 1. 4, TbmiH. Frierai^otiora. Luke 7.3?. Mclo in Lit' earn. lohni.i. iCor.1.24, I ihall ever fufped: the truth of that ^ but the truth of this I will never c[\jLt{!tiovL^^ jomg Devillrvill hardly ever ^rove an^ldSdint, And therefore let thy foule betimes drinke up (with Gedcms fleece) the heavenly dev9 of grace : for Plutarch wittily refemblcs our younger yecres well led to the fwectnefife of a rsfe, whofe fmell will remaine even in the drie leaves. Now the reafons why you muft remember your CreAUr in in the da.jes q^ youths arc chiefly two. The former^ becaufe the ycmng nians fcr- viceismoft acceptable: for if the King of 5^^^/ would hdiSt joung, and v^^ell-favoured, andfuch men as had ability in them to ftand before himc* Then much more will thy Cr^^f^r bee ferved with the fatteft, and the faireft. Then as the Athenians (infuperjlition) to their Gods, did offer up the firftlock : fodoe thouofier up to God mfwcerity the firfl fruits of thy life. In the feventh o£Luke we hcarc that wifdome will bee juftified of her children. You know who is meant by wifdomcj namely, Chrifl, who is the werd^ ^nd mfdome of the FMher, And if he be wif- dome^ fure wc are his children (as he is our Cre- ator) or we are changelings 5 and if wee be rvif- domes children, (as we allprofefTe our felves to be) then as in all other things,fo in this efpcial- ly,Ave mufl juftifie mfdome.VoT what wife man being to take a tedious and a dangerous voiage, would lye fp or ting oi fnorting on the (horc, whiifttheSea is calme, the ir^Wii? fervlng, the ship found, the mariners, jflrong ; and then ict forth GoD*s Building. 15^ forth when the windc is contrary^the fca raging' the fhip rotten , and the fay lours languifhing ?* Your felves arc able to make this the application; that the longer a man drawcs on his unhappy breath in a finfuli fecurity ^and fupine forgetfulncs ofGodj the more unfit he will hz to Remember him^atlaft.Forthecracktjand crazy veflellof his body will be full of breaches; his paflionsand affedions flike fo many waves, and furges^ will be turbulent, reftleiTc, and unquiet 5 his wits di- ftradtcd 5his fcnfes aftonicdj the wivae of the mrd-^ and /;'<:^^of thcji'^r/^will be ftiff againft him ; bricfely^all the parts of his body, and all the powers of hisfoule, will be as unwilling to un- dergoe the workes of grace 3 as unable toper- forme the works of nature. And therefore r^- memberthy Creatourin the daps efthy youth : For as lofi^h faid unto his brethren, yeu fhall mtfee my face uulejfe you bring your younger brother with you : fo faith God to every chriftian foule j you fhall not fee my face^ unleflc you bring me your younger ycares. For curjed u he that huth a male iff hU flocke '^andvoms ^andfacrifices to the Lord an uneleane thing. What is this male,but thy yout h and thy ftrength^This is that w^^ God requires : then, alas, what fhall become of them that facri- fice all their health, and their yourb, to the fcr- vicc of finne,and Sathan 5 and leave God only their Dog-dayes : Imeane, abody full of fores, and a foule full of finnes f What can they expcift but that feareful imprecation ^O/r/?^ is the Deed' vcr who having a male in hisjlocke^'^c. The Gen. 45.f. Mai. 1. 14. Origcn ofLivit mis. '58 \VCilii79 F/us ecufo . qtum oracutt , credit. r Vet. I. ti. Pfal. 54.8. GoD«s Building. The other realon why you muft remember your Creator in the dayes ofyouv yduth^ isbe- caufc of the difficulty of rcturning^and rcpetning at laft ; for both finne growes ftrongcr 5 and you weaker. Fir ft finne waxcth ft ronger and ftron- gcr : for art thou unable to plucke up a tender plant : then how wilt thou doe it when tis of 3 o, or 40. yeares growth i Canft not thou take the very brats of Bakl^ and iia/h out their haines whilft they arc young ? then how wilt thou doe it, when ( like the men of Zeruiah ) they are grown too ftrong for thee i Can the Blackamore change his skinne^orthe Leopard his /j?ots? thenfia/i jeu learne to do tvell^ who are accuflomedto do evilL And as our fins by continuance waxe ftrongcr* £0 doc wc our felvcs waxe weaker, and weaker : For as the continuance of any mortall fickneife, infeebles the body, and infatuates the appetite,fo asit cannot relliih any thing as it is in it ielfe, but as it icemesbeft to thepallat corrupted : In like manner hee that goes on in any courfe of finne, doth not onely weaken the powers and faculties of his foule,but alfo fo inverts the order, and the proper ends of the rame,that they ^cannot pollibly exercife their due fun^ions •, fo that at laft hee loieth his fpirituall pallat , and favours onely earthly things ;he heares(whatfoever tends to his recovery j with a finifter refpedJ, as if (with cJJf4/f^Mj^ his right care were cutt off ^ hc'sfen- fible of nothing beyond his Icnfes 5 hee undcr- ftands not the things which conctrne his peace 3 nor can he /4/?^ aright, and fee how goody and gracious the God's Building. the Lordii,kud thcrfore I may well cry out with an Ancient)// tv^smuch that lottAhiafter three days ifn^rifineme?it)efca^ed out of the whales helly : but tt is much more to fee an habituated fmaer extri- cate himfelfe $ut of(theftrortgeftfaare of the Dhel) cujlomewfimle, for theDivcll hath frefcription againft fuch an one, and ( if we may bckcve the Common Lawyers) there's no pleading againft prefer ipi on, Then remember thy Creatour in the dayes of thy youth 5 bccaufe that age CHkca new vefTelJ) will reteinc the fent and favour long of what fo'crc it is fir ft feafon'd with. I fpeake to you -who are young and tender plants in Gods houfe. take time while time fcrvcs . Experience bids to ftrike on the iron while 'tis hot. And we reade that the ifraelitesiin the dcfart) who gathered not ^4w^4 early in the morning, could finde none after the Sunncwas rifen, for that melted it, &c, A twiggemuftbe bended while it is young. A wound muft be healed whiles it is greene. And many things are repro ved in the Scriptures becaufe they were not done opportunely. Thofe ^t foolijh rirgim in the Gofpell, found a time to cry out Lord, Lord open unto us ; T,and they knock'd too 5 but becaufe they negle<5ied the. feafon of cntring into the wedding chamber, therefore they were excluded, with a Nonnovivos, &c, Departfromme,ye workers of imqmtyy Iknow yonmu And i£ Mercy herfelfe did (hut the gates, and would not open to fuch tender futers,.as Fir gins Vfcte-^^QdiQ £uch carneft futers as knockers were 5 and that onely becaufe they 159 Chryfoft. horn. ad pop, zTim.i.i^. S'Edtfard Cookes rep, Laborandum ut infantia, rt»Ura(tt iano- centia'jpueritiXj rcverentla ; adelefcentia, pxtientU',iii- vtntus, virtui i/enlum J finSfitas j/c*. e£iutifapiens intcUe^us, Auguft. yL^th,%f.ix. i6o Hor.4-r Matth.l.io, iTitus u C. I TiQi.a.ii. God's BuiLDi N G. they knock'd a little too latcthen it ftands us^thac arc young, much upon to lay hold onthepre- fent feafon 5 and as God hath added this day un- to the reft of our lives- fo let us adde this duty unto the day, viz. To remember our Creatour, What though old Noah were drunke '^ yet let young Shem be fober. What thoughold Lotwac inceftuous •f yet let young lofep^ be abftemious. What though old Eli bee fetled upon the Leesofindulgencie:^ yet ht youfi^ Samuel bee zealous. What though (?/^i'4/// fall away like an hy- pocrite^ yet let )'(?/^;j!^X>4x//Vbefincerely de- vout. • What though Jfraelplay the Harlot ? yet let mtl\xdafm;ie,0 what a coniforr5what a crown it is unto our Nation, that we have a Toiwg la- fiah'mthe State, and fo many Toung Timothie*s in the Church I of whom it may nowbe truely faid 5 (as our Saviour once fpake of the Centu- rion) / have not found fo great faith i no not in Jf- rael. Sol have not found fo much faith, hope, love 5 feare^ 6cc. no , not in the aged them- felves. The fecond thing (which is required in the Word of God, that Young men and won^en may be the better framed, and fitted for God's building ) is, Sohrietn : They muft be Soher- \ minded, faith Saint Paul- thatis,(as he^xpoun- dethhimfelfe in his ^-^i^e to Timsthy) They muft/?/> the lufts of youth. As it is reported of Scipio God's Building. v6i Scipio (Airnamed Africmm) whom the god$ (as Plutarch phrafeth ic) would have to be borne, to the intent that Vertue fliouldbe dravvne to the life in him) that he fpent his youth very thrifti- ly, and farre from the leaft fufpicion of lafcivi- oufnefle. Thc{eluftso£yottthavQmmy. As 5 I. Pnfumj}tion 'j When that younglter defi- redtoknow, what good thing he iliould doe, that he might have eternall life 1 Our Saviour reglyed , if thou wilt enter into life , keepe the Commandements, The young man ftraight cried out, ^llthefe things have I kept from my youth up, 2 Rafhneffe'^ Khehohoam's young . Counfel- lers advifed him to make his little finger hea- vier than his Fathers whole body. The word which Salomon ufeth to figniReyouth, doth alfo iignifie darknejfe 3 intimating that youth is the darke age. The eye of reafori and under/lan- ding is not yet perfed;ly opened, &c.- 3 Indignation j Wraxh J mviCjScc, Remove anger from thine heart,and eviH from thy flefh. Solon compareth this age to a feething-pot, which mult bee often fcummed .-others liken it to the raging fea, which is ever cafting up mire and dirt. Now the bloud boiles in their veinesj and now they waike in the wayes of their hearts, and in the fight of their eycs3 now they Croivne thtir heads ivith Jxofc-huds y and (like fo many Snailes) they leave a flime behind them, where ever they goe ; Now they will throw the houfe M ' Plutarch^ GUV Matth.ip. i5. 17- X King. I a. 10. Ecclef.ii. I a. Ecclef. 1 1 .$>* WiO.j. i t6t Nempe Cocut Domini dubet habcregulAm. Mar. Scrvum Jic ego Uudoj non ami" cum- Martial. Iudg.17 .6. Stat pro ratione volnnias. Exod.ao.j. Gods Building. Iprai.14.1. out at the windoweSjand do fomwhat to be tal- ked on. Now they will be famous, yea^though it be but for infamie. Now, forfooth, they mud have (all the deadly finncs at their fervice) Prodigditieto their Caterer'^ Gluttome to thdv Cooke ', Drunkenneffe to their Drawer ; Wanton- neffe to their ChamberUine 5 Pride and Lufi to thdv^ ffojlejfe -y Flattery andldlemjfe to attend them ; Scurrility and Detra5fion to fing them a new fong, or two j Athetfme and Pro^hanemffe to their foole and Icfter; and what elfe they pleafe. N ow they ftand upon PunBtlies of re- putation, and thinkeit thegreateftdifgracein world, to be counted Sober-winded, Now (in fpite of Magiftrates, andfcorne of Minifters) they will doe what is good in their owne Eyes : Now their Will is thdr Law, and their Confci- ence too* They will have mot t gods than the old Romans ; and more Mijlreffes than they had goddejfes -y^h^t ere they now fancie5they adore. They will take the Lord's Name in vaine, pro- phane his Sabbat bs,di{hon.our: their Parents, kilty commit adultery Jleakybearefalfe witnejfe, covet 5 and if there be any finne not reducible to thefe, they will ftudy till they finde it out 5 and then bothacftit, and maintaine that thdv crimes are vertues ^ and it is the fimplicitie of the world that they are not in falhion. In a word, Thefe youngfters are fuch jolly fellowes, that they grov/ part all fhamc and feare ; they are not afhamed before men j and they feare not God ; for either with that Foole (in the Pfalmifi) they ^ flatly G O d' S B U I L D I N G. flatly deny him 3 or if rhey grant his exifte»ce> yet they beleevc not his omnipotence ^ or what Eliah told Baals Priefts of their god Baal, That he is a-Jleepc ' Though he fpake it by way o£ iro- nic 5 yet thefe y oungfters hold it true of God in fober verity, That he is either a-fleepe; andfo fees not their leigerdemaine-, or if he fee's it, yet rhey thinke his memorie is but Ihort , Tufi God hath forgotten it, &c. But not to follow the folly of youth any fur- ther, left I lead my Reader out of the way ; you fee in this little mappe how many the luftsof youdi bej and yet S. Feter hath fummed them up the chiefe, in two v^ ords^Ahfi aim from fiejh- ly lufts. Herein we will obferve, firft,The Acf, Abfiaine 5 Then the ohje^, Flejhly lufts : Of which in order. Gregory the Great defines him to be abftemi- ous, who (for the love he beares to God's glo- ry, and the good of his owne fbule ) refraineth at all times from things fimply unlawful!, ^nd many times from things in their owne nature indifferent, for feare left if hee ftiould alwayes ufe his Chriftian libertie to the utmoft, hee ftiould. fomedme abufe it. And 'though I hate nothing more than the ^/^/V/y/'/s life, yet) Icannot but love, and like his learning, who places Abjlinence among the chiefe affe,flefhly lufsiv/hcvc note that they are both lafts, andflejhly lufts, I They are /«/// The word in the Original! is ^BuyU 5 and it is rendred by the beft Interpre- ters, Concupifcentia, Now, there is a two-fold Concupifcence, the former is the appetite and de- fire olnaturall things, moderately and orderly ufed, as of meat, drinke, feepe, &c. without which here we can neither long, nor well fub- fifl. The other kinde o^concupifcence is inordi- nate and fenfuall, fuch as are the immoderate defires of wine, women jScc, Thefe are the Con- cupifcences which Saint Peter here chiefly aimes at 5 and under this terme he not onely compre- hends theuniverfliU depravation,and corruption of God's Buix^ding. of nature; but alfo in fpcciall fuch vitiated atfe- dions, as breake out at length into all manner of uncleannclTei .2 They avcjlefhly lujis,fleJhlyyt\\2Lt is Jmpun : For as y that which is borne of thejpirit, isjpiritf xhaiis^fttre y (oxhax which is borne of the flejh, is fleph that is, uncleane. Wee muft therefore di- rt inguiih of/el and dafh out xhtvcbraines while they avcyoMffg 5 or if we can, to make their very birth abortive : for in vaine fhall we fweepe a- way the Cobwebs')£vJt leave the Sfiders unkill'd. If the Serpent can get in but his head, hec will eafily draw in his whole body^ and therefore to refift the very beginnings of iinnc, is true fpiri- tuall/^//<7. And iisouldiers may (as 'tis notorious that Soddters will) defeate their Enemies, any way : Then much more may we ufe our wits and our rvedfons to the utmoft againft thefe/^/y lufis ; Co be cruell in this cafe is true piety. Now, there be three fpeciall meanesof ^^^- I tif cation 5 or (to follow the raetaphor)thcre be 1^ ^ M 4 three Ezek.iS.s. NecUx cU ju- nior Hlla,quxm necis artifices arte perirefHA, Ephef.x.ff, Pfa.xj7^ Soiinus, Principik ebjhi ferd mdiclm paratur, cUm mala per longas convaluere mo- ras. Ovid. "Dolus an vir- tus quU in hoflt requirit f Vtrg, NuUi parcas, Htfoli parcas tfMiw/f.Auguft. 1^8 Lerlt.^.p. Ephef.^.xr. 1 Sam. 17. $i< Mat.4.7. God's Building. three fure wayes^ which Souldiers take, when all other attempts are fruftrated. Tiie firft is fire J which burnes up all before it, witneflfe theuniverfall combuftion of Chriften- dome at this day : PQland kindles, Hungarie is not quenched, Silefiay MoyavU, and Bohemia burnt,the PAlatinafs in the Ajhes'^France glov^ts^ Germmy flames : Thus muft we with the flame of pure z^eale to Gods glory, confume sMflejh- hjluHs^ againft which, we muft be as mercilelfe as the fire itfelfe. AWfinne-offerings (as you know) were to be burnt with the/r^ of the Al- tar, in the type : and the truth is, we cannot fa- crifice any luft to God, but with this holy fire. The feeondisthe/n?t>r^5and we, too, muft learnc how to handle the fwQrdoftheffirit^xht word of God) with which we muft befure wee chop off the Bydrd-hea.ds of flejhly lufis-^ as David c\xt off Goliah's head. And as our bleffed Lord fought with, and foiled his, and our arch- enemy the Devill, with an. It is rvritte?^,and It is written ; fo muft each of us be fure to have a I fentcnce of holy Scripture ready to refift,and re- pcU any manner of temptation. The third is Famine^ and this is prefcribed here by Saint ?eter, Abfiaine, (jrc For as there is no Fort or City, (no not i?^t/'fi5^itfelfe,though otherwife impregnable) fo ftrong but it may be (as that was) taken, if their visuals bee long intercepted: fo there is no luft of the flejh fo pre- dominanr,butit may be quail'dby abftinence. If then thtfiejl) at any time, begin (with Bi- Hal) ^> God's Building. //al) to caft offtheyoke^^nd to grow mafterlefTej let us l^efiege itjet us keep good watch and ward, day and night againft it, what e're we doe or fuf- fcr for the time, yet let us by no meanes fatisfie itrfo fhali we finde (though perchance at firfl: a (harpc conflid) that it will yeeld atlaftlike a ftarvedenemie , who is fo far re from handling his weapons, that hee is not able to (land on ^ his feet. Tamousis the faying oiHiUrion to this pur- pofe, who living folitarily in the defart5and fee- ling on a timefuch embers of luft,glowing with- in him, as ufe being blowne to fet the whole frame on fire : what < (faid he to his flefh) and dareft thou begin to kick ^ EgSj Afelle, factum ut non calcitres, I will quickly take thee an hole or two lower. 5 I know how to hamper thee well enough : The fravender fhall no longer prick thee. I will make thee pne away with hunger^ and thirB : yea, I will fo waft thy fpi- rrts with extreame heat and cold,that thou fhalt have little lift to think on any thing, but how to eafethy neceflfities. Flutarch knew this right well, who faith that the way to tame Tyrants y and the luBs of the flep^.is-onQznd the fame. Doe hot ^^^jj them at firft, make head againft them, frofecute and perfecute them, &c. So ftiall you make that good in your own cxperience,which once hap- ned to the Thebam-^who having in the firft con- fli(5l vanquiftied the Lacedamonians, formerly held unconquerable, were never overcome by K- rheni \6^ Iudg.I^.£2. — • h'm. Ego, ^feUe.fd- ciamjUt non calcUres. -Nee tebordeoahm, fcdpaleis. Optima libidi- nu fuperandce mtiocilahjll^ itere. Sen. zenofh\ I/O God's Building. '^t t'mlde ro- gat,docetH€- gare. r^uitlmidene- ga.ti docet ro^ gare. Judges 16, Gcn.i5.6^, Pfal.74,i5: Crt^.Msg. Draconum ca- pita, funt vltia capitalia. Deut. j.i. Ajpiiabafpef- gendo. Venenitm diet" tur quia per venasadctr I ptnetraty<& in." fifit. Ssn. " them in any battell, afterwards. Oh then doe notfmooth, zxxAfooth up your felves in the lufis ohhQ Jlejh J doe not countenance them, no not fo much as connive at them : nor is it enough to give them two, or three faint denials, as Sampfon did to Dalilah 5 for, as the Ramme goes back, but 'tis to returrte with the greater birre :- and as Dalilah deluded,fo wil our /«///makc the ftronger on-fet till they prevaiie, and weperifh. L^ is like Hagar ; Whilft Sarah gave way, Haga^ grew big, and began to contemne her miltris ; which when Sarah perceived, ihe ufcd Hagar hzrdiy (faith the Text:) and thereupon Hagar was fo far from making head againft her any longer, that Ihe (hewed her a faire pairc of heeles. Thus/«/,&c. There be two wayes to quench fir e« 1 Tocaft on ftoreof^^^^r. 2 To with-draw the /"w^/Jf. Now lufl, as you know,is fomctimes called a firi in the ^^;?^x,otherwhiles a.fre in the hofome: ftill it is fire. And thofe two are the be ft wayes to extinguifh it, viz, 1 To offer a kind of holy violence to our lujls by drotvmng them in the tvaters ofthtfan^ua- ry s as David^ prophetically. Thou hrakefi the heads of the Dragons in the rvaters. 2 To with-draw the/«^//iand this is done (in the Text) by abfiaimng, ConcHpifcence is like thepojfon of ^fpes : mdpoyfon is fo called be- caufe it pierceth through the veines to the hearty and fo periiheth it. In which you fee the na- ture ■IWI H;i|>,WMI.'«i ■ God's Building. iure oiconcupfcence, and the concupfctnce o£ ma- ture, it hath a fpeedy paflage throughout all the parts, and powers both of foule and body, and thereby infedts the whole. This is demonflrable^ in that thtimderHan- dmgisdarkmdt, the will apprehends no liberty but to iinncj the affedions difordered, the heart hardned, the confcience feared, befides en- mity to that which is goodjand promieflfe to all forts of evill. Hence it is that (in a fplrituall fenfe,) we are faid to be light-headed^fiiffe-mck- ed , f quint' eyed , left-handed, ff lay -footed, our veines fiU'd with vanity, our. arteries with the fpirit of giddineffe, with the fpirit of errour^ with the fpirit oijlumher, our nerves and liga- ments are the cords and finerves of finne 5 our hones overflow with the marrow of finne, our flefh and finne have the fame name 5 and the whole body is called by SdxmPaul^ahody of finne : Which (mee thinkes) may bee rough drawne thus ^ This body of finne hath a lofty head o£ pride, the bvazcn fore- head o^ohfiinacie, the fquallid cheekes of impudence, the evill eyes of envie^ the large eares of curiofity, the pendu- lous Up of lafcivioufne/fe, the fwift tongue of contumelie,zhc fharpe teeth of detra^ior^, the con- tra<5led armes of covetoufneffe^ the iron hands of oppref ion, the tenter-belly of gluttony ,iht loofe loines oflufi, the fliffe knees of irreverence, the feeble legges of idleneffe-, thefoule/r/^i^;?i:^ to prevent and f^«?- perance to cLhRainc, ' Then what Saint P4«/faith of the Ceremonies under Gqd's Building. under the Law 5 (Touch not, tafle mt,h^ndk not ^) I may wellnioralize in thefe lufts of the flelh 5 Touch not, tafte nor, handle nor. For as it is fiiid of the Torpedo, that it is of fo venomous a ttvUure, that if It chance but to touch the line of him that angles, the poifon is thereby ftraight derived to the rod, and thence to the hand of him that holds it s vi^hereupon the partie is ftraight fo benummed and ftupified, that helo- feth the ufe of his limmes : Even fo v/hen in- chanting lufts infinuatc themfelves into, or in- deed but barely touch upon voluptuous minds, they grow (with the Companions of Flyjfes) not only br ut i jl) yh\xt {ofenfeleffe-^th^t they have not the power to move to any good a(Slion. Yea, as it is not pollible to touch//>^/^, but you will be defiled 'y or to x.2i{kt poifon, hut you will be infected : So neither can you touchy and tAfi;€ the kftsofthQfleJhy without being enfnaredhj the one 5 and' enthralled by the other. And as your 4^/>^^;?r^ muft be univerfall in regard of the Objed : ( for you muft ahfiaine firomflefhly /^/^, that is, from all the lufis of the flejh ^ and if you may not fo much as lufi, much lelTe may you confent to, or a(5l finne j for in prohibiting the lefTe, he much more excludes the greater : ) So it muft be univerfall in regard of the Subjc(fl,too ; and Saife Bernard gives the reafon, &c. If the appetite had onely finned, then fhould that have done penance by abfti- nence, and it had fuliced 5 but fince all the o- j ther parts,, powers, and faculties, both of foule I and 179 Vlin.Nat.Hi/. Si gula fold peccAvit,fola quoquejejuncts &fufficitySi vero peceave- runt & ctttera membra cur n0ii,jejii»efH; & tpfa ? 174 Gods Buildi n g. ,^id frodtfi attenuate cor- pusabfiinentiay dum animus iniumefcit fu- perbiafHicion: ad Co&lmtiam- Greg. Nazian. Ncc madida ebrieias, nee mihificcapla- \ctt. Math.5.t8. Lafaviasearffii frenemus j & verum ferva- mmjejitntJtm. and body 5 have beene given over, as weapons of unrighteoufneflfeunto finne, then why fhould not thefe, too, be conftrained to abftaine. For it little availes us to defraud our felves for a time, o^ovcc foode^ and other comforts of this life, which are the good gifts of God, and in their owne nature lawfuljif we continue in our lavvlelTe lufts ; whereby we are become rebels to God, and long fincc 9ut4awed in the high court of heaven. What dial it profit thee to chaftizc thy body with a(fftme/ice,vjhxl{i thy minde is ftill puff'd up with pride f what praiie thinkeft tho^u to pur- chafe through the palenes offajling, if thou be noted to be pale alfo with f»i7 /* Whzt vertue is it ( with the Rechahites ) not to drinke wine 5 and yet to beeftarkedrunke, and overcome of hatred, and malice c* Deceive not your felves : for Saint Peter is of Gregory Nauanzens minde. He likes a dry drunkennes as ill as a rvet. The hoviOWTo^ AbUmence confifts not fo much in abandoning o'dt meats, as our Jlmes : for it is moft abfurd to refraine from the I'awfuU re- frefhings of the ftomach,and yet to tafte of the unlawiulilufts of the eyes,as our Saviour faith, Hethatl&ok's, and/«y?i, &c. Then, doeft thou noteateflelli ^ neither let thine ^^f/feede upon wanton obieds ; nor thine earss upon fcurrility > and detraction 5 nor thy iengue upon fuch com- munications as corrupt good manners 5 nor thy hMds upon bribcry,and exrorcion, &c^ True Ahfiinenct doth both rvcakett, zvidfireng- then: tmrnaufmrnm Goo's Build IN Gu then : it weakens the fie(l) ^ and ftrengthens the the/pirfi',k doth both ^fuiliiupySindplucke down; it builds up v£r(ue'^3nd plucks downe /«/?. Then doe you fo cherifli the flejl) that it f re fume not 5 and fo chafiize the fame that it ferijl) not : doc you fo refrefli it, that it may be able to ferve you -j and fo repreffe it^that it begin not to com- mandc you: If you too much afflid: it, you lofe a Citizen ^ and if you too much pamper it, you gainean enemy. CMortify yeur earthly members ; not the members themfelves, but the earthlineffe of your members. And Crucife ysuroUma/j-^not the wrfw, but the eld man ; not the humamty, but the obliquity. Not Ijaack^ but the Ramme was facrificed : fo, &c. Saint Ambrose pre£cnhcsfafting Jpittle as a re- medy againft the bite o£2i fir pent : andther's no better way to fetch out the [ting of that oldy?y- penty the I> ivell^ than by prayer and fafting. The uiicleane (pirit walkes through dry fUceSjandfindes no reft • faith our Saviour : Nemo plus diMo Ad- verfatur^ qukmficcus, ^fibrius. When tht fiiake feeles himfelfe old,and ftiffe, he extenuates himfelfe with dftinence that fo he may more eafily caft his skinne. This old fitakes skin is the habit of any fin, which who-, foever hath a defire, and endeavour to relin- quifh, he muft firfl macerate himfelfe by dfii- nence. And therefore Denrely beloved I befiech ym abjlainefromflejhly tufts, &c. Now, the reafons why you muft efpecially abftaine from the lujls ofyouth^avc many ; as . . I Bccaufe ^^5 fcrvAndxm eH, utHOKteddas carnemtuam, (ed carnalita, /fW.Auguft. Colo/r.j.f. Ccn.22.<|, Math. 17.2, ^^lAatittm fepentisvetuf^a fieHiSinifitems confuctUdo lar^ nalis coiruptio- nU. OrJgcn. I Pet. 2. J I. 17^ Ecdef.ix p. I Peci.ii. 2 Cor. 5.^. '. Peregrinamur '.a. Domiri9, Pfal.39.ll. Gen. 4. 17. Mark. 9, J. Mark. ^.13. Gods Bui ldikg. '. I Becaufe God doth mocke unbridled youthj •Rejoyce 0 young wan in thy youth ^ and Jet thine \heAn cheere thee in the dayes of thy yomh j andwalke \in the wales of thine heart 5 and in the fight of thine 'Sfes.^ Sec, I 2 Becanfe it is a fearful! ;udgement to be given over to the lufts of a mans own heart, drc. But not to expatiate $ Saint Pete^j in my opini- on, hath couch'd in his text, tv^o moft worthy, and waighty reafons : The one of which is drawne from the perfons,who aix'ftrangcrs,and pilgrims ; and the other from the things them* felveSjwhich warr£ againft the fouk. Of which in order. I And lirft of the former rsafon, that which is heere taken from the perfons : whom the Apoftle ftiles, firangers^ and ptgrims. As if he had faid(with Saint Paul) while m are at home in the body rve are abfent from the Lord 5 and (with the princely Prophet David) We are fir angers and (ojourners heere^ as allmr Fathers were : Then what have wee to doe with fcfily lujls. Let worldlings pant after the world : Tis for Cain,(md fuch CaitiffesJ^^ build Cities, who (with jP^^^ronthe MountJ thinke, and fay , /r /^ goodtQ be heere • let us build tabernacles^ &c. And let carnal! men follow after, and fulfill the kfls of the/f'/^jthough it be many times :o the loiTe of halfe their temporal! eftates, as Heredio the half eo{ his Kingdorne,' And fometimes to the ioife of the whole, as the Prodigally who roge- _^ thcr . God's Building. 177 th€r whith his pAtrimony made Jlnpvracke of his liberty ^ and became a greater drudge to his Iftfts than to his [ivine -^^oi the one hec could fatisfie, but the other hee could not. Or to the lofTe of their health , as x^mmn fell ftcke for the love , ( the luft indeed ) of 'his owne fifter Tamary and was afterwards more ficke of her, than he was formerly for her* for heloath'd her more fafter hee had committed folly with her j than ever hee loved her. Or to the lofle of their lives, zsoi three/core and thir- teene Roman £w/>(fr(?»ry, f that periihed within the narrow compalTe of one hundred yeares J onely three dyed a naturall death in their beds, the reft were cutt off by their lufts. Or to the' lofle of their famejas Alexander, whofe fo many ads were ftain'd by his memperafice^ in which he butcher'd his faithfullell Counfellor,C/^?»j5 and his braved commander, Caltjlhems ; which I was ever a barre in his armes,& a blemifh ia his Coate, for when any of his mighty ads were predicated, flill this was brought in as the bur- then of the fong •, (Alexander did that^ and this^ &c. But yet he (lew CaUfihems. Or to the loffe of their religion , as Salofmn \ who together -wkhjirangefiep^ fell into ftrangeidolatrie. Or to the loffe of rheir foules, for Saint Peter tels us thefe flefhly lujis tvarre agmfi thefonle • and S^ Paul fhewes the iffue of this warre,i//^. that thefe foolifli, and flefhly luft$\doe drmne men^ tnde^ru^ion^andprdmon. Then as you love your e^Ates^ Chriftian liberty^ healthy life^ fame^ _ N religion^ z Sam. ft. X. I Tim.tf.j. G ^ 0' ST iB uk ]L r> 1 K G. j JblHnn agtv^ | \gtila>gloyi(t va- 1 rMtgien, "m^ y' ohr f ml es ,nhfiaine from flejUj lufls-^ which though worldly and caTi^ill men do^ not, yet let us, who are ftr angers ^^ndpilgrimes^ a^bftaine, &c. The word in the origmaii/n? , is either a note of qualiiiey or of caufatitic 3 and Interpreters render it accordingly . Some of them hold it here but a noic of quaiitie, onely, and accor- dingly they tranflateit,' Tanquaih, as-^l befeech j yoM as ftrangers, &c. And in this acception.it i is ufcd hereboth Exclufivl to all other formes andkindes of abftinence^ and aKoInchfively to this of fir angers and filgrimes. Then firft a word or two, of the negative fenfe, as it ex- cludes ahfiinence for mdire^ >endsy and fecondAry rejpeiis 5 and thofeare irhieily five ; being poin- ted at, and painted out in an oid proverbiall UHoncBicff), Abfiinet dgey,egensjCupdtii^giiU, gloria vana. I Yaamu^aifiame-j butnot onely zsjicke men doe,whofcfurdharged Stomachs (like rited /4^^j j, will hold out no longer. Thefe dtet them- felves each Spring and Fall-^ but why < to the £nd they may recover that ftrength of nature which they laviftied out on their flefhly Infts in Summer^ and Winter ■: Yea^ whileft by fome courfe of Phyficke they are purging out the old fickneflTe, they: are for the mofti part plotting fome ?znp courfe of 'finrie, fe. : ^2 i^hjidine 5 -but not as the needy doe ; who (like fo many }^iixes) defpife no Grapes, biK what they cannot ^^4^^ ; but Imuft tell them that iisuaaaaimmm G& d' S ^B U i L D I N g} iurciribathriQ^^//^* ■-'' "^'--^ '-'• ■ '■■ ■ <■ i ■ \ - The ifraclues forfdf forty y^ares in; the vvil- demeflfe, did not once tafte the. Zeekes,. JPepoit^k, And Cucumers of ^glft ; and yet this, w^ indi- gence y not ahjimence_-y for all that- while, the jr bellies were not {ogamt, but they were as y?K mcichftdL Their very ^;?/^ry bcgate a mutinies: and ready they were to have pawned Mofesj.^^ parted with God himfelfe, for another LeckCj dr a Pefoa^ : Such proper Apfle-fquires they were. They had the food of heaven, but they were earthly mm^ earthly minded i their hunger was after xh^flejh-fm ; a^fleflily hunger :. For, want iof^4/7d, theyufed tO' Raikr, and what they \V^3.niQ.dihmeat, they made up in muttering. But Ice them, and all fuch as are>weil neither/*// nor fafiingy be anfwered, as certaine Mmks of Win- cheftej^ were y who complaining to King Henry itheSecofid, that their ^//^ :^iiw;ij'^< ' - ■ . ' 3 t^hftaine 5 but hot as the niggard doth^ \ becaufe he cannot finde in his heart to beftow j any thing on himfclfe^every penythatshe part's with, fals like fo many drops of bloud* i Truuh is', he hath hi^ Money ]\x9:a^: d Pripner h^xh-hisl Keener, ivho 'feemesto wait on him as his fer- , '"ixanty when indeed he is his, Gadety and will not] let him budge a foot,with<)ut.-his privity. .Sup- j][j'-'^>- ., N 2 . pofe I Neceffitas non\ habctigem, ntclaitdtm, . i8o God's Building, Nondumft cot" lo ]urat-^ & hoc Non ccenat quot Its nemo vocavit tum- Maitial. pofe he hath gaiaed in great quantitie 5 that hee hath rpoiled the Eafi of Pearles^ and drawne dticthc.dimes of the WeB 5 yet is hee fo farre from being contented, that by hispaftpaines he heaps up but future difquietneflfe both of bo- dy and minde 5 from one travell falling into an- other, never ending but changing his miferies. Firft5he defired to have rlcheSjand now he feares to lofe them. He got them, by burning ardour^ and poffelTeth them with utmhVm^cold'^ he la- boured to digge them out of the earth, and now ! digges againe to hide them : Ina word, he pines and pinches his backe and belly, fo ciiat he nei- ther weares v/hat is decent, nor eais that: which is fufficient,but even dies to fave charges. The Efigrammatifi wittily gceres i>his folly in the perlbnof P^//(?s whofwearcsat home, he hath vioxfuftedyox , his meaning Ls, He never fuf-peth tmkjfehe be invited. Shall we commend this Abfiinenceyox condemne it rather < For that in him is a cloake for Vice, which fhould be an \ ornament for Vertne, B at 1 et all fuch Penny -fa, thers\r\o\v^ thatthenonely acceptable is their ahHinence to God, when what they fpare out of : their owne bellies, they fpend upon their nee- die brethren 5 making their abfiineme a meanes, whereby both to humble themfelves, and to heanen others. 4 ^hjiaine:^ but not as the Glutton doth, who fafteth fometimes but onely to the end he may better his appetite to meat, and not to Gcii-wards ; and becaufe, '- Voluf- God's Building. — yoluptates commendat rarior ufus : He feldome fafts,biit when his belly is full.Re- ftraine him but a while, and there is no Ban-dog half "e 10 fierce and kecne, as his Canine appef^te* Now ( wich PhiloxenH^) he wi^tih.,\iismcke were as hng as any Cranes 3 that fo he might cake the greater pleafure in the greedy guzling dovvnc of iiis baftard delicates. Sail: P^^/'tUsuSjThar the Gluttons god is his b.ily 5 \nd lee m.^ cell you,, that this his god ; is daily lervedja.d d^ly actended on with more ] thanlewi^h c;;rrem jnie, and heathenifh fuperfti- tion. For ; h? Cooke is this Belly-god's Priefi ; the Kitchin his Temple ; the T>reffer boord his High-altar 5 the creatures he devoures, his daily facnjices ; the S cummer and Ladle his Cenfers j the Smoke his incenfe-^ thp Chopping-kmfe his Sacrtfcing^knife ; good Appetite his Deuotion ; / have followed too much the devices andMftres of mine otvne hearty his Gencrall ConfefTidn ; jGive m this day our daily bread y and forgive us our tre^ fpaffes, his Patev-nodcr -^theforgivenejfe of fms, and life everlafing, his Creed ; From light mng\ and tempejl, from plague, pesHlence and famineA Good Lord deliver us^is the one pan of his Lita-| nk'yAnd^That it maypleafe thee to preferve to our ufe the kindly fruits of the earth, fo as in due time we may enjoy them ; is the other ; and lofcrvewoti the Lordlefus Christ, but his ovpne belly 5- is thej whole body of his Religion, Now hee ftudieSi onely Kitchin Comynentaries -^ and is not ^.fh a-' med openly to pro fi'ffc and pradifeO, who fe heart is ever, if not in, yet on his belly < And (which is more prodigious than the former) he equally hates two contraries,. 'z/i^. AbHinenc-ej and Gluttony : For when his b>elly is emptie,ftraight G'///*'?^;2)/fillethit,andasroon as it is full, then Abjlinence empties ir. 5 f^bslaine * but not as the vaine-glorious Hypocrite doth, who though hee be a ravening Wolfe, yet hee wcarcs JheePes-clothing .-So that though there bee never lo many fluts corners ! within, yet the painted cloth of a precifc com- ] portment fhall cover all. Whence it is that the \ loofcft Libertines y^nd^^^zdi Epicures nYcfomc- 1 times taken (though miftaken) for fevered Stoiques, \ But as that Roman Cr/V/V^^ girded a vicious j Senatour faying. Who can endure to hearc thee ! judge like Cato, whom the world knowes to be j as greedy as Crajfu^^and as gluttonous as LucuL lii'S f So let me tell thefe Hypocrites, who (with ; thofe in the Go^ell) dif- figure their fctces , to j figure thck falling 'y that neither God, nor good men can endure to fee them counterfeit the temperance of Daniel, whom both obfervc to gluttonous as Dives. Thin abft ninety amixhzx as the_//ir^pnorasthe | needy] G O d' S B U 1 L D 1 N G. needy ^nov as the mgard^nor as the glutton^ nor a^ the Hypocrites doe^ but ksjlrangers ^.ndplgnms abjlaine from fie jhl) lufls. Thus of this 'wfj as it is a note of quality^ but others hold it rather for a note, of caufdity j faying, and they do^ not fay it onely, but they prove It, too 5 that 'a? is here as much as 3t/. Ah- fiaine as fir Angers and plgrims ; that is, becaufe you 'Xi\: fir Angers andpilgrmSjdievefoiccalfiamey for fo the pwicicle is uled,as often elfe-vvhere, fo in the Lords prayer^ where that which Saint Matthew x^ndcrs^Forgive us our debts ^as wefor- giveo^r debtors :Saim Z^^eCexprefTing the fame petition) hath it^forgive us ourfinrtes, for,or'be- caufe we forgive them that are indebted to us^ dec. They then are wide who referre this particle, As, Ad j;riu6 fuppefitum 5 1 befecch you as gran- gers ^^c. For it ihould rather be annexed to the latter, and be read thus, I befeech you 4^/^>^ 2isfirangers^ dec. That is, becaufe you are fir angers J and pilgrims ^ therefore abftaine, for this is the reafon of this abfiinenceydtawnc from the confideration of the perfons. But whether wetakeil^is V, for the rule 3.ndtht manner ^ or for a reafon and motive-, ftill the confequen.: will be that we arcfirangers and pilgrims^ and chere- forew^e ought like (o many firanger^s and pil- grims to absiaine, ■ That man on earth is but aftranger and pil- grim ^is a truth fo generally confeffed that I need j ^ not urge any argument to evince it -, For not on- ly.the Piiti?.iji|:^jbis^, but. the Philbfophcrs too 3 N 4 the 183 Matth. 6. 1 a, Luke 1 1.4. i84 God's Building. pit utnntuf mundo, Htfrft- antur deo ; im- pit- utuntitT Deo, lit frUAU- turmundo. Gal.4.»^- Colof.4.<^- Te vex tita pwdit. Ovid, Mark. X4. 70, Pfal.4r^. ^he very Pagans as well as Chriftians thought, and^o taught that this life is buta/'/Z^r/V^^^^. All the difference betwixt them and us, in this, was but this, that what they faw, but with one eye, viz, the eye of nature, we fee with both the eye of nature ^nd offcripture. Then that we are siifhangers, a.vid pilgrims it is granted 5 but whether we behave our felves as ftrangers a,ndpilgrims ufe to doe, it is doub- ted. Saint Augufimes Touchdone is a good one for triall 5 who faith, That good men ufe this world, as an helpe to God 5 and bad men make ufe of God, onely to hclpc them in the world ; that is, they make religion to Iblke to their private commodity 5 and care for profef- fion no longer than it will make for rheirprofir. But for the better clearing of this point, I will dcfcribe ihtfcftrangers d^nd pilgrims by cer^ taine properties, that fo comparing your ielvcs with the rule,itmay the better appearc whether I you abflaine asjlrangersand pilgrims, I ^^r/j/^^^r/and/'/'/^r/wjlpcake the language I of their native foile. Heaven itfeJfe(that Hie- rufalem which is above) is the mother of us all. Then let us bee knowneby om mother tongue, viz. the language of Canaan. Let all our words be powdred with fait ^ that they ma) mini fier grace unto the hearers : Left what the DamofelKdiid to Peter be applied to any of tis : Thou art a Gali- l&anythy veryfpeech bewray es thee. What King David foretold in his time, is fulfilled in ours 5 There k muny that fay ^ who wili\ JU*. God's Building. will fhetv usaf^ygood ? They care not for that rmmyWhich is indeed the S ummum^homf m^you heare not a fyllable from them o£ Godot good- nelTe 5 for all that the many enquire after is but. Any good': any goods^ And therefore their ve- ry talke bew ayes them to be of Galilee, out of which comes no good thing. And for the reft(who feeme to take care^and to make confcience of their wayes, and words) what diale(5t ufe they ^ The holy tongue? I meane that of heaven, where nothing is heard, but the praife and glory of God ^ Nothing lefTe 5 but like unto them in the booke of Nehemiah, who fpake halfe H^^r^ jv^and halfe in the fpeech of Ajhdod • or like the Efhraimites (in the booke of fudges) who inftead of 5^/^^m^^ A AeF^fe3(f tiaat ^<^c^^ ^^yU :- ^' ^ . . <- come. God's Build ing. come, it is expedient that tliere be men, both to flead^m Judge, Onely let them abftaine from ilelliiy Infts 3 let Infts neithcr^/^^^/^ at the harrej nor judge on the bench. Each Magiftrate, where there is caufe, may juftly pronounce the lawcs againlt offendei^ ; but he cannot acfc his pailion without injuftice. Tiienletall them bee per-' fwaded (whom this may concerne} to imitate fir angers-^ be not over-curious in anothers com- mon-wealth. Preferre the pAce of a good con- ■ fcience^htfoYCihtpurfeof^ litigious Clknf^and be rather wooed to ple'ade, than Suiters. As i Strangers, favour neither party , but the truth- i and let it bee your honour to determine cauCcs-y butnotJDeTermmo adTermmum, 4 SWangeh -md pilgrims are wary how and whom they rruft 5 for they fearetobefpoiled of theeves abroad on their vvay; and when they come to their Inne, they are afraid too, of be- ing murtherd,and made away by their Hoft^and his confederates. Morally, take heed of your Hofiy this world : and of that old Theefe^ the DevilL I Th e world falutes paifengers after a friend- ly manner, and bids them welcome : but with that Provifo to his fervants, which ludas gave unto his complices, Whomfoever ijhallkiffe^the fame is he, hold himfafi. Thus this treacherous world, kijfesy and kils ; entertaines us with a fmile, but fends us away not by i:^(?^W;2^^ bur by Tveeping-crojfe : He gives us a while the li- berty of his houfe, to call for what we lift, we I- y 1S7 M.1C.Z6.48. m- i88 \ Go D,S BuiLOl N G. I Revcl.ig.T. Luke 1 1. 2.0. Mat.8.11. TfacHiltoryof onctenc and tnodeme times Luke x|.||. may h^ve all the deadly fins at our fervicc : but I we ihal have a cutting reckoning in the cvd-jCofi- fcienci keepes the Barre,x^6. will make us to pay with a wicnelTe 5 they v/crcfrveep in the mouth, but they wil prove hincr in the ^jj^w.-forafmuch as we have glorified our felvesjand lived delici- ouily, fo much torment and forrow (hall wee have-in the very height of oar contenvm -n:^ we fhall be arrefted (wich the foole in the G fpdl) upon an acStionofif/^Aj andcla ;t i itoa pnibn horiid as hell, where iTiall be weiring and w Ai- ling and gnajhing of teeth, So.ihat this world is like the Citieor Cdthens^ for (as oneQiid of it} that it was a goodly place for a Philofopher to paflfcthrough/or there he fhould fee, and heare rtiany things that might better his underftan- dingt that being the nurfe and mother of al lear- ning) but it was not good for him to ft \y there, becaufe he could hardly live there in fafecy : fo may I fay of this world,that if a man only paffc through it, hce may behold many admirabl workesof God, to better his knowledge ♦, but if hce once take up his abode here, then is hee ftraight in j.^opardy of his life; for it is no leflTe dangerous for a Chriftian to live in it, than ii was for a Prophet in Hiernfakm^ which ftoned all that came unto her. Thus of your Hofi the rvcrld. And as for the Devili;ht is an oldy an errant Theefe 5 hee lay in waite to rob God oihXs 'glory in heaven ; and man of his innocency in Paradtfe-^ and which of the Saints on earth hath not he fet upon^ Go d's Building. I upon :* When as Noah by drunkennejfe. Lot by inceji, Abraham hy infidelity j lobby dt [content^ David by adultery 3 Paul by idolatry^ and ^eter by apojlajie were takenjand bound for a time by this great robber. So that. As £fau in the aa- guifli of his foule once fpake oilacob^ was hee mtjufily called I acob (a fapplantoiir ;) for fir fi he fiole my birth-right^ and now hee would ficde my blefiingtoo? is no leflfe trueof theX>(rw^5 for firft hee ftole away Gods image imprinted ixx us by creation, which was indeed our birth-right ^ and now the great bJelUng of God ia his Sonne the Redeemer,(whereby we zrcinpotentiaprox^ ima to bee advanced to a dignity tranfcending the former) is ftollen from many of us by this I inceffant Supplantour i who well knowes both what baites to fiOi withalljand how, and where to lay -them. Hee hath an Apple for Evey and Eve for (^ daw 'j a meffe of pottage fot Efau^ a Vineyard for Ahab^ a complexion-box for lefabel, a wedge of gold fox Ach^^ a cloake for Potiphars wife, a Sabylonijb garment for Gehezi, a f^iced cup for olofernes^preheminencefhrDiotrephes^ a^ Popedome for Alexander the fixth^ thirty peeces offilver for ludaSy-md xh^prefent world for: De- mas, Sec. Tamberlaine of a Theefe y(The Scythian theefe) became a great Prince -^ the Devill of a great Prince^ became a theefe 5 and is the rather to be feared becaufe he is both a Prince and a Theefe y a firong Prince, 2iflie Theefe ; the mifchiefe 3 and mfcry is , that hee is the Prince af this world ^ i8p Gen. 27, 36. Tuikifhhift. lolin 11.1%. tpo Ephef.j.xj. I ler. 3J-^7' Gen. li.i. Gen. ip.io. G O D' S ^ B U 1 L-D I N G. world in which there bee many wayes 5 and in ; thofe wayes many rurnings, and in thole turin-^ ifigs many i'erpents j and in thofe ferpenrs many ftings ; and by thofe ftings many poyfoned 5 and of that poyfon many perifh 5 The Antidote is, that we expQtl^^ndfff/pe0 this Tf^eife in ^veiy i ■places mdpajjifigthe refi ofQurtimzinf^n^ thki yi^Q rvdk'e arcumfpecil^^ not 4i/?^deriv'd from Dod , which root in the Hebrew fi^nifies, teloved'^ Hee's Med by fpeciall priviiedge , 1 and prerogaitive , ^ man according to Gods owne heart : David was applauded m the world 5 Saul hath Jlaine his thoufand , and D avid his tenne thdufands'^ as the Virgins fang in their Cfanticle. David was honour'dof hisfubjeds; Thou art worth ten thonfandefus ^ faid thty-^ then goe no more forth to the warres , kfi thou quench the light of ifrael : David was juftified by his enemies 3 yea, by Saul himfelfe; Thou art wore righteous than I, David was appointed before all time, and anointed in due time , both Prophet and King- and a King with ah Emphafis, King over alllfraelL And yet this David^ fo fingulurlv ^.^- loved' 191 Pral.73.z5. t Sam. I 3.14, I Sam. 18.7. z Sam. 18. 3. I Sam. 24.17. IJ>1 Collofl*. }.ii. Pfal.4X. iCor.ij.ji. GoD.s Building. \ loved of God ; ap^Uuded in the world ; honoured by his fubje(5ls -^juHifiedhy his enemies j appoin- ted and annointed King o^ifiael^ of all ifiael^and and fo all the pleafant things of i/r4(r/ were hisj yet David forgetting all thefe pleafing rivulets of running glory, hee remembers onely that hee was but a ftranger , and a fijourner heere 06 all his Fathers were ; and thereupon cryed out, whom have 1 in heaven but thee f and what have I in earth , in comparifon of thee ? many things hee had, but nothing in comparifon of him who is all, and in all things. And therefore ^ambitious of being united, and impatient of delay ) he protefts, that as the Hem brayes after the rivers of water ^fo panted his foule after God : Hisfotde thirftedfor Godj even for the living God .- oh (faidh<;e^ when paU I conte and appeare before God? And in him wee have a lively mappe of all tme pilgrims j for each regenerate mans foule is like the Needlem the Compajfe, touched with a , Load Hone jwhich moves to tht North-point • and I though every little motion drives it from the | i point, yet it refts np where but there, and natu- \ I rally haftens thither as to the proper place of I its perfedoin : Even fo the maine bent of every I fandiified man is to God- wards, and though he I be often moved, and fometimes arawne afiide '■ by the ftrength of a temptation ; yet he is ever ; quivering, and quaking till he comes to God j againe,in whom he oriely refts,though reftleffe, till hee have his part and portion in that ever- ' laftins G O D* S B U I L D I N G. lafting reft, which God hath prepared for, and! promifed to him in the land of the living. The fummeiSjwhat S^ PmI profefeh of him- felfe in particular, Ifrotefi hy our rejoycing rvhich I have in Chnfllefw our Lord, I dp daHy : this is true of every mortified Chriftian ; hee dyes daily. So that in a qualified fenfc hee may bee faid to be, and not to^be carnall ; for his a(^ions favour little of the flefhly caskc ; his meditati- ons are fandifiedj and generally cxprelledin the language of Canaan j his converfation is as becommeth the Gofpell ; his afifedions are fetled upon heavenly thingsjheis Lord over the creatures, yea, and over his owne paflions too ; he feares none but God, hee loves all, but himfelfe, he is never angry but at Sinm ; he fel- dome rejoyceth but in teares ; all his griefe is becaufe hee can grieve no itiore j he covets no- thing but thecbnverfion of his brethren 5 righ- teoufneflfe is the only objed of his hunger and thirft:; he defiresto know nothing but Chrift crucified in himfelfe 5 all his Trochees are Stig- mata Jefu 5 his fong is the Lamentation of a Sin- ner 5 his prayer is, / defire t$ be diffolved -jHqq ufeth this world, as though he ufed it not, and (with the Sprit and the Bride)ht faith alvvayes, Come^ t^men-y Even fo come Lord lefnjCome quickly, 6 Strangers and Pilgrims departed, are Tud- denly forgotten. Neither the Soveraigmie of Sadl, nor 'Sxtrvifdome o^ Salomon, nov xh^ftrength of Sampfon, not the beauty of Abfalom, nor the I O coimfeli m 1C0r.1j.3t. Apoc.2a.17. 194 God's Building. counfello^ AchitofheljWoi xh.t glory o^ C a far, nor thervealthofCr£eff/^yd)CC» No, nor Bralle, nor Marble, nor the pen of iron, nor the point of a Diamond,could eternize them j and why ^Tru- ly ,becaufe the Kings of the Earth are but Kings I of earth -, and they that have their Gemfis in I finne, mufl: have their Exodm by death ; The I greateft Princes and Potentates are hwi grangers \ and/%n>»^, and once out of fight, ever out of i minde. . All that we remember of the moft noted, moft deferving of our Anceftors, is but their Names3(that which the fo bufie builders ofBa- ^^/afpiring unto, could not obtaine) their per- fons we remember not J and, as for their por- traiture, that is left to the Painters fancie, skill, will, who can, ifhee pleafe, make Hecuba as faire as Helena, As at Chelfcj fo long as the game is playing, all the men ftand in their order, and are refpe- iftcd according to their ranke and place j firft the King, then the ^eme, then the Bifhops, af- ter them the Knights , and lafl of all the com- mon fculdiers 3 but when once the game is en- ded, and the table taken away, then are all con- fufedly tumbled into a bagge ; and haply the King lyes lowed (by reafon of his weight) and fome Eooke upmoft : Even fo it is with us in this life;For the Worldit felfe is an huge Theater y or ftage, whereon fome play the parts o^ Kings, others of c2«^^^.he fame O 2 breath, ipj Hefther 6. Dan.6.1. Exod.l.^. God's Building. Et ab uno Dijce.amn(s. Sokq'i nm »5- rnnthacmo- _ numma mori. Mjittial. breath,between Kiag Pharaoh, znd lofeph whilft they two lived5yet love expires with life ; as in the cafe of Abraham tow;ards hi$ deceafed Sa- rah, fuddenly forgotten. Then thinke not to propagate your felves to future memory jby gathering much ^////^if^r/^y (I might fay, with a guiltie confcience) or by a tedious pedigree, by a plaufible tongue, and an affeded comportment ,♦ by humouring great men , and counterfeiting good men ^ by too much refervedneflTe^or the applaufe of the peo- ple , by a prodigal! purchafe , and a Mifer's table,by building your Baby lorn with the ruines of ^i^;^,and then chriftning your Babels (Babies indeed) with your owne names; but pray, and f^rive rather that your names may be written in the Booke of life. Thus (at length) I have done with the for-^ mcr reafon, why you that are young muft Ab^ ftaine^xomflelhly lufis-^ (that which is drawne from the perfons) viz>, Becaufe you are fira?*- gers and plgrims 5 now I come to the latter reafon, which Saint Tcter drawes from the confideration of the things themfelves 5 for thefe fleihly lufts warrcy and "paarrc againft the foule. Then in this lafl: daufe wee have a pitched field, and a fettbattell fought between the Flep and the Sjjmt, betweene Lufi and the Soule . The ilefh and the lulls thereof are here inva- ders, making certaineincurfions- but the foule makesonely a defenfive warre,.andistoftand ' conti- God's Building. \^7 continually upon her guard, for her owne fafe- gard. Now, as in worldly hoftility,the Comn-un- ders on both fides labour by all poffible meanes to difcover the ftrength of the, advcrfe party, before they joyneinbattell: In like manner it neerely concernes us to know what thefe two combatants in the Text are^together with their troupes and forces, that fo (as we fee caufe) we may the better afliit Confederates, andrefift InvadourSf ;.,ithut natHrAU AffeHiony truce-breakers, falfe accufers, incontinent, fierce , dejpifers ofthofe that are good^ tray tours, heMie, high-minded, lovers of f leaf ures more than lovers of God, &c. Now, to the end you may the bet- ter difcover, anddifcerne the ftrength and for- ces of this deadly enemie, I will endevour to | range Saint jP^/'s fcattered and difordered rout into rnarlhail difcipline : Proud, headie^ and high-minded ajre Gene- rails, Colonels are covetous , and Lovers.o£ them, felves, / . ,, p Fnholy,andunthankfffll^ve chieftaines. Lieu-tenants are fierce ., and mthout naturaU ajfeciion, O ^ Incon- aTim.5.x. 1^8 Cea.i.Tr God's Building. Jncontincnt^j and Lovers ofpUafurcs more than lovers of God, carry the Colours, J)ej}ifers of thofe that are goo4 are Gemle- menohht Company, BoaHers and blafihemers^ are Corporals ^ Ser- geants, Drummers, and Trumpetters» Falfeaccufer'szrt Piomrs, Difobedtertt to Parents are common fouldiers. Trajtors , and Truce-breakers follow the Campe, The Defendant y or partie invaded here is the Soulex, which that I may give you fome fight of, I nauft referrc you to that in the Hiftory of the Creation 5 where JJ/(7/a having firft fpoken of the framing of mans body, he then defcendeth to his foule, faying, God brea^Wimehi^poftrih the breath of life, and man h€ca?m^ living foule ' where be pleafed to obferve with me thefe five particulars : 1 That there is but one Soule in every man^in that it is not faid, Breaths, but Breath .■ even as there is but one God in ih^ World, I meanc in the CMacrocofme 5 fo there is but one foule in the Micros of me, Man ; and that is wholly in the whole, and wholly in every part ofman,2LS God is wholly and in every part of the world. 2 Note that the Soule of man being but one in it felfe, hath many and fundriefaculries, as of generatingjnourifliing,andencreafing5offeeing, hearing, fmelling, touching,tafting : the facul- ties of underfi:anding,willing,remembring; and 1 therefore in the Hebrew it is called the Breath of Lives ^ God's Bui lding. 199 Li-veSj becaufe hce hach a vegetative ^ fenfttive, and reafonablefoule^ and according to thcfcdi- ftind operations it receives 'its denomination, as iftdore well obrerves,When thcfou/e records j it is called memsrj, when it difcourfeth^ it is cal- led ?'f^/^/^, when it commands t it is called iv?7/j when it prceives^ it is called/^/?/^,^^. 5 Note thatthe/^/^/eis ^fubsUnce-^^ox it was created, and infufed into the body, to the end that of it together with the body, as of two ef- fentiall parts, the whole man fhouldconfift; which could not be unlefTc it were a. fubfiance^ for no accident can give being to a thing, as our foules do to our bodies ; which being feparated by death, we ceafeto be that which we were ^ the body refolves into 'its firft principles, and the foffle returnes u God that gave ^t, as Salomon fpeakcs5 whereby he proves thefoulc to be a fubflance^ and to have afubjlfimce even after fe- paration. 4 Note that this breath came immediately from God : Indeed he made the foules of other creatures by producing them outof fome or other matter 3 as fome things of water, others of earth ; but the foule of man was created im- mediately ofGfid^ and that of nothing,and con- fequently it is altogether fpirituall. And as we may not thinke fo highly of the foule, as that it is part of God himfelfe^^fo on the contrary we muft not thinke fo meanely of it, as that it is a part of the body ; or that it is nothing but the Crafts, and temperature of the O 4- Elements, EcckC.ii.T. 200 God's Buildin g. Gert.5^iS. u Kii3gsi7.ax A^Sx7,37. Elements, 6i" the blpudjOi the breath .-which is indeed to make tlicjottle no fpirituall, but' fome materiall fublhnce, and confeq^cntly corrup- tible, which to averre^is not onely an heape, bur 5 Note thatthe/fiW^ is that which gives life and being to a man : according to that in, Phi- lo(oTphy yforma^dat nomen, ^- c^c- rd. Now take thefc ^vt circumftances together , and -thence will refolte xkiis defnition o£ the foiile^ namely^that Z^ ^ onefpmtuallfubfimce, (having divers faculties) immediately created of God^and fo infufedby him into the hcdy ^whereby man lives andferformes aU, andfingular anions of life. Thus I have fhc\yeh what the /i^^/^ is in it felfe 5 now fee how it is ufed elfewhere in Scrip- ture, and how in the Text. For fometimes the foule is confidered apart from the body,as in the 35. of CeneJtSy K^nd it came to faff e as Rachels foule was in defartingy Sec. So in the fyfk bookc o£Kings^]Xis{aidy That Bliahftretched himfelfe ufon the childe three times ^and cried unto the Lord, and f aid, J fray thfe Iftthis^ckilds fo/fle cmfjn- to hm againe, ., ,. ■:•-?: ^ - , :. p^, \ ■^^,. , ^n •> -<■' -^ , 'Otherwhile$theji^«//inSaip'turc isufed 5"/- n^cdochically^fovthc wholeman,as in the fecond of the Ai7s, iAnd jpere . allin the ship tivo hun. dred and threef core mdfixtce^e fpukl j,th^t, is, fo many4)erfons. • . '. ' --U |v,v But in this Text the foule mufl be confiHered two waves: I Againft d\e foule ; th^t is^ againft the good motions God's Building. 201 motions of the Spirit ^ If we take the fofi/e fas it is often ufed in Scnftun) for the principall part of the foule, namely, the J^irit 5 to which the fiejh^ with the lujls thereof are very repugnant. 2 Againft the fouk, that is, .againft the fafe- ty^ and f alvatio^ o£ the foulc. By the former, the flejh is an enemy to the life oi grace 5 in the latter, to the life of ^/^ry .• in regard of both which, theflefh with the luih thereof is rightly faid to rvarre, and wane againft the/^/^/^. So much £ot explication^ now to the ajflkatim, Ahjiainefrom, dec. As ifhee had faid, you are ftrangers and fo- joLirners here, and therefore you mu^abfiaine, but you are fouldiers too, as the Apoftle tels Timothy in the perfon of all the faithfull, Thou therefore endure hardnefft 4$ a good foul dicr ofle- fm chriB -^for m man that warres entangles him- felfe with the affaires- of this life ; bur you warre (in the Text)ind therefore beware of entan- 1 gling your felves 5 that is, abftainefrom ileflily j lufts/c^V. '■ > A Chriftian hath many enemies, and thofe no weake ones neither 5 for wee voresHe not with flejh a^dhloHd,ih2Lt is,hot againft fleftiand bloud , alone, hut againft principalities^ againft powers., againft the rulers of the darkeneffe of this world^ , againB Jpiritfuall wickedneffe in high places, &c. And.{-3isFabim m Z^w/fo -maylfay, Turne which way yot^willj and you ftf) all meet with ene- mies, B ut if the world warre, follow S . lohn's advice. Love no^thc world j.mr the things, of the world., a Tina, 2.3. Necdeerk ml- litia^quam diii fmnt m&lhiA. Hieion. Ephcf.^. Liv.de citd. I lohn a. I 5. MbaMMH^«aaiaa«fa 201 Aut Subi](.e, aut ^biye. Acpin.inopkf. lam. 4. 7. God's Buildin g. Nee tecimpof- [fitftvivefcnec fine te. Martial, Plato i» Tim. iCor.4.i<5. I Cor. 1^.44. G3.I.U7. world^ for he that loves the w&rld, is the encmjof GOB, If the Divell warrc ; learne of Saint lames what ro doe, Refifi the divell and heemllflte • He is hke your {haddow,if you flie him, he will follow you J if you purfue him he will flie you. But if the flefli warre with the lufts thereof, S.Peter teaches you the beft guard againft thefe, namely. To abftaine, &c. Out of thefe three, our Apoftle here (ingles the flefh, and armes us againft it, fliewing both how wee muft warre againft.it, viz, by abftaining 5 and alfo how it warres againft us, namely againft thefoule. Man conftfts of two parts, viz, zfottle, and a body : without this body man had bin an Angdl-^ and without this foftle but a Brftte : God the all- [ wife Creator reconciled at firft thefe two fo dif- fering natures,by fub jed:ing the flefli and the ap- petite to reafon, and the fpirit : but that envious man{thc Devi II hath long agoe fowne fuch feeds of dif cord between them, that they can neither cohabit e without firife^mr be farted without grief e ^faine, Plato held that each man hath two ioules ; S,PatiliWith more t ruth )maintains that in every man be two men, vi^ The old man ; and the new man. A naturall man, and a fiirituali man. But as Pharaoh's two dreames fignificd but one famine 5 fo thefe two men are but one Adam^ confifting of flefti, and fpirit, which are ever to- gether by the eares ; for the fej]? lufts againjl the fpirit^ and the fpirit luflsagainjitheflcfh^ and thefe are contrary one to the other. And God's Building. 203 And this contrariety is difcernable in foure things cfpecially, 'viz,, I In beUeving 3 for all the Articles of our faith are ftrongly oppofed by the weakeneflTe of ouvfeJJ}, 2 In living'^ for what Saint pW makes his owne particular, is generally true. The good that Ixveuldj that I doe not ytheevill that I would net, that doe I. 5 In fujfering, £ot B k fed are they that fuffer for right eoufmffe fake ^ faith the Spirit 3 but the flejh thinkes none more accurfed, and whifpers, as once P^^^r did to Ch r i s t^ (? rnafterptty thyfelfe, &c. 4 Inftifferingi for ^ht flejh abhorres death as the King o( feares^ as lob phrafeth it , that is, as the thing which of all others is mod terrible and fearefull : but Bleffedare the dead that die in the Lord, even fo faith the Sprite for they reft from their labours, &c. That chofenvelTell Saint P^^/did reafonable well^ againft the bufiPetings of Sathan, for hee found Gods grace fufficient for him. And as for the world, he got the better of that 3 for he had crucified the world unto himfelfe. But when he came to war againft his owne flefh. Oh what lamentable moane hee makes, c^c. o wretched man that I am, w ho jh all deliver me ^ Oh, how fhall a man either fight againft, or flie from himfelfe i Here is a civill warre 3 yea , and a du- ell, a divifion, beyond that fometime in this RealmeJbe^veene thofe noble houfes of 7"^^^^ and ' Apoc.14,14. t Car. lap. Gal .^.14, Rom.7.24. civilia.'LucM. 2Q4 Mec quenquam jamfcrrepotell Ceefarve pria- vemi Bompem- 'veparem. Lucan. Rom.7Jf. God's Building. Contr'X htftin- Sftint vdantn- tis trahit incli- naM f omit IS. Ambrof. Phil. 4. n. and Laf^cafler '^ and beyond that in Abrahams^ houfe, betweene Sarah^ and Hangar 5 yea, and greater than that in Rebeccas Womhe, betweene EfafA and lacob : for here are not two conten- tious womenja C/c^V-like Hagar, impatient of priority, and a Fom^ey-likc Sarah, that will en- dure no equality : Or two brethren, and thofc twinsj flruggUt]^ for priority^ and fuperiority, and the younger lupplanting the eider, which is ufuall : but ffere is a man fallen out with him- felfe •, for he firft doth vvhat he; HateSy and then, hates himfelfe for doing it. Mine and Thine (faith Saint Augufime) two Pronounes po(refIives,have fetthe whole world at oddes ; how then fhall (the little world) Man efcape , when as the prime of Primitives Ego, is divided within it fefe < Pillars of the fame houfejEjfemials of the fame Compound? I agoMi /; One I the fie fh, faying, and doing ; and an- other /j the ^/'/V/Vjdifallowing^and difannulling: thus doth the flefh with the lufts thereof, warre, and warre againft the foule. Were it againft the body ^it were not much^for Thebody ii mt a bondof corrHptio^ 'j a dushjhco- vering^ a lining death ^ afenfible cjtrkafe^ aporta- ble fefulcher^a familiar enemy ^ &c. And were it againfi the eftau^ii were leffe^for each true Ghriftian muft learne of the xxwtjil- grime, to care for, and carry oncly neceffary things; and of Saint P4»/, Inrvhat eflau foever he is, therewith to he contented. But fince it is againft the p«/^, and upon no better GoD*s Build IN G. better termes- than a rvarre, and that the fa- talleft kinde of warre, a civi//^ inrcftine warre : thercfoiejdeardy beloved I befeech you, &c. There be three thingSjefpecially, remarkable in the foule« I That it is of ineftimablc value; for n/hat (hail it profit a man ( faith our Saviour, who beft knew the worth of, and paid the beft price for a foule ) to mme the whole world^ and to lofehts ewnefouU ? This the Divell knowes right well ; and therefore, as once the King o£Syrui faid to his two and thirty Cheifetaines, who had.rule over his Chariots, fight neither with fmall,nor great, but onely with the King of Ifrael : fo | faith the Divell to the Flefh, fight neither with fmall, nor great , but onely againft the Soule, which is lole regent in the tJHonarchie of Man. - 2 That this ineftimable jVn^e//, the foule, is kept but in a crackt, and crazie Cabinet^ njlz, . the Flejl)'^ which is fo fickly, and fickle, that tis * every moment ready to be turn'd out of doores; for Anger enflamesj Bnvy confumes ; Fride con- temnes - Gluttony furfets ; Security duls 3 Honour fwel^till it burft 5 Poverty annihilates, &€, 3 That it is continually befeig'd by the flefh, with the lufts thereof 5 among which one while £«i;)r undermines the foule like zFioner -, an other while LuJ bids the foule open defiance by her Heranld ^ Biafphemy 3 Then ftraight marches on Pride as Chejfetaine 5 Prodigality carries the Ceulours 5 Furie is Serjeant Maior 5 Gluttony 20J Matth.x^.^^. 1King.22.51. 206 Exod.X7.u. GOD.S BuiLDlN G. Gluttony will ftand for a Corporall-^ DrunkenneiTe as twere iMaHer-gumer fetts all on fire ; Idlc- nejfe is a Gentleman of the Company • and C(?i;^- teufnejfe is /*«^y to the whole campe. Now, as in a battaile betweene two Combatants, if a third come in,and affift thd one,it is eafily guef- £td which way the vidlory will incline : So cbe two Combatants hereiirethe Flejhy and the 5^/- r/> J then, oh then, let us ftrengthenthe fpirrL,as we defire itfhould pr.ove vi(5torious. For the Soule here fighterh againft the,liiftsof the fle(h, JLifl as the Jfraelites did with the Ky^malekites .• when Mofes held up his hands, Ifrael prevailed, but when he let them down^^Amalek prevailed. Wherefore, as Aaron and Hur helped to hold up the hands of CMofes, which were faint and feeble,and ever and anon falling of themfclves : fo let us with might *and jnaine fupport, and ftrengthen our declining fpirits : Let us joyne ^4r^;? (whofe name fignilieth Teaching) with Huyj (which word lignifieth Candour) that fo both by teaching, and living, we may uphold our foules againft the lufts of the fleili, and like true ifraelitesy vanquifli thefe Amalekites, Aftronomers obferve that each of the Fla- nets is more active, and operative in his owne houfe, than in any other : The twelve Signes in the Zodiaque,zrQ: termed the Houfes ofthe Pla- nets. Saturne hath for his proper houfc, Capri- cornus, and al(o Aqmrm-^ lupiter hath Ptfces, and Sagittarim ; CMars hath Aries ^ and Scorpio ^ Venrn hath Libra:, and Taurus - CMercurie harh Firo-o, God's Building. 'Virgo, and\Gemlmi Solhath Leo 5 and Luna hath C/incer : and it is plaine that, the Suniie in Leo is more operative, than in any other Signe^ and the like may be faid of the reft. The Application will be, ( and it fhall be my conchifion of this point) that xhtFleJh is here, as it were,at home,and in her proper houfe 3 but ih^Sotdeis here liftranger'^ and hence it comes to paflfe, that (like ajiranger) it is fometimes put to the worfe in this world : but the bleiTed time willcome,vvhen this 5euteronomie, Thoufhalt feare the Lord, and him onely jhalt thou ferve. This is a Synecdoche ohhc part for the whole. P Or Levit.lp.ja. Mat.14.30. Rom. 13.7. Gen. 3 1.42. Pfal.14.5. Deut.tf.i J. 210 God's Buildi n g. ' Mark.14.j3. Thtoph. ^0- ^ niam Cbriftus totum aftimp- fefat homnem ; afimpp eiiam prcgrietatesfp" pavere,co}itn- I fiar'h&e \ Biel, Occham. Bomv^ lohu X1.48. Or J wee may diftinguifli of a five-fold feare. The firft, is rhat wherewith wee naturally feare any thing which we conceive to bee hurt- full: now this (not being in our owne power) cannot bee faidto be morally good or evill 5 but it is apt to be either, according to the objed and life of it. This kinde of feare was in Chrift himfclfe^as Saint ii//4//;grounding upon that in the firft of the Proverhes^ the feare of the Lord is the be- ginningofmfdome, Thaeis a threefold beginning ; and tht feare of the Lord is the beginning of rvifdome in zll CAbjicit wala, three refpeds 5 for 0d may be truly called the '•'-'• CBffe£iiv}, beginning of wifdomej Pfalmift had faid, Thaeisjuftice with thee ; O Lord, that thou maift be feared 1 But God's \ thoughts, are not as mans thoughts, faith the | Profhet. But David.(you know) was a mm^ .ac- cordmg te Gods owne 'jears yzud hee fpealces there accordingly; There js mercy withthee\o Lordy that thmmMB' he feared. For it is Gods goodnefle, more than his jufHce, which all the true children of God feare. Xhis-.islikeche feAre of a loving n'^; flie laves freely^ aftd feareslovingiy ; not) fo much left ilie bee pucVi- ilied of him whom fliee dreads ; as left fliee bee divided from him whom iliee loves. To this purpofe is that holy faying, Sieffedis the mM tkitfeareth altvayes, Fory ^ •'\'i ^^i'^. -=^ " ^ e ^f^^hH • '1 Art thou peccam ? In the ftate of finne ^ Thtn feare : For as the Country Ypurfuing a Thiefe with hue-and cty) forceth him many times to caft away his .ftoUen goods : fo the firineb confciencealwayes crying , and' com- pkyning^ogaii^ him, haftens him to e/eatife P 4 him fefeY Pral.130.4. ir^iah ^5.8, tius dilmt, tanio diUgenti' Hsesvet off(n- dcre. Amb. A- r-i r- I uSteuM«afe4Mi»« 2X6 a Cor. 7- 1. iChron.34.3. God's Building* Scdef. 7i 10. Apoc.i.xi. Pl'OV..I4.2^. ftduciafortitU' tiidmisJiicron himfelfe frem aUfilthineffc cffle^i^ andfpiritjfer^ filing holinejfe in the f ear c of the Lord» 2 hxti\io\xfemtenti grieved for thy finnes paflj.and willing to bee freed for the time to come i Then feare 5 for as lo[iah (whofe name fignifies rkvtfre of the Lord) put downe the high places 5 and cut downe the groves 5 and demoli- Ih'd BmIs altars j and facrificcd his Priefts jand (like a prevailing fire) burn'd up all the abho- minations of the Land: fo tht feare of the Lord (which is indeed, the/jr^ of the Lordjfor it is an active fparke of his. Same) confumes all our vicious qualities 5 andwarmes the heart.tho- roughly with theZeale of Gods glory. 3 Art thou /»^»^^^Tempted5a{raulred, and batter'd on all fides ^ Then feare : for as in warre, the feare of lofing goods, Hfe, and liberty jmakes a man cautelous againft advanta- ges, conft ant in -fight, and confident of vidory : la like manner, the feare of God Hiakes all the tcue members of the Church Militant, Firft' cautelous; He that fear es God, negUBs nothing, Se'eii:irr& ' our felves'j ever prickings and preffing us for- rvardtofhe inarkeofthi^pgh caUing^nChrifi^(pts . Pkii. f. 14, - 6 Art thou Per^-^^^ lutely, and indepetidently, for^'lo \l;q:e. js^i^e perfcd favc God pnly 5 ^)ut art rfiou^pqirea as ^Enechy and ISloAh , ^^dL.H^s^ekia$ , dnd^'l>avid wer^3 who, inthe Holy , Tongue^ are called //^f/ meft^ and p^>/^c?.;^/^^/'.^^^,^^.rtB«!; 21 8 Prov. 14.17. Bern, lnCa,nt. ; cejjhit ; time am recefferit ^ time ciirn denuo revertit'uTi&c, Ecclef.i.ai. Rom. n. ad. Gods Building Penitent fO\: Pftgnant,oic Patient y or Proficient, o): Perfe^^ yet Feare God. And Feare you muft : *'i'4 cBecaufe.F^ii^'^induceth the lite of Grace-:, as'tti the foiiiteenth Chapter of the Proverbs, The feare of the Lord is a fount aine of life : Inti- mating unto us, that as the River floweth from the Fountain^fo'doththe life of grace from 1kzt\ bfttruth (faith Sairit "Bernard) thcreis nothing fd efiTcatiousto Obtaiiie, Retaine, and Regaine Grace, as at all times 5 and in all places to feare, ' .;;oi.j . ' '■ 2 ■Becaufe-/',^4i'^(likca vigilaht'!?€- \fi airing, vvhom Severity oug)^t tokeepe from Preftlm'hg • tltehj/^^r^- his 'Sevmtj\'i^^'i^p\X de- firefCxsRountu,-^ ■'■ ' , ^xji/:v .::) Saint Bernard'sMoW , and i^ittily^obferv^h that Gods Building. tkat fome hope not^and fome defpairejand fome hope in vaine, and fomehope aright. The firft neither hope nor fcare j the fecond feare, but hope not; the third hope, but feare not :^ the ifoiuth both hope and feare. The' firft regard: neither Gods wrath ^nor his mercies 3the fecoiid regard his wrath, and not his mercies y the third ^ regard his mercies^and not his vvrathithe fourth regard both his mercies and his wrath.'. 'And this alone is that which Saint Pafd woi^li'Iiiye you to behold, and have regard unto : Behold therefore the hoimtifulnejfe, andfeverity of God ? You muft behold both, bur not with the. fajme eye ; Hoc'iaTiioni oculo, iUudytimris, ""'^J /^ -''1^'^ . 2 In the ftate of a Lapfe,£e2Lvt Goci ifot Iiis Ju^ ftice ; as the good Theefe upbraided his fellow, in thethree and twentieth Chapter o^S, Luke, Feareflthm not Godyfeefny tho'ti drt tn the ' fame condemnation ? It is Hot for nought that we are fo often in Scripture called Gods children ; it infitiuates unto us this lefTon, that we fliould all i (likefo many little children) when our heaven-' ly Father beates one, feare and tremble. They are no better than children of wrath, who feare not Godswiath. If the rvrath of a King be as the roaring of a I Lion, as Salomon faith it is ; Oh then how terri- I ble is the wrath of God who is the King of j Kings, and Lor d of Lords C Truly ifhu I r^rath hee hndled, yea,, hut a little-^ what then :' \ Why, though it bee never fo little, yet is it fo I great and fo grievous, that it puts the fweet Singer 219 Rom.n.aa. Luke 23.40. ProY.ao. I III ■■"'' — ' — l^t^^^ 2Z0 Matth.t?. x8. Luke i6,i. GoD.s Building. [' SingGr hirafelfc to his Afoftopfis • If his wrath be kindled:, yea, but a little, then blefTed are all they that put their truft in him. , 5 In the ftate oi Recovery, fearc God for his Mercie • for it is his CHerck that forbeares thee being fallen^and raifeth thee up againe^andma- keth thee to.loaththe finne which thou former- ly did'tHove^and confirmes thee unto the end , and crovvnes theein the eiid. Againe : \ '' J Inx^c {^atco£ Grace, feare left thou turne ^Gr dee into wantonmffe-^ inbdng like either to the ilothfull/fr'L'4;?^,who buried his Takm in. a najf^ kin 5 or dfe like the unjuft Steivard^who was ac- cufed to his Marter, for wafting his goods. 2 In the ftatc of .a Zapfe, feare^ for thy Guay- didn hath left thee, and thou art expofed (with lonah) to the mercie of the wafers, even the wa- ters of 224 Prov.a. 17. i Cot.7,^. Gen. 2,. 14. Gen.i.iS. I Cor. 7-4. God's Building. other J as Husband and Wife ^ Mafter and Ser- vants ; Parents and Children 5 Head and Mem- bers, &c» And as 'tis the praife of any BmUer^xhat he's carefull to lay a good foundAUo» : fo niuft we in this Metdfhorkallh\jii\dXvig fin my text j have an eye ih^toux ftundation be rure5that fo neither windc, nor weather, no nor the gates of hell it felfc may ever bee able to prevaile againft it. Now, the foundation of this our fpirituall building is Manage m the Lord-^ in the definition whereof obferve with mec thcfe fixe par- ticulars. I That it is d c9vendnt fifCtd'} for fo it is cal- led in fecond of the Proverh, Thejlrange wiman forfikcth the guide of her youthydrtd fcrgettththe Covenant of her Ced'^ that is, by adultery (he vio- lates the mariage bond, and bed, &c, 2 whereby all forts ef people^ orperf$ns'}^s in the feventh Chapter of the firft Epiille to the Corinthians, if they cannot contejne, let them mar- r/tf,&c. 5 May of two he made oneflejl)"] as in the fecond oiGenefts 3 Therefore JhaSa man leave his Father , and his Mother^ and jhall cleave unto his Wife^ and theyjl)all be onefe/h^ &c. 4 For the multiplying ofanholyfeede~\ as in the firft of Gencfs, i^nd God blejfed them, and God, [aid unto them^increafe^ and multiply , «5^c. 5 To avoidefirnicatton']Never the Uffe to avoide fornication, let every man have his orvne mfe j and la every woman have her owne hnfband. 6 Mutually God's Building. 6 Mutually to comfort each other .'~\ as in the tvventyfouith o^Gemfis ; Arid I faac brought her tnte his mother Sarahs Tent.andtooke Rebecca,and fhee became his rvife^ and hee loved her j and I faac tvas comforted after his mothers death. All thcfe fix particulars are the ingredients of this defini- tion ; and yet for my more mechodicall procee- ding, I will reduce thofe fix circumftances to thele foure ^nariesy in the refolving whereof, I fliall interpret, and illuftratc the whole defi-- nition. 1 From whence ?nuft mariage be fought f 2 who may , and muft feeke it f 3 How many may make 'the fame covenant to- gether ^ 4 For what end was mariage ordairted: Of thefe in this order ; and firlt of the firfi. From whence mufh mariage be fought f From God himfelfe, and that by prayer ^ and therefore it is cA^tLCovenantQ^God-^ be- caufe God muft be called to it; God interpo- ^ feth himfelfe to fee how marriages are made, j and to bieiTc them accordingly in heaven, though they bee confirmed on earth. (-^ uve frinciptm 3 was Divinity even among thofe that knew not God : and as (in the 17. of the I A6is) they dedicated an Altar, To the unknowne God', fo did they dired: their prayers to him too, | though unknowne. , And among thofe that knew better things, prayer was fo duelyobfer- yed, that they ever beganne with invocation, j where they .defired God^ benedi^ion. Abra- I Q_ harns 11^ Gen. 14.57. Sol, I. Ads 17-23 22(5 Gen. Z4'I2' Gen. 24.^0. I Gen. a8. 1,3, Deut.to.5. iTim.4-$. Gen.z8.ao. Celotr.j.iz. Rab. Salem. Gods Building. ^am^ fervant being intruded with a bufinelTc of this mturey faid and prayed, o Lerd God of my MaHer^braham^ I fray thee fend megoodfpeed this day ; and fhciv kindeneffe unto my Mafler A- braham, &c. And the Virgin (being fentaway i by her friends after her confent given) was dif- ' miffed with a bleffing j i^j^dthey bleffed Rebec- ca, and faid unto her, thou art ourfifer ; bee thou the mother of thoufands of millions y and let thy feed ^offeffe the gate ofthofe which hate them. And when lacob was fent to fecke a wife in Padan- Jraw, his aged father parted not without pray- er, Arife^goe to Padan-^ramyto the hottfe ofBe- thuelthy mothers Fat her, and take thee a wife from thence, of the daughters of Lab an thy tnothers bro- ther, ^nd God Almighty bleffe thee, and make thee fruitfully and multiply thee^ ^c, Thofe Scriptures which fpeake of dedicating houfes by frayer ^ and of fandifyi^ng meates by , prayer jd.nd of beginning journey es with prayer, and of entring battels with^r^^i^r^and charge all 1 things to be doneinthename of God, doe ne- ceflarily inforce the pradice of this duty in feeking our Mates from God by prayer. It is a devife of the Rabbins that in the name of iP:, and ifhah, is included Jah, (he name of G o d ; and that if you take out lod, and He, whereof that Name con{iib,then there remaines nothing but what in Hebrew fignifies fire-, xhtfre of dijfentton which confumeth till it bring even to tht fire oihell. The morall and meaning is5That . God muft be implored to be'prefent at the joy- riing God's Building. ning of man and wife, and that they muft marrj tntheLord-^ notin?/»r<7the god of riches, nor in Venus the goddeffe of luftj^r. And Christ muft be a bidden gueft, or elfe the Wine of this Vinewiil be turned into Water, into Vinegcr, or, which is worfe, into the Wine of Dra- gons, &c. It is a blelTed thing when God is the maker of the mariage ;for Houfe and riches ffairh Salo- mon) are theinherttance efthefatherjjutafrudent wife comes onely from the Lord-^ and therefore fhould from him onely be fought. Saint Am- brofe gives this morall of the fleepe o^Adam^ when God tooke the rib out of his fide, 'viz. That when we goe to feeke a wife we ihould be a-fleepe unto the world, and have our eyes only intent on God. Here then, how eloquent I might be in declaiming againft the prepofte- rous courfes of the world c* In making up the Match how few make God of their counfell :' If either by our purfes,orour policy ,or our pro- mifes, or our proteftations, or our perjury .^ or our friends, or by the Devill himfelfe and his agents, wee can compafiTe, and confummate a mariage to our mindes, God fhall be excufed for that time. Tell them how fit and requifite it is to begin this bufineflTe with/r^j^r ;and they will anfwer as Laban did to lacob in an other cafe. It is not the manner ofthisflace, &c. But I could wifh that when you fpeak of manner, and cuftome,you would doe it in Saint Pauls phrafe. Wee have, no fuchcuflome, neither the Church of 0^2 God. 227 Prov.1p.14. Gcn.i.zi. Gcn.Jp.itf, iCor.ii. x'^. 228 Sol, ,1 Cor. 7-9 ■ Heb.13.4. Mai. 2. J 5. Gcn.x.aS. John 2.1* Sufrafal.^g. \ God's Building. God* But how ever you have no fuch cuftome^ yet (as you have heard) it hath ever beene the cuftome of the Church of God to, invoke both Gods dire(5lion,and benediction upon mariagc. V/ko may and mufi feeke mariage r* Mariage may be fought for of all forts^ and orders of rnen, without any exception or ex- emption : For the fpeech of the Apoftie (in the feventh Chapter of the firft Epiftie to the Ce- rinthians) is indefinite, //^^^^ cannot contaim let them marry. And in the thirteenth of his Epi- ftie to the Hehnwcs\^ he faith, Mariage is honou- rable among-all men. And honour able it is : 1 In regard of the Author ^God. himfelfe,who is Fronuhus^ and Vraful conjugij^ as Saint Amb- brofefiiles him. 2 In regard of the Time when it was firft in- ftituted, 'viz,. In the time ollnnocency, S Inregard of theP/4^^, where it was firft folemnized, ^uiz. In Paradifi, 4 In regard of the £;?^, and office of mari- agc,i;/;2i. To beget an holy feed, , 5 In regard of Gods bleffing, Increafeand multiply, 6 To all which we may adde the confidera- tionofthe firft miracle that ever God incar- nate did, which was wrought 2itz mariage in Cana of Galilee^ &c. Be(ides,no man of what order fo.ever can pro- mife unto himfelfe the gift of continencie^efpe- [cially feeing-he cannot pray for it in faith, (as I fliewed at large in the framing of fingle perfons, who God's Bui lding. who if they cannot abil:aine,thcy muft many. ) How impious therefore are the decrees of Popes jwhtrcby they forbid themariage of their Pnejis f Doth not the Apoftlc (fpeaking of Bi- fhops)fayC//4;?^ heUamelejfe^the husbmdofone rvifej drc And if any man will be (as forae of them have: beene) fo ridiculous as to expound that word Wife, of the Church ; It is cleare as the Sunne ; that the fcope of theplace is not to ^ determine the! queftion whether one. Miniftcr may have two Churches -, but it wa5to;ihew what an one he ought to (3,e.,b,oth for the gover- ; ningof himfelfe, andthofe that are of his Pa- mily, whp is tobe fett over a,ny,people^^ \^ r.-. . Oh, biit they .pretend (in the Ghurch rof Rome) that itis meereconfciencethatbindcs them ro undergoe fuch a-burthen5and to deprive themfclv^ of fuch a comfort f But (as one re- plied in another cafe) ^i^vsrtfaaddkm^ dum fa^Avideamf For^ _ ; ' \ > ■ TTherebethree/and but three) maine Beames which beare up that Popilh roofes and'C*?/?/?/. ewr^ is none of the three. I Grolfihypomjieymovii^, ^lieii^'to make a greater fhew of holtnelFe and chaftity, than is to be found in all befides them^when as in truth there is no fuchmatt,er : for, as Saint Augujime ixv^Yy tinder the v^^r, of vowed ^hafiity there raignesadulUry,' Jmccd the Ghurch of Rome, in making mariage a Sacrament, doth ieeme to coinmend it more thaii we ; but in their interdi (^mg of .it to c'ertaine Orders , and rankes of j • ' Q_3 perfonsi 229 Titus I .C. I Titrtja. <.l lohn i^.i. hannis non prtefertiiT con- perfons, they honour it no otherwife than the levves did Chrift^when they cloatlied him with a purple roabe. Let thofe fonnes of Balaam (which exalt their Synagogue fo much by rea- fonoftheirvQwesofchaftity) fay (if they can for blufhing) if in any part of the habitable ' worldjthere be fuch adulterous, incertuous ^So- domiticall pollutionSjttot onely by flealth;, but in the fight of the Sunne, in Brothell-houles, and in Stewes ercded;, maintained, rented, ju- ftified, as in the ftreets of that Mother-citie, where fuch unjuft vowes of chaftity are impo- fed ^ What doe they but with the HarUt in the Proverhes^ both pay their vowes, and alfo reite- rate their fiithinefTe ^ And as for our felves,we muft know that hee makes thebeftT^iv,who vowes him f elf c, I fay not in the world,a Virgin-, but a Virgin' unto Chrift ^ that whether hee bee iinglcj or maried, yet hee keepes himfelfc un- fitted oft he flefh. Truly faith Saint Augujliney The finHe life rf lohn the Baptijl fof whom the Romaniftdoth fo much glory) hath no pri^i- ledge or prerogative above the mariage of o^- braham, Cotifi^tt Mofes zn6.Eltah,x\-\t one a maried man, the other a Virgin: EliahcdWcd downe nre from heaven yMofes obtained Man- na from heaven. Eliah^^s a Wagoner in the aire ; rode in a Chariot through the cloudes : Mofes was a paflfenger through the waters, a Travdler on foot through theRed-fea: God honours them both alike. Then give me a fcli- gious Virgin, and I will preferre her before ap irreligious God's Building. irreligfous wife^give me a religious vvTc and L will prefer her before an irreligious Virgin, d^c, 2 Prefumpuous fride ^ htrdn leeking for a greater perfedrion than the Law requires of them; and this hath a fpice of their workcs of fu^ef^-erogMio^^which. are indeed words offuper- arrogatioffjdcc, .i.mi: .>.. .-j j... ,;^Ju. .; 3 Humane folicy ; forh^f-eb/thdy Ic^ejplheif wealth together, which inables them not onely tomaintaine theif royall eftate, but alfo beget* admiration in the world of their tranfcendent glory, and thereby they allure the beft Wits to fide with them, who have the beft**promotions. Horv many may make the fame covenant together^ i This appeares in my definition of mariage, njiz,. That two may be made one JteJh'^TwOjmd It was thus in the firfl Inftitution, And Adam faidj This is now bone of my bones, andfkflj of my flelh : jhefhall be called Woman becaufejhe was ta- ken out of man. Therefore jhalla mm leave his fa- ther and his mother and [hall cleave unto his wife : and they two fhall be oneflejh . And it was thus in our Saviours expofition. They are no more twOy but oneflejh, : And t was thus in Saint Pauls application in the fifth to the Ephejians j For thiscaufe fhall a man leave his Father^ and iM other ^ Andjljallbe jeynd to his Wfe, and they two Jhall be oneflejh. And Saint Bernard^to this purpofe, faith. One God hath ordained 0»e Woman, for one (jWan. Then let this bee well weighed, ThoU; and thy 0^4 ____^i^ 231 Sol. Gen.*. 24. Matth.i^.j. Ephef.f.31, Fnta, nnam, littii Sc.Ber. t/ta. aji i Finx'it homi- ntm dam. .Gcn.3.20- natum. Ariflotle Mas ItifHs. IGen.a.xS. God s BuiLDi N G. Wife -J for hence began the world, Go'd bulk the wonian \ Man was.but figtmntum - but Wo^ \ Man/Kv^%J^dificmm • Wonian is an artificial! building 5 and from the rafter or plancke of this i^ib was the world built : for this caufe was EvAh called,?^^ UH^her of ail living ■■:■■ forl^y bearing, fhe is the meanes to continue a kinde of immortality m\oi\g the foiines of mortall nien. /No fopner was; man made^but by and by ^.womany;toa^ Not a aeature ufon occafion-^ nor a ude, mjumtd and m^trft6l : Phdofophie^ in ithis, fp^akestop dully.: but God hinifeife (out of cpunfell, and skillj builds her as the exadeft peece of all hisworkemanfhip.j and. nofooner was (he a Wman^ but prefeaj:ly a Wiffi fo that Wman,-^nd Wife are of the ftme ftanding j and the firft vocation of Man was Maritari^ to bean husband '^CUan and fVife are the firfl Parity ^and the original! of all. other paires 5 iot CMaHcr and Servant I Father and Sonne-, KingzndSub- jeB • come out of this paire. The b^inning of Cities, Familyes, Countiyesj Continents j the Militant , yea the Triumphant Church 5 the Mo:her of the Mother Church,yea of no fmall part of the kingdome of heaven is this Fscor tua^ Thy Wife, And asjQiee being thine, thou art tyed in affedion to her, fo to her onely. The heart indeed hath three corners 5 but there is never a corner ^in thy heart whichis not hers 3 for God he made but one Woman^ c^one Rth, for one Man.Knd. indeed fo holds thetenure of holy Writ ; firft from God himfelfe, Irvillmake him an r God's Building. an helper like unto kirn • not helpers ; Then it was, the Forcrmans vcrdid, T'/'AJ is fiAfiofmyfif}}^ 'and hone of Vij bones, Jhts^not Jky, Thirdly it was ratifiv^'d by ('the iecond Adamjlefus Chrift, He cre&tedthem lPIIaU mdfemak ^ not FemaUi-^ i^ndj a man JhaH kave Father, andu^lother and cleave unto his Wife y not Wives : \^nd they two Jhall be onefiejl), one^not more. And it is well ob- fervcd that there was no congruity in that fpeech o^Lamech, Heart, my voice yee Wives of Lamech'^ for God did never grant a difpenfa- tion for a plurality in this kinde : It is onely the Divels difpenfation^who will not ffor^ his owne endsj fticke todifpenfe with a lot^quot. And it is remarkable, that ZiRakt^t name o^Lamech's fecond wife, doth fignifie a jhadowe ; to inti- mate unto us, that he who betakes himfelfc to more than^ne, hee. betakes, hi mfelfe but to a fhadowe, there is not that fubfifting comfort in it which is conceived and expedied. And yet there -have beene too many, who while they have hunted foT thefe JJ}adoms, they have made but Padoivesc£ thd^ Mies , jhadop;es of their goods, Jhadorves of their good rtames^ ^c. That a man may juftly fay unto them, as once 'Diogems did to the like. They arefiiiures with- out pence ^ and, which is worfe, they have not one good letter in their names to lay to pawne. I conclude then that Polygamic was ever a thing blame-wonhy in it felfe f though much ufed, I confeflTe, bprh of lewe, and Gentile) and in favour of it there have beene made three maine Objedions; G'cn, 2.2^ Mtitlr. ^9A>1' Gen, 4. *^ MMMtika mmjmitittf''ii«vi iiiK'-t HMMMttu-^ijaiflWE ^34 SoL cert e cum ptit mos, nsnfuit jCft'pA' Ambr. Confuttudo peccandij toHit fenfttm petcat}. Auguft, G o d's Building*. Gcn.^iJ- Gen.1.24. Objections 3 which I will endeavour to fatisfie iri order j and fo proccede to that which re- maines. The Example of the Patriarchs '^ior if not lawfull, fure they would not have ufed it, they being as good men, as ever the dew of heav^jn watered ^ Saint Amhrofej ftudying with hipi felfehow it came to pafle that our fore-fathers had (o many wives at once, doth anfwer himfelfe in excufe of them : Truely %vhen it was a cujiome, it was not a crime. But his Cert^e hath no certain- tie in this particular^ and wc(in Gods building) may not build upon uncertainties. For though it be true which Saint Augu^im faith. That Cu- fiome in fm, takes away thefenfeofftnne^ in refpe(5l of us 5 yet you muft know and acknowledge that Cuftome in finne takes not away the guilt of finne before God : That wc may therefore anfwer fomewhat more fully, Confider with me thefe three circumftances 5 viz,. The origi- nally the Event y and the Ground of it . 1 Theo^^/'W/wasinthatmoftfavage, and unfatisfied Tyrant, Lafnech 5 who firft brought in that incongruitie of fpeech, Heare my voice yee wives of Lamech 5 and his example greatly prevailed, and then efpecially, when there was no King in ifrad. But this very Originall con- feifeth (as well as it can fpcake) that from the be- ginning it Wits not fo • for Adam himfelfe had re- folvcd it other wife. 2 The Event 5 wee never heard of any Poly- gamijl God's Building. gamift that carried it wellj but what fruit it had betweene Hadah and Zillah at iirft, it retained ever after : for it caufed trouble ; I, and trouble tothebeftthateverufedit: What a ftirre had Abraham with Sarah and Hagar, and their chil- dren f The emulation betweene Eachd , and Leah^ what heart-griefe it brought lolacob? and what a flrong cord to draw him into other finnes 1 When CMofes fpeakes of Efaus two wives, he addes,that they were an heart-griefe to ifaac and Rebecca, How was Blkanah trou- bled to fatisfie and recompenfe his wife Banna, for the reproch of Peninnah , her corrivall < How did Salomons many wives flefh him in ido- latry c' &c. All which, and a thoufand other troubles fay that , From the beginning it voas notfo, 3 Hht Ground q£ it^y^zs (atthebeft) Infr- mitie and weakneflTe in the Fathers ,becaufe they degenerated from the firft Inftitution in Para- dife 3 but this was not then fo great a finne as it is now : 1 Becaufe they 6x6. it out of Ignorance and Mrmitie 3 it being not then cleerely revealed 5 and the generall cuftome of that age bearing them out 5 and there being no manifeft law to the contrary, and fo in fome fort they finned not againft confcience. 2 Becaufe how ere God did not difpenfe with their fo doing, yet it plcafed the Di- vine indulgence, (^heir temporallbleilinga (lan- ding upon a multiplication of feed ) in filen.ce, and ^'i I Sam. X. il6 God's Building. A^s 17- 1^- iSara.ii.S. SoL AhuUnf. ink' cam. ' x6. S^L and as it were loving connivence to pal?^^ by this over-fight; as thtJpoftle fpeaks in another c^CcyThe time of their igmrance God regarded mty &c. The fpcech of the Prophet iV^?^^;^ to Da- vid, Hee gave thet th^ Lords wives into thy bo- fome?d)CC, T his fhewes not the- lawfulneflTe of it : but either/ r God's giving them into t>avids power, and hands 5 that is, under his authoritie. Or, 2 God's relaxation of the generall Law, to ufe that libertie, if hee would,according to the fwingc of the times 5 behaving referved for the Spoufe of rpirituall mariage^the right of refto- ' ring the rule of carnall manage - and for tliefe- cond ^dam the reducing of mariage unto the firft Inftitution^as it was given to the RvilAdam. 3 Gods IndulgencCjin giving jp^i/zW leave to take livery, and feifin of Iiis Kingdom e, accor- ding to the manner of thofe times, which was iby taking unto them the Wives, andConcu- [; bines of their Predeccflfours ; therefore Jdomjah (affe(5ting his Fathers Kingdome) defired Ahi^ jhag'j 2Xi6.Abfolom went in to his Fathers Con- cubines. God's Approbation 5 as in the one and twenti- eth Chapter of Deuterommie, where he takes order for one that hath two wives, and children by them. God did not Approve of the doing of it , but when it vyas done hee provided a law to avoid / greater OD s B U I L D I N G. greater confiifioii : fo that this Toleration fo^' ihct\.meyVf2i%i\o A^probtition, but in fome fort like the cafe, wherein a Bill of divorce ^vas gran- ted by O^tofcs, which how our Saviour inter- prets^you may fee. Mar, i o. Adde to this : that , I Each Toleration prefuppofcth fome Bifor- der, for that which is juft is able to juftifieit felfe 5 faith Aquinas. 2 A VrinjiUdge of privatcmen doth not make a commonlaw for all. 3 There be fome anions recorded in Holy Writ which were fingular, and died with them that did them. For vfhaEndrvas Mariage ordained ? I anfwer in my Definition, that it was ordai- ned for three efpeciall ends : As, I For the multiplying of an Holy feed '^whcre two things are included 5 The one that mariage is intended for the propagating of children, for when Go d had created male and female^hee faid, Increafe and multiply . ^Icibiades asked Socrates, how he could en- dure to heare the S folding o^his WtfcyZantip^e? Socrates anfwered him with another queftion^ How can you endure the Glockingo^yoxxx: Hens? 0,faid Alcibiades, my Hens hatch me Chickens j and my Wife, faid Socrates, beares me Chil- dren, and that makes amends for all. The End of mariage is Iffue ; and it is there- fore called CMatri^nonium 3 becaufe they who marry, Fater ^ mater ejfe meditantur 3 It is the adion of Nature, and the perfed: worke o£ all that '37 ^^^rie, SoL Gen.1,18. _i^_l- ■aMMMMdMAMiMMMM God's Building, BxtiAduce. Pfal.iia.2. Pfal. 117.3. Gen If .t. thar have life, to beget their like, and to leave a feed behinde them, to preferve their Species ^ and to continue their name, and pofterity upon earth s to reprefent and fhadow, in fome fort, immortality, by deriving life from the root in- to the branches, from the father to the fonne, and his fonnes fonne, from generation to gene- ration. The other ,that it is for the procreating of an holy feed, whereby the Church of God may be kept an holy and charte company, to vvor- ihip God from age to age 3 fo that our defire of having children, muft aime at the enlargement of the Church; for that which Godfeekesin mariage, we muft alfo chiefly aime at; but hee feekes 2i godly feed in the fecond Chapter of i»/4- lachie 3 and confequently fo muft we. A godly feed, that is, a (^td arifing from godly meanes : forthofe plants which grow up from a formall feed, are ever better than thofe which fpring from the luft and fatneflfe of the foile. Not that godlinefle comes from the loines of the father, or from the wombe of the mother- but it is God's promife in the hundred and twelfth P/Ii/. That the feed of the godly Jha/l be ?mghty upon earth. And in the hundred feven and twentieth Vfdme, he calleth children 4;^ inherit ance of the Lord, \xr\dxht fimt of the rvombc is his reward-^ fuch a reward indeed,that ^^r^^^^? accounts all his bleflings, to bee nothing in comparifon bf this J for he cries our, 0 Lord God what wilt thou givi me, feeing jgoe childleffe ? And Rachel (as wcarv G O d's Bui LD I NG. weary of her life j cries out^ Give me children or I dye ; {o deare account wee make of children I which may {ucccd us in the flefli 3 but (except God adde the Uefing of his gracex.Qi thefe hk[- fings of our nature) they will prove no better than a Cnrfe from God^ and a Cro(fe to us 5 and we were better to lament and mourne with Ra- chelj becaufe our children arenot^ than to la- ment with Bavidhtc^uk they are naught. And though, indeed, it be hard to find an old Simeon who imbraceth Chrift juft before his death.yet itis much harder to find 2Lyoung Samuel who is the Lords from his very birth. Though it be hard to finde an ^/(j/^^/^^^j^;^ who kils more (finnes)at his death, than m his life 5 yet it is harder to finde z. young David^ who hath flaine (a Lton^ and a Beare) the ramping, and rave- lling finncs of his youth. Though it be hard to finde an old Paid, zealous in the evening of his age 5 yet it is harder to finde a lohn Baftifl^ or a leremie fandtified from their mothers wombe. And therfore,feeing it was the will and work of GodRi'[}:{byrefolution)tomake trvo of one ^ and xk\.zxvQQy com^ofiuon)x.om-:^t one of two, that the feed defcending from them might be an ho- l5^ieed unto the Lord 5 the maried couple may hencebeputinminde that (when it fiiall pleafe j God to bleflfe them in the branches of their ho- dtes)i\\^\x. care and prayer may be that (like C/- ^^^;«xfleece)they may bemoiftned with the dew of heaven in their foules. 2 For the avoiding oi fornication t, that is, that 23P Gen. 30. 1, Mat.2.i8, iSajn. 1 8. 33- Luke 2. 2p. I Sam.a.18. Iu(ig.i<5. 50. I Sam. 1 7. 36. Ier.1.5. Ads 10.31. 240 iCor.7'». God's Building. quaff ad alter! - us tonimire. Ifidor^ Etym. that it might bee a foveraigne meanes to flake, and fubdue the burning lufts of the flefh^ and fo to avoid the finnes of uncleanne0e. And there- fore P^^fr LombArcKdkhvsxWj that mai:iage be- fore the Fail was only a duety, but now it is al- (o a remedy : for Saint Paul faith. To avaldfdr- mention let every ma,n have his owne wife, and every woman have her owne husband, T hey erre then, who thinke the communion of man and wife cannot bee without flnne, except it be for frocreatton -J for there are other ends, you fee, as well as that, and among thofethis is a principall ooe,namely, for the avoiding of fornication, I could here nicely (but that itisneedleflfe) diftinguilh of uncleannelTejhow itchangeth the name, according to the quality of the perfons that commit it. If it be with a>maried woman, it is called Adultery -y if with afingle woman, it is called Fornication 5 if with ones cofin, it is called Inceft ^ if with either maried or fingle, it be done by violence, it is called a Ra^e ^ if it ' be the flnne o£onan, it is called Pollution ; if be- 1 tweene man and man, it is called Sodomitry^Scc, I But call it what you will, and be it what it can, j Mariage is a lawful! and ufefuU way for the I avoidmgofit. f I 3 Ol'iutual/y to comfort each other '^thatiSjthat \ the maried couple may in a more com Fore able I manner performethc duties of their calLing,and che better fweeten fuch croflTcs as befUl them. It is a true faymg.-Frie^dflj/p cither makes or feekes a hkcnejfe of difpofition: and being tur- ned GoDsBuiLDiNG. ned it is as true ; That a likeneffc in difpofition either ntAhs oxfeekes friendship. If God had made thy wife of fonre other matter, happily thou wouldft have caviU'd, as the fonnes of Z^- coh did with Hemor^ faying , / cmnot confcnt untQ thee becmfe then art not as I am : but God prevented all occafions of di{like5when he made Adam an helper out of himfelfe, in whom as in a true glaflTe he might behold his owne Image ^ having one and the felfe-fame/^/;, one and the felfe-fame fpirit to informc that flcfli, one aad the felfe-fame reafon to rule that fpirit^ one and the felfe-fame religion to redifie that reafon. The word which the Holy Ghoftdothufe in the HchetP, is very emphaticall • hee i^uilt the woman : as if the man and his wife made but one entire and perfed: building .• Man being as thcfofmdatitfnythQtvomanasthc roofe^ and the children as xhtjoynts to hold this building fall together. Then the woman, for her comfort, Jnay juftly challenge, though not(with lefabel) the fole;rule in Ahab's houfejyet (with Sarah in Abrahams houfe)fuch authority that fhebe not defpifed in the eyes of her fervants.That which P/«f4rr^ obferves to be in ufe among the Hea- .thens,namely, that on the day wherein the ma- riage was folemnized, the Bride challenged of the Bridegroomey Vbi tu> Cajus, ego Caja 5 why fhould it not bee granted among Chriftians < When it is but juft and fit that where the man is mafter, the wife fliould bee miftris : for they breath like thofe famous Twins in the Hillory, ^ affli(5l. 241 Gen.j4.1y. Hljipoc. Gemtl. 242 God's Building. .jk^ Marke 3.17- 'Domlfevlendo For AS lafcivi- tndO' affli rterous rule) to xmkc his Jheafe how^, and doe homage unto yours : and let not your tongues ( like the wheeles of lehas Chariot ) march madly '^^ox then youl be fo farre from comfor- ting him as his yoke-fdlom^ that he will thinke himfelfe yoked indeed. Will yee have a true glafl'e to looke in c* Then looke upon Sarahy Rehecca,2inds^i'igaH'j In Rel^ecca you fballfee how to behave your felves towards your Chil- dren-^ in .S'^a^^^, how towards yom Husbands y if they be good-^ In Abigail^ if they be bad. Imitate thefe 3 fo fliall you be a comfort unto themjand receive comfort from them 3 and by this it will appeare that you came out of Paradife • and that you are Wives of Gods owne making. That oufMmage way be in the Lord^ What f})Ouldwechkfiy doe before we marrie ^ We may doe well to fee that wee make a right choyce ; and an holy central, Whatfhmld we looke unto in ettr choyce 't Both that we choofe not within the ^A-fr^^j forbidden - and alfo that wee looke more to in- rvardgoodnejfcj than to outward goods, I You God's Building. You have feenc already what Mariage is, and the Ends thereof; I come now to acquaint you how it may beft be perform'd in tlie Lord j that foin your Family it may bee G o d's founda-; tion. And to this end we will confider. ^.Antecedents j" 'Choice. Contrad. Y^ho^ Parent, to give the ] Bride. ,1^ V * J The FrieH , to Bleffe i:ht\<^oncomttants,< ^^^^^ ^J The Friends, to Rejoyce M5 I [\C0ffequ^ftts, ^ with them. "Cohabitation. .Cx^mmunion. I will handle thefe in this order : and there- fore I muft begin with thofe things which goe before Mariage- the firft whereof is that which I callj Chffice : and therein we muft have fpeci- allregardi:,;,;,^...,^.^,,., I That wee choofe not within the degrees forbidden; namely, neither within the degrees of Affimtie., ot Cenfanguinitj of kindred and bloud; for thefe are exprefly prohibited in the eighteenth Chapter diLevkicm : R 3 6 None Gods Build in g. I r 6 None of you jhdll approach to any that -is neere^ kinneto him, tonne over \ their nakednejfe^ J am the ho k d, J The nakedneffe of thy father yOr the nakednefj^e of thy mother, thou JJxalt not uncover ; fhee is thy mothcr,thoujha'lt not uncover her nakedneffe. 8 Thenakedneffeof thy fathers rvife Jhalt thou not uncover : it is thy fathers nakedneffe g The nakedneffe of thy ftBer, the daughter of thy father, or daughter of thy mother i whether jhee he borne at home, or borne abroad, even their ^akednejfe thou Levit,.^ jhalt not uncover. 1 8 . ■ 10 The ndkedneffe ofthyfons daugh- ter, or of thy daughters daughter, even their nakednejfe thou [halt not uncover : for theirs is thine owne nakedne(fe, II The nAkedneffe of thy fathers wives daughter begotten oft hy father (fhe is thyftfier) thou [halt not uncover her nakedneffe:-^^-' - - ' ' -i- 1 2 Thou 'fhtilt not uncover wt 'naked- nejfe of thy fathers ftHer .• jhee id:jhy_ fa- thers neere kinfivomnn, ^■"'^\^ '""^•* 1 3 Thou jhalt not uncover the naked- neffe of thy mothtrs filter rforjhais thy mothers neere kinfvoman. ' - ' . ' 1 4 Thou [halt not uncover tht nAked-^ ncffe oft hy fathers brother, yhon jhalt not' apjiroachto his wife rjh^e irtlnne Auhti ' 15 'rhou 1 ■irjiijMaj^j i^;»;j J/. ■■'^.,'..'.1! ■!!--,'-'- UH.tWI G O o'.S B U.I L P |)N Gi '; J '•; [ \] III lt> ^ ! i^ 5 . '^■^^^ fink mt\mcover the ^aked. 'M7 V: . fmm's'^vife,^hoU' Jhalt not uncover- her nakcdneffe, 1 6 T h on Jhdt not uncover the naked. ne[fe of thy brothers rvife : it is thy bro- thers nakedmffe. . .j^ ".v.'ii' j 17 Thou fjralt not uncover the mked- LevitAneffe of a woman and her daughter 5 net- 1 8' ther pjalt thou take her fonnes daughter, or her daughters daughter, to uncover her, nakedneffe .• for they are her neerc kinf- women : it is wiekedneffe, 1 8 Neither fialt thou take a wife to hfrfiJler-j-tii'Vex her, to uncover her na- io vj.oi' i^^^^^f^ bfyftdes' the other ,'^ in her life [time, &c. ^^ , The n^eaniogis, we muftnot (in mariage ) <;ojme neere the kindred of our flefh, or the fleili ■ gf oQrfle{h.^i j r . ^ - > '.- • * ,iu ..irhefe tatves-areX^-V/V/VAand Ceremoniall, and doe not therefore binde us in the New Tefia- ment ? •■..:;• ;.: ^.vJSQCtruej;! ./ ' ?oii |;i;^ccaijre the Canamtes, long before the enading of thefe Lawes, were grievoufly pu- flil]3ed.|(Qf..che .breach -and contempt of this^ orcler. , - ■ :, < ' - V '• - :.v/v,'.. ■ -A \ •vA;^^., Becaufe the fame iLawes are urged in thq j l^^ew^Xeftament? Iphn tho.BaptiH faid to Berdd,\ \ 'Starke 6. 1 8;. /f is not Uwfull for thee to have thy brothers wtfe^ dec. .. '■ ^ 1 R 4 3 Becaufe ! Obje^,i, Sol. i > Lev, 18,3524,1 1 Maike6,i8. 248 0%^. a, Sol. Gen.i x8. Qen.ao.iz. SoL - ohjeci. 4. LcvK.i8.i6, 'Diut.aj.^-. 5tf/. God's Building. 1 3 Becaufe Nature it id^c^y proper inftiH(5t5 abhorred fuchkinde of con)uri(5tions ; and they were, from time to time/orbidden by the Hea- thens, as well as by Chriftians, &c. Did not the Tonnes of Adam marry with their SiHers 'f- \t';^\.\f They did 5 but it was a cafe ofneceflitie, which could not be avoided^ and therefore (for thetime)warranted by Divine difpenfation: for God having given his exprefle commandement tolncreafe, and having made no more 3 they mufl needs joyneiffue together: but this was Repealed in the eighteenth Chapter of Levi- ticus, dec. After thiSy^hahammcLncd^h'sfiBer ? for (o Sarah- is called in the twentieth Chapter of I Genefis. "^ ' SiHer was a name common to the kindred of that fex 5 and to thofe that were brought up in the famefamily as children. Thus Sarah i iot after her fathers death, fliee was brought up in' Abraharns fathers houife together with him^fhe was neere to Abraham yoi\i\.s elder brother: and this is without doubt, that God in thofe dayes did tolerate many things which yet he did not approve, &c. It is faid in Leviticm, That, thoufhalt not di- scover the nakedneffe of thj brothers wife r" And yet in 'Deuteronomie it is faid, if the brother died mthout iffue, the brother mttft raife upfeedjScc. It is God's fpeciall exception from the gene- rail Law 5 and peculiarly directed to the If- raelites God's Bui ld i ng. raelites uponfpeciall caufejthat the name of the the Jirft verm might not be extinguifhed : It fore-%nifying lefm Chrifly that fhould for ever fan(5lifie his. brethren : and therefore it was pro- per to the Icrves- Tiie fecond thing that wee are to looke un- to in our Choice, is that we looke more to In. ward GGodneffe, than to Outward Goods, There be but three kinds of good things jviz>, 1 OftheiVf/Wt'; the natural! endowments 5of Wit y Memory, Difcretion, Sec. Or the gifts of Grace, as Repentance, Faith, Uumilitie, &c. 2 Of the Bod'j 3 as Beautic, Strength^ Comli. nejfe, &c. 3 O f the World 5 Riches, Honours, Frimds,dcc. Now of all thefe, the firft muft bee cholen : and that, I Becaufe the negled of this was one prin- cipall caufeof deftroyingthe old World, hy the Floud, And therefore, as ^^;'4^4«^obferved.thisin the mariage of his fonne l^aae 5 taking/orthis end, anoath ofhis fervant : 1 mil make thee frveare by the Lord, the God of haven, and the God of the earth , -that thoafhalt not take a wife un- . to my fonne of the daughters ^of the Canaanites, amongH whom 1 dwell -^ but thou Jh alt goe unto my countrey, and torn) kindred,, and take a wife unto my fon Jfaac, dec. So if we will (liew our l^lves to be the children of- Abraham, v^t^ muft doe the workes of Abraham-^ and this efpecially among the reft, that we yoke our children with fuch as are* M9 \- Qtn.S, 2j 5, Gcn.24. J. '^5^ G oDs Building. zCor.6.i4. Nehetn.i J.:t4 Ezck.iS.i. \okcf. are true Beleevers • for, iflacohake a wife ofthe^ daughters of Heth, what avails ftmeetoUve^\ faid Rebecca in the 27. of Gene, v, 46. And yet how many off us with Samj)fon{in the thirteenth o^Iudges) goe downe to Timnah to fcek wives ^ To whom I may fitly fay, as his Parents did to him at the third verfe : Is there never a woman among the daughters of thy brethren, or a- mongrt all my people, that thou goeit to take a wife of the uncircumcifed FhiUfimes ? Will no Tree pleafe thee but that which is forbiddeni^ &c, -■ ^ ' 2 Becaufe without a due regard of this we jlmll. be umqualljyoked^ (as the ^^pofle fpeakes) and fo hinder religion in a family : For as the le w - ifli children, ( whofe Fathers maried wives of L^^Jhdod) fpikt halfe Hebrew y and halfe in 'the: fpeech of Ajhdod • fo the errour of love hath' begotten in fome the love of errour 5 and the' husband taking the apple of diiobedience from \ his wife, for the moft part their childrens teethi are therewith fett on edge. i . i 3 Becaufe in feeking a wife we fhould follow '• the Bridegroome of our foulesj who in his Spoufe (the cW^^J^hathno refpe(5tto out ward. privl-l ledges : htci'axics^f^o Bh/iockeout oft he flall^ nor Go ate out of the fold ^ hee regards not the rich more than the poorer but in every Nation^ hee , that f cares God, and worketh righteoufneffe is ac- ', oeptedofhim r and we muft (liew forth the ver- tues of him that called us. But-Chrift maries us when we have no beauty:' True : God's Building. True : for he can make us good ; but this is no eacourageincnr for rhce ro marry one whom ihou knowcft to be bad.There may iceme fome piety ifi it fas that thou hope/i: to convert her; But fure I am there is no Chriftian pohcy in it : for asjwhen Mops marled an Mgjptian,JEthtopi- m, hee found itas hard to change her qualities as her colour: fo thou flialt findeit an harder bufineffe than thou art aware of, to make the fpirituall Leopard change her ffots. Yea, fas Saint AtigusHne well notes) fuch is the nature of things/or the moft part, that when the good is joyned in mariage with the bad^the bad is not bctter'd by the good, but the good corrupted by the bad» 4 Becaufe in truth there is nothing to be de- fired in matt;, or woman, but goodneflTe. What is beauty without difcretion but as a lewell of Gold in a Swines fnout c' Womens beauty is like Phidias' s Pidures, glorious ro the eye, but ^ blemiilied with every breath. A little cold pin- ches it, a little heat parches it :it is, at the moft, but skinne-deepe ; fubjed to more cafualties than there be Faces^ and a very Gdtgothci of rot- tennelTe within. What advantage hath a man in a wide houfe i£ his wife he contention f Is it not much better to fit in a corner where one may bedrie, than to be vexed with fuch a continudl droppings Truly, better were Boaz, to take Ruth from among the Gleaners -^ and lacob to ferve twice feven yeares fora Wencht-harkeepesSheepe^ 251 Sol, Ruth 2.3. Gcn.2p. JO. _ilL_U God's Building. Gcn.a.iS. Iob3X.*4 = than to have a painted lefaklyti treacherous APhdkhy &c. And fas now the world goes) have we not all need to be taught this leflbn :' For, for ought I feCjReligion (in choice) beares I theleaftfway : What are now thequeftions 1 I what Portion ? What UinBun f What money in hand ? What Security for the reft ? Not a fylla- ble, how for Religonf what knowledge f What feare? WhatothergracesofGod? God intended mariage for good : he faw and faid. It is not good for mar^ to he alone, and there- fore hee mad$ htm anhel^e. But when I fay it was ordained for good, I would not have you miftake me, as if I meant, for goods: That, in- deed, were apleafant point for them that prey upon filly women, and make nothing of matri- mony but a money, matter. A rich man being asked, what his Religion was ? Made anfwer. Good enough I meaning, that if he had gold, hee had hisgod,andthat all his religion was in his riches.There be a great many fuch in the world whom if you aske what they chiefly defire in a Wife? They will zn^wcY^ Good enough. Such husbands are like Idolatours ; for as /^^ faith of them,t hat they /^i) totheWedgeofGold/Thou art my confidence : fofay thefeto the TVedge o^Gald, Thou art my Wife 3 for in truth they are maricd to Gold, and not to a Wife .* I would have fuch men remember that when ^-v^ was brought to Adam, (he brought nothing but her felfe 3 for all the world was given to Adam before die was made 5 and if all was his before, what had fhee that came after, bur her felfe ^ lacol? God's Building. lacoh {erve^l feven yeares for Rachel ; and bought his wife with hisiervice; and thofe ma- ny yeares Teemed unto him but a few dayes bc- caufe he loved her : ' but now men muft be hired to take wives 5 as if to take a wife, were tatake up A cr9Jfe: and hence it often comes to pafTe that mart age is not good , becaufe the end of it is ^ov goods : right Achf/i^h's dialec^i, who (at her mariage) craved jjr/>^x above., and Jprings he. neath. Wanton 'Dmah^ fubtle Dalilah, f corning MU'holj gainefaying Zipporah^fullen Fafhty ^ih^ll pafle upon thefe termes .* and were £he as obedi- ent as Sarah J as rvife as Bebor'ah, as religion zs the Shttnamite^ as devout as Hannah, as well-af- f e^ed ):o the W or dasLydia'^ yet Sf nihil attu- leris. Sec, ThcreisaProverbejthat^Aft?;?/!?^^/'^^ a man ; and fome men will by no meanes mar- ry, unlefTe they may be made by it. Thefe will have no wives but of the /r/? Tnftitution, name- ly. So many /^^/p^/. But what^ May a man.have no.refpedto outward thing3. Doubtleflfe he msiy : and my reafons are, I Becaufe it is fit that as for age fo for ejlate, there fhouldbe a proportion j for God (faith the Apofile) is not the author ofconfufion. The wife man (Pittacus) being askedby his friend, what mznntT o^moman he thought fitteft to make his rvife f Anfwered, thy equall • left if thou over- match thy felfe either in blofid or good -J (as wee fay) thou finde her not thy rvife but thy miftrii. Women (for the raoft part) have mindes as great lofli 1 T. 19- Gen.2.18, Ob. Sok I Cor. 14. 33. 2m ]ugodul- chtrflffus. SlcutinteqHaUi veniunt ad ararajvvenci : Tarn mal^j &c. 254 Miner Jipede calceusuret: Si major, &c. rxori nuhcrt nobme^. Martial, zc0r.xz.14. God's BuIlixing. i iSam. z Kings 10. 15 ip.ap. great as their meanes , and if in any kinde chcy can but conceive themfelves tq be their Hus- bands betrerjthey will foone take him to be not their Heady but tiieir Servant, If they be richj they will be fure to rule : And that houfe is like to be well governed, where the Sword \s rubje(5t to the DiBaffe, It is hard to determine whe-j ther it be better to marry one that is much thy ' SupeHour^ or thine Inferiottr : for, Fauperem ale- re difficile efi;^ (faid ^ureoltis) Divitem ferre tormentum-j Andthercforeitisgoodadvife, Si vis nubere, nubepari. 2 Becaufe that rule of Scripture in the fecond Epiftle to the Corinthians^ binds' us .to have a care to difpofe fo of them, that theymay enjoy , that movtbleffed thing, viz.To give,ratkertha^ to receive. Then I doe not altogether difallow feconda- ry refpeds in mariage yh\\t I would not have them to be chiefe in the matter o^ choice, Icon- fefife, Hagar may dwell with Sarah^ yet I would ' have^4r4/> to be Miftris-5 and if at any time A- gar afFe(5l priority, then to fend her packing. And as lehu fometimes faid to lehonadab^ Is thine heart upright as mine is ? Then give mee thy hand. Some thinkes this were fit to propound • to the woman : I am thus, and thus, &c. What art thou i Is thine heart upright as mine is .<' Then\ give me thy hand. But if it be not,then (as David faid to Mephibofheth) why fpeakeft thou any ?nore^. of thy matters f So may I fay unto you in this particular 5 talke not of Portion^ loynfiure, Sec. when G O d' S B- U 1 L tt 1 N G. when you differ fo much in the maine. Hotv Wiiy wee fo choofe that (in^rdbability at leaji) we may choofe vertuous wives: ^•Report. iLookes, . \Talke,-md Silence, y^^^ppan/L i--^'-/' \ Company. ' ■' \Education, You have heard that the firft thing that may doe well to goe before CMariage, is a godly choice : in which we mufl have efpeciall regard both to the Degreesforhidden-y andalfo to Fer - tuezndGoodmffe. Butbecauf(rV"ertueis a fepa- f ate and hidden thing in the hearty therefore it is not unfitly inquired, by what outward ex- preflions it may beft bediicerned^Nowfor my fuller fatisfying of this ^^rie,! have fet down fix notes, or fignes, of which briefly, and in or- der 5 but before we come unto them,be pleafed to note by the way that there be five kindes of OHariage. I A CMariage o^ Honour '^'] as when C^r/Jf and his Church are maried together, and there- by made one Myfiical/hody : but this is not the fubjedl: of my prefent difcourfe. ' 2 A Mariage o^ Labour'] as when men draw ' wives to them by the fingers , and not by their Fame, and good report : and of this that fpeech was witrie and good of a Widow, who ( being demanded. Why doe you not marry againe, feeing you are fo rich c' ) reply ed, Truely it is | I becaufe Anfa, 256 Gen.Ca, GbD-S BUILDXN G. Vdxppuliefi VQX Dei. . Talfm honor juvat, & meU' dax iajama terret, quern n'fi mendofum, & mtndacem ? luveaal , *>— becaufe I canaot yet .finde a man that loves my per [on, fo well as my foffepom, 5 A Udruge of LuB 5 ] as when the eye is 1 both Parent^ and Prieft, to begin and confum- mate the match. It was that which corrupted the children of God, andfirftcaufed their re- volt 5 namely, that they chofe their wives by the Eye, 4 A Manage of Grief e-^ ] as when ungodly perJTons joyne iflue together, of whom the pro- verbe is good,/? is better that me honfe be troubled with t hem, tharttwo^ 5 A Mariage oiLove'l^^ when an honeft man, and an honeft woman are jqyned in the feare of the Lord : Now,forthe Mortage di Labour ^mtvi choofebythe Weight of tht Purfe^ fothat he heavie, no matter though fhee be light : for the Mariage of Luft by the, amiable Countenance : For the Ol^ariage of Grief e, by the lik^nefTe of Vicious Inclinations, and afiPetftions ;but for the Mariage of Love, by thefefix obfervations. I By the Eare{] The voice of the people, is commonly the Eccho to the voice of God ; A private man may fpeake out of ignorance,en- vic, or partiality ^ but it is hard to endeare the Multitude. It is true, that Report too often plays the Curre, and Openneth when lliee Jprings no game'i It is true, that there was never any one fo badjbutthey had fome would commcndthem^ It is true, fome people S90z,cn the world, being bad^and yet not thoughtf >C And that in others the world it fclfe is coozened, belecviug them to ;:;..:ju Go d' s Building. to be evUljWhen they are not :' Add therefore a good name from uncertaine report is not worth much 5 for wee may fometimes put in all the Grai?^s o^altowancej-diWd yet find them too %^^ : ■ And it is as true, that a good'name from the mouth of the wicked^ is worth nothing at all 5 yea, Seneca tells you, that their praife is a great difparagement: whtch made Them!jioclcs{v/hm he heard that certain vicious perfons had com- ' mended him) to cry out, What evi'lihave I done < But whenfuch as are good themfelves,doc give a good report of another, out of their owne ex- perience, then may' ft thou be fafely credulous. Yet take this caution together with thy creduli- tie : Learne of Socrates, to know him well to whom thou trufteft both thine eares : and re- member that report is {Mk^d-fljadorv} ever grea- ter, or lelTer than the body. 2 By Lookes 5 ] For Salomon raith,That Wif- dome is in the face of him that hath under fianding. And we fay, Marke them whom Nature hath marked. Thevifageisforthemoftpart a Vro- gnoJiicationofYevtuc or Vice. And yet Clean- thes (who undertooke to reade the minde,in the body ) ihight well have failed in his judgement, had not Accident helped, when Art failed him. They that write of Phjfiognomie, difcover cer- taine conclufions demonftrable in the lines, and j Spnmetr'j of the face. And in Scripture we fiinde j mention of the Proud, Angry, Wanton lookes 5 be- • caufe(by a Metonymie of the effe<5i:) thereby Vve • bewray qvlx Pride,4nger^Wantonneffe, Sec, !■• • S .... .Saint ^r Pt'0V.a7.a4. Aaj.jo. Cant.y.f. God's Building. Saint Vattl ftiles her {ihzi foffeffeth her vejfell in holme If e) a Temple of the Holy Ghofi j and if flie be the Ten:iple 5 fure I may well refemble a \modefi countenance to that ^4/^ of the Temple ^ \ which is called BeautifulL And if the Porte h he ]fo beautifull, O what is the Palace it felfe < Yet •that thou may' ll not truft too much to thine eyes, (which are many times but afalfe paire of . Spediacles ) remember that all is not gold that gliders . If fliee whom thou couldeft love, be faire without, pray flie may be fo within, too ^ for though herhead be of gold, yet CHke Ne- huchadnez.z,ars Image) her heart, or forae part may be of clay. Some women are like Pai/zW-cIoth 5 Looke on the one fide, and thou feeft Virgins, Vertues, Scenes 5 but on the other, nothing hut patches y and ragges : And then what a match haft thou made, when thou haft gotten a Picture to thine Eye-^ and a Poifon to thine Heart i Golden chMnes, and flken fnares / The {'siCrcdSpou fern the Canticles, isfaidto have her hands full of Myrrhe, which drops from her fingers 5 and this Myrrhe preferves from cor- ruption : her lips are coloured with a bluftiing Vermilion, betokening Modefiie, and Shamefafi- ne(fe in words : her Eyes are called Doves-eyes, for their Puritie : ftie weares Bare-rings of gold, as not daring to liften to any uncleane commu- nication ; her nofe is compared to the Cedars of Z/^4«//^, which (as you know) are held Jncor^ ruptible : and fuch (in a qualified fenfcfenfe) are God's Building. are all the fenfes of a Chriftian Virgin to be, that [o (hQQ may both be knowne, and chofefi by her lookes. And this indeed I chiefly fpeaketo you, that paint fo thicke, that at the day of ludgement (as Saint Hierome juftly doubted) God will ne- ver be able to acknowledge you for his work- man/liip :" To you , that with your itching glaunces proclaime the wantonnejfe of your mindesy and the loofenejfe of your lives <* To you, that fo fiizle your heads with borrowed hairc 't To you , that lay open your naked- nefle to all beholders; giving them (by this light of parts difplaycd ) hopes to enjoy the whole bodie , for if your wares bee not ven- dible, why doe you open your fhoppes r To you^that by your Venereous thoughts defloure your (dwcs^ &c. What doe you but efpoufe your felves to the Devill, who wooes, and it I feemes hath wonne you : fince that for his fake I you fo home your heads , confult your loo- 1 king-glalTes , varnijh your face , powder your ; haire, and rob all the creatures, yea, the dead j themfelvcs, to tricke and trimme your living carkalfes ^ It is fo well knowne that birds of the ; gayeft feathers have , for the moft part , the moft unfavoury flefh ; that I truftnow men will looke better to ir, than to choofefuchas you by your lookes, &c. ' /:)m .'t- I 3 . By Ipetch andjilcffce ] flie muft be fuch an ; one as well knowes how to fpeake ; and better j how to hold her peace. It is liard to determine I S 2 whe- .»f5> i6o Provi 3.14' Um.i.z^. Lingua, anmi ■ Pral.1.3, PlOV.Sj.I I. Hiigo card. Gods Building. \ whether be the weaker veflell , fhe rhat knowes not how lof^jake 5 or fhe rhat knowes not how robe ftUnt , Salomon compares the tongue of the ; wife to afotimaim of l^fi , and to a Tree of Life : ■wherein hce tacitly teaches fuchasfpeake, to have a care that they preferve this founta'me : pure; and diUgently prune this T^-f^^thatit may bring forth good and wholfome fruit unto the hearers. What S\ lames fpeakes of the Man^ give me leave to apply to the Woman ^ That wo- man that fames to be religious , yet bridles not her \ tongue ^ that Y^omins religion is in vaine* And were this truth received, fure more would bri- dle their tongues , and fewer feeme religious. The tongue was anciently tearmed the Inaex of the minde ; for as by an Index we know what's contain d in the booke : So by the fpeech we may give a flirewd gueflfe at the heart. It is the praife 'of a good woman (in Proverbs ^1,) Thzz Jhee. pens her mouth with wtfedome-^ and fhe deferves In this rcfpe<5^ , that Biefled-ma-ns- commendation in the nrftPfalme, for llje brings forth the fruit of her lips in due feafen. Her words are like apples of gold in piBures of fiver » They are nor only goUe for thdvr96rth , but alfo framed to fi Iver- like opportunity : There being a time when no- thing, and a time when fome thing 5 but no time when all things aretobefpoken. Some have faid , that hurt never comes by ftlence ; and they may as well fay , That good never comes by fpeech : for where it is good to fpeake, it is evill to befilent. And S'. i^mbrofe is peremptorie, that Gods Building. vvayes of God, o'c fully her with the filch of their iinnes. Asthefituationoftheplace, and temper of the aire in which fliee lives makes much for the health of her body: fo the good converfition of thofe among. whom fhee lives, makes more for the health of her foule. It is the churches praife, that fhee is like a Lilie among the thornes .- The L^lie (as you know) is tender J and bemtifull-^ the thornes dx^ pricking and fiercing : and if the Church can prefeiYe it felfe intire in the midfl of fo much danger , this is praife-worthy indeed. But let this high praife, be the mothers peculiar ; Let each of her daughters take heed how they grow up among the curfcd thornes, for feare of being ^wy^^^, and polluted atlaft. And I would have no man to venture upon a v/ife that hath beene knowne to keepe ill company, for feare left in- flead of a Lilie he meet with a Thorne^ which wiWf at nein^tzd o^pleafing him. , It is true that we domites^ one Abraham among the Canaanites, one Samuel bred among the unrighteous fonnes of ^//, one Tobias among the Captives under the kingdome of Samaria, one /£ their difciplinc. It is no fmall matter to have beene bred with the Religious ; and bccaufe we finde ludoj a- mong the Apoftlesj therefore 'twill be a qu^eric worth the making, how, and howfarrefhee hath profited in the waies of godlinelTe i what demonftration of the power of godlineflfe at her tongue , and fingers ends f for ('tis our Sa- viours rule) By thetr fruits youfiali kmnf them, Zenofhon writes of the Perjlam ^xhat they taught their children to lye to their enemies , and to fpcake truth to their friends ; but they foone forgate their diftincftion: for no man canperfo- nate another longjneithercan any one fo tranf- forme himfelfe, but now and then you fhall fee his heart at his tongues end. As 'tis in the Fa- ble ; A W elf e being crept into ajlnepes shinne, went fi long to fehoole till he cametothejpellingofhis Pater-nofter ; and being asked what Jpells P andz^ heanfaered, Pa : then what JpeSs, T,e,r; hean- fwerd Ter : fut themtogether^faidthe Mafler : The woffe cried Agnus : Orefrotulit, quod in corde ft*it'^ (faith the Morall ; ) Teaching us, that how ere the divell can transforme himfelfe in- to an Angell of light j and fomc do mumble o- ver a fater.noftcry when their hearts are ranging after their luftsj yet marke them well, and at • one 267 Plutarch, rarum. 268 Mark.i4-70. Tullius de amicitii. Multl modij falls come^ deitdi. Eph.y.^. God's Building. one time or other , you fhall finde that true, which the Damofell faidunto Peter -^ Thmart a Galilean-^ thyfpeech bewraies thee, ^c. Thus of the rules, whereby thou maift be fomewhat help'dinthyr%f^ •• and they mud be noted well , for they are notefpied on a fo- daine. What Titf/Zy prefcribes to be obfervedin the choice of difiiend, is efpecially to be ufed in 1 the choice of a wife 5 many buihells ( if it may be ) of fait muft be eaten with her, before thou , make the match ; that is , Thou muft have ma- ny meetings ; for hypocri ft e is fpunne with a fine thred , and none are fo foone , and fo often de- ceived as Lovers, J ft amore h£C itifunt vitia. He that would knowe all a womans qualities ; and iliee that will know a man's thorow difpofition, had need to fee each other often; or elfe it may be the one fhall have with the other, leflTethan was looked for, and more than was wifliedfor ; and their God give yeu joy fhall foone have an end ; happily with the Ephameray and lonas his gourdy Oritur, Moritur. O that thefe rules were a little more carefully obferved ! then I per- fwade my felfe, we fhould not have the iv^^- di»g garment ; fo often made of Lynfte wool fie • wee fhould not fee the marriage ground io often plowed with an Oxe^andan Afje '^ and fowed with MifctUanie 5 or, as we abufively.call it, Majiin • Citie and Countrie would not be fo fiU'd with hDufehold brawles and accurfed whoredomes, for which things the wrath fif Cod comes ftpon the children of dtfobedienc€t what God's Building. that all fhall render as llrid an account for their idle filence , as for their Md- words. But you 1 fay ,3 lefle hurt comes by filence -^ and I {zy^, {^ doth lefTe good too. Indeed a woman iliould belikean£a7>'^^ fhould.be the t^fjrruej and (Jje'the eare. Sikrice is her richeft ormmem and her h^d: portion : for.flie that is talkative, is not likely to proove either a quiet wife or a wife: nota ^«/l3at thqreilvery little difference Inter Multtloquanj,(^Si^^^^^^ And qmt Saviour \ is plaine" that , By iJ?y mrds thoujlult he jujlifedy I a>id h) thy words ihoujlalt he condemned. Either ^jii0ified ^o be wife, or condemned o^^oWy, 4. By a^parefl'^ ] for a womans attire fhcwes- what fheisj as the Wife-man fpQ^kes in thQ.i.^:. of EccUfiafticus. By her habit^ you may / ( ».,-■■ ■■" ' ,/vP ■^ l62 Math.tj.ar. I Tim.^.8. Prov.3M4' Gen. 50.1. God's Building. zxArgAwdy florvers^ k is cirraine there is fome- whar ^^4(a( within. And /hat c/^r/T/ fpake to the Fhahfees, is appi iabie to ruch.as Tpend their eftates and their time in prancking of them- felves ; They are Uke ^vhited Sepulchers jwhich in- deed ajfpeare heautifull outward^ but are within full ofdeadbones , andofalluncleartnejfe. It is worthy to be noted that our firft Parents did never cover the nakednejfe of their bodies, wn- till they did difcover the nattghtineffe of their foules. Then as often as thou feed any manner oi garment, remember that it is a figne of thy j guilt. And therefore it is all one for thee to glo- ry in ajfparell'y and for a Theefe to boaft that he hath beene burned in the hand. What meant the Lord to cloath ^dantyZnd Eve (after the Fall) with the skinnes of dead beafts < But to put them in minde that they fhould afterwards dye the death of nature, who were formerly deadin trejpajfes andfmnes. It is the Afojiles rule. Having food and rai- ment ^ (raiment not ornament) let u^ therewith be content. And yct(ahs)it is now true of the proud woman, which once Salomon fpake of the frofi- table^ though in another fenfe. She is like a Mer- chants ship : for fo is a proud woman vaine, foolifh, fantafticalljand carried about with eve- ry winde. Every fancy and new fangle muft be hers : and if fhee have it not ; then as Rachel for children, fo fhe for very childijhneffe, cries out. Give itmee^ crl dye» And yet when fhee hath itjflie too often loathes whilft fhee lookes on ir. The God's Building. 16^ The Poet wittily gccred this vanity of fome women in a VMe of Menurfe zndthcMoofie -^ for when Mercury had taken meafure of the Moofte to make her a coar, he could never make it fit, but it was ftill too large, or too fcant, be- caufe the Moone was ever either increafing or de- creaiing : and fo it is with fuch vvomen^ theii' fancy will fcarcehold while their habit is faflii- oning. The princely Prophet D4i;/ifaith,T'^^ K/fjgs . ^Mghteris all glorious indeed, but it is only rvith- m-y The Kings daughter is allghrious mthin,And Saint P^^fr (teaching women their duty in this particular) fai. h. Let not their adorning be out- ward of flatting the haire, and of wearing ofgold^ or of putting on of gam dy apparell, but let it be the hidden man of the heart ^in that which is not cor- ruptible y even the ornamsnt of ameekeandquiet Jfiritj which is in the fight of God of great price» For after this manner in the old time the holy wo- i men alfo who trufied in God adorned themf elves , &c. Then note ii her (whom thou canft finde ia thy heart to make thy wife) whether her ap- p are II ht grave or gaudy ^ comely^ or cofily : and by grave and comely apparelll doe not meane an irregular^ and odde attire from others 3 but that which is futablcto the moft modeft, and fober perfonages in the place where (lie lives. For what Saint P^ they ftriye onely to pleafe men, ^^^^^^^^ S 4 they Pfal.4^ E|. I Pet. J. I , ^1^ Gal.i. ip. 6^ Sara.ii.i7' ifey J. 11. God's Building. ^hey cannot be the fervants ollefm cbrifi : and ilie Avill hardly prove a good Wife ro thee, or a good Miftris to thy fervants, who is not firft her felfe a fcrvant of lefm chrift, 5 By company y] F or^nnth the fure thoHwiU fherv thy felfe pi/e ^ andmth the frowardthoit wilt Jbew thy fclfe m^favory , Like fomany Camele- onsy wee commonly change with every objecfl, ' and apply our felves to that which is next us;- Letonebfthebeftofthc Planets h^mCoKjim- Bton with more that are evili and unluckie, and the influence thereof will be evill too : fo, ^c. It is as true of a pure Maiden as o^ ^Mirottr^ that it obfcures and ilaines if either it be touch- ed, or. too much breathed on. There is noiick- nefife fo infei^ious, as the converfation of the wicked : thefedoe a great deale more hurt than Thieves and Homicides 5 for thofe fpoile us on- ly of corpora/l goods ; but thefc deprave^ yea, and deprive us oi^ Nuchas are fpiritua/l, Whenthe/eir^/converfedwith iheGent/les, God by his Prophet reproves them., thus. Thy wine is mixed with water. Now as Wine when it is mixed with water lofeth both 'its fu,lucflcm- jitgiumjfed i p^goifdelnm. MauU.ia8, <■ mwiimiB [-n TUMI HI 270 God's Building. Matthj.iOi This order is alfo prcfuppofcd in the lawes of our Church, when 2 match is either confirmed, I ov dKatiTwAkdby precofitraBm '^ yea even in that charge which is given to the parties to be mari- ed, 'cis neccflarily implied; / charge *jeu before G§d, And 4^ you rvill anfivsr At the dreadfull day of ludgementy thai if either of p» doe know any law - full impediment ^^c* Now what is meant here by Urvfull impediment y but one of thefe f ourc things, viz. Either an infcdiouSjand incurable difcafc < or propinquity of bloud, or naturall frigid) tic, and unaptnefic for due benevolence ^ or a prc- contra<5t with any other ! 2 How it hath beene i And now is to bee made^ This promife hath becneufcd two waycs. 1 In verbis de /«^«rf>; I will take thee, cJ*^. In which forme of fpeecb,the match is notinadc,but only promifed to be made afterwards ;and thofe eff onfalls which are made conditionally, do depend, or ceafc, fo far forth as the condition annex d doth ftand, orceafe,^^. 2 In verbis de prafenti'^mihout any exception, or condition exprelTed, or conceived : (I doe take thee, &c.) Which is the b^ft manner for ma- king the conpra^ ^ for by this meanes they binde the furer, and the ground for future mariage is better lay d . And hence alone it is that the Par- ties betroathed axe calYd Man, and Wife '^ As the Angell faid to Iofe}>h , Feare not to take UMar'j thy Wife, &c. 3 To what end fuch a promife hath beene,- and is made 1 Truly God's Building. i^} \ Truly that there might bee Ibme time be- twecne the promife TundihcccnfimmAtimoi mz- riagc, for thcf e reafons . 1 T hat in this fpace the pyomifi might be pub- lifhed unto the people among whom they dwell, that fo inquii y might be made whether there be any juft caufe that may hinder the confummati- on of mariagCj as whether dilhoncftie; or^- mtas formcaria 3 or confent of Parents or Guar- dians . The one being of the necefitie, the other dc honeJlAte Matrimonij, 2 That, for common honeftics fake , they might not ruOi like brute bcafts into the mariage bed; but put fome difference betwcene the ho ncft Mart Age of CM An and W9mAn, and the natu rail cepuUtion oibeajls. And were this courfc better obferved, it would prevent many mif- chicfes 5 fucb as are, 1 A defiled ^^^. -1^ Clandeftine MarUgcs : ^ .. 5 Suit^ in fpir ituall Courts » \ Vexations of friends in the matches of thdtChiUref2,6cc, Thus I have fhewen you whatlmeaneby a mariage-defirivg -promife. The fecond thing cx- pres'd in my definition of an holy Contra6i, is that it be, 2 ^ \thc&n[ent of f Arties^ For without this, what is mariage but a binding of people appren- tifes to a pcrpetuall thraldome :' And therefore when RebeccA{^o\AdigQeiolfaA€, her friends as- ked her confent faying, Wtlt thou got mththU mAn Gen.14.f7, M>H0»WM»^MOTICf0B 17% God's Buildin g. man ? and jhe anfrver*d, I will gee. So that if the Central fiowes not from the confent, good- will, and Itking of the parties, but is forced, there is 4 Nullity without Ratihditiofj, &c. 3 With confent (ff Parents ,2 Vov private cen- trals (though therebeawelLfurnifb'dagejand Confenft^ animi^zs the Do(^ors fpeak, are not on- ly unprofirable, but unlawfull. 1 Bccaule if they were lawful! centracls, then might they fo marie -but this they may not doe^ as you fliall heare anon, drc 2 Bccaufc they a^ repugnant unto natiirall equities which teacheth that he who hath neither right, nor power over himklfc, cannot bindc himlelfe by promifc to an other,c^(r. This is the marrow and meaning of an holy contraB'^ which howfocver it bee not now fo much in ufe as it hath becnc formerly 5 yet Ccoci- (idering that on all parts there is commonly a willing confent,and promifc of mariagCjand that moft an end with'confent of Parents, and parties, fome few Individium Vagunts only ex- cepted) it were to be wiflied that it were better obferved: and let me tell you that were this du- ly, and with reverence pra(5liTcdi' Firft, Parents might better hold their right. Secondly, Men and Women would come together with more holy thoughts. Thirdly, Mariage would feeme more honou- rable. Fourthly , It would bee held a more hainous thing to trefpafTe againftitbygceresandjarrcs, whoredcme, c5"c. ThatX II GoD'sBuiLDlNG. 271 That our Ol^ahage may hee in the Lordj what ! ^fft»l6» things ejpecially jl}OHldaccomj)any it i' ■ < :.' XGiftoixho. Parent. Anfw, ThQ is perfor- med by the Church to Chr i s.t . tiow is that^ Locke into 'the booke of Canticles^ xhxmQk\ which whole fong-y the chnnh never, £pe^kesi ,of (^hriJlJD\xt file meltfc into fona!e'expreflt0iis^0f j her fervent love 5 one .while calling Htmi ber Wellbdovcd 3 otherwhiles,. Him, »v^^»^'^^r Jw/^| lov^th 5 fomerii^ieSjiiim,; who is moj^ethd^ other ^ .WcUpdoveds^ q%iiQ)i •i^^f&^tJ?§'j:hiefiifi €fyei^e thhkfand^ iScCf Andhercongtie-is e.v^^as.thepsn of a ready writer, whilfl her heart- is inditing of fo goqd a matter, astpipeake the pray fes. of ,fc Xord,, ai\d;J^i;9g. ,T^l)i's,:is a.ty:Ue Qla&for 1 \%pmen^wi?erEin tljey -niay deardy 'fe^bow to elteeme of their Husbands in the -Lord.: Nei- ^tlier doe I wonder that God doth Co ftri^ly ex-j ;^(i^'tfas mwtf^ll/f''i^e-o^^ on:) oi ^ii'b ; fj' 'By reaion of thapi)eere V^pip!^ becweeab^^,! arid W^fi-i for they are m more trvOy buiOT^^^md ^hat in diverfe refpeds. 1 In rcfpe(^ of Wogians.w|/»^//5r God • thought ^"^art of 'man himfelfetO/We the fit- teft matter, wherewith tobyild the Woman; and that part, too, was not ^of his head, as if fheihould, be his Suferxour j^^or yet of his foote, as; if ;fhe were an under rlm^-^^'^QV of his,.^d»2/, I asif a ^«'5/4;?/, but of his ^/^, tacitly teaching I him, tliat as at firft flie was taken out, fo hee a- gaine-muft.lay herin his owne bofome^^nT , 2 In refped: of law ; for te'GP^* J^:^iM^P V ' ^'^^*' and ^9 Ephef.JJ Peter Lomb" Sylveft. Jn] fenttn- r^ 190 God's Building. - and Wrfesitthm omftcjl); and by Mans law jthey are accounted but omptrfon. ? 3 In refpe^ of mucuall confeate ; yea deli- berate cledioiij for they havefreely chofen one [ thc^other. 4 In refped'of their agnail com ming into oneiiotife-haviftg' butone n^anner of living both at bciJ^ and boo^rd 5 pcrtaking of eacli others I well-fare, and pitying each otiia's woe, c^^. 5 ^nY€{pc6tof propagathfj'^ they both pro- ^Atcing one-common matter for the begetting dfj ^an holy fe^d, ^ild bringing foith of children,' which are thepawnes df love, and the Parents; richeft 'Icwells ; As Vdexius (Jl4ax/mfis infinu- :ates ifi^hat'falt ^fnfvver of f-becaufe it is anex-i cellent Prefeyvative ofGodsJV^rJhip, (without I which prayer muftneed^ 'be interrupted) and; of their PuHtie^andofthdvPtace, and of their: Chafiitie, both of boc^'and mindi^ \ What was the meanes to keepe //'^f from; Concubines, andPalygam/e, (wherewith the Pa- triarchs were generally tainted) but the love he Ibare unto his 'Rebecca r" Sec. Thus you havefcene. Thc-.W^at f Now 1 IGometathefecond: 2 H0V!^\ God's Building. 291 2 Horn man and wife may love each other :' Three wayes. I In making a right beginning ; much of our love begins in the flefli, but it (hould begin in j God, and for God 5 looking up to his hand in this Dutie,imd Remedie^^nA acknowledging his favour in providing fuchan helper j and. if it be of confcience, it will be lafting, 2 In making an holy progreiTe in loving each others (bule principally : The husband not only preventing finne in the wife j and the wife not only hindering finne in the husband ; but alfo wifely provoking each other to good Duties, both publike in the Aflfembly, and private in the Family. They muft not meet now and then like contrary winds : (As Secundus the Philofo- pher being demanded, wffat u a Wife :' Replied, Shee is the antnry of an Bmhand : ) but they muft ever (like the Trade- wind)blaw one way ; they muft breathe one gale, as defirous to waft each other over the troublefome waves of this world, and to fteere upon thofe faire Havens (fpoken of in the kjihs) of heavenly happi- | Ads 17.8. nefte. 3 In making an ingenuous teftiHcation of it to each others perlbn and eftate. In old time men ufually had their Seales engraven on the Rings which they did weare, (as the Scripture i often teftifies) and from that ancient cuftome I may be drawne a fit interpretation of the Cere- 1 I mony, which Helj Church ufeth in the folem- i nizing of J^^r/^^^/for the Prieft hallowing the | V 2 Wedding- 1^1 ! T 'ficatur per an- nulum. I . Annuiu^s ifle ifiaurem ; fic & verm am-i' eft qitidprecio- fam'i & exce- \dit emncs alia} divhiitiyUt all- ium omnia me- tal/a. a. Annul us tjt rotundm fit & tUe amor debet efe perpetuus. 3. PonitiiT in ^quarto digito, vena enim cor- re^odens quar- to digit oprocc' dit a corde : fic & ilh amor de- lect ejfe cordia- lis. ^.E/Iunusan- nuliUynondiio : I fic & amor hie ^dehet efie fiagu- laris, nn:us ad liuam, <^c- Petius ^eCia- vis rHbeis. Gen. to. itf, I S.im.50.5. Ruth I .£?. Gods Building. Exod.ai.J'^. iWedding^'ring^ and giving it firfl: to the .man, jhe proteiteth that this holy eftate of Matrimo^ ny fo fealeth, and clofeth his hearty that never iafter the name of love of any other vvomani may enter into it lawfully, fo long as (lie livesy whom God then gives unto him : And thehuf- band prefently puts the Ring upon his wives finger, that fliee may likewife underftand, that her heart is fhut up, and fealedirom love, or \ thought in that kinde,of any other man,fo long. as he lives, whom then our Lord by his Mini- fter gives unto her. Thus MjJlicAlly 3 And they ,muft alfo make this teftification manifeftly/; And firft, :thehusband.muft.teftifie his love ji and that two wayesrixrif'.itirtv^f' } ,\' 1 By ProteBing his wife from danger : And therefore King AbmelecJjy though an Heathen,; yet gave Abraham a thoufand peeces of Silvel':^ and told Sarahj withall. That Abraham was ,(p her a Covering of her eyes. Thus when David's^ two wives were taken prifoners {Ahinomi the lefreeliteffe , and Abigail the wife of Nabalihe,. Carmelite) hee followed after, and ref cued them. And when Rtith broke her minde, for Mariage, to her Kinfman Booz,, {he faid. Spread the wing of th J garment over thine hand-maid, fhat is, Be thou mine Umband, and. as an Hv^hand, doe thouP;'fl/(^i:?me, &c. ^ 2 By Providing nece0ary maintenance for her, according to her ranke •* Marke what God faith ; If a mm take unto him another wife, hejhall 1 not diminif) her food, raj?nent,andthe recommence * G OD'S Bu ILDING. -91 of her virginitiej &c. There may be an cxtremi- rie of too much Vxerioufneffe j when men are forward in f:ivouring,and fulfilling every vaine fancie, and fantafticke humour of their wives : but there is many times an extremitie on the contrary ; ^uiz. When men are clofe-handed even in things convenient j but there muftbea meane betwixt a Sparing, and a Biffobite hand 5 for Love as it is bountifulij £b it is difcreet 3 It rejo^ceth not ininiquitj , (faith the AposHe) and there is Iniquity on both fides. Butjfhal I pare neere the quick^This isafault, a crime indeed, that many men will not provide neceffaries for their wives. Pitieit is to fee how little commoditie in thefe day es many helpleffe wives receive from their wretchedjwicked huf- I bands. How many good wives are driven with j Abigail jW fiiift for their own lives^and the lives. j of all in their families, while their husbands fpend in whoring, idlenes, drunkennes, gaming, I that which fliould bring comfort to their Pofte- j litie ^ G't't^g' Naz,ianz,en{akhj in his time Maried perfons kept the Anniverfaiy day of their Ma- I trimony holy , and feftivall; but many poore wives among us may as juftly curfe the day of their mariage,as ever loif did the day of his n^iti- vitie c* Poore women, they are forced many times, to fave their lives, to take fuch courfes as will hazard their foules. Bearing of children \ is nothing neere fo great a puniflimentas this 3 j for that is the deferved hand of God 3 this the I intolerable hand of the Devill. We readeof i'^ y 3 the X Cor .13. 294 Pi'oy.io.ia. I God's Building. j the Pellicanthat flice vvillteare out herownc I flclh and blond, to feed her youngs but fcarce I can wee lindc any fo unnaturall as to devoure I their' owne brood , but thefe hellifli huf- i bands, &c. I Secondly, the wife mud teftifie her love to I her husband ; 1 I By a wife obferving his difpofition, and I accordingly by a fweet pacifying his difplca- I fure 5 (he mull not then adde impatience to his, I but by meekeneffe of fpirit (he muft, as it were, caft milke into the flame 5 and bee as Da'vid's Harpe to appeafe Sml's fury. Compare Ejiher 3. 5? J 10, 1 1 . with Ejiher the 5. 4. The Secre- taries of Nature fay, that Bees cannot reft in places, where Ecchos, or redoubling of voices are heard 3 nor can the Holy Ghoft refide in that habitation, where is nothing but Pro and' Con: zs if the H^;///^ were turned mtodiSchoole, where what the one affirmeth, the other con- ftantly denieth. It was a good ^pothegrne of Alfhonfm, King of Arragon-^ Where the husband is deaf e J and the xvifeblinde, there is ever an happy conjunction. Many things which he heares, hee muft not feeme to heare 5 and many things which fliee feeth, fhe muft not feeme to fee j ftie muft count it her glory to paffe by infirmities : and remember, that Love covers a multitude of finnes, 2 By a cheereful preparing of outward com- forts, both in fickeneffe, and in health ; which fl:ke is taught, not only from Rebecca j who pro- vided I God's Building, ^95 vided i'or if a^c fuch weat as beloved : but alfo from /^/^^^/ her fclfc, who comforted her huf- h?ind^':,YQ^j^i\dleroboam's wife fought out for his health, &c, 3 By an amiable behaviour to him at all times, (he muftglew the heart of her husband to her : for what eftranges mens affedions fo much as their wives i^W/^^jJ/^^f when (like a Weefell'm^. Cage) her ftomacke being growne tooftrongforherwit, (lieewill fometimes be ready to die of fullenncfTe :* But my husband is Elvij}}, and delighteth in any thing more than in my love-3 and therefore how ill dot h he defer ve it ^ i Would'ftthou have thy husband to amend, | then doe thou ihew him the way, by obferving 1 thefe few prefcriptions ; j 1 Vfe daily and heartie prayer to God, to | reformehim. I 2 Be carefull at home, that all things bee l fweet, and cleane, that iothfomeneife drive him | not out of doores. I 3 Shew thy felfe tenderly loving to him, and forget not a certaine reverence that a wife oweth unto her husband. 4 That which pleafeth him beft in his diet, provide, and after his owne manner too. 5 Be friendly, and affable to thofe that hee loves. 6 At table, efpecially before folke, let there be no finding fault, but be merry, andcheere- full. V 4 And t Kin^.21.5, Ob']e^.i. Sol, if6 0^je^,2, Sol. God's Buildin g. Pejus e!i v'lpc- r. Whether the Adulterer or the Adultere^e finnes moft ^ Now that I may the better fatisfie this que- cSinne, ftion, coniider with me 5 the < Ls inner s, Firftj if we have regard onely to the fmm of Adultery , then is the womans tranfgrefTion greater than thee mans 5 for fhee at once injures many: As, 1 Hcvfelfe 3 becaufe thereby (lie defiles her body, and damnes her foule. 2 Yitx husband 2iS maried, from whom fliee fteales away his right, which is the fole power over her. 3 Her Husband J as a Fat her ^ iipon whom fhe obtrudes afpuriousifTue. 4 Her ownc parents whom fhe difhonours by 299 degenerating. 5 Her ^udirk^ Anfiv, 300 Gcmin, \ Soltn, Ma^Hcr efuajt mottmfaemi'- a a, qiiafi fe- rem minus. I fid, I Ad vlnm at- tlnct,femyriam &virtuicvtn- cere & cxcm- plo rezerc. Auiiuft. God's Building, 5 Her owne brothers^ and fifters, who iliould have inherited, but that her baftardly brood cameinbetvye^nc. 6 Becaufe tale ho^efty from a woman:^ and ail her other vermes are but (Ukethe^/'/?/^^ of Sodome) hmtifull rottenneffe. The naturall Hiftorians obfervc that though a man being drov^ned, fwims with his face up- wards 5 yet a drowned woman fwimmes with her face downcward : as if that Sex were taught by nature it felfe to prefcrve?^^^^^ both ahve and dead. 2 But on the other fide, ifwehaveaneyeto the fwners 3 then queftionleffe the Adulterer is the greater. For, . I ^Man wcxsimm^iately from (7»ff^^^^/V4^accepLion5itfigniiiesthe whole man ; ' 'TAh beede left at any time your hearts be overcomc-rvlthfurfetinganddrunk^neffe. Here the //^^r/Cwhich is but one part of Man)is fby a Syne§doche membri) taken for the whole man; for drunkenneffe is hurtful! both tobody, I andfbule. I 2 CMetaphorically '^ and fo heart fignifies ei- ther the pith of a tree, by which,vegetation,life and motion, is conveied from the root ro the branches : or elfe it fignifies the courage of a man ^ fo that a ftoute and valiant man is (ome- times call'dan Heart -^ he's all Heart, Sec, 3 CMetonymically ; and fo fif you take the fub- ]tdi for the accidents j it fignifies the ajfiShens of the Heart : Then to joyneiffue : Heart here is not yji^tdproperly for that piece of flefli which being placed in the body, gives M^o. to every part of the fame, as the Sunne diffufeth his light thorow the Hcmifphcare -^ for fo it is; good, and hath no evill in it ; But by heart yoii 1 muft underftand the chiefe/4^«/f/ refpeas: viz. Inrefpe^of)^^^^^^^ If J Gods Building. 1 If vvehave regard co God's Attributes, an • unfaithfull heart doth not beleeve God to be Omnipotent , Omnifcientj Omni prefe fit : T he fool e hath f Aid in his heart y there is no God. It is as iafe to deny his Ejfence, as his Attributes y for they a.VQEJfentialL Such afpole was that Nobleman (onvvhofe hand the King leaned) whofaid, // the Lordjhould open the windorves ofhex'veny could thefe things be <* And there be too many fooles now a-daies,who thinke that the Lord hath f or- faken the earth '^ the Lord fees ffs not. Sec, 2 If wee have regard to the Word of God, there be too many among us,who demand, who fliall prove unto us that Mofesj and the Prophets wrote thofe Books that arepubiiih'd under their names ^ And fo they reje(^ the Scriptures as doubting of th€ Authors.- And yet if any man fliould queftion,whetherthei;e was ever (iich an otiQ-dS Jrijiotle, otCieero, who would not fay thaf/ifuch ignorant madnefle were tobepuni- fhed, ^rather than to be fatisfied by Argument ^ I have readjand that in Print too, of one, who hath fcurrUoufly fcanned over the Hiftory of Noah's Floud,andby pregnant demonftration out of his Geometricall proportion hath found out,that if it be true which is fpoken of Noah's Arke, therefhoL^ldthen be allowed to the ftall of an Oxe, or of the mightie Elephant , no more rpome than th^e bigneflfe of ones thumbe : And yet both Tertullian, and Orofius doe prove eveiji by naturall reafpnj that fuch a Floud there was , and that, it. was .knowne to the ' X 3 Heathens 1^9 prai.14.1. Sthltorum ple- na funt om- nia. Exek. 9. 9. ^nis noseer- t'mesfecirit a, Mofe & pro- phetit?8cc . Calvin. Infiit. lib.t.eip.^. Orolius li\}. 1 . cap. I. ■ Adbuc maris concha j&buc. cilia in taomi- bus yeiegrinan-' tUTy cupientes Platoni proba- Teetiam ardita flttitafe. Ter- tul. lib.de Fal- Uo. See Sir fValter Rarpltigb's Hiflwryof the God's Building. fide'Lyianus Benno Cardi- nali ; de Hilde- b^iando, ^«/ * Greg. 7. Heathens themfelves : For faith Tertulltan 5 To this day the fliels of Oyfters, and Cockles^ and fuch like are found on the tops of the moun- taines, as it wcre^defirousto prove to FlatOyihzi the higheft places were once over-flowed. And yet, who fo fhall perufe that acute Treatife of Buteo, touching this very matter, and weigh his folide demonftration, evincing a Capafity in No- am's Ark for all thofe creatures^ and Stowage for their provifi on toOjhad they bcenmorein num- ber ,will find that this mans M at hematic kshi\cd him. Then let this Geometrical AtheiH go learne of that Hcathen5that fuch a floud there wasjand ' then lethimihewme by his beft mother wit, how mankind^and beafts,and Fowles,and cree- ping things could havebeene preferved,if fuch an Arke,or Ship had not floated on the waters i With whom you fhall give me leave to cou- ple him that wrote that Pamphlet, pubhfhed fomethirtieyeares agoe, Betribus imfofiorihus mundi 5 O^ofes, Mahumet, and C h R i s t 5 (' I tremble to repeat it : ) What was hee ^ and of what religion :' It feemes hee was no lew nor Turke,nor Chriftian j What was he then :" You will fay^ perhaps, he was fomeP^/>f, or other:* Indeed we findc that divers Pofes proved Apo- ftates from the Faith, and of one who (exal- ting his voice above the reft) cried out, ^^an- turn nobis frofuit ilU fabula de Chrifio f I for- beare to EngliHi it. Now fuch a Pope might publifh fuch a Pamphlet ; But if he were none of the Popes ^ then it is manifeft he was (bme . ^orher f God's Builping. other profeflTed AthiB^who acknowledged noi j God, nor Chrift, nor Law, nor Gofpcll, norj Prophet, nor Apoftle, nor holy Writ, nor hea- venly Meditation : and fuchi feare there bee too many lurl^ng abroad,againft whom I could wifli that there were fliarper lawes, and (tridci inquiry, and execution. Wee read of the Heathens that they would not endure any one that queftioned their gods.; and difputed againft their religion : and there- fore even among them DiagorAs the Philofo- pher was in great contempt furnamed, the A- rheift, or a man without God; £mh.Armhiu4, And yet Clemens Alcxandrintis excufeth him, and others of that fort ; faying, that though they faw not the truth concerning the true God, yet they fufpeded fome errours about the falfe gods, which \vere then worfliipped, and fo a- gainftthem onely made their declamations. And becaufe Protagoras Ahderita did but move fome queftion^out the gods, therefore the Athemam ftrait defaced his bookes,and caft him out of their Citie: and y tt Armhius (^aithy that hee did difpute rather confiderarely than prophanely, meaning, either by enquiry to find out the truth, ot to pull downe the falfe gods which w^re then worftiipped. Wherefore if Heathen men fo deepely difgraced, and fo fe^ verely puniihed fuch as oppofed their meerely imagimrie gods^ and corrupt Reiigioii: how zealous then (hould we Chriflians be in profei- cuting and purfuing thofe, who deny or deride -».__„_____^__ X 4 the Arnob.//&.8. contm Genes, velpotiiis Ml- nmius Teelix. Clem. Alex. Exhort, ad g€H. Cicero de not deorum. ^^-. Con/altkpotlus qi'.atn profbank dlfpmare. Ar- nok. ubifup. \ JIl GoD'§ Building.' J^i;;/ pearles of the Holy Ghoft: The earc (faith Elihu in lob) tajies words ^ as thefallate doth meates : and the foule is poyfoned at the eare 5 as the body is at the mouth : and therefore our ?'? 3'4 ride quid aw dis. Mark. 4. Valcr. Max. God's Building. our SaviOnrs camton is a good one. Have an eye to your €.are« TlmMtymlove^^ks that which made divers women (which knew not God to be the Au- thour of ma4:iage)ro faithfull to their husbands, CLife. lne4th, 1 In Life 5 Sulpitia though moft diligently looked unto by her Mother luUa, becaufc (he ihould not follow her Husband Ltntulm into Italie, who was profcribed and condemned to dyt ; yet fliee changed her habit and in a man- fervants apparell , fliee ftole unto him , not refufing to banifli her fclfe , that her fideli- tie might bee knowne to her difconfolate hus- band. And at what time the ^^4r^euteronomie'j much more j with thy Wife ; which lyes in thy bofom e-, and is ordained to be an heire with thee of hfe j and he thai: ordam'd her to the end; did ordaine her to the meanes, which thou, together with her>. muft conftantly and confcionably ufc^ :ind then doubte not but G o d will t^tve a bled ling, Ci^v. ^ 2 The Husband muft give her honour : and this honour Hands in three things. I In making account of her as liis co?npamonj and Toke fellow ; for though ihee may not bee OHaiJler, yet llie muft be the Maijiers mate, and therefore made of his ribbe, &c. Then out upon all tyrannic in wedlocke. For if 2)4^//^ could fay of t^chitophell his j Counfellor, wee tooke fweet comfell together, and i converfed like friends : much more ought it to be j true of Man and Wife ; they muft take fweet I counfell together, &£. i It was a foule afperfion caft upon the people of Mjigarayih^t they had a greater care of their j Iheepe than of their children 3 And Ecclefidjli. j call hiflorie reports that among thofe Infants j which King Herod commanded to bee jQaine, I there was one of his own ; which made an Hea- ^ then G o Ds Building. then Emperour fay. It is better to be Herod's Sorv than hisfonne ■ The application is eaficjand true enough of iuch Husbands: It is better to be^c^--^. 2 In a wife bearing with her if? firm^tieSj viz. with fuch as are the weakenefTes of her fex,and nature, fuch as are pafionall imdpcenally but not prefumptnous a.ndfinfu/1. Thus Elkanah (though Hannah was barren^ and too too pilfionate in ! bearing the reproach o^Peninnahj yet) kindely ^icco^ieshex^why is thine heart troubled y am not I better than tenfonnes ? Thus lacob did beare with Leah's blear-eyes ^and with Rachel's barren- neffe , yet when flie imned againft God, by en- I uying her fifter : then he could beare no longer. , God grant each, Stid all of us, this holy wif- dome^ for God requires that we honour them, as the weaker veffels-^ if they chance to leakc we muft endeavour lornendxhtm ; and the Apo- fties reafon is a good one, that our prayers bee mt kindred^ ^c, 3 In fuffering himfelfpin fome things to bee advifedby her; for awifes counfell is not al- wayes out of feafon : you know it was God's command to ^braham^ concerning his wife S-arah, to hearken to her voice in that buflneiTe touching Agar. And £/^'^;?4^ willingly yeel- ded to his wife Hannah for her tarrying at home ) till Samuel was weaned 5 Boe as feemeth befi un- to thee^ tarry at home till the child be weaned, onely the Lord accomplish his word. And when the Shunamite held it fit to goe unto the Prophet of God, her husband would not concradi(5l it. Yea, the V9 X Sim.i.Si n en.30. I Pct.3.7. Gen.ziiii. I Sam.i.»3. 2 Sam 4.1Z. 3ro Gods Buildin g. Ohjeci. Homer. Sd, %■ t the very Heathen himfelfe could fay , that a Mafter of a Family €xercifeth (after a fort) a power tjramicall oYCi: his ferva^y apowerr^- ^^//over his r^//*^, but in refped: of his wife^ a poiver Arifiocrdticallj not after his ovvne vvilljbut after the honour and dignity of the marled eftate: fo that he muft not in modefty challenge thepriviledge of prefcnbing his wife what to doe in all matter: domefticallj but in fome (die being difcreetjto leave her to her owne liberty, and judgement. O but (fay fome) we have met with fo many Monfters, like that Chim^rit, which Homer de- fcnbes thus 5 In the up^er fart a Lioi^in the mid' ft 4 Goate, Iandhencath a Dragon, They have Lions heads, ramping and roaring; Goates bellies, full of pe- tulancy and lafcivioufneffe j the t^les of Dra~ gens, wounding fuch as they winde into their imbracings. Their ftomacks al water ^thdx brams all ayre^ their hearts all earth, and their tongues all fire-yfet on fire of hell .• (as Saint lames fpeakes) and muft w^ehonour fuch as thefe < Ijthat you muft: for what though woman was made to bee an heifer, andflie be to thee an htnderer r What though (lice be a crojfe to thee, and not a crowne r' A ^^^/^ and not a com- fort ? yet be ftie what flie will, flie is thy wife -, God gave her thee for bedandboord^ till death you depart • winne her therefore by faire meanes if it bee poffiblc, and remember that God gave her thee, though not for joy, yet for thy ex- ercife • t God's Bui ldin g. enife ; ufeher as Gods bleflfing/or all things are not ei/f// that are tmpleafmg. Acknowledge Gods providence, and reft upon this., that when thy rvayes doe pleafethe Lord, hee mll'mAkcfhy enemies^ thy friends •, and thou fhalt fihde (as it was in Sa-mpfons riddle) xhdX^out of the Hrong will come what is fveety^c* - P*^-^ ^\ -'^^'^•^ i^^-S' . 3 The husband muik for fake father mdmo- iher^and cleave unto his wlfeX prefume many de- fire to underftand this duty^becaufe it feemes to iiiakeus5^VaF:>'«f;andto abolifti our ■rerpe(5tive- nefiTe to our parcntsrandit ms at firft: comman- dedby God in the Law^ and afterwards Chrift in the Cofpell 'repeates}o^xx. not repeaies it^it muft therefore be performed, and that we inay per- formeit a-right, we muft underftand it a-right :* it is not fpoken abfolutely, as ifbecaufc of our wives, we ihould dilhonour our parents; tliatis ^sCGlojf&^i for nonebut a Pharifee .- But, r I Becatife afrer raariage there is a feparation iof the child from the chamber, and family of the Patent, and the ereding of a new family 5 for the ancient ufe was for children unmaried f to lye in their parents chamber, c^c» ■ 2 cW/>/^;?4//y ; becaufe if they fhall feeke to diflblve the knot of mariage,and givehim coun- jfel lagainft his wife, there the fonne muft leave 'Father and mot her y&:c,- - ; | 3 Comparatively-j becaufe he is r^tMr to-leive his parents fuccourlelTe and harbourleOe than his wife j for this is the prderofrf/^'^/^j and do- ling good, 1//^. 321 'Ctn.i.t{} fKom.1/18. ^ iii^i^k Y tHe JIZ I Tim. J. 4. An[w. Ephef.5.a4. God's Building. 1 He muft doe good unto his family 5 for if any provide not for his family, he is worfe than !^n Iflfidell. 2 To bis parents and progenitoiirs;therefore the Apoftle would have the children of Wid- ■dowes firft to flievv pity to their owne houfc, "and then to requite and recom pence their pa- rents. 3 To their kindred. 4 To ftrangers ^ but efpecially to the faith- full. 5 To all forts, be they friends, or foes .* Sothatiflcanr^/^r^i;^ but one, and the que- ' ft ion bee which of the two I muft releeve^ njiz» My wife ? or my Parent ? I anfwer, that I am bound ro rclecve my wife firft^ and then the reft in order, as God ftiall enable : and yet I would have you take notice that divers of the Schook- men maintaine the cofltrary ; whofe judgement though I approve in many other things yet I leave them in this 5 and therefore it is a prepo- fterous pity of all thofe that will bee led by friends againft their wives, providing for them ;and pinching their wives^for th^Apoftles rule, viz>. That we muft not give to others, thaf our ;felves bee grieved, holdcsalfo in this, that our wives be grieved. what is the particular duty of the Wife c* Wives muft be mfubjeBion to their husbands^ The duties of wives may bee learned out of the duties of husbands 5 for Firft, if the hus- 'band muft edifie and inftrud:^ then the wife \ muft God's Buildi ng. muft learne: Secondly, if the husband muft, make her his companion; thenfh;e rauftnoc affed to rule us as Lord, and lo by ufurped do - minion to make his houfe, his hell : Thirdly, if the husband muft honour her as the wta.hr veffell'y then flieemuft requite his forbearance with reverence ; Fourthly, if the husband muft fomctimeS fuffer himfelfe to be advifed,then ihe muft take care that fhee give wholefome, and feafonable counfcil : Fifthly, if the husband muft forfake father and mother, and cleave un- to his wife, then flie muft embrace him as the /x/;V doth the <94^^; ftiemuft/^r^^upon him as the y we doth upoti the tvaa, ot houfe thit Cup - ports it ; the fumme of all is included in this onr (but troublefome) word, Suhje£iiony which is reqired often. The rvoman is in fuhje^ier^, and bound by the law of mariage. Wives mult be fubjeii to their otvne hushands. Wives fuhmii jour felves, &c. As comely in the Lord, I per- mit not A woman to ufurpe authority over her hus- hand^ &CC, Thy defirejhatlhefubjeiftothy husband and he jhatl rule over thee. Indeed there is a Law of man which makes the daughter to bee in the power of her father, and not of her husband ; but it is contrary to the Law of God, and of Nature, c^f. Now this duty oC fubjeBion the ApoBle ur- geth (as I told you) from a too-fold order, 'v/;^-. I OC Creation, bccaufe <^dam\va.sfrJlfor<- rned. And if upon this ground it (hould be ob- je^ed that beafts fliould then be preferred be- ' Y 2 fore jn R-Jttt.T.l. Col f.j.iU. I rim.i.tt. Gcn.j.x^a 3^4 li God's Building. Arift.i^^rfe. Rom.S.ao^ EfthcEl.ao, fore both^becaufe they w£re created before ei- ther:' The Solution is, that the Apoftte proves not m^mfii^eriorit^ meerely from his friority 5 1 ;biit from fuch 0. 'pmrity , ^is makes ^^;;^^the End J and Eve. ferviiig to that Endi^kw helper 5 and therefore in reafon that which/^r-i^^y^is lefife than the End to which it ferves : for the Fhilo- fop^/srult holds. Ems eliMilioriism^ fmt adfine-m. ■ ., v- , • "^ .A.^..^..,, 2 Of Corruption t, becaufe ^T'^ was ErCide- \for?ned'j and fo brought that into the world, which brought the. whol? world into bondage,. The Creature^ Stc^-'^-';'?' ^ '■ Thefe two are the Apoftles reafons ] and to them wee may adde two more, viz>, I From that umon which is betwixt man and wife 5 for the husband is the head of his wif^^ m Chrijl of his Church: and therefore, as the mem- bers are /^^j>f? to the head without reafoning, fo Ihould the wife be unto the husband ; he (un- der God) provides all, defends all, anrwer^ for alljand is it not reafon that he Ihould rule atlV" ' . 2 From the light of Nature, which taught heatheniih Ahafuertis to fet dov^e this decree, That women mould give their husbands ho- nour, both great, and fmall;and that every man fhould b'eare rule in his o wnehoufe. In- Mofcc' via^ (and many parts oi.Gretcey wives alwayes weare a Shoe-Jole upon their heads (as the French women do-t weare Hoods neare the forme,onely the rich were them of Velvetjand gpldj and the poprc of cloth,) tofigniiie their ^ fubjedion j God's Building. P5 fubjediion and obedience due to the man 3 Co that (hee is content fo to fubmit her felfe^ as though the man fhould goe even upon her head, acknowledging him for her Lord. And if fuch bafeneflfe creepe into any family, that Man will proftitute hb crowne and dignitie as a Pander unto his iuft ; and for a little effeminate dalli- ancq;,- become a Have to her whom he ouglit to rule J let the rumination of this checke his fol- ly, that Wives muftbefubjec^by the Lawes of ^odjandmen^^. 1 True it is^that fome Women there ever have beene, and yet are in the world, who would faine exempt themfelves from this fo natu- rall, and necelTarie a dutie • and for the better colouring their prepofterous affecSbation, they fay, that either they are yoaked with a Churlijl) Nahdf or with fuch as feldome confider their j painesj and kindneffe c andfor their parts they j could finde 'va their hearts to lay their hands un- | der their Husbands feete, were it not for fuch a bad qualitie, and fuch a mad humour, ^c. But a- | gainft all thcfc glofles which fight point blanck with the ordinance of God, this fubjecftionis | a 0«»/^r^?»«r^,or rather a Cannon of battery, j Thou maift, and muft confider before mari- age, whether he be, and likely to be a Wtfi maf9, j or a fofile .• but after, know that hee is thy Hus- 1 bafid, and thou muft befubjedl. Whatfocver | his unworthinefife be, yet God thinkes him not j unworthy to rule over thee 3 and whatfoever 1 his unfitneiTe be,yet he cannot be fo unfit to go- ^ Y ^ verne p6 E|;hcf.?.l4. God's Building, Tanquam hur ignu Inna «i- norcs. Hor, verne thee, as thou ait unfit to governe him' Thou wert taken to be his helpe, not his head : and how monftrous a thing were it in nature^ for any member, yea though it were the heart, ( and more thou canfl not bee ) to dirc6t the liead, drc. Then, that jyives muft be infubje^ion to their Husbands loy this time I prefume it will be gran- ted : and yet both wheretn^ and How^ they muft be fibje^^ me thinkes I heare it ftill doubted 5 and therefore tliat they miftake not, I will dis- pell this mift, by fliewrng Wives firft wherein 3 and then how they muft be (nhje^i to their Htts- hands. Of which in order. I The ^i^tmu{k.\yQfub\eCi in every ihing'^\\2ii is, in all Uvufull, and ^^»f// things ; which leflbn f if wee caft our eyes upwards^ even Nature it felfe will teach 5 for when the Sunne is abfent the Meone takes upon her the government of the heavens, and ,our-fliines all the ftarres 3 but yet not without borrowing her beft light from the Sunne 5 but when the Sun appeares, fhe vailes her light,andby degrees vanishes : So the Wife in her Husbands abfence fliines in the family, like the fiiire Moone among the lefler ftarres; but when he comes in,it willbehermodcftie to conrrad, and withdraw her, felfe. But more particularly,the Wife muft be fub- WilL , iedtoiaer Husbands^^^'^'^'v. . .,. ^ Sfirituall endowments . I To God's Building. I To his Wtll • Thy dtftres muft hefubje^ to thj Hushand\ . There murt not be a cpntrover- fie moved betvveene iW^^, andH^z/^jwhofew^/i^ lliall be done < For the Lord in old time (if that can properly be call'd Old^ which was fo neare to the beginning of time,as Lypftus criticlzeth: ) commanded, that if the Woman had vowed a vow unto God, it fliould reft in the Husbands power to difavow it. So that for a Wife to make her Husbands honfcy his hell^ by the ftrength of her will^ is as monftrous in naturejas to fee one body having two heads. Shall I Ihew you what inconveniences have followed upon the ftubborneneffe of Womens wills^ When >R4^/'^^ ft hough otherwifea good WomanJ was tranfportedwiththe ftrength of her will, and would have it, or flic would dye; it moved poore lacobto w^rath 5 and was the un- doubted occafion of fin with Btllah. Zij>perah was fo wilfull, that notwithftanding rhefweete converfation of her-^^/^Wifwho was the mee- keft man alive) notrue religion could be either grounded, *or graffed in her, but fhe accounted Circumcifion as an ad of a bloudie Religion-^ which was the caufe either of her wilfull feparation,or why Mofes put her away, when fhe went downc to JE^pt I as may be colle(5ted,out of the eigh- teenth Chapter of Exfidus, Vajhti was fo ftoute and fturdie that- fhe would not come to her Hus- band's feaft, and that caufed a divorcehayjt^nt them. And (not to tyre you with inftancesj what is Y 4 the 1^7 Ge» 5.1^. Numb . j«. Gen. 30. Exod. x8.x. Efther i. ^i8 ob\eB, SoL Rathx.t^. 2 King 4-.il. Gcn.iS.^, G ODs Building. the caufe why many women live fo uncoiithly, and uncomfortably with their liusbands c' May they they not thanke their owne wills for it C And wee ufe to fay : Selfe doe ^ Sdft Have^ But t\itWtlloi my Huslpaffd is to Wicked- ne^e ? There is* then a fuperiour Jf^/7/ which coun- termands, and. checks it ; but in all domelticall duties whether he be prefent or abfent, as Ruth \ to Naomi, fo mult a Wife^xf to]\tx Husband •^\ Intreate met not to leave thee, or to returnc from \ foUowing after thee , for whither then goefi , I tvi/lgoe-^ andwherethou lodgeft^ I wiM lodge -^ thy feofu jhall bee my people , and thy Cod my God^ &c. 2 To his Wifedome ^ As the Church dorh fol- low the Wifedome of Ckki sr for hei: dire(5li- on : fo muft the jvifelcimc dtfcretionof h^t Hus- band, And therefore the Shunamite, when flie was to goeto the man of God (Elilha) forthe fafety of her child, flie calfd her Husband^ and ' and faid,^^^^ tvith me, I pray thee^one of the young menjScc* And when Sarah was to entertaine three flrangers, ihc tooke her diredion from i^bra- ham's wifedome. Yet is it not meantthat the I wifefhould notimploy hcrknowle-dgeanddif- cretion whixih God hathgiven her, in helping, and for rhe good of her Husband-:, for a wife Woman builds upher houfe^ and blelted is the man that hath fuch a wife: but it muft be with condi- tion to fubmit her felfato hiiti, as to her Hus- band God's Building. bAtid, Grant, that lome Woman iswiferthan her Husbands Yet the greateft part of her dif- cretion will be (howen in acknowledging him to be her head j andfo ufing the graces which God hath given her, thatherH«j^4»^maybe honour' d, and notfUnder- valued by others, or herfelfe. But Abigail called her husband, Focle f , She did no more than became her in her cafe; for, 1 Her Husbands fooliJhnejfe^2L% knowne 5 for thence he had his name ; fo tliat fhe did not re- veale his fecret infirmitiej but oncly fpoke of that which was in every ones mouth, 2 Sheewas forced to doe it, that fhee might deliver Nabal from his prefent deftrudion : As Chirurgians in fome cafes, thinke it beft to cut off a part, to fave xhtWhok .• So herein lliee fliewed her lovc,for fhe blemifhed his nam^^ to fave his life. ,:si£fio 3!. She called himbut as he was 5 and yef fhee neither called him fo to his face, to ftirre up his fury, nor behind his^back to difgrace and difpa- ragehim. Thirdly, to liis IStamrall dij^ofitim 5 fo long as it is not wicked ; For as that Looking-glaffe is nothing-worth (though never fo richly fet out) which (hew^th the countenance fad, which is pleafant ; or pleafing, which is fad: So neither is that wife praife- worthy, in whom, as in a Glafle, the husband cannot behold his owne countenance,whether it be penfive,. or pleafant. 7,19 OhjeSf, Sol. J30 rPct.i.y. Oh\e6l*l Sol. God's Building. Livia, the wife o^ Augu^Hm ^dng demanded how (bee wrought, and how fhee brought her husbftftd to her will i Anfwcred with great modeftie^thatfhedidthofe things which plea- fed liim, wilUngly j and made as though fliee Hnew not his infirmities f Which will be the wifdomc of every good wife, to doe alwayes what fhee kaoweth oijght to be done ; and not alwayes to feeme to know what he doth5which ought not to be done. 4 To his Spirituall endowments '^ for what graces foevcr fhe fees in her husband, lliee muft by all fairc means endevour to cherifli,and aug- ment them 5 encouraging him to make his vcr- tues copulatives ; loaddc to his Faith yVertut-^to Fertue, Knowledge '^ to Kmrv ledge. Temperance; to Temperance, iPatience 'y to Patience,' Brotherly kindnejfe ; to Brotherly kindneffe, Godlineffe • to Godlinejfe, charity '^ as Saint Pe^^r maketh the chaine, ^c. Thus I have lliewed you wherein wives muft htfubjeH to their Husbands, Now I come tathefecond, viz, to flicw you; How wives muft bey«%^ to their husbands:' What, muft they be in fuch a flavery c' This is harili, and hard, and who can endure it < This Subjection (which I have fpokai of) is ;farre from Slavery -^^ox: there be two forts of \Servants 'ji:h^ ontbondy The other iree. And chough wives muft obey and ferve ^ yet it is not tin the nature of bond-fervants, that ferve for trades. God's Building. ??• trades, vv^igcs, meat and drinkc, &c, but they are free, as their fellowes 3 for they arc free of their husbands, and all that they have 5 and are freely to receive from them fuch familiarity, maintenance,and comforts,as no fervaiat what- focver can expe(^. h '; '^ t^ Though one be a 2V{fl^/.%@?^.v bru. [ ' What lliall'i then fay to Gam-fayMg:0,(pp9- r4/^> thatdnftead of 5«^j>(^/^;!^,ufeth.the fpirit pf Contradi6}ion f What to the Levitts Concubine, who plai'd the Whrei^nd went from him to her father's houfe ^ What to thofe, who feedth'eiit husbands With the Bread of bitternejfe, and at laft find the Cr^i/^// bet weene their owne?e^^i«..^ Take this Eart^ringy good w»men ; , Though a man have planted a Vine, and plafhedit againft the walls of his: houfe, and have made'an c^r- bour of it for his o wne refrefhing • yet if it ruine the foundation of the houfe, and neither ihade \axx\^hom:t)\tScorching Si^me^ nor ihelter. him fromthe ChjlUngBevpes • then what fliould he doe^butplucke it up ; or cut it downc < Behold, ?^y^)r//g ^faith the Pfaimif^-) psas the Fine upon \ Hal. 118,3. the rvdls ofthine'hmfe : God-hath planted, and placed heras a Citie of refuge for thee to flie un- to in all extremities ^ but if fhe rot the Fomda- ■: • tion^ ^ ludg.ip. God's ButLoiNG. f PfaI,I10.<5. Anfiv. I Tim.?. 10. aCor.iJ. 14. Ephef.^.4. DJin.x.4- Luke*. 51. Maikctf.j. ?/?, that is, PeA€e 5 for if not a kingdoinc,rauch leflfe an houfc5dividecl agaiaft it fdt\cmfta»d,lf flie htfmoak to his eyes vvithin,& as ruifte to him without, that he caniit no where drie from this cominuAl drofping'^t\\Qn muft be needs complainc ( with Ddvfd ) CHjfouU hath dwelt too long a- mong fuch xs were eneymes to Peace : And rhou thy felfe, poore-peeviih Pout,at iaft (halt reapc biK an uncomfortable crop of cares for ail thy croflTenefle. Then labour to fhew thy felfe to be what thou art callcd,a truer/^^whofe hroad leaves in Summer may coole thy husband's heat'y and whofe hriske m»es in Winter may warme thy husbands heart t So (halt thou be in life moft joyfiill, though in death moftforrowfullj as the Turtle having loft her Mate, &c, what are the duties of Parents to their chil- dren t'^^odvi Mcl That they bring them up Naturally, Civilly, Religioujly ; and that they difiofe of them, being fo brought up, to fome Calling, and to ^J^ar- riage*'^i^'^^^\i^''^- You have had the firft Relation,whereby this Building is inlarged 5 wee come now to the fe- cond, which is betweene Parents and Children. And firftjl will difcover the duties o^ Parents, as G o D hath {^tt them downe in his Word : Where I finde that in generall,the duties of Pa- rents are but Trvo : The one. That they bring up their children. The other, T hat t hey dijpofe of them, being brought uf. Of v^rhich in order. And I will fliew you : I That Gor/s BuiLDiNd. I Tnat parents muft hnng uf their children • anditisjuft rhat they fliould be careful hrn this kinde, becaufc children are agraamfsglft^fCod, a hlejfed inheritance from the Lerd-^y^^-i they are- the defence dindguardo^thdr parents mxiny^.^^. .need: As the or r owes in the hand &f the ftreng wian.'^ Yea, ^ViA in the fro'verhes.^ cbildrens chiidiren^re the crow nes of the Elders -^ bin a child ill br§ti^Ji>t^ up makes his mother ajhamed^thnvi^ixtmiz^t: loth to acknowledge them, ^^'^.^s^^ <•• :bi:i\7 And therefore in thit edatatim t£ }lfddrm\^ .all parents muft fee ti<>; thde c wo things^ r-^^ai i They muil take care that they 4 '3 ^:■ i>n;: : C2nc !.- i That they /^i/r^v^nd.'fo they muibbrm^i them iTp naturally 5 how that our children doe ) //i^f,there are three duties doeprelle us j where^; of the , . . -. ..,,'j:v:._i Eirft-^ is pmpe* to^ the7»»fi6«rr5^fldthai6Stfe ;^«r/^ her ownc child .* and therefore S^am -P4»/ makes it one fpeciall note of a good wifej.in the firft Epiftle to Titmthy^ If jht have, nurfed her children ^ Sarah her felfe (though wifeto the great Patriarch) did it. And fo did Hannah too-j yea, when flie had a long, and that aneceflfary journey to goe, fhee chofe rather to omit that, than not to »»r/^ her childe, x^r fo much as to rveane it before the time. David (hewes it was the pracftice of his times. And when God chofe a NurfefoY M(fes^ he led the hand-maid of Pha- raoh's daughter to his mother, as if Godiiad ap- 3)5 ,rrai.ii7.j. jPfal, 117.4. jProv.17,/^, I Tim.f . xo. Gen. 21. 7. I Sam. i.xt. Pfal.aa.^, 1' mmm mff 3J^ 'Lament. 4. J. ^ ,m- G^pA'S BVIIXPIN<1. pointed none ihould nurfe him but hisowne mother' :. \it%isiamn it felfe teacheth us this: . i^.\B'ecallfe^God hath giv^n milke to thofc wo^ men, that beaire children 5 fas 10 Sar^h in her old age) and fo ordained that no me ate is fo natu- r^Z/.for the f ^/7^as the mothers milke, . V a^/Becaufe that God hath ftampedthisin thcL' cowrie o£ other creatures ; for the earth nouri- ' ibeth that which it brings forth ; the r^ater that which is brought forth in it 5 the /m> which the rmbeaj.*esiSi.feH:>l^i:the/rf/' which flovves (xomtl^^Moie:ym:,^mf^f%)%h^hmtieaMsthQ{t that are the nio ft favage doe nurfe thdi: young ones .° and as the PwphctJcremie fpe^es; Ei/cfi .the Br>agan'S^dra)f out their brejls, and give fuck to their yomg ; hutjhe.ddugifters' pfmj^freopli S^e ie- conic crueil like the oftrkhes, Mich leave their ^^^eij&c* In the eleventh Chapter of Saint Luke, andthe feven and twentieth verfcjit is faid * of CJhrift, Bile [fed isthew^mhe thathareihee^ ■. and the. faps that gaveihee fuck : Where it is remark- able that God Iiath coupled thebleflings (uteri (^ uberis) of the womke, and of the brefl : but hvifat God hMh\c<>^pled.^ fome dainly Dames now adayesdoep/^?4/}^^^ifn5 they would hedre chiL dren^but they will not give them fuck^ and fo they feparate what God hath joyned, and enfoy- nedtoo : and therefore fince they negled God's Ordinance 5 andcoatemne his bleflings; let them take heed hee turne not both into a curfe, giving them a barren rvomhe, and dry hrefts^ and fothey reap^e the want of their defire for the re- ward oftheir fin. True God's Building. Trpe it is, they may be fometimes put out But n^^f* But why? Becaufe it. breakes the flaft^ox the ^^apy or beauty^ or hinders liberty? dec. Truly no, for vertuous Sarah, Hannah^ Ma- ry^Scc, But when they want ^^^/r^, and have no ability, then inequity the mother may be ex- cu fed . For thus we reade that Rebecca (the wife ^ of ifaac) hadzNurfe afterwards whofe name' was Deborah, But if they be able, and yet put them out to nrtrfe, befides that they efirange the force of nat»ralLiffeBiori, they endanger tlie fu-l ture carriage of the child ; as Orefies killed hisj Mother Clytem^efira^and Ner^} ript up the bow-' els of his Mothet ^gripi/fdy and (if we may be- Icevc .HiAory) they fucked this more than beaftly favageneflfe from the brefts of their Niirfes. Experience teacheth us that the eggcs of an He^ne are altered under an Harvke 5 and that a Fine trafijpldfitedfvova his native foile, doth al- ter its nature: O then ufe not your infants worfe than Beares doe their young ^ as often as your tender babe doth moane 3 thinke vv,itlj your felves it cries but for your teate, . ,y, -^^.^ But the common ffenceis, Iwouldybutlhavi no milke ? How 5 no milke ? fot flume, fotfeare forbear^ to fay fo : for whofe brefis :are they that hav^ this drought ? T r uly it is like the Gonte : no beg- gars may have it.but onely they that havemoft monks and moft goods. The Prophet cries our. Give them 0 L$rd, what x^k th^t^ ^ivt them ? A Z barren 3?7 Gen. J J. 8. it Sol. Hor.9.r4. 338 I God's Building. Lukeis^.ti. bArnn wombe and drk brefts : fo that this is a curf€ initfelfej and then what hard hap have the rich to fmart under it, more than the />5^r^ and needy ^ If your brejls be,as you pre- tend, then had you need tofaftandpray, and crieto God to remove thiscurfe^ ^c, Befides all this : know, that the woman that can Tackle her childe, and doth it not , for. fakes the fruit of her owne wombe; andfuch brute beafts as grant not one or two , but more nipfles to their young ones , (hall con- demne Inch unnatural! mothers , that regard more their owne f«f;'children;for ^^'-^ j ceffe breeds dtfeafes hothinhody ^zndminde -, a^ j the f^teji fiile beares the ranckeft weedes, N ei^ j theHriuft they be doathed with too cefily appar ! ^*^// either for matter or J^rwf ; forthisbydet j grees effeminates 'youth 5 and makes theni thinke" at laft they were not bbirneto labour, j I :;!_ - -. _. Z i Secondly^ 339 I Tim.f.S. Gen.ia.8. MAZ.^.titZBj H< God's Build in g. xCor. 11.14- Luke 1$' I Ktng.ii.I^-. Ioih.7.3 8« Secondly^Parenrs muft honeftly endevourto Uy ///fomething for the future maintenance of their Children : for though God allowes not ft5f t'/^-ri', yet hee doth •zsrtmici. He commends the eare of dtligcme ;^ though he condtmne the curt of diffidence. So Saint i^^^/listobeunderftoodin the twelfth Chapter of the. fecond Epiftlcto the Corimhians, Where hee fattkyXhSiX. Parents ' mujl lay up for their children, ^c» '.^ist 'here three cautions muft bee !?emem- I Ini*^/)f?>^thefe goods; they miift not bee gotten by H^ meanes 5 as by Ffirie, Extortien^Co^ vemifmffe^ deceite^ &c. For then they bee fuch ^s our Sav;iour, calls , Riches of miqmty ; vvhich God will fo blaft that they ihall aot continue, (except it be in his wrath) to thethird genera- tion, iuniq^ ; -.JV'AutVisdo) 7 he iHAfurt'S of vifkhdneffe poft mthtngyzxi^ no man can poflibly fet up himfelfe,and hisfeed by finning againft God, K^hab was ^o fiirre from enriching himfelfcjand his^by engroiTmg Nahoath's riwfjfWunjuftly, that his hmfe foone funcke, beihg.buik upon (a meifi foundation) . the hJoud of the innocent. c^Vi^/i thought him- felfc fome body, when he had ftollen a wedge oi gold^ and a Baiylonifl) garment 5 but that which hetookeforir<^,proved;/»/«tf,bufj?.^i^f/ ; he was juftly/iwr^to death. ]:• "aI r^- ' ^-n I Flinie writesof akindof £^/^,which having one claw-foot, and the other flat; doth prey upoa ^^4 MiAJLand^ fuch a h^rdoi prey is a co- /vINn-^D*^?. : '■' 'vetous G od's Build I ng. vetotfs man j who both by ScAy and by LAndj by i ^/^/^/,and hj wrong fcrapes andfcratches wealth together. Ccfar in his Commentaries reports of Scifh A- fi-icanm^ that to encreafe his ftore, he robbed Churches, Temples 3 Statues, the rich Sepul- chers of the dead: And even in thefedayes, ^uj'dnon, 6^c. In Pharaoh' sdreame the feven leane Kine dev.ou- red they^^; but now, quite contrarie, the /^^ devoure the /e^^^, and yet as the one, fo theo- ther, are never a whit in better likeing. ■ Thefe make their coffers, (as the Spleme is to th^ hody^ , the receptacWo^ all tU humours) thcjiore-houfe of a/l ill gotten g&€di. And therefore it may be faid o^ riches fas St. Peter did of fome hmi places yin S aint Pauis Epiftles ) • that many pervert them to there owne deftruclion, ■ :. The Prophet cries. 01%. The r^holervorld goes after covetoufnejfe : and yet no man will confefe \mn.£di'e\ohi cevetsus- : cvcty one conte?pnes in words that bafeneffe which in deed hec adores. They lay their excufe upon 3. greit charge of children which urgeth them f or elfe upon the rule^f wifddom.wbrch,requirclthat men fhcfuld diligently provide meanest© live, &c. They never have too much ^ No not enough ^ Some neceflities ace alwayes pretended for tnore; ahd rriorb ^ N-ay ,■ the moft: covetous iMficke-mrme of all.,wjlil not only not- confeffe himfelfe to be covetous. ;..b^t if you. will put. him toiCjhewillfweare hethlnkes in his confci- ,^i ■/ __,,_ ^ ^,._ ^Z^3 cnce 34' '^ddnoitmor ' tal'ia peSiorci oglsaurlfdcra fxaies i Vir. iPet.j.i^?. leL'em.tf.i^, 342 Gods Building. ; H(u quantum depiinifi) digla I diamur ? \ "Dives qui nil (upit, S^. Rfclcf.ii.r. IfQC'ates m ^reepagiiico . cnce hee is not covetous : andhcfweares what he thinkes; for cava oujfff^ If e is a.m-onftrous^^//^, which makes it felfe Co much "the more infenfi- bJe, by how much more violentj and burning it is. He is Uke that fi(h which Saint /'tf/^r tooke, whofe mef4th being full of i/Zi^fr, yetmuiirhe ■nibble at every bait. Ajlronomcrsgwcnovt:^^ ; fon why CMercune^\\)\ich. is the leaft of all the Fjap^ts^ yet feemes greater than any ftarre, but becaufe it is the neareft to us : If the things of this world were nor fo nigh us, we would never ; thinke them fo great, and goodly, as we doe : , were wee but a while rapt up (with Saint Paul) • we would foone fee, and piety our owne follies, and cry e out as one did. What a coiU vfet keepe a^ hmt ndthwf? Biogems being ataFaire, which was full of fuch things as houfholdcrs call ne- ■ ceffaries; proclaimed his abundance to be fuch, that he needed not any of thofc things 5 aadi yet he had them nor^ ■ ^^ ^ - - ^ • '^ '■ The fafeft way will bee, with Craus^ to re- nounce thefe ungracious appetites, fas hee fti- led themj andtodrownethem^^bycaftingour bread upon the waters 5 left they drowne us and ours, in deftrudion, and perdition. lfocr/t» tes holds it a difficult matter to judge, whether a man were better to covet, and leave to his children, Povertie or Riches ? and therefore till the cafe be decided, let us cake heed how wee immoderately and inordinately affc(5t thefe outv/ard things ; left what wee falfely ftile iW/j wc finde truly m/^« Bequeath not then ill- (-. God's Building. ?4J ill-gotcen goods to Pofterity • left (with the MagUwhidi fnatching a peece ot flelli from the adtac, at which a live cole hung) what you pro- vide for your young doc fire your nefts, and them,<^r. [The LecondCaation isin ufing them being got- ten 5 you muft rejoyceinGods benefits, with fal^riety -andthattkefuhejfe ^ and not htdmdge and jUves to what you have, for your childrens fakes 5 for thus children are a burthen to the.fa- mily J and nor a blelling. Befides, God faith in the f^ven and thirtieth iy4/?»^. AgoBdman is mercifuil and Undethy and his feed enjoy eth the hiepjtg. He is mercifuUtohimfelfejior: Mercy ^ Lke Charity J begins at home ; he is not aifraid to eate a good meale becaufehec hath children : and he is mercifuil to other s too 5 for heewill lend and doc good to whom he can, and then' his feed fares the better for it « Markethat, The ! more hee gives and lends in doing workes of mercyjthe better it ^f£;beii^ m^ug^litio favour JPo- :)Yet hefbre iipaflte frbn^ thiSijpointj.yiqu ihall give mee lea\^e tdpr^fent bcforeyou thenecef- . lltid of your. account at the day, of ludgement : where you fhilihQQdiu§A^m/^Api^a^k3*t0^& frehata.'znd either ^r^iy»rreafons3 and cautions, Jjeing du- Ay obiecved, the Patents fhall therein difcharge; -their firft(iiK;iev'^^^v-^^>-o^--v7C'i/i siiJiu qu \ Their care that their chilclren/^^ .^ Avhat will' theirlife doe them^good except they doe more than live^ltis a;pbore provifion(God knowes j to.fee.that thsY'.M've naturalli'y they muft then proceede^ and take what order they can for the difcharge of a fecond duty they owe to their children 5 and that is. That they live we/li^nd to this end they muft have a double regard ; The one, To bring them up civilly. The other to bring them up religiusly ; and Firft,P4re»/j muft take care to bring their chil- dren upVm^y-and fo they muft haveanefpeciall refpe^t to three- (^ Learning, things, viz. »;;//iftf that taught them. j 2 Asthey proffited, they heard withmoare U- bertyj and fate mor-e upright. - ■ ■- ■'^' ' ; | - • .^' fhey 'were made.-2)^tf^/ of the cMtre-y to fit in Af 4^^. Seeing then that he attadneth to moft know- ledge in the things c>f God, wh^ i§ beftfeenciti other ^/^^> and ^ff^.^*^» whicbdoe fer^reasfo many Brnd-rndds to Divinity ; Thepeforewcc muft fee that they be inftrmj^ed in the one, as the beft helj^e^aQd fea4ieft. i^eane$untotheot- ther,,^^. . .v'.r:.: .- -.[n ':>";:. '"j:j'-CC What need i?/f^-mens children have Zfiir- ning, when asxhey ihall have enough t. Truly the more they have of outward-things, .the more need th^y have of i!.e/a'»?ai^j and other ______^ graces " ?47 Lnkc 2.51 Markc 6.J. Lulfc 4.16. Iohn8.6. Oi^je0,i, Sd, 54? Ob\eB,2. Sol, God's Building, graces of the mindCjthat fo the^^ may the better know how to imploy it in a right way% A Lit- \ tie horfc requires but a Little mrryingil^ht grea- ter that a ship isj the greater is hov fiaigh', and the greater h^vfraight, the more skilful had her Mafier: and P4kt need to^ be^ leftlirjerheavie lading finke her, and them. It was hido£'Hamital'i He knew how to get -a Victory, but not how to ufe it. • A*id it is too (true of many, that having knoWerttewetD get great cftates, yet they khow-not at all how to i^^them. Likei£/f'/s AfTe, they are not able to turneatid'winde what they carry : But the blef- imgQi^^iica^k>thh them,they lye'downe like-' ;fo:manJrA(Iesutidef theirburthen. He that is fupinely ignorant^ is but like an Idoli of Gold, or Silver, that hath eyes, but fees nor. And, as Z>i<)^^;?^j faid, ( looking xv^onPidtosmmit yl {Qt\i&:Q Plato sflegme, and cho!ierjh\xt\\iS Pride I cannot fee. So we may^ behold the golden head; I andfilverbreftandarmesofaiv/^;»»^i7;^//?,5 but I we al this while jCan fee nothing of man in him, but his cUj~fe^ And therefore it'itasi wel fpo- i ken of P^^^^^^v^y that Parents -fliould be more carefull,by i^^m;?^ to ttfcW Ignorance out of- their childrens Soulesij x.\i-2in by Phyficke'm' purgeiout ^theiJ^fy^^fjof-thieiriliJ^^^jwi Fm*- a- Difeafe leaveth him a Oliai^ ^ but Ig^rAftcs'oi I wouldifaine bting theiii up in Lemmg^but^ I'am fo'P^<7r^, I cannot i"v' . . : .. ^ .'.■. . ) j3aAife0e thatiV^rr^^ir^J^ Mam':.zndyQi • ?'or/fp, I G o d's Building. I would have the Platmiffe to confider thefc two things : 1 Whether thou do'ft not fpend three pence a weeke worfe in fome other thing, thy Fife, or thy Pot 5 on thy Backe, or thy Belly j and if thou do'ft, fayj-how wilt thou anfwer to God at the laft for thy childe's Jgnoranc e? 2 Though thou haft nothing at all to leave him, yet if thou haft given him Learning, his Portion is fallen unto him in 2i fat ground-^ that is -xfaire ^Atriryiony . . Salomon ( who beft knew the true value of of things) faith, ^/fjf/frtf is the man that gets un- der fianding, for the merchandiz^e thereof is better than fiver, and the gaine better than gold. Sec, And as he commends it to others ^ fo when he was put to choofe which ofthcCe^viz.Wifdome, Riches, or Long-life, he would rather have, he prefenxdJVifdome. O then let us ftrive to give them what Lear- ning weeing let Paul plant, and Apollos water, and then let us leave the fuccefte and encreafe toGod,e^f.. _ ^ The fecond thing which i'^r^;^^^ muft have refped unto,in the civill Education of their chil- dren,isthat they bring them up ingood manners ^ for Learning without Manners, is but a Pearle in i a Swine sfnout'^ and our Proverbe is, that CMan- nersmake a man : And therefore P^^-^/^^j nnuft have a tender refped: to this Dutie,. For if an Heathen, when hefaw a cliilde Vnmannerlj, fell foule upon his MaBer, and thwacked him well- favouredly. 54? Prov.j. i3>H- ?'P \CurJfc in^.i- lUm.Dec^' I Erafm. Chil. ohjeB. SoL lob jz, 4. God's Building, ifavouredly, faying. Why did you not teach him better? Much more are Chriflim Parents bound ' to provide for the mannerly inftiturion of their children \ and blame- worthy if they doc it not. Galcri' accufeth the Nur[e, If the childe's Hend he not rve/l-proportio/^ed, or the feames not w4i joyned ; and faith it was for want of bidding clofe. So if the ^(?»/^j of children be Ignorant ^ and untorvardly , it is the Parcfits fault y who bound them no clofer* and brought them up no better. I finde by the Law FalcidiajXhax. it the childe committed any fault for want ^lEducati- orty the Father was punifhed. And £raf^fts wonders at the over-fight of our Lavo^givers, who made an^t??, thai if Jpprentifes had not learned their Trades within feven yeares , the Magifirate fhould punifh the Makers perfon, or his Purfe j and none for Parents, if their chil- dren were llLnnrtured, or profited not, ^c. But what are thofe Manners wherein Parents muft bring up their Children i I anfwetjthofe ftand in three things. Yii^^'mS^ilence-y and there two things are to be obferved : I They muftbe taught to give their Elders and betters leave to fpeake before them : As'£- //^/^' waited till lob and his three friends had fpo- ken, for they were his Elders, O that tjie too forward Impes of the world, would remember. I that it is with them, as wi'ch the Fine,iitiQ. Luxt^ I riant branches are ever firft lopped off "^ Thevl God's Building. 2 They muft not Interrupt, and trouble others while they are j^f4/('/>^ ; For, feeji thou a man hafiiein his matters y there ismorehopeof afookj than of him. When therefore Parents fee^ or heare of the prefumption of their childrcn^in this kindc; let them coniider that ic is want of in- ftrudion, d^c. Secondly, in Speech -^ and here foure things are to be remembred : 1 T hat t hey ufe Fairejpseches to all 5 and that they name noc their Setters without reverence : As the young man. rhough a Kuler , faid to Chriftj GoodMaHer, So, Omoft Noble Theophi- tus. And the Gaokr to ?auI and Silas ^ SirSyWhat Jhallldoer dec. Oh how unfit is the Language of ^jhded'^ whereby any,' much more children, give di^f- gracefull termes ! &c, 2 That they fpeake not Sefquipedals , but humbly of themfelves, as that wife Matron A- bigail, (when fhe was fent for to be the wife of David) firft bowed her f elf e to the fervants, then made this lowly anfwer 5 Behold, let thy hand- maid be made fervant to roajh the feet of thefer- vants of my Lord, 5 That they Salute lovingly all Chriftians; Marke how Booz, and the Reapers faluted each oxhtx '^TheLordbemthyott, faid he^ The Lord hie If e ?^f^, anfwered they : Yea, the K^ngell teachech Touth thus much, fainting Gedeon,. The Lord be with the^, thou valiant man, &c. 4 That they bee ThankefuU for kindneflfes (hewed ?5» Prov. a^. ao. Markc 10.17. Lukei.g. A«as 16. I Sam. 2;, 4]. I-as Abraham, when he entertained thofe Str anger s,^qq6, by himfelfe under the tree,'^\i^e they did f4f,&c. -^^ ^^; 4 In^ God'sBuilding. 4 In Bending the knee, in figne oi fubje£}ion and humilitief as Salomon did. 5 In Giving place to their Betters ^ yea, and offering it to their equals, or inferiours in cour- tefie. As our Saviour advifeth. When thou (halt be bidden forth, fet net thy felfe in the chief est place, &c. The third rhing which Barents mull: have re- fped unto in the civil! Education of their chil- dren, is, that they bring them up in fome im- plojment or other, idlenejfe is apoifon to all; and to Touth efpecially. And that it is no fmall fin, it may be gathered from the very creation j for then God placed not Adam in Paradi/e^s ^xxldle Speculator, or Surveyour^to ftand cither gazing, or to rvalke idly up and dovyne j But tptill, and keepe it. And fornuch did Go d hize idle- neffe in the common-wealth o^ ifraeUthzxhy a peremptorie ediB he did prohibite it. And St. PWj among pther things which he gives the Thejfalomnf inchzrgQy names this for one, Hee that will not labour, fhall not eafe. Why ftand you here {faith our Saviour) all the day idle F Goe yeealfottttotheVineard, The life of a Chri- fiian is not a. /landing (till. Standing waters foone putrifie, Gods fervice is not an idle one ; as Pha raoh thought it. Tee are too muchidle^ therefore yee j fay rve would goe out toferve the Lor of ^ dec. But it j is a yrefing forward I yea and a rttnn wg to obtains, i For as in bodies naturally thofe t hat are mod a^ j ivcy are moft Noble -^ and therefore/^-^ is more ! noble than aire yaire then water ; water than earth • A a Co 3« I Kmg.^.ip. Luk.14.8. Gcn.i.if, ^d collendutftj ^ cujlodien.- dam. Dtut I j.z. a fhef. 3.12. Mattli.20.5. Exod. J.17, I Cor. p. 24. v^<4 Gen. 3. In fudon vitU God's Building. lohn ^.4. x.Tbcf.5. foit is in fpirituall frbfiames, too. cjT^ an is home to kboarj as the jparkesjlyeu^ard. Ami better ihm my fathers ? h'ldBlUh. And fo may I ^^are we better than our Vdxhtx Adam? Intheftveate of thy facefialt thou eate thy bread. And as it was thtpenaltie ohhtfrjl i^dam • j fo was kxhtfra^ice of the Second Adam, Ie sUs^ C H'R I s T, he did eate his bread, not only in thtfrveate^ but in the very blouddl \v\sbrowes ; or rather hee did not eate at all j but it was his meate to doe his Father swill. And as Abimeluh (aid unto his Souldiers 5 {o mee thinkes I heate Chrift faying unto all that will be his Defciples^ what you fee me doe, doe yee likewife, &c. Our vocations of life, they are the Sanctions of God, appointed, andenjbyn'd unto every foule : and though all labourers be not chofen ; yet none are chofen but labourers, Hee muft needs be a work man that will have xhtpennie of j I eternaUlife. Every man is call'd into a Viveyard\ (into fome one,orothercourfeof life: Chrifii. anitie it being the common Vineyard to us all. ! Here we muft not ftand to fee, and to be feene : I as in the market place,doing nothing : for when, the MeflTengersof God (as we read in the firft oi Zachary) returne thefeunhappiety dings to the Lord, We have gone through the world^and be- hold it fits fiill^and is atrejl'^ you fhall find there is a fcaxcfullEccho refounds unto ir in the firft Epi- ftle to the Theffalonians : When they (haQ fay peace, and/afe:y, then Jhall fodaine deflru^ion come up- on them J as travaile upon a woman with childe^dzc, idlemfit God's Builpinq, ^55 idlmffe^ was one of phofeii^is.vyhicti over- threw Ssdom^ and her 4aughter . / fafjldhy th^ field of the Jloathfull^faith Salomotf^am hy the vi- neardof the mm dejlitute of under fianding^ and lot I it was all over grotven mth thornes^ and nettles, had covered the fac$ thereof. And as his field is over runne with t homes, ^nd nettles j fo fliall his kJy be ovcrrgrowne with infirmities ; and his minde with vicious quahties. The Fnjufljleward in the G$lpell^ (being fum- raon'd to give an account of his baily-wicke, be- caufe he might bee no longer fte ward) among, his perplexed thoughts what he Ihould doe for the time to come 5 faidthus within himfelfe, / cannot digge, and^o begge I ant ajljamed, d)CC. But :;fome are .now more faithlejfe than the mjufi fie^ard himfeife, who now aday^s are no-r afha- med to ^^f, though they bee able enough to dig, I- will therefore with Salomon fend fuch/«^- gards xo the P/^^w/W to learne to be laborious : and fince God bimfelfefandifiedxiothis reft^till he had finiihed his fixe day esworke; he tacit- ly taught us thus much, that fuch as now give themfelves to idleneflTc and reft, in this which is the time of labour -^ fhall hereafter / the beft, the grea- teft, the ancienteft of you, here is a hdrre in your Armes^ and a blemijh in your Coates i you were conceived in finne : and the higher you jfcend by climbing up the long Une of your pfogeni- tours,the nigher you approach to the fhamefull fall of that one Adam^ who hath made every man, altogether vanity » The H^^r^ei^himfelfe could fay that there be two principall caufes in bad parents of bad / Aa 4 children/ pral.3^.5. 360 Prov.aKi.6> G o D's Building, children 5 the one is the evill of nature^ in the Jiffofition-^ the other is evill education • and I mult tell you, that as at T^^/^^, an ill-chance may be fomevvhat bettered by a skillfull play- er, yet can it not be altogether altered t fo by good education youmiiy in part reformehut you can never cleane roete out the naturall corrupti- onSjWhich you by generation conveigh to your children : heale thofe wounds as artificially as you can, yet fhall there ftillbe a fcarrt: How many parents may therefore ftile themfelves, not Naomies h\xt Mar ah .^ Npt beautif'ull yhwtivXl o^ hitternejfe ? And their children, Icabodsr for the glory is departed. And fo Lo-^mmi, for they arc not Goas people. Now if you would know what you fhould doe that your children may be religioufiy brought up ; you. muft, 1 Acquaint them with the^r^«;?ij of truth, necejfary to fahat ion .- and this inuft be done by private catechifing. 2 Inure them to reade the Scriptures^ and to marke efpecially fuch places as either confirms the grounds of Religion, or doe check the cor- ruptions of life. 3 Bring them to the publike exercifes of Rc- ligioo, fo foone as they are able to fit reverent- ly, or fruitfully : as it is reported of the lewes children, that they could name any thing in the Temple, before they perfedly knew ought at home. Thus if wee teach achildethe way hec jhottld goe.^ when het is old hee will not d-^art from it, t Oh G ODS Building. Oh that aWparemsv/ould thus endeavour to inftru(5t their children in the wayes of godHnes 3 that as they were infirtimems to beget them in the Jiejh'^ fo they mighc be mjirume/its to beget them in the faith too I Oh that each mother would ?eed her young ones with thefmcere milk of the Word -J and fo nril /'^c^/^ and then rveme the foules of her children, as well as the bodies ! O that both fathers and mothers^, would joyne ifTue in this , that as their children wax in ftrength and Bature, fo they vmght grow in grace And fa,v our both rvith Godand?mn\ If a father bee to fend his fonne a dangerous journey by Land, or a voyage by Sea jhee will; what hemay5inftrudhimj how to avoid pe- •rill: Take heed naj forme 'y thoumaift meet with wicked men that may kill or corrupt thee^therc be Theeves, and Pyrats, and Hocks, and quick- sands-^ and rvilde-beafts^ and Sjrens i O my fonne beware of thefe, and a world of other pe- rils : thou arc vcvyftaffe^ the comfort of my age^ if ought befall thee otherwife than well, my gray-haires fliall foone defcend withforrow to the grave, &c. How much more then, (^c. And yet fay what I can of this dutie^ though I fliould preflTe it with the tongue of men, and KAngels yet lliall I not perfwade, prevaile with fome Parents that cannot doe it, fo great is their ignorance ; with others that c&rt not to doe it, fo littk is their cenfcience 3 and with fome that rvill not doe it : and yet each of thefe hath his ] Plea. I Thofe J(Jl ^6z God's Building. I Thofe that cannot doe it, doe pretend ; I would inftru(5l my children, but I cannot rule ,tiiem ^ This may be To, indeed, but where lyes the fault i Is it not becaufe thou didft pamper him being young f Or not bend him whilft he was pliable-f Is it not becaufe he(writing after thy copie) hath all thefitifi lames of thy life to warrant his imitation to be true^and good ■:' Is it not becaufe thou doft not ufe duely,and daily to .pray for him and thy feife,^ Is it not becaufe thou art guilty of finfuUcourfesagainftGod, yet unrepented of ^ therefore G o d gives o- ver thy child to difobedibice againft thee ^ &c. z Thofe that care not to doeit, pretend that , they doeinftrud their childreivyand fo they doe indeed 5 but in what principlesc'Inthe grounds I of religion ^ In matters of faith ^ In matters of fad ^ What fimply neceflfary to bee be- leeved c* What to bee done, of fuch as will be faved ^ What duties they owe ro God ^ What J to their neighbour^ What to thcmfelves c* No- thing lefle: but as Lew a the elevemh of France^ faid, that his Son fliould learnebut this one [tn- tence in thtLmviCtongnt^ ^jfj nefiit difftmula- rCy nefcit imferarc. And Ltcmius the Emperear grolTely affirmed, that knowledge is thepojfon of &ny common-wealth, . And thefe great mens examples have beene very powerful! among the C^'^w^'^^ 5 who ge- nerally thinke that a /ittie hmy kdge Is enough -^ and a Utile honejlief too much. If God's Building. If they preach to their childi'cn, it is out of CMachidviUy when pr^ft {^t^\ts^\tiConfiience [ hold her peace. If they pray, ris out of the Satyrifi Ptilchra L'averm,"'-' Damhi falUre -^da fanSiuviy^iuflumq-^ 'vritti,' 5 Thofethat will notdoeit/pr^tendthattt is a ^raine thing to trouble cHildreh, forxviiat would you have them to doe ^ An early Saihty an old Devillf Soone ripe^ and foom rotten ? ^\xi ftayj It is kncnvne that t'he DeviU hath i'iJ^/'i- frte enoughjand wants not an olfje^'wt$:2Lnd yet both the fraSiice o.^ tht Saints J and ourownc experience gives abundant fatisfadio^ to this ca- villi- /that it is but loft labour to tranle up bur j children in the grounds of truereligidn V^ Fdr ; Hannah brought Samuel to Ely to be inftrudedj , as foone as htwdLSiveaned. £»«i<:4 the mother of T/w^/^y taiight him in the Scriptures e^ven^ of. acMd, What was it by which hqly Women- ,' Martyrs in times of perfeaition, prepared their j children, even tender Virginsj to luffer with, them the worft of torments, rather than deny , their faith ^ but^onely V/;f^^^^;i?^ th^min the' Scriptures <* ■ Wtllht^ Sophia with 'her' three children, and Sy?nfhorijfa with hex [even in the ^-^/V^^perfecution : And F alicitas wkhhcrf even children in x\\t fourth perfecutiont^' And a. wo- man of Syria with her two daughters in the tenth p(?rfecution : And a. womah of v^/?^/^^^ with her child,Who anfwered the Tyrant, that it had religion even from the mothers breft : And K^tkdffafia mth her three daughters 5 all which 363 I.Sam. I z Tim .3, .24. 15. 364 God's Building. which fuffered 5 as wee reade in Ecclcfiafticall Hiltories. Have all thefe catechized in vaine 1 \ Have they not reaped, and wefeene the fruit of it < And fo (halt thou^if thou bring up thy chil- dren Naur ally, Civilly , Eeligioujly , Carefully, \ Conjiantly.y Confcionably, &c. And thus having fliewed you how to bring up your children : I haflen now to the other branch of Parents duty : And that is. You muft -D/j!^^ of Parents ; for The Eye which mockes his father, and dej^tfeth the infiruBion of his mother, let the. Ravens of the valley plnckcit out, and the young Eagles eat it, dec. The fecond duty to be performed by children to their Parents, is obedience ^ and this is the doinf^ God's Building. 369 doing of their parents will, fo farre as they pof- fibly can, md lawfully may. This is required in the three and twenty Chapter of the Pro- verbes, obey "thy father that hath begotten thee y and dcfpife not thy mother whenjhe is old. And in the third Chapter to the Collofsians, Children obey your parents in all things ^ for that is rvell- f leafing unto the Lord, How < In all things ^ Even in wicked things too ^ No, but with that reftraint in the fixth Chapter to the -E/^^/z^^j, children obey yottr parents in the Lord^ for that is right. Which that you may the better under- ftand, I will acquaint you both, ivi^^m^ chil-* dren muft obey^ and how \ zn.^ how farre, wherein muft children ^^^jf their Parents f Looke back unto, the duties of parents, and there you fhall fee wherein : for Firft^ parents muft bring up their children in Religion 5 and confequcntly they muft obeyin praSifing religious excrcifes, as the children of lob didjwhen he fent to fanBife them, oh what a lamentable thing it is to fee fo many children who will not be exhorted in this kinde c' How often doe your parents entreat you, as T>avid did Salomon^ [And thou Salomon my fonne^ know thou 'thy God^f^c) but (with thofe children ,and the child to fuffer it. 6 In the choice of a lawful! callings znd of mariage efpecially : for the parent is the princi- pal! agent and difpofer of the child. Indeed the parents have not authority to force the child by compulfion 5 yet the reverence and obedi- ence which the childe owes his parents, muft needs be a ftrong inducement, and perfwafion to him not to diflent, and difclaime. his advice without great and waighty reafons. How muft children obey their parents < With the fpirit of meekenejfe and love •, which wilibemamfefted three way es; 1 By obeying without imjuiring, difcour- fing, contending^ (jrc* 2 By bearing the infirmities of their bodies, or minides, though poore, aged, difeafed, crab- bed, (^C, . 3 By obeying without refpecfl of profit-'fome children will honour their parents (as ih^ Harlot dothl God's Building. m doth her Paramour )whileft they- are Nouns fub- Hantives^ able to ftand of themfclves,and in the Dative cafe ; but if once they decline fo farre as ' to come to the ablative abfolute, then thefe Participles will be governed no longer by them : their obedience is mercenary ^ and no fenny, no Pater nojler, &c. How farre mufl children obey their parents 1 In t^e Lord, hith Saint Paul :a.ad Ffqne ad arras J faith the Heathen -^thcLt is, fo farre as may ftand with Gods glory, and the honour of the place they have in Churchy or Common-wealth, And the reafons are ; I Becaufe he that loves father or mother more than 7w^, faith our Saviour is not worthy of mee. Wherefore if father or mother flmll reqaire any thing that may not ftand with the glory of God; Saint Peter faith, Thinke youy whether it bee better to obey God, or man f Lookcupon Chrift,when the qucftion was^whether his love to his Mother or z>eale to his heavenly Fathers glory by working miracles vvere the greater ^ He faid to her, Jfoman, ^cj And it is recorded asaneverlafting monument of renowne to the Tribe of Levi, That he faid to his father and mo. thery I know you not ; and to his brethren andchil. drenlrcfpii you not-^ that is, hee preferred the glory of God (in fheathing his Sword in their bowels,when God commanded) before his na- turall affedion. And it was the counfell of that grave Father Saint Hierome, if thy firher lye on the threfhold of thy doore \ if thy mother {hew Bb 2 h-e - *^ Obje^.^, SoL lohn ». Deut.jj.^, Lice- ar.nVo parvu'H ,' / .iea. injni,-^.c Hier n. 3^4 Valer.Max. God's Building. thee her brefts with which flie gave thee fuck 5 if thy child hang about thyncvke to hinder thy t peedy accelTc to Ghrift ; then Froijce^dic. Caft : of thy babe, contemne rhy mother, fpurnethy ' father ; it is piety to be impious in this kinde. 2 Becaufe if a father that is ameaneman, fliall require of his child who is well dignified, ; fome unworthy imploy mentjthen though there ' muft be an humble entertainment of his com- : mand, and a child-like carriage towards him 5 yet is not his will to bee performed. And I therefore if parents would be fure to finde rheir ! children obedient, then they muft remember that it is their duty, 1 To command only things lawfull ia refpeifi of God. 2 'Xhxngs convenient mtz^^tdi o£ thti^ chil- dren-^ and for this caufe faith the Apoftle, Pa- rents provoke ?wtjour children to wrath. The thhd duty which children owe to their parents ,is T hank f nine [fe ; and to recompence to their power their parents kindencflfe : and this ftands in two things- ^ I In /»rf5»r//i^ their Parents, to fheir power, & relieving them if they be in want. I have read ofa daughter that fuckled her mother a good while with her breft-milke : Now what fo rare to bee feene, as the child to give the mother fucke:' A man would thinke that it were againft nature; were it not the firft Liwof nature, to love our Parents. And thcrcforenoneof our brcfis fliould want this milke of piety towards our G on's B in l i> i n g. our decrepit Parents : It'they be^///^^(?,or lame, or deafe^ otduwbe 3 vve may, and we mud worke fuch mirdcUs as the reftoring o£ fight to the blinde^ and lezg^s to the Ume 5 and f4r^j ro the deafe-^ and fpeecJj to the dumhe-^ their defe<5ls muft be iupplied by us. And this. Saint /*<<«/ calls recommencing their kmdneffe. See this in /^/d/'/^, who when his father (being in wantj fenc mo- nies to buy corne; he would not take it,but knit it up in the mouth of the facke, &c. And in i?«;f/',for(vvhen Naomi jbc'mg her mo- ther in law, was of great yeares and her ftrength fpent, and fo unable to helpe her felfe j flie ga- thered corne in the harveft for the reliefe of them both 5 and when Booz gave her meate and drinke, ihe referved part of her viifiuailes, and broughtat' home With her gleanings to refrefh i her mother. And fo will all they doe, who are not ficke of the mother-^ which is fuch adi- feafc in thefe dayes, as perifheth all piety to Parents. 2 In frdymg for them 5 for if prayer muft be madefor all in authoritie ; that is,for thofe that arc U^agifirafes, yea though they be more re- mote from US5 then much more for our Parents, [ And as -f when thou feeft their infirmities) thou mull goebackrvard (^ixhNoahs t\vo(onnts) andi cover their nackednefle before men ; fo thou; muft goe /'«*<«^^ in grace; and -lay bpen thyj hearts grlefe for them in prayer ro God, ^r.. • ! Thus of the duties which children owe td thdt pArents '^ now ^in a word, or two j I will B b 4 f!ie\V 375 I Tim. 5.4. Gen, 47. II. Rach.a.14^ J7r^rr 3 and that is. 2 i(?i;f 5 for it was the charge which /(?/f/'/5' gave to his brethren, fall not out by the way. And Mofes to the ifraelttes j 7ee art brethren^ why ftrtveyou ? There be foure forts of brethren, viz. 1 Brethren by nature ; fo laceb^hid Efau, 2 Brethren by nation 5 fo all the lewes. From among thy brethren (hah thott make a king over thee: thou fl)alt not Jet a King over thee^ which is not thy brother. 3 Brethren by cognation^ and affinitie j fo Abra^ ham, and Let. Andfo ordinarily (in the i^B?//^ Genealogies) they are C7i\\'dbrtthrenw\i0 2Lrc nttv tallied, . ' 4 Brethren in a (pirituall relation , and af- fedion. So Ilohn^ even y our br ether ^ and com- panion, &c. Now all true c^r//?/^??.^ may juftly be call'd brethren in three regards. 1 Becaufe we have all the fame Parents, God^ and the Church, God is the Father of us all. And the church, that Jerufalem vfhtch is above, isthe OHother of us all. Neither can he have C^^to his Father, who hath not the Church to his Mo- ther . as Saint i^ugufline^ truly. 2 Becaufe we have all the fame Tatrimonie 5 this world to ufe 5 and the world to come, to enjoy. One fatth'^ one bapifme-, the f^ngels are our guard ^ thC' creatures our fervants 5 the Scripures ovix evidence ; tht Sacraments our Scales ^ the tJoly God's Building. 0 Holj ahffft our A(}urer, that ali things an ours ^ and me ^rf C h r i s t s j AndCn^i sr is Gods. 3 Becaufe wee are all bound to /^t^^ each o- ther with the love ol brethren 5 Now in naturall rcafon the love of brethren muft needs bee the greateft, becaufe of all relations in the world this betweene brethren is the moft dtre^^ and equAlL We all know how great an evill, the diflen- tion is of brethren : and the Pfdmifi would I faigne have us know how great a good their communion is ; m his Ecce quam bonum s> &c. Behold how good, andpleafant, a thing it is for bre- thren to djvellin unitief^htit note^that though f ome things ^xtgood^yti they are noifleafant,^s the exercifes of worttfication'^ and though other things are pleafant, yet they are not good, as the lufls of the/^A • but the love o£ brethren is both good, and pleafant 5 Good in the Caufes^ and good in the confequences ^ pleafing to God, and pleafwg \ to our neighbour, and feafmg to our fehes 5 and indeede dtfpleafing to none but to the Dm//; and therefore as /4^?-4^4/;^ toXtf;,foletmefay unto you.Let there be nojlnfe between^ you/oryau are brethren : brethren by nature, and brethren by gracey brethren'mthc flejh^ and brethren mthc fpirit'y brethren by nation, andbrethrenhyCm- mnnion'^ brethren, as having the fame P4r^»^^. God and thcChurch • and brethren ^as having the fame patrmonie,Grace^h€XC', G/^ry, hereafter. Then come yee children. And hearken unto me, (as the I Cor. 5. 12. Tater qua ft fe- re alter : Jerens alurum. t: 378 Gods Bui lding. Matth.J.i^. the PfdniiU fpeakcs in the like cafej pray for 1 Gods grace that firft you may fhew your felves reverent ^obedient, and thankefuUto your Parents, and that ; 1 Becaufe unnatHrdneffe to Parents is none of 1 C7vherein he liveth. Some (that iive in hotter Countreye^) are con- 1 tented with parched corne , and thrive well l enough • As Bqoz> and his Reapers, Sortie feaft with an 0rmg4,zs the JMoores ;■ others witli Jeflfe, as tht Indians 3 but wee being fo farre North, require more, our.^h^t being mpr^ wenfe: within. ,, -' Z^: "' ' ;. ,^f labourer is worthy of his hire. And the Schople obferves five crying fmnes to be mentioned in the Scrip- tures 5 ^mi to Jefaif^e the labourers wages ^ is one of them: Take h,eed then, &c. 3 By being carefull to procure their health, when they fall ficke ; for M afters arc to doe to t\it\xfervants that which is juH andequalL And it is but j«// and equally that if they labour for •you in their ^^4/^^, you iliould /4^^«r for them in thciV ft ck^ejfe. The good Centurion tooke the beftcourfctohavehisfervantreftored, for hee went to Chrift for him : Marke,he did not turne him out of doors5when he was fick,andbid him (hift for himfelfe 5 as the High-pricft and Elders did ludasj when hee complained of his ^i/x'^r- furfet • they faidjWhat is that tou6^ Locke thou to that : Neither was he more fick of his fervant, than his fervant was of his fickneffe ; as fomc of us too often are : But hee carefully and con- fcionably came to Chrift, and fpake as effecflu- ally for him, asif he had be^e.his only childe ; yea,.: G o d's Building. yea, io importunate he was for the recovery of his fervant, that he put Chrift himfelfe into ad- miration, at the tenth verfe, where he cxpref- feth it thuSjFertly I have mt found fo great faith, m, not in ifrael ! And I may adde, Verily I have not found fo gxczx fidelity, no, not in England-^ taking but faith for f ait hf nine Jfe ^ as it is often ufed in Scripture. Then, Mafiers doe your duties to your /^r- vants on earth, as hting fervants to your Mafier which is in heaven I "v^hoywili as certainly (tail you to an account^as yoii cjanyduirsj and at thit day this Centurion fliall rife up in judgement againft us Christians ^ if we tyrannize ov^r our fer-vai^its', and fuffer them to finite under us, as dOeth^Lords oithtG'enfilesjV/ho&ve taxed by our ^civiow. ■■ ' ''■'''. what are the duties of Servants ? They muft htfubje^, and fleafe their Mafiers in all things 'j they muft m^anfmer agMne^4tid they muft btfaithfull, \ ■ ^ » -V' ^ - ^^'^ <• -^ -• * We are now come to the laft Rafter of the Aoofe ofthis Building 'y viz. The duties of Ser~ 'vants jVfhich (as they are laiddowne in the An- fwer) are chiefly fourc J 1^/2'. VM^ Suhje^ion : Secondly, P/^4/5^^/ Thirdly ,5'/7^;^iC. 2 Servants muft fleafe xhdx Mafiers in all things^ But? how doth this agree with that in the fixt Chapter to the Efhefiansy vvhete fervants are ^oxhiM^ntoht Men-fleafers ? ■ We muft put a difference betweene pleafmg men only in xht fight ohmn-^ and pleafing mea with a fiiigle heart, as in the fight of God, Ser- vants muft not pleafe men by Eye-f^rviee ^ but they muft pleafe men by doing their duties out o^Confcience. My mafter is fuch an one as I cannot pleafe f a Churlijh Nahal,more ready to require fervice, than to recompcnce it c' The more is the pitie ; Mafters fhould not be fuch 5 but though they be, yet thou muft not unyoke thine obedience 5 for both his autherity, and thy fnhjeBien come from Cod j and though thy mafter he Churlijh, yct Codvj'iW htkinde. i^rc^ferved churlifti Lttban, and God gave him wages Gqps Building. wages enough in the end i though Lahan would nor. Atid whatfoever 4 man doth^ thxtjhall he re- ceive of the Lord, vfhether he Ik bond or fret. But wherein mud tpleafe thofe I ferve "f In all things ; in all law full things . Be . ohedi- tnt to your ntafters according to the flefh , See, Where note two things. 1 That Majlers be over thtflefl)) not over thq Jfirit. 2 That Servants mufl: obey only in outrvard things 5 for if the dominion of the one be limited, ^o mufl: the obedience of the other. And this may be an Item for all fervants 5 for there be too maay which footh up thofethey ferve, in their wicked courfes i and are readieto joyne with them in any enterprife how vnlawfull foevcr. Whence the Provcrbe, X/i'^ mafter, likeman» We reade that Pharaoh hardned his heart 5 he, and hisfervants, Abfolom and ^iisfervants com- plied in fmiting Amnon : And fo did David, and loab in the Tragedie ofFriah. Many Ser~ vants now a-dayes mufi fweare, and lye, and coozen for their mafters advantage , (jrc But ] know that his command, or his profit is no warrant for thee, that arthis fervant, to fay or doe what is unjuft. It lliall ever be the praife of Sauls fervants (though none of the bell in other things) that they refufed to execute Sauls wic- ked lentence againft the Lord's Priefts, though his command would have borne them out. 3 Servants muft bee filent ; not anfwering ■^againe, nor that their lips fhould be fewed up, Cc 2 and/ ?87 Ephcf.^.?. ObjeSilT^ Sol, Epher.f.6, Hphef.5.5. ColofT.j.ti. Exod.^.34. I SAin, 11.17. 388 Gods Building. ProV.tp.ip. X Sam.s4.10. a King. 5. 13. and fo they never fpeak : For in three cg^fts they may lawfully fpeake; As, ^' . r-^'^.^ \^ ^X 1 When juft occafion ko^tcdhyzquepm^ they muft make a rcj^e^fu/i a/^ fiver ^md not, out . o'^fu/kmejfe, or furimelfe fay hotiiing: For in che nine and twentieth Chapter of the Proverbs, They are condernned that will not be chafiened ffikh words idXidiYf\im\hzy mderjland, will not artfrver. z When they have received n?ra,vtdyV^\\t^ Saul's anger was over, reafons wtchhim more familiarly. 3 Whcnji^her and feafonable advife may doc their maftersgood .* As thtfervantso£ Naaman the Syrian, (when he was wroth withthcPro- phen Elijha) faid unto him. Father ^ if the Pro- phet had commanded irhee fame great thing,rvouldfi not thou have done it 'j how much more then feeing he faith, Wajh, and he cleane .«' - But, by not anf veering agdine, ^ the ^^poBle meanes,they muft neither, mutter in private a- gainft the commands^ or corrections of rhofe whom they ferve 5 nor yet fomewhat more publikely thwart , or gaine-fay them in the fpirit of Contradi£tion,io provoke their difplea- fure : A fault now a-dayes not fo eafii/ to ' bee reformed in fervants,.asitis to bee difcer- ned : And I dare fay, that would but fervanrs :. labour to mend it by confidering their, condi- tio-n, it would make very much for their con- temation. 4 Servants God's Building. ,??? Gen. 31, 38, 4 Servants mufl ht faith full : Heare lacohs apologie, in the one and thirty Chapter* ^^Ge^i This Went J j cares have I been with thee, and thine Eivcs and Goate shave not, &c. And lofe^h was fo trufl'j.^ that neither Pharaoh nor the Keeper of the Priibn looked to any thing that was under his hands, (jrc And it fliould be each fervants ambition to be, and to be reputed a lacob, a lo- fejjh, &c. And this their faithfulneflfe they muft (hew two wayes : I In not diminifhing their matters goods 5 xhty mw^noihtfiikers ^ faith Saint Fatd-^ that is, they muft not purloine either for their owne, or others ufes : for there is a fearefull curfe de- nounced in the fifth Chapter oCZach. againft all fuch : for God there fends out a Bookefull of Curfes and Plagues , which Jhall cleave to every one that fealesy dec* * But I hope I may make bold with my Ma- ftersgoods, for a littkawhich cannot hurt him ^ Take heed of fuch an hope^ for it will make thee apamed at laft j for, I It doth increafe thy theft becaufe it is from thy mafter : by how miich more thou art bound to refpe(5t any one, by fo much greater is the leaft unkindneffe offered him. And therefore in the eight and twenty Chapter of the ^rtfx'^r^^ 1 Prov.z8,24. Whofotobhethhisfdher-Br his mother^ and faith it is no tr anf gref ton, 4he fame is xt companion of a deHrojer 5 yea, of the dejireyer thei>/V^^him- felfe (forfo heis called) Apoc.g. 2lfthotiwilt/r^^fforatriile.then ■_, Cc 3 thou! Zach.j.i. obje^, Sok Apoc.^.ij, 3po I God's Building. Gen.14.j3. thou wouldft not ftick at Achans wedge o^gold^ if it lay in/ thy way. Small fmnes commonly ufherin the greater. If a knavifli boy can bee but thruft in at the window, he will unbolt and open the doores to let in the rogues. , 3 God will never make thee ruler over miich^ \ unlefTe thou haft httwtfAithfullin a little. For | that is his way of argumentation in the five and twenty Chapter of Saint 3/4??^. My mafter is hard ^ therefore no matter^ d^c, 1 I deny the argument : for becaufe hee is hard-hearted ^ it doth not follow that thou (liouldft bee light -fingered, 2 Though thou makeft no matter of it ; yet the devill out of thy petty theft will make both matter ^nd forme, againft thee ; and fo whereas thou hadft but one mafter before, now thou haft the divelhoo^ who will be fure to pay thee at laft for all thy fervice. ■ Secondly, fervants muft fhew xhtix faith ful- nejfe in fecking to encreafe their mafters goods to their power ; for in all eftates and conditions of life, wee muft not onely abftaine from evill, but doe good. And to this end they ftiall doe well to confider, 1 They muft readily performe their mafters lawfull commands. And for this Abrahams fer- **vant was commended, who would not cate be- fore he had done his errand. He would not ferve himfelfe,befdre his mafter. 2 They muft prcferve peace betweene their mafters and others j we know that inferiour Of- ficers G oD's Building. ficers doe many times abufe their mafters, as Gchezi did Elijha in the fccond Booke of the Kings, And To Ahimdech was abufcd by his fervants. 3 They muft in* all their words fhunne lying and equivocation ; and in all their accounts, Urge reckonings y of which too many of them now a-dayes make no account ^no reckoning, O that all fervants would obferve thefe rules/o fliould j their rnAJlers bee gainers 5 and they themfelves , Ihouldbe Sav-ers-^ for 3. fait ^fa/l man {{dkh Sa- lomon) ji)all abound Tvith bleftngs 5 a faithfuU fer- vant fliall bee fure ofblejsings on earthy and of blciTednelTe in heaven. Horv muft Gods building bejinifhed ? By an orderly government \mdsx a father and mother of the family. The fourth thing to be mainely looked unto i if we will be part of Gods buildings is^ that we bee of Gods jinijhing. For as in a materiall building, though thcfoundation be never fo well laid,and the body of it never fo ftrongly erected, yet it will not hold out winde and weather, un- leffe it htfimjhed : fo it holds in this metafhori' f 4^ building, which wee have beene fo bufic a- bout all this while, both in laying the founda^ I tion, and alfo in ereding the fabricke 3 for wee I Ihall finde little comfort, and content in it, un- 1 lefle it be finifhed : which now (by Gods grace) we Ihall doe ; for the finijhing of this our buil- ding is nothing elfe5but the appointing of a ma- fter and his mate^ to looketo this Bru^ure^ that Cc4. there I J?! z Kings y. ti. Gen.zx.i^. Prov.a8.io. ^02 k)lj0^ God's Building. there bee no dilapidations ^ diforders, confufi- ons, &c. Hitherto we have confidered the Goodman of the hottfe as hee flood in r^?/^/^/^;;, either to his xvtfey Children orfervants 5 and the rvife as to her ' husband, children^ fer^vants : but now wee will iContider both of them, inr^/^^r^/^retothewhole \hcup3cldy which muft have an orderly governe- im^nt under a father and mother of the family. But here is made a (trong Objedion^ 'L'^^^. Whether in godly families there may not bee ungodly, and unreformed perfons, both fer- vants, and children^ May (I fay) not out of the larvfulnejfe of it 5 but by the malice of Sa- than, to deformeiht beauty of it ^, It cannot be denied but there may be^and it is plaine that there have beene no wbrfe men in the world than they that have had the beft meanes to dired them • for \^dam had a mali- cious and murthering Cain-^ Noah had a fcoffing and curfed Cham^ ^Jdbraham had a perfecuting '\ and favage Ijhmael^ Ifaachzd an ungracious and ' prophane Efau, David had an unnaturall and a fpiring Abfobm, M€phibofheth had a flattering and hithhffQ Zsbah, ^///^^ had a covetous- and lying Gehezi 5 and fo might many more be in- ftanced5who (after good meanes ufed by them- felves ) have found much evill prad:.fcd by their children, and fervants, neither is it any great v/onder .-for religion comes not by inheritance, men beget their children as men, and not as Saints. And God hath other ends in the care ofi G o d's Building. of mafters then onely the coavcrfion of their fervanrs, c^r. Andyetmarters muft teach their fervanis, and parents their ch Idren. For were not he a fimple hushandmart who would neglecfl the forving of his ground, becaufe hee knowcs that fome of his feed will never come up ^ Were not hee a ftrange /^nj-^/t/i?^, who would have no lawcs enadedjand eftablifhed^ becaufe fome will tranfgreffe them ^ Were he a good Gardiner who would negle(5t to water his herbs, becaufe fome weeds grow among theme' So, &c. When the Lord fent his Prophets to reprove the lewes, he told them, before they went, that they fhould finde a Bubbornc and rebellious peo- ple. And yet the Prophets muft proceed, and doe their meffage : and fo muft parents and ma- fters do their endeavour 3 and then though they labour in vaine as the Prophet complaines 3 yet (which was the Prophets comfort )^^^/>m^r^^ and their reward is with God. what are the duties of the Father of the fa- mi lie ? " He muft be carefull that his houfe-holdferyc God, every day, and on the Lords day 5 he muft provide for them 5 and exercife difcipline among them. I told you bur now that an orderly government doth finifl) this building ; and now I come to ftiew you wherein this orderly government doth confift: 1^/^. In thefe foure duties. I The maijler of the famtlie muft be carefull that ' 593 Icrcm. I . ip. Ezck. a.^ Anfw, 394 Io{h.a4-U- Deut.<5,7. Gen. 18. 15. Pi:ov,4.i. r Tim. 3.1 J. I Thcf.?.ii. Heb.j.iJ. Levit.i^.x/' Apoc.x S' Gods Building. Icrem. 10. i5- that his houjhold £t^Yt God every day ; as loftu ah twentie foure, / a^td mj houfe will fervethe JuOrd: Now this fcrvice ftands tti the perfor- mance of a double dutie. Forfirft, The LMafier mu^i teach \iis familj : and that for divers reafons : 1 In refped of God^ who commands It. 2 In refped of good men, who eves pra- &i[z(i it. 3 In refpe6l of the common b$ndo£ Chrijiianl- tie ; by which we are bound to eshort,;ind adma- nifh^ and huildup each other in our moft holy faith. Wherefore (uniefTe houfe-holders willex- empte thcmfelves from the duties of com- mon Chrillians ) they muft inftrudt their fa- miUes. 2 The Maifter muft/>r4^y^r, andfl^//^his/4- mllie : and that for three caufes ; 1 Becaufe as it was in the time of the Patri archs^ he that was th^ frfl ^^rw, was the Prince, and Prieft oiihtf^mitte.-Co is now the Maijler in a qualified fence ; for Chnfl hath made us Kings, and Friejis: that is^in our private families wee in fome fort rcprefent the King in governing, and the Priejl inPraying^ &c. 2 Becaule he otherwifeincurres the danger of Gods wrath ; the proofe is remarkable in the tenth of leremie, Powre out thy furie upon the families that call not on thy name, &c. j 3 J3ecaufe we are bound to do for them al the j good we can ; but we can doe them fmall or no good, (God hee knowes) unleflfewee/^^yfor j them i God's Building them, and for his blcllirig upon the good wee defire to doe them, &c. But when f]K)uld I pray c* Truly, What Salomn fpeakes of Tomh and ^g^' In the mormng.foxv thy feed 3 and in the eve. ning'^ let not thine hand rest- that Cay I of J>^ayif'g •• Then pray. 1 ln.ih.Q. morning -becaufe though thy fervants rife well, yet ere night they may ficken, and dyt: though faithful!, they may be overcome of temptation, and prove falfe : Saul and his Armour bearer'^ K^bncr and Jma fa , \wci'C found in the morning 5 yet jlaine ere night : and how would it trouble us if our children, or fervants iliouid mifcarrie on the fodaine,and we had not ufed ordinarie meanes to God, for their prefer- vation, d'c, 2 In the evening'^ becaufe Theeves may breakc injand fpoile us of our eftates 3 or fire, or fvvord, and a thoufand like accidents may make our beds our graves* and then if death 4rr^ us unawares^Lordhave mercy upon tts : If it come not then too late. Then let us thinke upon thefe things to doe them ; that if God Ihould fend his deftroying Angell among us in a night when wee leaft dreame of it, yet hee fhould finde our houfesy fo many Bethels ; fo many houfes of prayer, and not dennesoC Theeves » If hus eve- ry day. Secondly, The C^aiBer of the familie muft bee carefull that his houfe-hold {ctve God on the Lords day , and hee muft exprefle I this 39 J 0bjec7. Sol. i£l_L God's Building. Deutii lAO. this his care by obferyingthefe three rules. I Maifters muft as diligently fee that their fervantS;, and children keepe holy the Lords day 3 as that they doe it themfelves. This was fignified in that law which Goti, by Mofes^gzwo. to the //^•^^//V^^jln the eleventh oiDetiterenomie. Thou Jh alt write the lawes ufon the ^ofts ef thine houfe, and upon thy gates, &c. Whereby all that were under government were taught what would bee required of them, fo long as they li- ved in thofe houfes ; 'viz. That they ferved the Lord both puhlickely ^gmd privately : and all ^tf- vernours were alfo taught thereby what they {hould lookeunt05in all thofe that went in, and out of their doores, and lived under the roofe of their houfes. viz. That they ferved the Lord both puhlickly and' privately. And this, and thus : 1 Becaufe in every commandemcnt what ever we are bound todoeourfelvesj we are there- by alfo bound to be a meanes to further others | in the doing of the fame, for the love of Godzvid of our neighbours doth fpread over allthecom- mandements : much more over the fourth com- mandemcnt • becaufe the very words doe binde us thereunto : ThoUj and thy fon, and thy daugh- ter, thy manfervanty and thy maidefirvant, &c. Which as they binde the CMaiflfir to fee that the fervants re{l:,fo to fee that they fan(5lifie this re/ljbothin publike, and private. 2 Becaufe luftice and eqttitie require thus much; that as they helfe us in many things fo we ihold be) God's Building. 3J»7 Gen.jfi. -be a meancs to htlfe them Jin this one : that as Cod 'of his gfoodnelTe^hath made them ourfervantsj fa we in our grdtefulnbfTe fhould ftrive to make , rhemj Bis : and when they haveferved^/ fixe] dales, wee fliould fee that they ferve^/iw the Seaventh : ^o that Maifiers mult not leave it in- different to their ^p»/^-^^/^/y whether they will keepeit holy, or no; andthinke therafcivesfuf- ficienrly difcharged/o they doe not imppfeany labour and worke upon them : but they muft fee that as they reft from other worke,fo they mull: doe the tvorkes of the Sabboth, 1 Maiftxrs muft bee careful! to bring their whole families, fo neare as they mayj.tothe puBlike eJcer ^^ Gregoriexht C7r^4f^th6ugKt]irtp,l)ethis,. That- every Maifter l^hQwillh^fylthyMlltfithchttfi of Cod^as ijiiofes was, then fie n>uft bring with him to the publike worfliip of (Sod ;?x'^rjf ^i?^*?, as i/^y^^ did. For as lofi^h told his brethren that they flwuldmt fee his face except they (wrought their brother with them : fo faith God to every MAtjler of a familie,you Ihall not fee my face in the heatitk of holme ffe unleffe you bring your fer- vants (which arc indeed, in. Chr ill: lefus your brethren) with you. " "- 2 Becaufe it favoures of a fpirit fit for the times of the Gofpell ; as the Prophet fpeakes j ^nd itpafi come to fAffeinthe la/i dates that the memtaine of the Lords hotife^jlull he ejlahlilhed in the t Of of the mount awe : and all Nations jhalljlorv unto it'^aftd many people P)all((oejafid fay ^comeyee Jet m got to the houfe of the Lord, &c. So in the eight Chaprer of Zecharre, And the inhabitants of one Citte j})all goe to an other ^ f^J^^^ ^^^ ^ ^^^ fieedtly to pray before the h o k d andto feekeihe Lord ofHofleSy I will goe alfp^ &c. And if a ii/<«//?fr have not fuch a fpirit in his \familie, he ill defervestoliveinthefedayesof the Gofpell, ^ ^^,: w< 3 Maijlers mufl have an eye to their peoples profiting by the exercifes of religion j for this it is which gives life to all the reft. But how Hiall we doe this :' ^ By communing with oui' people about thofe things which wee have heard j as Ch r i s t did with God's Building. with the two Dijaples going to Bmmaus, For if the Lord required that the Jfraditcs flioiild talke of the Larv^ when they taried at home :'' IVIuch more are wee tyed on the Lords S abbot h day to declare to each other xhtjudgemerfts of his mouth. It is true that this dutie is too too much neglect- ed ; and why fo ^ Becaufe our hearts are emp- tie, and barren ; for were they full, then hke mw w'mes^ they mud have vent^ or they will hfirjl. Were but this dutie a lirtle more in falhi- bn, it would make our people both more attef^- five outwardly, and inwardly more imenthe • and finally more retentive of the good leiTons which they hearejSc foone forget, becaufe they are not made to cherv the cudde by conference. Thus you fee how careful,! for religion the Maifier mull bejand thatboth,in/«^//^^,and//;/-^ vate, [" /.-'.', ,:•- -' But ftay ; me thinkes I heare this confclenti- ouscare taxed o^ Hypcrifie^Jdlenejfe • Anddifohe- diencef and I 0£ hypocrifte? For fome^ fay that all fuch who are fo careful! for their families, are but hyfocrites'^ and fo worft of all becaufe they (hrowde their irregularities under the mantle of devotion. They (like the ^/^/^ which they car- ried confift all q£ Law^oxGefi>edjh\MX.\i2L\.tht Apocripha is betwixt, or rather, their Bibles have not the Apocrypha , (as fome conceive) becaufe they would feave nothing K^focriphall zhoui them, but themfelves : They mzktgAine their hcAven and gedlmejfe their Ladder, As Teter and - - Mary- _}99_ Luke 24, Deut.^.7. Pfal.iip.i^. 400 Laer, So!, God's Building. MarU have almeft thrufi: Chrifi out of iJtfWf • fo hath hypcrifie thruft holinefle out of fuch metis hearts 5 As Paul to winne foules to Chrift, fo hypocrites, togaine 4/'/'/4«/? to themfelves, will become54/^,unto all : like the Primers letters, they ferve this day for the Commnrtiort hookejioo mor- row for the Maffe booke ; and f with the planet Mercurie) they will ftill refemble that with which they are in conymliion ; And as the Cre» cidn hrfe did therefore deceive the after-mfe Trogjans^bcciu[c it came in the forme oi Miner- vA'^ fo thQ hypocrites (likcCrocoMs) never doQ more hurt, than when they weepe : like Syrem, they ntvex fing^ but the Af<«r/>?frfmartsforit: like Sathm they are never more dangerous than when they tra»sforme them^th/cs into A/tgels of light '^yeziwith him)they will fometimes make ufe of the word of Chrift, to betray the Caufe of Chrift ^ They harpe longer upon thisjlrwg . but it makes no muficke in my eares«andtherfore I anfwer brifely unto this tedious objedion. It may be there bee fome fuch 5 for no man can deny but ///^^i was an JpoBle i^nd Demas a Difciple 5 and yet fufpend thy cenfure^ for it is notorious t'hat even the txut prof ejf ours of re- ligion never wanted nick-names ], the iemsc^U led them Nazarites , luUan the Apofiate ftilcd them Galileans, Vlpim chriftened them I>ecei-- 'verSyD'emetrian faid5they procuredal theplaguei of God| and at this day by the pKOphanerfoxt., forne are tet*med PuritMs\ happil}^tecaufc thejr afe(5t to jTiake fliew' of movejunly than they ' ^.-^-:.-.-.-. '/^ . ..:" r.;^ have^ God's Building. 401 have : but for all that take heed how thou dif- countcnanccdthc profefion 8c power of religion : I cenfure not all for Puritans ^th^x. will not run in- to thy excejfc o£riot : honour his prof efsign-^ and reproach not his per fo?t, though hee have his fai- lings. It is better to be but feemingly religious, than CO be openly prophage : for he that knowes not his heart, may bee wonne by his habit ; but thy knowne crimes muft needs be fcandalous. Though now and then an Hypocrite may be zea- lous in obferving the prementioned duties, yet thou thy felfe mull: needs grant that thefe are the workes not of hypocrites ^but of all truely re- ligious Chrtfliam* A Wolfe m^y come in Sheepes clothitigyznd. fo be taken for ^Sheepe-, but where we fee a Wolves habit, we are fure of a Wolfe, It is poflible that he who doth thefe duties5may be an hypocrite 'j but it is impofllble that hee who doth them not fhould be truly religious, &c, 2 O f idlemffe 5 it will hinder fer vants work : we muft have fo much teaching 2Lnd praying that we have but little w^r/ttf done ^ ^r. I anfwer, curfed Pharaoh madefuch an obje- (fiion indeed; for when -W^/^/ would have had the Ifraelites to goe with him to offer facrifice to God 5 Pharaoh charged them with idlenefle, ^c- But I hope /*^4/-avid) comes neither from the BuH^norfrom the We ft, nor from the Somh : and what he fp^akes o^fromof tion, IS no left true offroffyt comes onely from God 5 it is his gift ta all that have it 3 but his gracious gift to none, but thofe only who duly and dayly pray for ir. And they thrive ^f/?,whQ pray moft : fome of the Saints wifely obf curved, and ingtnioufly acknowledged that ^f^ayei^y more than^/W«j'?r)' enriched them. > . ; Why is there now fuch gcncrall complai-; mtxg <>f the tiii^es^yand ofthe decay of trading i%i .rG^ODS B U i L DI1^» te. in this Citie 'f Shall I lay zhd'^xc to tiie roop .«*" Ti'uly it febccaufe Gods worfliip is ncgieCk-d,; his'SMat^s are Mfputed by Tome, and by the; reft frophmed'^ Tome adore //»^^^/, and ocliers make an idoll o'^thxs world; Trades are growne, intocoozenagCy every (hop is fraught with de- ceipt ; hee that iifeth it mort:,is raoft enriched j and he that is moft enriched, is moft efteeraed ; men being nowmeafured by their goods^and not by their goodneflfe, &c. But know that the times will never mend, till we mend j there will never bebetrer trading, till there be more pray- ing: doings will never be quick, (o long as wee lye fpeechlefle. How can wee expe^ Gods blefli ig upon our callings,if we implore it not "t Some pray{^sAj?o/Io is faid to fmtle) onceajeare-j iaad then they ra:her/w/7^ and;'ei?;rhan/>/4E)r,for they humble not their fo«les under the mighty | hand of God 5 they doe not quicken their prayers .vjixhfafii^gy they doe no^x feather their prayers with morkes q£ mercy : and could they keepebut ficknelTe as farre from their hearts, as they doe their prayers, they migh live as long as CHe. ihufakm, VJ\itVi\^maz,iahKmg ofJudahh^d hired an Armltfy^ibe Jfraelites to fight againft the Edomites y a Prophet of God came unto him,and b id him difcharge ifrael^f or the Lord' was not with Ifrael J the King replied,but what, then (hall / dofarthehundrvd'Talents f The manl of God anfwered. The Lord is able to give thee mor&thanthis. Sb njay I fay Un o fuch a Majfer, as foi( fe^re oF loofin^ his hirt: rslothtodif-j [ ■ \ Dd 2 .penccf AOi aChro.ij.^. 404 God's Building. ^antum ad Sk. Salvian. fpcnce with his fervants labour^ but fo long as while they read, or pray, or fing, or heare^ &c, T^e Lerd is able to give thee mon than this, Sec, In a word s the life of a Chrifiian confifts in a^ionypafsion, meditation^ no \iMo lahorims as this : for (as holy Salvian faith well) as touch- ing the underftanding, it is very ditficuk^as well for thofe things that belong unto faith mofir high, and hard to be beleeved ^ as for prayer in whieh we muft be inftant, and inceffant : then- touching the a&dions5bound to love things in- viiible5and defpife thofe that arc obvious to the eye ^ a matter of no fmali difficulty : touching the body, he muft chaftife, mortifie, crucifie it, drc So that chrifliamtfis not an idle mans oc. ctipation-j as Rharaoh deemed it: Not an infelici. ^^i, as Celfns and lulian doted ; hwx.zxxhonourahle frofefsion, and a laborious one y and therefoi^c compared to a vinefard, where the induftrious Husbandman may alwayes find himfelfe work, either in digging, or dungings or propping, or pLifhing', ov pruning^ ot Boning, &c, ' 3 0( difobedience' to the command of God, who chargeth us to walke and worke in our cal- lings ^ Six dayesjhalt thou labour and doe aHthott hajh to doe, ^c. lanfwer, it is true that every man Is bound to workc ; and yet in obferving precifely thefe family-duties wee are noidifebedient> : for you muft know that wee have a two-fold tr4i//>g' .• Firft, GentralttoChrifttanity, Secondly, Tarti- cular to our feverall places of imploymenr. And^ God's Building. And it miift be ourmainecare5thatouiv/V/7cal- i\ngscate not up our C^njiuft culling. And ther- f>t e/fter upon the pojfefshno^ religiffn t,^0T by rt^:e Liw of. God we miy not tJ^en thmke oi\t bwm 'thoughts- nor doe our omnc mis, norfpcake our oiv/ie words :^yct all the /;f day^s retigio^^ mi.ft erfter upon thepoffefsion of the w^rld : tof tha: which wee learne at Church on ^he Lord- day^ wc niuft^r4r?//eat home txlhhztveeke. AiUi (as our Savjon.r faid in the like ca(e) that muljl be done, yet this mu(t not be left undone j &c. ,. Thirdly, Mafiers mw^ihi^ Cditdwll loprovid" for xhd'i families comp ^rent bodily provifion^, -thac fo chey m ly live a peaceable and coinfor-' tabl ' life under rheir ro jfe as Salomon Cath,7"^^ Lamh^s are for thy clothings and letthemilke of thy'-Goatts'beftifficieMt for thy food^ for the food of thyfanirly ,andfor the fujlentation of thy maid'.ns. As Saint P^/^/d^iT'i applv.thatlaw (T^tf/^/Z> 40(5 God's Building. \ Deut.ij.tf. Dtwt.ii.J8. he exhaufis in providing for his fervants.) And on the other fide, the Prodigall S-pend-thrift^ (that fo hee have to confume upon his lufts a- broad, cares not though his family bee ftarved into a confumpion at home) are rather Mmfters than O^aHerSy and fitter to feed Suesy than 4 CMaBers muft excrcife Bifcipline in their famiHcs, that is, they muft obferve the feverail diftempers, and diforders of their children^ and fervaittSjandthey mufkreMe ov correCi them,, as they fee caufe : And that they may the better doe this, they muft confider divers. things: As, 1 What offences come within the maftcrs reach :' I anfwer. Offences are of two forts ; 'i//'?^. Either fuch as move out of the Sphe^re of domeflicall difci- fline, as whoredome, theft y obflinacie in fin ; and the Hke; for in thefe cafes thetnafter muft bring thedehnquent to the QWi\\^^^agiJirate,xo be puniflied according to the nature of his fault 5 for this courfe is eftablifhed by Godinthethir- teenrh Chapter oiBeuteromrnie, If thy br&ther, thine owne [onne, thy daughter , or thy wife that lyes in thy bo feme, [hall intice thee t» other gods, thou [bait notpitk them, nor fheiv r^ersyt nor keepe fecretj &c. So in the one and twentieth Chap- ter o^ Deuteronomie ; if thou haft a flubbornefon^ that Will net be ruled, thou Jhalt bring him to the Elders y and fay. This myfonne jviH not bee ruled, but is riotous yhiQ. Which courfe were it well obferved , God's Building. obferved', it would in fliorc time bee a perfect CMithridate againft all offences whatfocver. Orfuchas areleflcr in comparifon, and ra- ther to be cd\\Q.»^ by yoiir Vitious exawpta-j for as ic is ft J Iported of the i^dmticke S'ea, that whfcn-the I aire is cloudie, andovercaft, it fecmes as bkckd as pitch, and CAchron'^ \y\xt ^\\m the aire is chare, that fea is alfo pure, zndtra^ffp^rent as any Chrifidl : So when Maifters of families are deformed with crimes, and fo dcf tmed^ their fervants and children are tor the moll pare fo mannerly, that they will no: be better : but let one of them make but sn exteprion (by his owne good life; from ihe'common corrupt converfaiioa 5 and quc-flionl effe his^ S^Z/vvill foone beget another 5 Let l'pufj{iy But l^and •hirs ffonff will bee at his hecles, Ky^n^my boitje .• But I ^dndrtn ho'p: rP>l/ (trvi the Lord Let Efther fiy B!'t ^, :.nd ther- is no ftaving off her maides ; J^ar-idwrrmiides.tcc^ r And thc>Wj?.'^^'^j his/f'^inGocisfeivice O 1 c- every foLile frrive to gaiie S chdmo'S placeinthis ^^ire .? For my pjrt, God knowes i. nv)\v is j and God grant It may eviT W I'he height of my iambition to doehini exempl .ry .''tv ce. ^■-■'^■ what nrethe dutta of the .jMoihir^ox Mtflt efje, of thtfimhef ■ She mull: kefe athomt - and ^^-jvernf the hovft^ in her place; and ^ive the jfertHfn of fooder^. her houfhold, i You have fcene how the' l^afff€r'\nu(fji^~')h'\ -GodsT^^wr/ry j .^nd noW'1 coiTie'tjrrohiV^/4ff.t ^ vii.His mfT{^ ilieis his^^/« as fhce goes; for that is flat jlmterie, and not houfe- wiftry». 4 She muft not fS;^4//^-like) dwell in an boufe alme^ from her Husband 5 a^I ihew^d at large^ when I. treated of CoMitati0^iiiy^y^<^\^.^J^\^^ v^v-;^^ And yet in two things flae muft bee like the Snaile, . '.. X As the 5»4//^pullsiitherj3!Qdiej5nd plaie^ \ \^lt hid, at the leaft blaft of iwin3 414 Titos ». f . Prof.7.»i« Goix 8 Bu)i LDi Nd. «■** or brickes, be neva* Co good, yet you cannot 2 As the piMk goeth with' her Jwttfeiovir her head : fo muft fhe have her houjhold-cogtta- tions where evei' flieegoes. And thence fhee is called znHonfe-mfe 5 not a Field-tvifi^oaQ thzt coafts the Coumtiyywkh Dinah-^noi aflreet-wiffy onethar^4^j up and downc^lik^Thamar 'y but an hufe-mfe, to Ihew, that a good wife is for the mort part at home. Therefore Pbtdias carr ved ?'etftts treading upon a ^T^f^fli/^C which is \ ever under her (hell) as the beft HterAgUphiS BulLDl N G, • The Ang^l^iw the cighteenih Chapter oiGe- ^nefis^ asked ^^^ hrahamjwheuis tby.wtfe f He an^ fweredj Beholdjhe Uin the Tent <• And that the Angellkiicw right well 5 but he asked the que- (tion for our inftru<5lion ; that all, that live now .'might know that in old time , women were houfe- doves. And juftly may we. condemriethis \gad6mg courfe* f I Becaufc it is the dire(5l rode to become idle iperfons, that forfake their callings,;^hxch ought to be xhtivfiattdns • they mud fee good order obfervedat home. And therefore for them to wander^ is as if a bird fhould wanderfrdm her own nefi^md fo while fhe is roiunivg abroadjthe Cuc- f*?^' comes and /»r^a up her egges. 2 Becaufe this makes fo many bufi^-bodies 3 for what invites them forth commonly, but to prattle of fuch perfons, and ai^iiions, as concern© [not them < And .therefore the Apoftleinthe fifth Chap- of the firft Epiftle toXimothyyO^xx^ pies thefe together. Going idly from houfe to houfe^and being bufte-bodies : and if you wonder howthis can he reconciled^Truly well enough, for th ey are idle in their cwm, and they are hfie in o^^^rj matters. . ;. .i^" 3 Becaufe many evils come upon this loofe- ff^lfe-^ when Eve wzsabfent horn ^dam, flie was foone /fe»//^f^ of her famihe :2isProverbsxhAX' tie one. She rifeth, while it is yet nighty and; gives meate to her f ami lie, and a portion to her E e maides ; 4^7 I Tim. J. 14. Prov.ji.iif. J Efthef4.i/3 Prqv.ji.t/. Prov.ji.ijT. 41 8 God's Building. Gcn,X7.^. Ob]cBi> Soh Matth. 24.4^ ini- ---hHw maidesj that is, ihe appointcs them what they fhall drefife, and doe, &c. Thus Rehecca did 5 and therefore fhc fpake to her Ton Idcob{m the feven and twentieth Chap - ter o^ Genefts.) To get him to the focke^ and bring her tm A^/^^j, that (he might make//^?^/'/4»/.^The/'^-, E e 2 " theriX 4^9 Deat.5.5. 4ib z Cor. Ti. '4 I Cor. i<5.z. Mark. la. 3 1. God's Building. I thers ought ro^^^ for their children ; therefore firft for themfelves : And in theiirft Epiftle to xhtCormthiam : They muilgei for the Saims^ much more for themfelves : And wee areen^ joyn'd to love our neighbour,as our felves. And how Should we love our felves ? not with finfully^//^-/^''^^, whereby wey^^^^only our owne^ and neither Gods glory, nor our neighbours good : but that love which God requires muft be ihewen both to our foules, in cleanfingthem from- the guilt of finne ; and alfo to our hodies in making them the inftruments of righteouf- neffe ^ in protecting them from dangetjand pro- viding goods for them : and thus (hould wee love our neighbours. But this love to our felves in this kinde, need not be preifed 5 we will pay our debt to nature duely enough, and will ftrivetogetus^W/, good ftore: and therefore our aflfedionsmufi rather bee moderated by confidering;, how farre wee may lawfully goe in getting cf^ goods < • ■ ' And to this fo materlall a ^uArie^ that I may 'make the, fuller, and faithfulleranfwcrj I will :doe-fti''-^^'^^/^^-- •■; ^^-^^ c^'^^^^-^-^^f' c-- -- ^^ -^^i;.- Firft^ MegAtivel-j X' for we ilhltiff not 'greedily ' fcrapc together the things of this life: which that I may the better (hew, you muft know that there be two degrees of them * 'and we may not greedily affe(5l the getting of either : For they are either. Neceffarie-^ and' thefe may not bee greedily fought' God's Building, fought after , I mcane they muft not be fo intcn- tended, as that for their lakes thebeft duties be negleCled ^ and ungodly meancs ufed 5 and our Saviour, inrhefixth Chapter of MattheWjfi'om the nineteenth verfe to the end of that Chapter^ g?Ves divers waightie reafons. i^^jcwuj 1 I . Becaufe eart^ treajurcs will/gny^ • . .2. hQC2Lu[c poyfin the hart, . , 3 Becaufe A'^ firvmg two Maifters. 4 Becaufe we ate better than the fowkj and the Plants, ' ' ; • 5 Becaufe they ^xgntadiJlruFioi Gods Pro- vidence, 6 Becaufe fufficknt unto the day ts the epili thereof, c ; ■.-. Or Superfluous 5 and every where complai- ned againft by the Prophets, viz., 1 Becaufe they breede evili to the owners fas the i'r^rff^^r fpeakes J There k an evill (ickenejji that I havejeene under the Sum, riches referred for the owners evtH ; that is, for the difqatet of his minde j and choaktng of the feede of Gods Word. 2 Becaufe they are fo unprofitable to out-v foules, that they can neither fvocuxc fahatien j Nor decline Wrath, For Riches j])all notfroflt in the da) of Wrath. 3 Becaufe the more goods, the harder our Reckoning : For, To rvhomfiever muchisgiv^nj of him f^ all much bee rec^uired, VW^Taknts mi\ik gaine other five, &c. Secondly, Fofltively '^ wee may lawfully get what Q o D allowesy andallotts us : and Ee5 this/ 421 ]M.uth.^. Ecckr.f.is. Matth.i^. Match. 1 5. 25. Proy. 11.4, Luke I i. ^8. ■Tn— I -ir-in 411 iTitii.f.tJ. I Tim. fit. Epher,4.xS* God's Building. this may bee mcafured two wayes. 1 By our neceptit ; to maintaine our bodies in health, ftrengthjChearefulnefle^for the bet- ter performing of ouvgenera/IfZnd particular cal- lings. And to maintaine us in fome fort anfwerable to our calling^^fo more for a Magijlrate than an ordinaric man , &c. And to maintaine our charge : which to negle(^ is worfe than Paga- mfme. - % By the meanes offer'd; if lawfull,atidin the ordinarie courfe of Gods providenccjreach- 1 ing to us ; as lofefh gave Benjamin a dottble fortt- w J which we may thankefully embrace to the glory of God, and the good of our felves, and ourpofterityjd'^. The fecond thing (remarkable in the anfwcr) is that they ht gotten by honeji labour 5 and here by /4^o«r, I undcrftand not onely the labour of the body, (for all men get not their wealth fo ) but the labour of the minde too ; and both of , them muft be honeft : There muft not be a la- bouring head, to circumvent y and over-reach owt I another in bargaining ,- nor a labouring hand un- I juftly to vex and procure to each other trouble for our profit fake : but our labour muft be ho- neji : which that it may be^ wee muft obfcrve thefe three things : viz., Thatitbe, I V^khConfcience 'j for we muft take paines in our callings, becaufe God hath commanded. The ApoHle faith (in the fourth Chapter to the Efhefians) Let him that jlole, Jleale no more, but let Go D S Bui LDING. 42^ iThe(r.4. 11. Matth-,4.4. let him rather labeur:, dec. And ( in the firft to the Theffalonians) We befecchyou, that you rvorke with your orvne hands. Then we muft not labour fo much becaufe we gaine by it^ or becaufe we cannot live without it;but becaufe we are bound in confcience to fhew our obedience to God-s command. 2 With dependafjce upon. God's proiridence ^ for(as it is in my Text) Fnlejfe the Lord doe build the houfe,they labour but in vaine that build it :So-^ in the fourth Chapter of Saint ikT^^^/'en' ; Man p)all not live by bread alone , but by every word which proceeds out of the mouth of God, So in the fixth Chapter of Saint Matthew^Take no thought | Matth.^. 5 %. fayingjWhatjhallweeat ? 6cc, Thatis^ ufe the ordinary meanes,zvid l^ave the blefing to God. '3 With Contentednejfe -y when abundance doth, hotpuffe us up3 nor want deje(5l us : But we have learned (with the y4^^//^,in the fourth Chapter to thtPhtlipans) Inwhat efiate Coent\^^>'v 1 Not'n;^4!^n;^///?3our wilsmuftnot be the rule of our gaine 5 though Nimrod, and S^^r^?, and others, had no other law, but, -rt X/'^yij__ — Jlat froratione voluntas. 2 'Not as others doe to us, 2 according to that faying. To deceive the Deceiver is no deceit : For you wujl not render evill for evill, nor rebuke for, rebuke, ' , 3 Not as others doe to others'] For wee muft not follow a multitude to doe evill. Some hold it fafe ro finne with fuch authors ; But that Caveat I of Saint P-««/ is abetter Card to faileby, Be yee \ followers of me, as 1 am cff Chrifi, Marke, hee 1 fpeakes of himfclfe Conditionally, but of Chrift- Abfolutely 5 for no man may fafcly be followed \ further, than hefolkwes Chrift. :. vy ( c . 4 N ot ^ men them felves would ] For as wo- men fomctimes long for things fcarce whole- fome, and naturall : So, Ahab wsLsftcke oHong- ing too, viz., for Naboths Fine-yard : And Am- non longed for his ownefiOiCt^^c, 5 Not as we our felves have beene accujiomed'] Cujlome may binde in the Common-Law -^ but not in the Court of Conference : Cuflome may take God's Building. take away our fenfe offm, but not our gui/t be- fore Goii, Cuftome without truth, is nothing but an ancient error 3 and it is not enough that C 0 ri- fe ie nee lead ^^junlefife truth lead our Confeiences. 6 N or as fome Mamrmnijls bid m doctor fuf- fcr tts to doe'] Namely to inhatmfe rents j tojtake Forfeitures, to turne vfurers, &c. Nor thus, nor thus, (^c. What faith he then ^ We muft doe to others jOs rve rvouidthat men jhotdddoe to us] Alwayes pro- vided that our Wtllho: recftified, viz, lufi, Rea- fomble, charitable. Orderly ; for fome doe will that which is evill to themfelves, as children, idle perfons, male-contents, malefa(5iors,c^f . Secondly, in Partieular, we muft doe, as wee would be done unco, in thefe five things: viz,, I In 5»y/>?g-] where there is a two-fold rule to be obferved : ' . The one refpeSs the thing bought /o ncere as we can, we muft buy good for good,naught for naught, inditferent for indifferent 5 for Salomon \ taxeth that Buyer, whofairh, it is naught, and yet I when he is gone his way, then he boafis. So that if I we by deceitful! words fhall vilifie that which j we delire to buy, that fo we may have it the cheaper, than we tranfgreffe, ^c» . The other refpecfts the Price ; the Bufer muft 1 give a price not only equivalent to the Commo- \ 3'/V_y,but alfo to the travell and charge o£ the SeL I ler-, for without this,the Seller would be difcou- ! raged, and.could not indeed long hold out tra- j ding 3 but muft forfake that trade whcreunto he I was 4^5 Ctafuetudo (t- ne vent ate, -vt' uiflai errerts. Ambiof. Pfov, 20.14. 426 Gods Building. Their. 4, 5v Amos S.4„ was bound5and wherein he was bred: So that if a man Co love himfelfe, as that he would have fuch a commodity, and doth not fo love his neighbour, as to give himthe worth of it, hee trefpafleth^c^^r. 2 In Selling ; ] This is the rule3 'That no man goc bejondj or defraud his brother ; which may be done three way es: Firft, Circajpeciem 5 when one thing is fold for another, as Leadihv Pewter, Secondly, in the ^uantitie ,{y^hahtx in Num- kr, Weight, or Meafure,) when a man hath not fo much as he fliould. Thirdly, in the ^ditie, when they fell him bad ^ox goody the defe(5ts being concealed with- out a Caveat emptor. To thefe the Prophet A- njos fpeakes home 5 Heart this, O "jet that 'fwal- lorv up the poore, yee that make the needy of the Landtofaile 5 faying, When mil the new Moone be gone, that wc may fell come 3 and the Sabbath, that we may fet forth Wheat ? Thefe are abominable ingrofifers, that keepe backe Corne when it is cheape ; and vent it,when it is dearer^ that if the 0^4;*^^/ will not come to their price, ^enthey will not com€ to the Market 3 but they will fet it up, rather than fell it for others good. That make the Ephahfmatt, and the Shekel great 3 viz>. Suchas fal/ifie weights and meafures; having one to fell by ^ and another to bfty by : That fell the refufe for wheat: that is, they fell evill for good, and not out of Ignorance, but out of CO0- zenage.This is their £ault : Now, marke their Punip)ment 3 God's Building. Pumfbment'y 7he Lord hath [worne by the excel- lencieof lacoh I Surely I will never forget any of their rvorkes j and his Adverfton here, is an t-/^- nimadverfwn. ^ In Letting yH this is the rule ; that the com- modity we let beare proportion with the price we let it for : for as if thou fliouldft be driven to hire, thou would'ft looke for a commodity worth thy money : fo it is but equall that thou fhouldeft deale fo with himjwhois faine to take it up of thee ^ yea, not to doc thus, is to worke upon his necefityy and to oppreffe the needy : and .'hen the Ifonejhall cry out of the rvallj and the ^heame out of the timber (hall anfrver 3 woe to him that badds^Scc. that is,that maketh himfelf rich, and inlargeth his pofTeflions, by grinding the fa- i:es ofthevoore.^c, 4 In^^rr^n?/;^^^]thisistherule. Owe nothing to any man^ hut thiSy that you love one another. There is a naturalld^ht and a civil! -^ and the I former is of two forts. The ont?^^^/>^^ this is honefty. 3 We muft pay generally, (to any mm) this isChrishamtj, So that in equity, honeJij,chri. Biamtyy owe nothing to any man, but to love one another. Againe, if we pay not at the day > or wee then pay ^cr^/, that is, jv^r Ji" onely when 2^^and therefore (from the Scripture) it is de- fined to be, ^ tranflating ofthe^roprt^^ m frm being interpofed, 2 Ohht Equity^ for God doth provide on- ly that the Lender iiiould be no loofer ^ and that the Borrower fhould onely nfiake good that which perifhed. But the, vfurerj &c. 3 Of the vfe of it. 5 fo-r whereas heretofore the poore-could borrow a ftockto-begin with- all, now wofullcxperienee fhevves us, that only the fat ^(7iv is greafed* And if a man be but fuf- peded to goe backward in the worlds' then the vfurer flies him- as he would do froni the plague, or an' old houfc ready to fal 1 about his ear es j and he will have nothing to doe with him but to the poore mans utter undoing : for if he fuc- cour and fupply him, it is many times no other- wife than the bramble deales v^ith the poore wcather-beaten/Zj^^pqwhich haply helps fome- what to keepe off the violence of an incumbent Jlorme,and fends away the poOre creature with- out his fleece for requitafl. Having thus at lasl framed^ and fitted j and fet iip,andjimfhed^ and furnifhed an honfe of ijods building: Wh at mufi all the member St here of doe ^ *S^fi»'^9* as the fumme of their duty ? . They mvi^feare God and t he King^ and mud not {^njiv. 4]o PcoY.t4.i.i. Exod.jj.^. X Sam. 10. 1 Tim.4.8. Pfal.8».7. God's Building. f^ot meddle with them that befedkious'^ as Salomon exhorts inthefoure and twentieth Chapter of the Proverbs, Myfonnefeare God, &c. In which words, meethinlces, G^^ and the King (like thofe two Cherubims on the CHercy Seat, in the fcven and thirtieth Chapter of Exo- di^) fland looking on each other : For G^^hath an eye to the Kingy that he may he feared-, and to this end Cod is faid to touch mens hearts 5 and the King hath an eye to God, that hee may be feared, by well-ordering and eftablilhing the true feare, and fervice of God, thorow-out his Dominions. C7(><^hath ever had a fpeciall care to prevent all privie Conjpiracies againft the King'y and the ir/»^hath ever had a fpeciall care to prevent all open Prophanenefeag^ini^iGod, God, by his C^imfhrs and the power of his ^Wfuppreflfeth Rebellion, ^.nd the King,hy his Minijiers, and the power of the Sword, fuppor- teth Religion, God is an Heavenly King : And the King is ^n Earthly God : They are both Ctds 5 and both Kings 5 and therefore feare both : CMyfonne feare God, &c. The Parts are ^ Preacher \sSal0' I A Preacher, foure^li His Auditory Xyu.^ viz., "^5 •His DoMne. "^ ,4 His rfe. mon. Auditory, Sons, Do Brine, Feare G OD^andthe King, Vfe,CMeddlenot with them thaf hefeditioHS, This Gob's Bu ILDIN G. This Preacher is a Prince too, and in both a TrAnfccndent, His Auditory, Sonnes'^ and therefore to bee Reverent, His Bo [trine ', Feare God, and the King ^ a do- (flrine at all times mofl Expedient, His Ffe, dHeddle not with them that be Sediti- ous J an Ffe at this time not impertinent ; and therefore. My fonne, feare God, &c. Of thcfe in order, e^r. This Preacher, and his Auditory, are but as a Preface to the DoBrine of my Text 5 and there- fore of them together in two words, for no Preface fhould have many* The Sonne oi David, and King of Ifrael,54. lomon 3 as his name condfts ofthreefyllablesy fo he penned three pregnant hookes 3 viz. The book of the Proverbs, Ecclefiajles , and the Canticles, and left them in the Canon of holy Scripture : And thefe three Books have beene not unaptly compared to the JEthiques, Phyfiques, and Me- tajjhyfiques • Inmy Texthee reades us an M- thique Le(5hire,teaching us(as it is in the fecond Chapter to Titm) to live foberly , righteoujly , and godly in this f re fent world: Soberly towards our f elves 5 righteoujly towards our neighbours 5 SLnd godly towards God. Dives (inthefixreenth chapter of Saint Luke) befought ^Abraham that one from the dead might z^^-^^f^ to his five furviving brethren: And if there be any extraordinary vertue in the Ser- mons of theDeadsthen I doubt not but my pre- fenr. Prov.i.i. Tituj2. la. 43^ Gods Bui ldi nq. fent Difcourfe will take a deepqim predion in | you; for loe one here freacheth to you fjrom the Dead? Andfuch grioae^ as whil'ft he lived was the wifeB Preacher y the rveatthieB Prince • aiid he that is mffi and wedthy.y cantiat want an Audito- rie. It is King Satp^mort that preachecti ; The words are his 5 mineisJ^utthte-Erf^-the//^^^^ fong is his, mine is but the Befcant -^ the Text hiSjmine is but the Comment ^ y^a^his very Text is a Sermon too 5 God grant it may doe good to all •, for my part, I never heard a better Sermon than this oi Salomon ; Myfonne, feare Cody and the King, and meddle not rvith them that beefe- ditious. And as "my Text is His, fo his Juditory is mine: For I hope there is none, butfuchas (in Salomons acception of the word) I may truely call Sonnes : For the Sonne he here fpeakes to, was not his fonne J by natural! generation, but by paternall affe^ion : Or King Salomon (being an exa(5t Preacher) ufeth that here, which Rhetori- cians ftile, Capatio benevolentia, LMy Sonne, ( faith Salomon) when he would induce his Auditory to feare God and the Kingj as if he had faid, Hee that feares God, and the King, as he ought, fliail no longer be my Sub. ject, or my Servant, only 5 but he fhall be neere, and deare unto me, as myfonne : And it is no rneane honour tp be the Sonne of a King 3 and he,too,the King of Kings yCodhimCcifc 5 whofe fonnes you are, if you feare him j and not his fonnes only ^ but his p«;?^/ and heires too; and heires God's Building. 4)3 heires a^pareiit of two incomparable Kingdoms-^ Heires of his Kingdome ofGr^e in this life; and heiresQ^ his Kingdoms oVGlorj m the life to come, &c. Thus miich (too much) of this VrettcheryXm- plied ; arid of his Auditory, exprelTed in the Preface, ^JM.yfonne, Now I am come to his Do^irine, Feare Gvd, and the King, In whicii he commends unto us, ^fingle AB, Feare ; and a double objeB ; Ged^ and the King, ' Ofthefirft, Divines diftinguifh of a manifold Feare : But for orders fake, and that this A0 in the Text may the better correfpond with its ohjeB, I will reduce the many feverall forts of CReligieus, FearefXothdct\vo\viz>,FeAn,< rCivill, With the one, feare God-^ and the KingyW\xh the other. And fir ft a word of the Religious j as thou muft Feare God, For God hath in himf elfe, and expe6is from us the Reverence, both of a Father, and of a Lord I as appeares by that expoftulation (in the firft Chapter oiMalachi) ifl be a Father, where is mine honour ? And if I be a Mafier, where is my feare ? So that he who would feare God, as he fhould,muft endevour to approve himfelfe bothi, a dutifull fonne, and an obedient ferv-mt. ^ There muft: be in him a Reverence mixed of honour, -mdifeare^ not d.diJlraBive,or dejlrucfive F f feare,/ Malach,i.idj in the fecond Chapter o£ Samuel ; Thou art worth ten thousand oft^. And^in the firfl Booke of the iir/»^^,they cried our, Godfave King Sa- lomon^ and exalt his Throne^ &c. The fame God (who charged Laban touching lacob^ Gen. ^t. F f ^ Ta I M7 Ecclef. lo.jo. Heftera. z Sam.iS.j. 4^S Gods Building. Gen. 3 5. Pfal.1 1 4« Fab. Ghton. Take, heed thou fpeake not to Jacob ought but ,^oed) will not have his ^mointedxo^td and traduced by prophane tongues. For The Lord (faith DAvid)Jhali root out the tongues which [peak frond things, which have faid with our tongues we wi/lprevaile 3 we are they that ought tofpeake^ who is Lord over, us .<* Prouder- things can no man fpeakethanthey whichWer(?j-4^e'from the King, and God himfdfe 5 ufurping a kinde oFlawleUe liberty to fay and doe what they lift 5 but God will pay them in their owntcoine^ and root out thofe froud-fpeaking tongues- \V].th. which they faid they would prevaile. 3 We muft honour the King inouratfbions. Fabian, in the fifth part of his Chronicle of England, reports, that when Edwin King of Northumberland {being flenderly attended) was fuddenly affaulted by a Villaine,who {being hi- red by .^incellinus King of the Wejl-Saxons) ranne upon him with a poyfoned Sword ; one Ljlla, (a fervant of the Kings,thrufting himfelfc betweene the traytors fword , and the King) ranfomed his-Soveraignes life,with the loflTe of his owne. And he deferves not the name of a true Brytaine ^ much leflfe of a true Chriftian^ who will not both doe and fuffer as much for the honour and fafety of his Prince^ as faithfuU LjIla did : and yet from the very order of the Text^ wee are taught to preferre God before the King. Indeed fomeofthe Heathens made gods of their Kings, (as dl Belm, Saturne, lupi- ter^ &c. ) And fo did theyof 73'r«/> when (flat- termg^ God's Building* 4.-^9 tering King Herod) they cried out) The 'vtdas of\ ^^ , ^ God^ andnot of mm : But let me be fo farre your Re^emhanceryastoi^utyoum minde that the fame fpirit which ^^ds us to honour and reverence KingSjforhfds us to adore them. The fafeft way is firfl: to feare God, and then the King, whofe Crowne, without any queftion^meritsfomuch reverence^ both of the outward and the inward man, as can any way ftand with the true feare of God. j The fecondjis a Scepter ; which (if wee may beleeve antiquity,) hath ever^beene the Enfigne Q^ Regall authority : y^^-i^^oVLgiht Mgyftians, Oculus cum fceptro was the Hieroglyfhique o^ C7^^ himfelfe, to ihew that hce fees, andftvayes all things. And (in the Booke ofBfier) we find that none might prcfume to approach the King, till he held out the golden Scepter. Now this Scepter chalicngcch ful^jeBion, and obedience : and fo indeed, the Tranflation out ■ of the Septuagint, runnes s Feare God and the ] King^ and bee dif obedient to neither of them* Though God be to be preferred, yet the King muft not be dif obeyed . And this our obedience to the King muft be univerfall. I In regard of the Subje^ 5 Let every foule be fuhje£f to the higher power sy (faith the ApofUe) not la. one J or two, but let everyone without ex- cepting or exempting any one. For fo Saint ChryfoBome glorfeth upon Saint Pauls words : Be he an ApoBle, an Evangelifi, a Prophet, yet hee cannot bee excepted^ for every foule is equally ob- Ff4 liged. Et nmtri 10- mmfis mhe- diens. Roni.15.1, f5 'ATOfJAa?, &c. excipit ,/eipfum deci^it. Aug. 440 Gods Building. Cornel .Muf.w Rom&nos. Soh I Pet a. 13. liged. wherefore he that excepts htmfclfey deceives htmfelfe. Saint pW is plame, and peremptory, rhac every foule mufl befubje^to the higher form- ers. But who are they c* (Saith Cornelius Muff us, the Italian Demojihenes^ as fome have graced him for his elocution) The Po^e^and the King -^ ( faith hee) and each of thefe hath hts Subje(5ts 5 for the Laitie are hound to fecular fubje(5tion , hut the Clergie onelj to Ecclefiafticall jurifdi(5lion. Thus he diftinguifheth where the Apoftle doth not 5 and in fo doing he tranfgrefleth that anci- ent Canon^ Non efi diflinguendurn, ubi lex ipfa non dtfUnguit, But how ftands his diftindion either with Sskit Pauls Text, Let e^uerj foule befubje^: or with Saint Chrjfofiomes Glojfe, Si omms am-* ma y qnis vos excipit ab univerfitate f &c. But why, faith the Apoftle,^^^ every foule bee fubje^j and not rather, Xf^ every manbefubje^? Truly (me thinkes) to fignifte this unto us, that not our bodies ontly J but our foules too, are fub- jec5l to the higher powers ; whofe lawful! au- thority they which contemne, fhall perifh both body, ^nd foule for ever, 2 In regard of the obje^ 5 {otevery foule muft bee fubjcd: in every thing: Saint P4«/ (as you even now heard) commanded that 5 and Saint Feter doth this,v/here he (^ith/ubmit your f elves \ to every ordinance of man^ for the Lords fake » Not to one^or two ordinances onely, but fubmit your felves to ever) ordinance of man; for though the ordinancehcc ofman^ yet thcpoiver of him that ordaines it,is of C7 'Vik' 2 Like a faoUyhtt is all for t]\t^refim ; His Motto is that of Peter in his blind rapture. It is good to be here, &c, 3 Like a /^^/^,he prefer res trifles,before^r^4. fttre : with that Cardinally he will not leave his part in Pat is ^^o^ his part in Paradife, He values a a fmoke of honour^ a dreame ofpleafire, a ^/<MmySecrA- tcsy to ^^thns 3 and our Saviour himfelfe,to the lewes^ &c. Hjppocratcs faith that they which are troub- led with the difeafc, cdWAVolvulpuSi or the tur- ning of the GutSj are fo difquieted, that they can take no.rell : znAJmovation doxhdXiVcvW' affe(5l the minde, which it frowardly diftrads, and diftorts, making men injurious to them- felves, to the publike peace, to nature, ^nd to GodHimfelfe; by whom Kings raigne. Then meddle not with them that bee dcfirous of change^ unleffe it bee tvith an mention to change their de- fires, 4 We read it. Meddle not mth them that be fcr ditiom : and not improperly jor without caufe ; for (befides that this is the fulleft fence of the word in the OriginaH) (edition {zs.Theucididei gravely obferves ) is all ktrids of tyilL And therefore 447 I Tim/. p. Ohjeci. Sol, 448 Gods Bu^ilding. therefore meddle net , &c. Trine AvtU (in his eighth booke, D e ratione cu- randi) faith that \yhere the ^^^overflowesin the body, the humours arc hitter ,- The feditwus are (Simon Magus Vikt) iniht g^U o^ bitternejfe, they are troubled with the overflowing of the gall J and thence flow thofe bitter humours, thofe fcandulous fpeechesjthofe fcatter'd Itklsy thofe jealous whifpers, thofe difcontented po^ ftures, thofe either ambiguous anfwers, or pe- remptory refufallsto fatisfie State-demands. Sometimes you m^yh^dLXtfiditionfytdk^'m the affcded dtaleU of fome undeferving Cour- tier, who (having long followed the Court, and all the while done nothing, but undone him- felfe) growes mdle-contenty and now Phyllippi- ques^ and lambiques are the faireft of his fa- vours, jfw^xj^ Other whiles you may meet 7f^////' um-^ or, it foUowes the motion of theSunne, and fo is ftiled Solfequium : now you cannot be ignorant that the King in his dominions,moves j like the Sunne in his proper Spheare^ then let us \ be fo many CMarie-Gvlds ; and as wc receive all our influence from him (under Godj fo let us G g return' / 4P Gods B u ildi n g. L ieturae-him[ (DaroBfervaricf^'inGod, arid'fof i\\Experience teacfeech iis th$t the xivgrs which flow fait fTom rhe 'Sea, yec retuf fie fweete, and ' freHi to j;t:^r.5?ca,(byi hoA^ ift-Qeb teinbfe they havebeene earth'd and graveld^by Tc^mVich the fWeeter and frefher they are : 'TheciT/^^ i$ fun-J der God) the fountame of all Itonour . he is the well- head oithQ bi2>dy pt>iitic:ke|--' ali'^^^^^ that are .fubjeds, arei f» man J grearter d^=ti^flr^- rivers ftreaming froiii him^'jOh then lec nature it felfc reach us rhisgrace,that as our well-being flo wes , froitfi. the King :-'S^ to returne tohim fweetfjahd; lTefli;li1cd'tfi^icicialing -rivers. Let their'be^noi faltneflTej no {liat^iiefle, ntS tai-tncflfeinourre- turnesto him: If ftateaftaircs require our per- fonsy or ouar^purfesittfticha manner, and mea- Ture, thar th^y eveti gi^aveli: lis, yet let's ledrne of (the returning Tivers ) to be the Tweeter, and the frefher for the gravelling. '•'■'^'•''' J' .*'"-'■ ' \ •God prejptk thee here to feabe tht^fCiff^jind- you know that he that Is frejl, muft obey • yet bee thou a yolunUrie'^ turne thy f^^reinto hvcy. and fo maift thou make a Venue of necefnk. After Saulv^as Annointed King, he-was dif- pifed by feme 5 as \vee read in the tenth Chap- ter of the firflbooke of Samuell .• but • marke I pray you that the text calls thofedifpifers,rhe Sonms of Belial'^ that is, of theDeviIl. Belial (ignifies C^taflerleffe-^ or having cart off the Tok, At firflthcDevillcaftoflPGods Td'e^hya^- •G O D' S B U I L D 1 N (5. fed:ing equillicic j 1 rvill bee like the mofi high ^ And thofc Sonnes of Bduly ^vis^^'ik offKing SahU^ yoke: but thofe that caft aflP die i2^<>)(T of Godjand the Kiagy Cyea thoi^h it was but Kmg Saul) were themfelvcs but Cafi^arpayes, 'They were o£ t^eir FatherUhe^ I>cviJL< There's their But' die band. of men of Chivat)rie\\v\i^f^ hearts God had touched, followed KingS-akl \\o\ntto Gibe^h ; itis plaineintheTcxt: Theo ■tis<-ertaine that aBith^j^ whicJi.foUow nmiJad, and the King:^. (and G od' in the King^ but fide with.they^/^» is an infolent declination andJfalling away of felfe-conceited fubje(fts from; iawfull govern- ment: and is not a/a/^ without a Kitig^ as un- couth and deformed as^ an houfe without inha- hitams . or an hive w^ichout an hmytsmbe-^ or matter without forme 5 or the *?>« without light -^ or a fl$cke without a jh.•' ; or 4^7;:?;? wirh- om />ixr;/ • or ; na ru vMunoiiS; > tward-, or reward wiiboac^i'*'/* / When ihc c tTw? i.»j k fr the ^f;>«/tf of Rome-^ \^em?tmits Ag> I pa by the parable of the My.^^ reduced ih:m to obt^dicnce, and concord. And,vvhcn one advifed Lpmgus to eltabliili-^£- ^ttaltfi e,{the Z-^'*^^^ goveinmenr) in Lactdamon^ he anfwered mgtnioufly, let him that dclircs equalicie in the common wealth, beginnc at home, and make his lervanis, his fellowes* JE* quality overthrowcs a kingdomept is Anahaptifi ctcall,zndL^cufi lih, Tlmo and Socrates labouring to eftablifli^-jr^tf//- //^Jborrow their arguments from »»/^/tf.' faying, the common- wealth muft beone^becaufcthe more itisone,thebettcritK3:buticcannotbe perfc^ly onCjCxccpt the things be all one, and men cquall : This afgument K^rtfiotk filen- ceth, by diftinguifhing of equalitie either of wealth,Superioritie, dilciplincj &c^ DifcifHne mufir be eqnall, that is, it muft bee ufed indifferently to all ; yet without fomc bee fuperiours, there can bcc no, di/ciphf»e. And as rhefe Locufts came at firft out of the bottom- lefTe pit 5 fo will they thither againe : Then meddU not with them ; for thim ealamtt) jhall come fodain€ly{piS it is in the verfe after ray Text-j and who homes theruineofthcn^ ? As CHofes to the people j fo let me clofe with you ^ o keepe she God's Building; 45? Dcut.n.i8. theordimnces of God, for th^y are your tvifdomCy and your judgement, and your underftanding, and life: O lay them up in your hearts ^and in your foules^and binde them for afigne upon your hands -^ andrveare them as frontlets betweeneyour eyesy and teach them to your children'^ freaking of them when you fit inyeur houfes, and when you walke by the way, and when you lye dorvne,and when you rife up 3 and write them upon the doorepofies of your houfes, and upon y our gates\i]\2it yonrdayeson earth may be multiplied, and the dayes of your children as the dayes of heaven. To which j (^c, Tou have hitherto taught us how to ferve God in Life 5 now fay (in a word, or two) how may wee ferve him, even in Death i You mufti) /> in the Lord: And this they on- CGodly life* ly doe, who/^r^/^?;-^ for death by a< (^Penitent end. In this Anfwer, three things challenge your ^Suppofition, That all mujl die, yPropofition, That all which die, doe ^, . I mt die in the Lord, coniiderati-^^^^^^^^.^^^ That ^/^^^f n;^^ de fire to on; VIZ., A j ^-^^^ ^^^ ^^^^^ ^^jj. j^f^epare for CGodlylife, [^ death, by 3i^ ^Penitent end, Thenof thefeinthisorderj and firft of the Suppofition,Thatallmuftdie. Almigcie God (whofe Title of Honour it is I Matth.za, to be ftiledj The God of the living) created Life, _ G g 3 and K^nfw, Apoc. 14.13. 454 G o D's Building. Scot. i« Sen. Rom.j.ia. Damafcen.i:/. ' AuouR.CihiS Aclerat. A Deodonaaic. A Dec\ vindi- came. Hcb.^.x7. and not Death .• Which ( bfing a privation of life)was not at all in the number of thofe/orw^jj and ideasy that were from all eternitie in the minde of the CreAtor, but it was brought in by Sinm 3 (for which it is impofed femlly upon all flefh) and it is the opinion of- the SchooUy that if Man had notfmnedy he had not died. They doe not fay, that if man had not (inncd, he couldnot have died 5 for the body(being compounded of the fourc Elements yViX\<\ confequently, of foure contrary qualities) was naturally ^/?(?r^4//- yet their resolution is, tkat man ihould not have died, if he had not finned ; but he fliould have beene perpetually prefervcd by a fpeciall, and fupernaturall grace : And that grace of 6>n^/>4// luHUe being loft by (that which Divines call) OriglnaUfmne^ together with that, man loft the priviledge of immortality. If our Great-grand-Father (Adam) had kept his firft eftate in t^aradffe^ then> and there nei- ther could Fire have hrmd hhWynov FTater'hs.ve drorvmd him, nor impure ^ire have infeEied him. ^rtad he had, that he could not hunger, and Drmke he had, that he could not thhfi ; and \ xhtTree of Ufe, that hee could not wax old.\ Briefly, ^loinfrmitie from rvithin ; no mis for- i tune 3 fj om mthout, could have ruined him. ( And as life was the fruit of his obedience (if! he had ftood)from God freely giving : So was death infli(5lcd upon his fall, from God juftly punifhmg. The Af^ollk records a ftatute for ic, 1$ i^ appointed unto atlvien^nce to die 'y and after this comes Ind^ement, i ^t G oDs Building. 455 1 Itis anpvinted'^ There is a neceptie, without dtf^etJifatfon, 2 It is appointed for 4///w^«. There is a ge. mralkiewiihowt exception. 3 It is appointed for all men, once to diti, There is a very materiall difiin^Hon : for the wicked die often ; As, r Temporally, in the lofTe of worldly goods. 2 Civilly, in the lofTe of good name, and Chriftian libertie. 5 C^^-^tfrrf/Zy, inthelofleoflife* 4 Spiritually, in the loflfe of God's graces . - 5 Eternally yintht lofTe of God himfelfe. And the godly themfelves die once ^viz,. Na- turally, When he cometh^ who fitceth upon tht pale ^orfe (whofename is 2)^4^/' j then (hall there not be a fparing of the Oake,ioi her (Irength j nor of the C\tdary £ot hc!£ talhejfe -^ nor of the Poplar, £or her f moot Jf ne(fe i noiof the Lawrell, io'c^itt greenene If e-y but every Tree mu^ fioope, as well the C^dar as the/^n/^; and evei^' UHan mufldie, as well the Wife-mariy^s the Fookr^zs well the Righteous, zs^t\\t Reprobate. It is worth obferving, that Deatk^iA not firft (kikc^^dam, (the Ric& fiftfull man) nov Cain, (the firft Hyp09ifte)hut Abel, the Innocent : And (incethebefltSat lived, was the firft that died, then neitha* can any of the fonnes of ^dam, (which fucceed liini in thtftejh) nor yet ahy of I the fonnes of Abraham, ( which fucceed him in the Faith ) plead any Writ of Priviledge, to G§ 4 exempt statatumeH. Apoc.6^,S, EccIcCa..i5. .v^ 45<^ God's Building. Pfal837< Ht£od. exempt them from the 'L'/g-f>«r, yea, and theri- gour of the Common-Uw of Deaths In GocTs Booke of ^if4//*?^j" there be no cafes for friends. The greateft Princes , and Potentates ; thofe Nuncupative Gods on earth (hall die like men^ ior Death is\^ yl,,pfMe. I Inflexible it is 5 for eloquence which char- med hundred-eyed Argus, could never charme Death'yCVQn Tu/lt's tongue could not fave Tulli-'k life. ^chitophel's^oXiCit 5 Mfops wit 5 Mithri- dates his languages ^ Arilfotle's Philofofhie ; P^/- /^ ludi&m bis- learning 5 yea5.X)^wW's HarpCj could not move inexorable death, old-age is vemrahle-j Youth is lufiie-^ and yet I>eath regards- neither the gray -haires of the one^nor thcgreene / which, hce gave, who (being demanded, whom he would choofefor his IudgeC)Replied,Df4/>&5for Death could never be bribed, or corrupted, but is as Im-^ partiall, as Imperiall. 2. Death is tmreftfiable • Goliah was a goodly tall fellow of his hands, and yet Death mafte= red him. Sampfort-^^sfirorig, y^ Death gave him a fall. Majeftie here turnes Subjed, and doth homage. Death tyranniz^eth over Tyrants, and grtndes, even thofe that grind the faces of the poore. Death is like the Lion in the Fable, to whofe Den all refort, but none returne. Though thou (like Nebuchadnez^ars Image) be high, and tall in birch, and bloud 5 though thine headht of goldj in. wearing of a Crowne 5 though thy brefi, and arme^ht 01 ftlver^ rich as Salomon y though thy belly ht of braffcj made like a Cauldron, in which thy ftomack's heat boilcs all thofe meats, that thy moiith, as Ca- terer, 458 Go&'3 Building, Ezcck. i8. a. Mater mge • nuU'y e-'ilem moxgignitur exmc. Gen.j.i^. SicredU iacl- nerem, qui [nit ant^ cints> Luke 4.S3. Mat. 17.41, ferfr^ prepares , and thy Pallaty as Server, taftes ; though thy l^gges, and thighes be of Iron ; yet this thy golden head ; filver breft and armes ; brazen beilie, iron thighes and legs 5 ftand but on feet oicUj^ which are alvvayes crumbling and mouldring away. For whofoever hath his Genefis infinne^ muft have his Exodus by death. Thqs (^hs) the fathers have eaten forver grapes^ and the childrens teeth arefet on edge? Zyidam himfelfe wssftnne-fick to the death : and we all inherit his falling ftcknejfe. That enigma of water congealed into Ice-^ (Water thou arty of wa- ter thou^arty and into water thoftjhalt bedtjfolved) istefolved in the body of man, though in a dif- fering Element, DuB thou arty of duHthoti art^ and todufithoujhalt retnrne. Many meanes doe P^^'j/^/^Jufeforthepre- fervation of life ; many elaborate difcourfes have they publifhcd for the confervation of health : and yet upon (the very Father of that profefifion) &fcuUfim himfelfe, might that Proverbe httziontd^Phyfitianh&alethy felfe? And what the lerves falfely faid of our Saviour, I may with much advantage of truth apply un- to the ableft Phyfitian rhat ever lived ; He fa- ved others y himfelfe he could not fave : and the reafon is^ becaufefinne hath brought in certaine naturall caufes of death. Such as are, I The difcord of the Elements^ which puts out of tune the Harpe of our health 3 and prefa- geih that' fome malignant humour predomi- nant, will ere long, breakc afundcr the hearc- ftringsoflife. 3 That God's Building. 2 That which Philofophers Hilc OiiAteria prima, (alwayes burning with luftfull appetite, and infatiable dc/ire ofnew formes) fhll plors and prac^ifech the corruption of her old fiibjcd. V 5 The iirf^/W//'/^/'/iff>//rconrumcs5 when once it is come to the height of augmentation 3 hke the Sea which ebbes as foone as it is come to the full. 4 The hloiidins it growes old; by httle and little condenfates, and lb corrupts, as Wine that fettles on its Lees. 5 The Sprits themfelves doe waftcbyufe and labour : and both body and minde (by cor- porall and mentall exercifes , like two umhrif- ty heires) fpend them fafter, than xhcfathert^nd fofierer of them (the heart) can gather and pre- pare them. Thefe and many the like doe prove that at laft wee muft all dye the deat/j of Nature, who were borne dead in trej^ajfes and finnes. And therefore we fliall doe well when we feede (as at the Court of Frefiar lalm) to have the firft Difli that is ferved in5a Death\ head- And when we walkc abroad (with tlie Lunatick in the Go- fpell) to w^Xk'^^imortgt^H graves , And (with lo- fephof Arimathea) to have a Sepdchrc\v\ our Gardens. That fo when our eyes (which will be wandring) traverfefrom obje(5t to obje(5i5they may out of every thing exnadV the meditation of our mortality, and the remembrance of our end. For what one notes wittily of the Gramma- //^, is true of all tlie fonnesof ^dam, that • being 459 460 God's Buildin g. being able to decline all other Nounes in every cafe 5 he could decline 2) erff/' in no cafe. There was never Oratmr fo eloquent, z% to perfwade I)^4^/& 5 nor Monarch Co potent ^as to re- Jifi him, Nereus the f aire y Therfttes the defor- medy Selymv the cruel, Solyman the magnijicent^ Crajfus the rich, Iras the beggar, 'Damxtas the peajant, Agamemnon the Prince, dye alike. And therefore Kings have ufually beene Crowned at the Sepdcher^ of their fathers, to teach them (the true ^r^ of 7i/fw^;)'^vi2.)The meditation of their end. Yea, the Pope himfelfe at his inau- guration hath foure Marble ftones prefented uh- to him, out of which he is to (eled one for his Tomhe-fkne, Briefly, in Faradife wee all had the fentence of death pafled upon us 3 and on earth wc (like fo many prifoners) are kept un- der rvardy till the Gaoler Death^ call us out to ex- ecution. This life is but lent us, to be improved for our Creditourshed advantage; fo long as wee have it,we receive a beneficjand when welofe it, wc are not injured. Wee are but fo many Te- nants at will ohhis Clay -far me, and not forterme of yeares. When we are warned out, we mufl: bee ready to remove, for we hold by no other Title, or Tenure , than our great Land-lords pleafure. If thou fliouldft live in the utmoft parts of Mthiopia, where men for long life are called Macrobians'jYtt ('as it is in the Proverbe) Though the day be never fo long, at lafi will come the even- _____ /^^^- God's Building. ««^ fitfg. Hence ir was • ha >. Hcrmifda anl wered the EiDpcroui ConHantinetWiiiw he toid him of the ftatcly Buildings, gooc) y Scatuf s, iLmpruous Tenfl pies cf Rome and vv 11 hall demandedjwhe- thcr h. ihoughc ihat in . ll the world rhere were any Ci ie Cv ir.p. r ble roiic* Truly y{{^id he) Rome is finguUr for rr^any thtngs 5 and yet it hath this -one thtng-Cdmrr.on rvith^aU other Cities^ Men dye here^as they doe in other places. It is heavens peculiario be the L'andoftheli- ving J all this life is at moft but rhv^ fhadd&iv of death jthe gate ofdedthy the forrcmes ofdeath,ihc fnares of death^ xhc terrours^ of death,- thcch'am- hers of death j the fentenee of death, the fkvonr of death, the minijlration ofdeath^the way of death. And this for the Suppofttion 5 That allmujl dye. Now to the Propofii'ion 5 That all which dye^do not dye in the Lord-^ for Hee onely dyes in the Lord, wlio ferves the Lord while he lives ^ but fonie,while they live^ doeferve The W^rld for the profits and preferments therec^; for a Wedge iiy thy. foulu- Or likeC*!-* r^^j and his fedicious Confederates y whom the 6arch opening fwallpwed up quick, ^^r. Or like ljhbo(hethj fmitten in the dead of his fleepe, and fo z^kcnnajfpifTg .in his finfull fccurity . Or YiktA/inmas d.rxd S.a^hira,-w\\o (intending to de- ceive the Apoftles, by keeping back part of the price, for .which they fold a pofiTeflionJ indeed deceived onely thenifelves., being ftricken dead f^rt^li^iriiypooriiie., - ■ , '. , Xo this purpofc is. that of holy Job^ They f^end their dayes in wealthy and in a moment thq goi downe into the bottomeleffefit. Not that all the wicked: are fnat;chedaway /^^'/^ 5 hke Veters Angell, to deliver out o^fri- ,fori 5 like ^Inmaaz^ the Meifenger of glad tj.^ dings '^ and therefore all the children of God welcome Death, as Baruid did Ahimaaz, 3 Oh let hitn come, and welcome, for he brings glad tydings with him. And as Sampfon found ho- ney in the Lion^ and in the BrmgihdX which was fweet : fo doc the godly fweetenthe bitternefle of death approching, with the expectation and application of thofe promifes, which (like the pf4r^ofGod)pa{reaUunderftanding. ' • What though the fervant of Godfeelethe fentence of death in his hody ? Yet he triumphs over death inhis/tf/^/; If hee glance up to Heaven^ there hee fees an x^ngrte G o j> ^ and his I e s u s turned If he fquint downe to Hell, there hefees'the Dmiif greedy to torment him. Alas poore heart, what (hall Cy dying in the Lord, I doe not here meane Aymgfor the Lord-^ (by fuffering martyr - dowe,and laying down our lives for the caufe of Chrift : for though all that dye for the Lord, do dye in the Lord, yet not } contra) but to dye in the true faith,and in the ftate of grace^which Balaam phrafeth, 'the death of the righteous. knd they onely dye.theWi?4/^^of the/'/^^^^^^j, who live the Itfe of the righteous j and (as it is in my aiifwer) prepare for death, by a godly life and Ape. nitentend. There be too many men (like a diflfolute fer- vant,who having his allowance in candle S'^ewds it on his fports,andis forced at laft to go. to bed darhling) to whom G o d freely offers the meanes of falvatioTi ; but they turne the grace ofGodmtorvantonnejfes difpifing prophefie, and t]uenf^hingthe\igkti:andhe3LieoiiheJ^irft, and I therefore when death comes, and they Ihould j V Hh 3 reft \ 4^9 Ifay Jo. X4' Prov.i.itf. 470 God's Building, Iohni7. ■'2 fl\ej>artrcfflar branches ; re/ fronj their labottrsy they are task«i with jfuch fames "ss are both eafeleffe and endleffe, j Then to prevent this great cvill,! will prefcribe ja ;r^^^?p^con{iftingofbut ih^^^xwo'lngredients . . I A gencralLdmit^'^ We muih prepare- far deathi Ch. godly lifti:. CK f^mtcntend. I . Firft, We muf}: prepare for death:, Itisage- jnerall dutie 5 and way- bee i^rongly enforced ! CFaterne, ■ By< j (Reafon, i I By/'^r^r;^^?; for our blefled Lords and .J4. viour C H R I s T Himfelfe prefures Himfelfe (rohfiij,) Eor his fufferingSj (IvhnrS.SLnd nineteenth. >' ' ' The Eniperour (JMaximilian the firft did caufe to be carried about with him, among his :.roabes, what ever wasnecelTarieforhisburi- all 3' as one that was ever^^tf/tf«5f>andready-to de- part. [ Saint K^ugufline ten dayes^at kaft^ before ^his death, caufed all company to be reftrained from him, ffave only fome few for neceffarie ufesj meditating on the feaven fenitentiall Pfalmes, which he caufed ro be written in great letters^and to befixed/uii againft his beds head,^ that fo if after he were fpeechleife, the Devill ; ifliold obje(5i any thing to weaken his aifurance, he might ppintfrom verfe to verfc^andfo refute ■ him. I To God's Buildlng. 471 To be (liorc : If Saint Hierome having read che life,and death of/^//4r/(;;i,( who lived mofl: Chri- (lianlj ^dycd moft comfortahlie ) folding up the bookc, faid, WelL^HtUrion puH be the champion, whom I will follow ? how much more than fhould each of us firft read with diligencethe l'fe,3.nd death oile[us Chrifi-^ and then propound "him to our felveSv^s themoft dki^olwit fatterne of our imiunon I refolving, by the grace of God, thatChrift fliail be the paterae whom we , will follow as in all things clfe, which he hath IckwithiathsS^heare of our a^ivitiejfo efpeci- aUy in this fonetdefull a dutie of ^^^/'4r//j»^ for death. For as hee fiootes not beft that drawes th^ftrengefl bow, and th^lpngefi length but hee th^ic gives the beft /^J^j^ ^\io^ our future ^////^j,or If amy depends much upon the loofe herej^.C^r;/??^ the t reef alls, fo it lyes . And as there is a deliberate draught, ^nd good , rf/w^comnionly taken,beforethe loofeht givtn: fo ihoiild we look at death through /'^<^4r4//tf;?. 2 Byreafon:, ' I Becaufet^^4/>^ death is molt «/?^f^/4//;^ia cTtme, regard of^v^^'*^^?. ' . CKinde, \ I call death (r^;'/<««^ 5 becaufe though wee I rcrem.4.30. cloath our felves with fear lit, though we decke ; I our felves with ornaments of C?^/^, though we |i j painte our faces with colours yy a death will be ' I ia far from falling in love, vyith us, that he will i feeke our lives,aad we fliall not efcape. Yet uii' |i H h 4 eertaine ■Wr I ^-firk 47^ God's Building. ceruine it is when wee fhall dye both for ?/>w^, fkce^ and kinde. For time-^ for fome dyeintherrv>?/4«r/>, aS' David's, child begotten in adulterie • fome in Child-h(fod, as the fonne of lereham 5 fohie in their Touthyas^ Jafiah-^ fome in mam eflatCyas Banamah • fome in oUage^is Barzi/lat Some arc'j taken avvay by ?^for athing fo uneertaine, ...t. a. jv. ,../.-: .>.v -: iiv/ ^- ' Vox place • for fome dye intlk'hdttpyis David-^ fdme in the field, as t^hab ; fome in their Na- tive foyky as Salomon 5 fome in zjlrange countrie, as Shebnah^ &c. Vork/nde ; for fome ure drown' d, as Pharaoh^ and' his ffojle-^ fome burn'd, as Sodom^and Go- morrah ; Comcjlaine by Lions ^ as the young Pro- phet- fome of i?^4rfx, as the ^^//^^''f^? that deri- ded Elij])a^ fome of Serpents; as the Ifraelttes 5 ! fome oiwormes, ^as Herod ^ fome of faife-friends, as s^bner^ and ^mafa j fome by the ^4// of a ftone^ G o d's Bui ld i ng. ftoncj as K^hmdtch . fome by the fall of an hou^e^ as lobs children j fome by a raging plague o^ ftfi Hence ; as the kwes from Dan to Beerjhe, h/j; fome by z/ecret power from God, as ^r, aiid o»4», &c. 'DtiihJieaUs on fome, as /^,/«y^^^him; iffoule^ dif- pife him; hee will feldomej?^^^ wich (hee, can never foile) him, w4io is thus prepared^ 3 Becaufe of the nature of death j It is a day of I God's Bui LDi NG. oiii^arth, and famine both to the goodd^nd bad-^ , and all the difference doth anChfroniprepahith^. , For, as in Phnmoh's dreame, the fcven leane kine devoured thefeven/^^/and vveil-Uking : And,as inJEgyp, ihc [even fiarce yeares devoured the feven yeares oi plenty : So will dtdth doetoo, if it be not prevented. Wherefore, as lofi^h in the time ofp/f/?^}', provided for the feven yeares fcarcity : So mui't we hoord up (while we live) t\it ifnmert all feed oi xhf^ Word inxh^ Granaries of our hearts, bcfoi'Q the J} intua/l famine pinch' us. And (with the rmjuji Steward) we mu(t now plot for entertainment, before {by death) wee be thruft our of office, &c, 4 Becaufe of the great danger of unprovided death : A man would not willingly that his dearej^-^VWfhould come upon hirti unprovided, becaufe he cannot- cntertaine him 'to His minde : How much more unwilling v^oald he bc^ to be aflfauked by his mortall Emmie, when he hath ' nothing at hand wherewith to defend himfelfec' Death is our Enemie-jZ forcible enemie, and a fraudideni one: O then let us keepe good watch, and rvard continually^ let us ever ftand upon our ^//W;, left this mortall -Et^^w/^ furprize us un- awares 5 and God by rehiovingour CandlefiicV, prevent our converfon, Kxn^ David knew right well what a wofullcafe Abfolom' (who died in his iinne)was in-, and that forced him to roare out for very difquietneffe, oh Jhfolom',My fon Abfolom, Would to God I had died for'the'e, 0 Ab- fdlom, my forme, myfonne ? \ 5 Becaufe 475 0.1141 1^. Luke 1^.3. >0asamaaMa \ Hchc.^.17. .Ecdef.ii.?. Gen. 18.25. GenXy, tis ad extra i funt indivifa. Pct.Lomb. God's Build IN G. \ 5 Becaufc (as \htApfile fpeakes) After deat h- cotnesludgement» * And King Salomon ironic ally invites fuch a TomgBer as himfelfe had fome- times beene, to rejoyce in his youth, and to let his heart cheare him in the dayes of hisyonth, and to rvalke in the wayes ofhis ^^rfr^,and in i\\t fight of his Eyes ; but know (faith he, and it is a notable cooling card) that for all the fe things God will bring thee to Judgement, Give me leave to ftile this conclufion of King S alomonyGod's great Afizes, For here we have, <:iudge,God.y S^rrdgnmem ThcV'^V^^^^^His^/j^^hefethings, C Man; S ^ g^^^^^ \ ihall * A, bring thee, ^r. The /«(S^^ is righteous : Shall not the Judge of ^11 the world doe right f The Prifonerhfagitious : All the imaginati- ons of the heart of man are evillonely, and conti- nually. The Indictment is totail : For all thefe things. The Judgement isfinall : Shall bring thee to ludgement. I 0£i\it Judge '^ God : It is a rule in Divini- tie, that the workes of the Trinitie are undivided, when they be pra^ifed upon the Creature '^2.r\d con- ' fequently, by God here wee muft underftand, Godiht Father, Sonne, and Holy Ghofi : And how-ever all outward actions be common to the three Perfons; yet are fomc actiions more pro- per to one Perfon, than another 5 as, for the Fa- ther : I God's Building. ther-^ to create 3 for the Sennno Redeeme,^ov the Holy Choft to SanHife, Now the worke of ludgement is afcribed to God the Son, in Scrip, ture: For ^■xvsw.Uhn faith plainly, The Father judgeth no mm, but hath committed all judgement ,. (that is, the AB, and admirijlr/ition thereof ) to the Sonne, So-Saint P^«/ futh. The Lord lefus QWiikjhall judge the quicke, and the dead at his af fearing. Then the Sonne fhall bcthcludge-^ yet not the Sonne alone : But, as at our Afizes, certaine lufikes (in commiflion for the Peace) Apji the ludge, approving his Sentence to be true : So fliall it be at laft , for together with Chrift, the Saints fhallfit ttfon Thtones, judging the trvehe Tribes oflfrael-^ that is, they ftiall ap- prove and'dcchvo. Chrift's ludgement to be juft, and tight. 2 The Malefactor:, Thee. Who is that < The Toung-man onely C Truely no : For Saint Fdul (fpeaking to this purpofe) faith. We jh'aliall ap- penre before the ludgement -feat ofchriji. And (at the twelfth verfe of the fame Chapter)he faith. Every one of mfl) all give an account of him f elf e to God; ' And thus mucli indeed each of us profef- ferh, hee beleeves, when mthe Apoflles Creed, he {iith^Hejh all come to judge both the quicke and the dead ; that is, both thofe that were dead be- fore, and thofe that bealivearhiscommingto ludgement. There rich I>ives,2.nd poore La- ^^r/^; fcrong Sampfon, and lame Mephibofheth 5 faire H^/^;?4, andfoule Hecuba-^ ^chitophel the ^^ wife. 4/7 lohn 5.ZZ. i Tim. 4.1. Matth.fp.i8. R.om.14.10. 478 SoL Matth.7.13. God's Building. wife, and i\r4W the foolej Great Gdiah, and little David '^ briefly jail muft meet without anyi exception at alh \ 3 The Iffdi^ment'^Vov dfltkfe things ; which* is no leflfe large , than true : Firft, Tr»e it is/or itJ is Defacfo, ic is of things^ a id Veritas in rehus^ faith the Philofopher j There is. ever truth in things. And alio Large it is, for it is De omni- hu4 : This Indi^mem xwnnts general! ; as it is for things, fo it is for all things : For allthefe things Cod, dec. For what things (hall wee bee adjudged at laftf Truely forallourcyill thoughts, words, and workes : Yea, for thofe duties which were good in themfelves,(as viftting they^i^ir,cloathing the naked, (ttdimg the hungrte, burying the dead,rc- deeming the captive, inftru<5ling the ignorant, re- folving the doukfull'y)y ct IE wchavc done them for oblique refpcds, and more to magnifieour felves in the eyes of men, than to glcnfie our Father which is in ^^4vtf».Then (hall thefe, iOO, goe to the furnifhing of our Indt^ment, 4 Th^ Judgement ii felfe; Shall bring thee to Itidgement. It isihe generallconceflionof all Proteftant Churches, that as foo le as any man departs this life, his foule is immediately ad- judged either to heaven, or to hell : For our Sa- viour fpeakes bur of two wayes ; whereof the oneis»4^T(7iv, leading to life^ the other Broad, endingin defiru6tion, A nd, to the good Thief ^ on the Cro^e, he faid. This day thou jh alt be rvitH , Ill nil I ■■ i^mn— ina ■' i ■ - - - - - ^_ ,, - — ^ — r^ GoD'S Bu ILDIN G. 479 meinFaradtfe : [in FdU^ffe, not in Purgatorie) That of Piirgatory is a C olden-tailed doBrwe^ invented by \nt Church of Rome, for the bet- ter purging of Lay -metis purfes, by paying for 'Dngesy Trentalsy and the like, (or foules depar- J ted, Seing then that each man" at the houre of death harh his particular doome : Why is it faid here, G$djhall hrmg thee to ludgement ? To what end ferves a generall day of ludgement i 1 Is it that as there was a two-fold begin- ning, the one Gemrall,hy creation at the firftj the other Particular, by the generation of every thing ever fincc : So proportionably there fhould be a two-fold ending, the one in particu-r lar, of every man when he dies , the other g^ne- rall, at the comming of the Judge c" Or, 2 Is it becaufe Philosophers fay. That a hodie corrupted, cannot returne agdinei the felfe-fame numerically : Therefore God(tomanifeft his power above Phil<5K(bphic)will make that body; which hath f^tn^$drruption, and putrcfadiori in the grave, to rife againe the very fame that it wasrj and to manifeft this power, will have a generall ludgement ^ Or, ; J Is it becaufe theparticular fentcnce of life or death, which being formerly pronounced, was unknowne, and fecret : Therefore, Cod to proclaime to all the world the uprightnefTe of his former fentence,will once againe pronounce it openly in the fight of men , and Angels c* Thofe are all probable reafons 5 yet ifthofe will not fatisfie, thefe fhall. _j There ^-' -jf' 48o ^ohn IX. If. God's Buildikg. I There (hall be a generalljbefides the. parti- cular day of ludgemem, that thc^hdy rifmg from the grave, may bee re-umted to the foule, and partake with it either glory^ or tormentjac- cordinglyas it.here coii^inunicated with itin^ good, or^yill. V ^l^''~,^^l ' " ' ; 2 That as our' bieffed Saviour in his firfl: tomming, was made a parable of reproach , and a fpedacle of. fcorne and ihame ; So at his fe- fond comming )the greatneflfe of his power„and brightneflfe of his gfory might bee (hewed to Men, and Angels. 3 That both the godly , and the wicked might be rewarded openly, to the fuller con- fummation of the one j and the utter confterna- tion of the other. . Then (to winde up the Clew) whether you havercfpe(5ito the fer^4/;;?/V of death, and to xixz uncertainty of it for time, place, kinde 5 or to the deceitfulneffe of the DemlU or the nature of Death ; or the danger of un^yided death 5 or the ludgejnent immediately after death : Truely each of thefe muft needs ferve as a goad to prick us forward to due preparation. Of which I may truely fay,. in a qualified fenfe, (as fomf- x^imtsMartha faid co Chrift, Lord if thou had ft heene here, our brother had not died) So would we ufe but to prepare oMr felves for death, then we (liould not need to feare it. For, as of Fipers flejh, there is an Antidote made againft the bite of Vipers .- So there is no fuch Antidote againft the poifon of death, as preparation for it. -This pre- paration God's Building. paration takes owtthtfting of death, anid tiitikes I Death's malice toot fjle/fe, oh then that jve were \ wife, (as Mofes faid to the ifraelites) that we im- der food this 5 that we would but confder our Utter end? Oh that we would be perfvvaded ( and that whilfit is calledto daj) to put this dutie in pradicc c* Many of us dreame of a Preparation that may be made in the time offickfte/fe 1 But it is a ftrong delufion 5 it is very improbable. 1 Becaufe wee are then altogether unfit by reafon of paine^ and a decay of all our inward powers, and outward fenfes ; which fliould all bee vigorous in the exercife of true repentance. 2 Becaufe it is juft with God, that thou fliould'ft forget thy felfe at thy death, who; would'ft not r^w^/w^^r him in thy life. 3 Becaufe fuch as prepare not for death, dUu ringthetimc of their health, have commonly had wretched trxds'i fome of them dying/«^if^- ly 5 othcrsfottifbly ; others dejperately 5 from ^all which kindes of death. Good Lwd deliver us ^ ■ . True it is thatfome who have Yvftdungra- cioufiy, have gone away in Sifeeming peace ♦ But as lehu. anfwered lor am. What pace j'- when he cry cdom^ls it peace, lehu ? So may I fay ; They t departed in peace 5. but what peac^c for iijt'h^' peaceable departure of the wicked we may doe well to take notice of:' : •; ■ ' - ;^ \j ■ i T h e jusHceof G od; ch^it^they fhould H®? / e | finne,0'Mht\rfick-heds,i who would notW^^I of it in their /?f4M. N • ' " .;y-''-: '- ■ i ^^'-^^ • 2 ^hQ-reProUdtes hdfd-heamAi^^^'^wi^fe^ ^■ 481 Dcut. J».2^. "tf ftrlol I Sam.&S. ip. t: lohn 17.1. iohn 17.7. Iohnl7.4i Mat. 25.18. God's Building. redeonfcienceyXhzx is not fenfible o^Godsvjxzth^ andthe mortall wounds of finne* •3 The 5"//^^///;? of Satan; for hee being in a I manner fure of them by their former lewd lives, will not once trouble them, but fecdes them with a,,vaine hope of falvation^ tillitmay bee faid to -each of them, as once hee did to King Saul^ To morrow jthou andtb^fonnes (fo thou and thy louk ) fiali be with me. And this fhall fuf- fice tp have beenefpoken touching this generall duty ofpreparing for death;, now Icome to handle Ac particular branches, which ai'e but: ; C A godly life* '* two, o'/^, < Giiv/ <':;iiJD \;u v^c^A penitent end, ,./;.• •> '. , I He (tftat would ^7A vita ; I have glorifedthee^ therefore glar i- fe me with thine orvnefelfe. And as Abimelechxo his SoulSers ; me thinks I heare our Saviour fayingto all his followers, Whatyottfeeme doe^ make haft anddoehkewife : And fvhentheSmmcf Man fhall fit m his ThrMC of] God's Building. :48i cfM4](flfc,yott which h Ave follow edfnieintifttt. gtneratttn Jhall fit npotf Zhroncs f judging tk^ tweiiin Tribes of ifrMl, Holineffe is ^He>w.*y- 16 hotffur '^fanBaj the way to foT/eraigna^i "they iirft muft follow Chrift in the regenerationj whoatlaft will fit upon thrones. Then as hee which hath called you is holy (faith Saint Peter) fo he you holy in all manner of converfation. How C Holy,and holy as he that hath called you :' Ho- ly, as God is holy < It is impoflible j then this y?^,and thisjicut, muft bee underftood with a graine of fait, they are notes of quality, not of equality : and inferrethat we muil: bee holy in fome /rtf/^A'f/^'/^, though not in that perfe^^on, that God himfclfe is holy. The Learned di- ftinguifh of a two-fold fan(5lity and holineffe. Theone is originaMmd ejfentiall; The other derivative, and by way of partici-\ potion, ■ i-- : 1 i ^i'^> \ ^ ' • • ' ■' ^ '■■*■ ■■ - '* ^- • •;• • <.i ' ^ TJiefbVm^,^*^. ^i^dU^-^h^mfe is Gods peculiar : far as our Saviour faith. There is none good^{6 may Ifay, There is noneholy but God onely : that is^ originally^ and independently, fd there is none holy, but he. \ That (which the Seraphim proclaimed and the fmreBeafis reiterate) is proper to the i^vi- fible^ and indivifible Trinity ^ Holy, Holy, Holy Lord God Almighty ? Holy Father,iioty SonnCj holy Spitit, to denote the T^iHiifdfthe^^rfdnsi andyh SJffSiu^^oiy^ ih-th^fingnl»'r lioiy in theworke of Cn/^tiBrij. holy in the vvorke of frefervation^ holy in the worke of Redemptio/i^. hoLy in the worke of Vocation^ holy in the worke oflujii- j fcati^nj^ioly in the worke of S.ayi6tificdtidn yho\y | ii]ti>e.vvc>rke o£Glort§cat}on» ' i . I - ■ Theiother kinde of fandtity is denvatlve,Rnd by way of parucipation. And this is the mely fanBity whidi is cobee found in the ^r^4/;/r^i, who are either r ; .'I;,. Compreh&fiiforesjnf atria f and fb every one I that enjoycs the beatf[icall'uifion\s holy : or I Fiateres in terra^ and fo every one that is here ixilk^fiat^^f^^t^aHA^^AtdSAn^mi hdly, iDr a> And of this derivative fandiity Itherc beihree ... ^Which was* i j:Ah \ '{_" . degrees, 'viz,. That 2pV^icI? is* < f onori el si ; ^ r, :"?rT;i!j'jO'iq \w<.^WhickJhdi'ihr) 3nfi"« . , That dcgr;e€:ofbolineflre which toll bc,is the mo^ahfolute and/'^r/'f^, becaufe'in heaven, we fhall be not onely Uke, hut alfo e^ualltostht An. gels, I'aSvChri^ hmfelfephrafeihitj aB^ithencfe s thiitEpAil^fe m't^\t4foc4lyps-^'^h^r^ t^ey be termed Angelifan^i, hly Angels : which ho- lintflfe of thft Ang)ei$. i$ not Qtidy. a freedome £ 11 " fvom GoDsBuiLDlNG. from finne ; but alfo an ahfolute immunity both from merndl concupfcence^ and eke from ex- termll temptations r and fuchfliallourperfedi- on bee, when this mdrtall (hall haveput on im. mortality. Next (to this degree of holineile which fliall be) is that which rva^ in Adam before the; jail : for he WIS formed -xx. firft according to Gods owne Image 3 which Image was in righteoufneffe,and true holinejfe. Now, the meafure o^ Adams ho- linefTe, in the ftate ofirmocency^ confiftedinan ahfolute freedome from inrvard concupifcence ; but yet he was fubje6i to outwardtemptations. The thirdj and laft, (which is the leaft, and toweft) degree of hoHnefTc is that which wee at- taine in this life^ Statu quo nunc : for now we are COriginall} not onely liable to < >iinne; but alfo • (}^Bualij Clnward concupifcence, to< CjOutward temptations. The great ApoftleconfeiTethjand complaincs- of both*: and firft of the inrvard corruption, / fnde a law in my members rebelling againjl the law of my minde, and leading me captive to the' law offinne which is in my members. Wretch that I am whojhall deliver me f &c. Then of the outward temptation ; There wasgi-, ven mee a prick in theflejh, the me^enger of S atari fent to kufftt me, Sec. Now to f rive againft thefe twoj and fo td li ^ kecpe' 485 Gen. 1.17. Ephef.4.14. Rom.7.z3. zCorln, 11.7. ' 486 I God's Building. VU.116. Augulh ownis . hacvkd ]itjli' ) lia, remiffione peccatorum m.tgis conftfiit, qndm perfi £f'i- on&vinmum. 2 Pet. I, f. kcepcthem under that they doc not raigne^is the higliert meafure of holinelTc, which ic is pofii- ble for any morcall man to attaine ; then to this I degree of holincfle, neither is t\\ri ejf em lal I f.m- j ctity required which is to be found in God on- I ly ; neither that prfccf piritj which is intiie I good Angeh^ who arc pure Intih', ^ extra -y no I nor that Originalljufiice which was in AdA}n he- \fore the fillip who was (for the time) freed froin 1 intcrnall corruption, though not from external* temptation : but all that is required of us now is ^oppofe the one^ ^ CTemptation, but to < >viz„< (jjpl^rfjfethtQ^hci-jj (Corruption, And that wee may the better doe thefe, wee muft have two things ; which the Princely Prophet David comprehends in two words j in the hundred and iixteenth Pfalme: the one in the firft verfe, Dilcxi^ I loved. The otiier in thje tenth verfe^Cr^^/V//,/ heleeved. And hee that can/^y, and doe diefe two ex anifno, he that hath a lively faith and love unfeigned^ hee is a Saint. Neither is this f^iithj or this love, required in- their abfohteperfcBion-hwi onely in Jincerity, The Saints have their progrefle in this life, for they grow irt grace, and they goe onfromjlrengthto Hrength, adding to their fanh vertue ^andto vcr- ttte ^knowledge -^and to knowledge, temperance j and to temperance^patience ; and to patience^ brotherly kindne(fe ; and to brotherly kindneffey godlinejfe 3 a^dtogodlinejfe charity j (as Saint Peter makes \it golden chaine ot graces) here you fee their vertttes G o d's Building. 487 vcrtues are coptUtiv'es • but in vaine doe we here looke for pcrfcdion ^ I meane not ferftCiion of farts ; but of degrees. Bur, more diltimfi:!/ 1 will firft choalke out the tvay rvhsrem wee rnuft walke to an happie death 5 and then I will ihew you horv we muft carrie our felves in that way : For the former, you muft know that. I It is a dirc& way ; even the way of Gods Com- mandemems. That is right (as 'tis plaine in the Pcrfpc^ives) whofe middle differs not from the ex- trumes. The voice of a Cryar in the wilderneffe (faith the Baptifl) prepare yee the tvay of the Lord-, and make his paths firait. Then wc make the Lord's paths ftrait, when (with thofe two Kine that carried the i^rke of the Tefiament)r;tt take the ftrait way to heaven (as they did to Sethjhemefl)) turning a fide neither to the right hand nor to the left. Truth is, ail ftmers arc fo many /r^w, and ftraglers. / have gone a fir ay like ajheepe that was lof'^ faith David ^ and experience teacheth us, that of all creatures the filly ilieepc doth worft finde the way home. This our Saviour exemplifies in tht pirable of the loft J])ecpe 5 and the loft Groat: In which two parabelicall tranfumpions ; the whole nature of man is aptly figur'd. And therefore wee are taught by the ^/(i//'/*^^ of our Church litt4rgi€,Ko^ begin divine (ervicev^lthigsneraUconfeftton^W^ have erred, and gone a fir ay like loft jheepe, Whicli generall acknowledgment wee muft not make I i 4 more Matrh.j.j. ' Erit nucem via direSfa Greg, ia Moral 1. Vb\,ti^.xy6. LuLif. Siella in Luc. Gods Buii-DiNG. ^Magis exufu. quam&xfefi/fi- Amb, Iolh.1,7' Gen.6.iz. Gen. tp.4. Matth,i7.n. more out offajhio^,thm feding • Clikefo many Cymhalls which fifwd out of their Emptimffe) but we (liail dot well to ponder with our felves, how men are wont to^eale with ftraies: They are taken^and paunMhy the Law : and if with- in a limitedtime5thetrue.0iv/?frr<'^»/^f them not; then they are feized on by the Lord of the [ode, and reputed as his owne. And this is the condi- tion of him that wanders up and downe in the crooked.paths of fin •, let him take heedleaft the DeviIi{vjho is^fliled. The Prince of this world) .fin- ding him on his owne ground, feize notonhim, claiming ihim for his proper goods, and Chat- tels,and pound him in hell,vvhere flml be weeping, af}d.jvailwg,arjd gna[}}iffg of teeth. Beware then of aberrations, deviations ; let not the love of the world, or of the things of the world,draw thee out of the right way 3 tume mtfrom it (as lojhu. ah gives the charge) ^^ the right hand yOr to theleft-^ that thou maijl pro/per rvhetherfover thon goefi* 2 It is. a folitarie way in refpeiS of the wicked • ■ I for a wicked life and courfe is like an high y/ay wherein there be manie travalers. In the dayes ofNoah^God looked upon the earthy and behold tt was corrupt -^for aUJIeJh had corrupted his way upon the earih. In the dayes of Lot^the wen of Sodom compaf fed the. houfe round^ hothM.andywng^ aU the people fromc'v^ry quarter^ &C. In the dayes of Chrijl, they dUfiidy let himh crucified. In the dayes o^ Steven , theyranne upon him I I with$ne accord^ &c, ' In! God's Buildin g. In the daye sof Paulino manjioodwtth him^hut aU men jorpah him. In the daycs of- x^thamfim, the whole tvorU turned Arrian^ &c. But a godly life is like a way wherein there be but few pailengersincomparifonof the for- mer J a very Jmall remnant 5 but a gleaning ; cm of a Citie^ As of fix hundred thoufand that came out of JEgyp^hut only two entred Canaan ^ As for one Mjcatahyfeme hundred lying Prophets-^ As {or or)tEliahyf our e hundred and fiftte Profheis 6j Baal'^ as ten of the twelve Tribes o^ ifrael fell into lerohoams idolatrie 'y as the ^rw?^ of the // raelttes was but as two little fiockes ofKjds in cowpa- nfen of thearmie efth ^ramites who covered the earth for multitude, Soarethegoodincompa- rifon of the wicked, but a very Tew j but a rem^ nant to the whoU peece* hyxtz gleanings to tht whole harvefl j but Siberrie, to thew&ok vintage-'^ And CaS' the Dtfiifles fpake of {o few loaves, Co may I fay of fo f^wfiules) What are the(e among Jo many f 5 It is 3 blotidie way, red and pcxkcatcd^black and mourning. Chrijl is a Lyllie among thorms. And if we be of Abrahams houfe-hoid we muft he circumcijed'y wc muft ^/ff^for it. . Well doth the Prophet Ifaiah compare Sioft (as it is the Typeo^- the Church) to a Citiebee. fieg'd for folong as the C^^r^^ of God is w///- tant^ Sathan will never ceafe to batter it 5 which hce dochrfometimes by force, and puiflfance, other-whiles by fieights , and policie 5 al- ■; wayes 48? Ads 7.57. 2 Tim. 4. 16 Ingemuii \totHi oibiit, &• mira- tui efi fefa£f- num. Micah,7.i. I Icrem.j 14. Amos J.I I. Rariquippe boni numcro vix (unt mi' dem quot The" barum porta, veldivftisofiia Nili.iwzti, Iiiu.i.8. 49© Ifai.f.i*. God's Building. X King. 19. / vvayes by WAlichm cruelties Would any man fee the pSfure of the true Chuuh ? than (faith UMartm Luther) let him conceive Oiftllj foore maid fitting alone tn the midfi of a xvildernejje heicdguerd on all fides mth Bulls of Bafihin^ devouring Wolves^ Herodian F9xCs^ fiery Serpents , flinging ScerpienSy biting Vipers ^ dec* Men infi}ape^ hafts in ccnditwns, Shee is aflfaulted on the one fide by unbeleevers ; on rheother fide by misbeleevers '^ on the right han.^jby i\it conten- tious oppo fit tons oi Schifmattckei'^on the left hand, by the bUfphentvm propofitions o^Hereticks-^ openly wronged by perfccuting Tyrants 5 and fecretlj wring'd by back biting Hippocnies, And as the Church militant in generall/o every true mem- ber thereof, in particular is God' sfield^ ploughed mth the fi}are of torment, compaffed mth the con- tempt of the tvorldf firved with afi)es, water d with teares, fireisasthe Sunne^ bloud as the dew^ 8cc* Indeed in the courfe of ungodlinefle there is peace 5 The Harpe^andtheFiou; (^c. But here you may heare David roaring out for very an- gHifl) ; Bezekiah chattering likQ a Dove*, Peter weeping bitterly 5 Paul crying etit again ft himftlfe. Wretched man that lam ? &c. C^fary Magdalen wajlnng C h r i s t s feete with her teares, and wiping them with the haires of her head ; Icrcmie praying for a feunta^ne of water ^ Salomonrecan- ting his follte^ &c. Great Eliah f who is faid for his burning ^ale Xo fiicke freoftt of his mothers brefis j and whofe tongne was asthc bridle o^ heaven (as Sainp Baftl fpeakes) God's Building 491 rpcakes)fo that neither Dem nor Ramejkil upon the earth, but accordingto his Word) fare un- der a lumper.tree , bewailing his difconfolate e/iate i it is noiv enmghjO Lord, takeaway my life fiom rnCyfor 1 am no better than my Fathers;^ And this may be every true Chrifiians Aplogie. For as a Be are, came Ky^Da'uid, after a Lton, and a Giant y after a Beare-^ fo ihall there be a fuccefii- on of affli(5lions: for the Cro[fe is the preao^t^ fione o^ihdX. J^ing, wherewith Chrifl ef^oufeth his church, and cijofen unto himfcife. ;. iw 4 It is an ancient way, beafen with the fobt- fteps of all the Siinrs ; For ihm faith the Lord, ftandyeein thethswAyes, andfee, andjtf^yecfor the 0 id paths 5 mhcre is the good VJ ay, and tvalke therein, and ye f})ailfin.i€ refl for your foides. Then thLitis the hefi way^which is the anricntejh : And the ifeafon is, becaufe the older itis, thc;?^f;'ar;ii comes to, and the better it agrees with thc/r// Truth : viz., God. Thus Saint Paul approves himfelfe, and his courfe^ / fonfe/fe that after th€ rvay, which they call here fie, foworfhip I the Cod of my Fathers, And what Fathers meanes he C His immediate predecetlours^ Truely no, for they were Pha- rifees . He drew a more ancient Pedegree, even from Abraham, &c. So let notus looke f •> much to that anriquitie which is ancient in refpcxfl of us ^' as to the moft ancient truth in the word of God. Sure I am Chriji himfelfe did thus j for whea he was- to rtfobue that controverfie aboiit Foiigamity life laid ^ It was mt fo from the.^ hegir^, ^„._^ '''H^' Ictcm.^.iC, mm , nan quia, oa'iJd} fed quia funa. Auouft. 49^ Sedpater pa'- truum, ApO' Jlolus atmt fcnfit. Sec. lufhn, Ma»t. Mibi antiqui- taslefus Cbri' jim, xttitton obedire munift- flui efl, & if' remi[pbUi5 m- ter'ttiis. ; Ignat. Mar. \ Nehem.7. ^4' ■■' Nehem.7. 65, God's Building. -^o*- nmg. And when luftin Martyr was urged with, a Father faith thm^ &c. He replyed,^^? the Fa- ther of the Fathers, The^pftU himfelfe faiph otherrvtfe. And when Ignatius the Martyr was prci^td with zn ancient ctijlome J which was in- deed an ancient errour : Hee gravely anfwered, lef^ Chrifi is to mee true i^ntiquitie, whom nop to.obejy is an un^ardanable crime , and certaine rmne, 'V When Nehemiah (ahcx the C4j>tivitie) tried, who had a right oi Priejlhood to fiand at the Al- tar, and to offer facrifces •, he commanded them - to produce their Writs , and Genealogies , and make good their //»^4//. defcent fiom the loyntfs of Aaron,vi\\ych right they that could not find" out, were put from thePrieft-hood, as f dinted perfons: Even fothey who pretend veritie of ancient dodrine, let them prove clearely by the written Word, that it came from the mouth of C H R I s T, and his Secretaries, the holy Prophets, and Affiles. For as the Procreation o£ Aaron gave then a right to ftand at the Altar : "^Q nowr alfo the way which is chalked out unto usby C:^r//andhisy^/^i?/f/, muftneedabe the good way y and it is the old way indeed, and wee muft tpalke therein. And as then the children of Habajah, the children of Coz-, andthe children of 5<«ra//4/, could have fheived in Writy that they were defcended horn Levi 'y yet that which was of greateft moment of all the reft, viz>, that they were defcended from that br^anch of that Family, which w:isfeparaPed£oi\ti^Jervi£eof 'the God's Building. the Altar, viz. from Aaron ; this they could not frove^ and were therefore futfiom the Prieft- hood .-So the Papifts of our time, can prove that moB of thofe doclrwes{in which we leave them) have beene extant, fome fix, fome feven, fome •eight hundred yeares5and more agone : But that which is of greateft weight, viz, that rhefe points now fo much controverted,, came from the mouth o£ C^rifi and his Apofiles, and are re- corded in the Ca^on of Faith, this they can ne- ver prove 5 and therefore wee leave their do- QinnQSO^TranfubJlantiationj Purgatory, Invoca- tion of Saints, Prayers for the dead,^c, as not be- ing old enough to be^Wjand the good way where- in they rntill rvalke, who would fnde reH for their foules, Thefummeis^ This is the holy life that wee mufl lead i wee muft/^■^'^ according toGod's Latves -^ and wee muft walke conftantly in the ancient nay of God% SUints ; yea, though we meet with little company therein, and many croffes. Arid thus having fhewedyou the ready way to an happie death, I now come to fhew you** (in thefecond place) how we may fo carrjr our felvesinthis v^ay ofanholylife, as^ that wee may have infallible tejiimony in our owne Cen^ fciences oio^Ji'i^faithfulne^fe and fmcerity : And that we may doe this the better, you (hall doe well to take notice that a true Chriftian (as hee (lands in relation to God ) doth reprefent unto us 49? Numb. 1 6. 40. Gods Buildikg. I C0r.ly.30. rbl amat 'i non ubi attimat. F'tjcuiitando. Ddm'me 3 fecial ''nosadte-y & inquietum efi cor noiirmn do- nee requiefcat iate. Augift. I Tim. 4,7. UTim. ».3. Livi. 7) eCid.S. SoMter, us a fix-fold per- , rr on drie land 5 and there fore (like an Element out of his proper place) he is ftill ww^jf^till hecometo his center, 2 Theperfonofa^ to be underftood 5 Ijleepe, &c. And there bee foure things wliich ordinarily caufe it : viz, 1 Ignorance of our felves, when we difcover not the depth of our naturall corruption. You know men choofe the darkeji roomes to fieepe in : for befides that there the eye wants that ///»;«/- nated medium y-^h\c\\\iQC^ts it waking by pre fen- ting variety ofabjeBs ^ no danger can be difcer- ned : and when a man is refolved that all is well with him, and that hee is infconfed, both fafe and fure j then hee even betakes himfelfe to reftjcJ"^' 2 Grojfey and full feeding upon the things of this life 5 for as when a man's belly is, fully wee fay, his bones would be ar reft : So when our hearts are glutted, with the falfly ftiled goods of this evill world, then (traight with the Glut- ton,wefmg our Lullaby, Soule take thine eafe,8cc, 1 And with Feter, fay. It isgeodto be here 3 let m build tabernacles y &c. . 3 Labour fov xho. things which perifhj wee' fee how apt we are to fteepe yd-fter we have beene wearied in any kinde : So when worldly cares have prevented the worke of a good confcicncej and our Induft/y ior bodily proviftonSj doth quire eat bp. the time which fnould be im ployed for rht working o\\t the falvation of our fotdes: ^^i zn^d'c, \ A negleH of thofe meanes^ which fliould keepe us awake • fuch^as^i'e the audible found of G od's Build I ng. the TJ^ord, the fi/e^t 'voice o£ the Sprit 3 Prayer, Meditation, Conference, ^c. As when a man. I hath muedup himfclfeinfuch a roome5as is free j ' from all manner of noifcjno marvell though he flcepeprofoundly: SojC^f. The latter, 'viz. Out danger is feene diuers wayes 5 As, ' I Becaufe without vvatchfulneflc our /£)^r/>- f/> is endangered 5 w'hich fobriety ftands in the the ufe of outward things ^ of which were wee not to have an efpeciail^regard, fure Salomon ■. would never have given fuch r/g-/<^counfell j As to pf^t a knife to thy throat, if thou be a man given to appetite, dcc> 2 Becaufe without it the ^<2^^ of our prayers will foone be blunted : Therefore it is our Savi- our's rule, ^4?^:^ 4 W/r^y, &c. When you pray to God vfkh your tongues, watch that your hearts doe not prey upon your neighbours, I 5 Becaufe without it the World will foone j overcome us 5 while the Crocodile jleepes with open mouthy the Indian Rat Jhoots himfelfe in, and foone gnavvethput his entraiks ; So the World, 8cc. 4 Becaufe \^ithout it the 7%/7j will bee toO; cunning for us ; which (like a treaxherom Sinon) is ready to let in a troope o^oyxtprofeffed enerniesy if we never fo little too foone breah up the" watch, q ^erufalem (faith the Prophet) wafb thy heart .' and I may fay, watch thy heart. And as £lijha healed the bitter waters, by feafoning them atthejpring .* So hee that w^ouldlead a godly Kk '""life," 49;^ Prov.jj.a, Matth.a5.4. Dallington Apher. .or i^i... Mwkep. JO. God's Building. Caveuanti voi,ubimors^ lob 1 41. pofi vos, hhl peccatum. Supra voSji'fide vtniet domi- Infra, vosy hbi infer hus P^.^. 18. 5. /fitrav0S}Ubi fpirttusfan" ifus. X Cor. 6. 15. Cireav&s, ub^ diaboLui . 1 Pct.5.8. 1 Kings 19.10, life, muft be fure his hem (which is the fprhg) muft bee feafoned both with the fait of the Word o£God^d.nd alfo with the fait ofihegrace of God ; or elfe he (hall never prove an accepa^ blefacrifce unto God. 5 Becaufe without watchfulneflfe the I>ivdl will by one meanes,or other, undermine us ; and it fliall CO ft him a fall^but he will bring us either into frefumpion^ by harping upon the fweet firing of Gods mercies, or the certainty of Gods decree J or the re ff Undent gi^xs o£ nature, or the fals ofgoodmen^ or xht facility to repent : or into defparatian, by ob jc(fting our very in- firmitiesj and making us to poffejfethe fmnes @f Qiir youth ^ by aggravating our owne croffesy and Gods judgements^ hy dealing out o£ our Crecde the heneftes yZVid out of our rertiembraacethtfrv- ?mfes^ dec. And therefore it were to be wifhed that (like thofe BeaBs in the Apocalyps which were full 9 f eyes ,) we had eyes within 3 an eye in our knowledge, and an ^^^ in our confcieme^ and an ^ji^ in our memory^ and an e-jf^ in our affeBions. A.nd ^^^J without ; an ry/ in our eare, and an ^jf in our tongue, and an ^jf^ in our hands, and an ^^^ in our/ '■ . ^r i r, . \ ^^ I By the instrument by which it is given you, and that is the Ward of God ; (and noc byr^i^^- lations, and dreames ^f fanatica/l.fpjrits ) for when the X^^jv by the ^^A-^^^/^r of the Lord hath plowed np the fallow ground of yom. he4r^ts ; and the faving promifes of the Gofpell h^wewonne you to a total/ refignMion of your fel ves to the . . fervicc God's Building. JOI fervice of God ; then this noble Captame af- faultes the Jleflj, and drives it into /'(?/.V^j, and takes poflelTion of all the parts, powers, and fa- cul^ties of man for Gods ule. And hence we are called MiniHers of the Sprit, And you are faid to receive the fpirit by the hearing of faith. By the nature o^ the gifts of the Spirit,which are not natur all -yi^ox they muft be above all na- tarail endowments, and above all thofe gifts wliichare attaineable by ArtyZxidinduJirie'^ or the commm gifts ofthe fpirit, as vertues meere- ly morMl, ztidrejiraining graces : to which end, the Apoftle diftinguifheth betweene the fpirtt ofthe world, 3X\dthe fpirit which is of God,) But meerely Divine^ fent downe from heaven to produce the effe^s o^ fire, (which makes the Aposile{2iY^ §u,ench not the Spirit,) And they are many, but I cannot ftand to enlarge the pro- perties of fire wherein it holds great proporti- on with the fruits ofthe fpirit j and therefore I will onely name them. 1 Fire tvarmes that which is naturally cold : and if the Spirit of G o d bee in you, it will warme your hearts with the love of ChriO:,and expellthe contrary coldnefTe of c-lfarity, cold- neflfe of xeale, ^c, . ^.V\x\ .e- < ? < 2 Fire inlightem^ and fo doth the fpirit 5 for -God who commandedtht* light to fl)ine out of darkeneffe^ hath jhined in our hearts, to giv£ the light ofth^. knorvledge\ of the glory 6f God in the face of lefusChrift, 3 Vive prepares food for our fufientation: and Kju H » Cor. 5. 5. lQoi,z.\^. iThef.j.19. aCor.4.<5. I— 502 Avid. Hb. 9 Je hisior ; animal. 1 Pet.f .8. Num.jr. zj. Heb.9.14. C0I0C5.1. Phil.1.27. God's Building. fo doth the fpirit prepare all gifts and graces for the nourifhment of our foules. 4 Fire cotifumes all combuftible matter 5 and fo dath-the Spirit eate fin out of the^ foulej as fire eates ruft ou^of iron. ' '^ r^^'^VuNvVL K-l, - 5 Fire ///e/^/> and mollifies hard things 5 and fo doth the fpirit meU, and mollifie our hard hearts, ^f. - ' - -■■ 6 Fire is terribie to Liens • and {q- is the Spi- rit to that romng Liony who goes abmt continu- ally feektng whom he may devoure. ^ 7 Vint furgeth places mfe^ed-^ tandfo doth. the Spirit ^urge your consciences fr$m dead works ^ to ferve the living God, 8 Fire 4/?fW/ up wards 5 and fo doth the Spi- rit raife your thoughts, and faftenyouraflFe<5ti- ons upon heavenly things : Briefly, vju^^l^i'iti'Sls I fas Godsfirangers wc had a longing to be at home 'f If as Gods fouldiers wee had fought a good fight, and hadom-pajfe ^ . .nn v- ■ If as Gods Centinels, vf chad kept goodwatch and ward f" I f as G odsfervants^ we had a Certifitate in our owne conidences- oioxxv good behaviour fXhcj a ) I If as G ods friends, wee had the right horid of friendjhip, viz. Similitude ofgoodnejj't ? U asthcfonnes of God, we hadthe/^4/^ of our adoption, the good fpirit of God, demnfira^ ble in all the effe^s of fire ? Then, oh^ how would we covet {with Saint Paul) to^if dijfolved and to bee withchri/l? Then would we (with Salomon) Gods Building. Salomon) count it better to goeto the houfe of mourning than to the houfc of feafting. Then (with Davtd) wee would be poflTeflTed with an holy impatience to fee owx. pilgrimage prolonged ? Oh how many motives we have to an holy life:' Indeed what not ^ What is the fcope of the tennc Commande- ments,] but to provoke us to holineflfe i For (as the learned well obferve} they not onely dif co- ver finnejbut open a way ofrighteoufneffe wherein | we muft walke. Doth not every Article of our faith provoke ustoholincfle^ How can I profefle / beleeve in God-, ] when in my workes I deny him ^ How in God the Father 5] When as a Father i doe not honour him f How in lefisChriJi, borne ^ deadyburied^defcen- dedy afcendedr^ ] When I f^elenoi the power of his life^ and death, mortifying fin, and quickning \^ me unto righteoufneflfe ^ \ How in the ffoly Ghoft 5 ] when I feele not the worke o£San6itjication infome,gQp44i?eafure,ber 50} Ma'. 1.6. gunmme^ 'Tt- :-■ How beleeve I x.\\d.tGo&s Church ishifly^'} When I finde thatlwhoain.amemberof the fame, am fo prophane^ .a ■ -How a Communion of Saijits^^ y^^^^f ^ hzvc fellow [hip wit 6 the unfruitfuH workes ef^^rk- neffel &c. Doth not every petition in the lords prayer provoke u^ to holineflfe ^ Then, Kk4 How J04 Gob's Building. Ephcf.j.4. £pher.4.2 4. Titus »►! as. 3 Thc(i4.7; How canft thou fay. Hallowed hee thy name 5 ] ] When- thou doii'pm'^o^dy propham^ blajfheme itf .,-.-. How canft thoufay. Thy Bngdome come •^'] when thou art a {vh']QCt^ yea a flave to the king- dome of Sathan:* How canft thou fay, Th'^ rvillbe done {] when thou rcfolveft to doe thine owne, though never fo contrarie to Gods will :f How canft thou fay. Forgive us our trefiaffes, as rve forgive^ Sec. ] When thou doft ft;ill commit what thou prayeft to have forgiven thee 5 and yet wilt not forgive thy brother that trefpaf- fethagainfttheef ' iq i fiii'>> v How canft zhou fay ^ Leadiusmtih tempt an- on i ] when thou wilt thruft thy felfe into it, as if thou meant'ft to.tempt the Tempter -f How canft thou fay ^ Deliver us frdmjvill-y^ when thou wilt defperarely enthrall,^ and en- gulfe thy felfe, after, fo many deliveran- ces c Doth not every linkein the chaine of Gods favoures] provoke us to holincfte f Why were we elected? "2 But that tveejlwu Id bee holy ami without blame before him in love ? How \vere we created h'] In righteoufnejfe and true holtnejfe. Why were we redeemed ? "yChrifl gave himfilfc for us that he mig ht redeeme us from iaquitiejall and ptirtfie unto himfelfe a peculiar people "^eaUus of good rvorkes. V^hy were we called ^ 3 God hath mt -called us unto_ f G o d' s Building. unto umleAnneffe, but unto holimffe. Why are \\{:preferv€d ? ] Biit that being deli- 'vertd from the hands of our enemies we might ferve Godrvtthoutfeare m holinejfe and righteoufnejfe be- fire htm all the dates oj mr lives ? Why were wee r^conctled?'} The Apoftle faith, Tou that were fometimes alienated^ and ene- mies tn yonr mind by wicked workts^yet noi^v hath he recmctUd in the body of his fle/h through death, to pre/ent jou holy, and unbiameable, andunrefrevable m hu fight. Why are you forewarned of Chrijls comming to judgement ? ] Saint Peter gives the reafon when he applies itihus^ Seeing then that all thefe things jhall bee dtffelved^ what manner of perfons ought you to bee in all holy conver fat ion and gedli- neffe ? LaiHy, holinefTe is the way to glorie in the lit^ to come-. For, without holineffe no man [hail fee God, There be two kinds of holinefife, the one is Habitually and wrought in us ; the other is a&u- allj and wrought by us. Habit uaHhoVmeite is a Divine qualitie infufed into us by the good Spirit of God,whereby we are renewed in thefpirit of our mindes5and en- dewed with all fuch fandifying and faving gra- ces, as God requires in his Children. L^c^/z^/ZholineflTe is that,wherewith (by the power of grace vouchfafed unto us) we fandi- fie and cleanfc our felves; fas St. Tohn fpeakes) Everie one that hath this hopejpurifashtmjelfe^even as. 505 Liik.1.74. Colof.1,22. 2 Pet. 3. II. Hcb 1. ia;i4i ziohnj J,- 5o< |- tf ?^**««*^*«visiy5?? Flfio Dei eji tota mere's. Ac^uinas. AuguU* Da domine. God 5 Bui LDiN G. \ as God himfelfe is pure^ This is the fruite of the 1 other hoiineife, and a reducing into v^^,what before we had only in the /'4^/^ And through this holinefife (as a ferj^e£iive) we can only fee God. For no man can ever come to filvAtton^zs the endy but by fa»^ificatm^ as the meanes : then no h$ltnefj'e in this life, no happinefje in the li i^ to come. For without holineflfe wee cannot fee God 3 and without the fight of God, we cannot be happk'^ for (as the Schoole men fpeake tru- ly.) The bcAtificaU vtfton is aH the reward rvejhall hAve in heaven : and good reafon, for in feeing God we fliall en\oy him j and in enjoying him we fhall enjoy, too, and that in an eminent man- ner, and degree, whatfoever may move admira- tion ; whatfoever may caufe delcciatton ; what- foever may beget contentAtion, I conclude this point with that ejaculdtion of Saint Augujline, Give m^ O Lord, hearts to de- fire thcey and de firing to feeke thee y and feeking to finde thee, and finding to enjoy thee. And thus having feene firfl what it is to dye in the Lord 5 Secondly, That he who defires to dye in the Lord, muft prepare for death. Thirdly, That the firft branch of this prepa- ration, is an holy life. I now come to the fourth, and laft part of my expofition, namely to difcuflethe latter branch of this preparation, Which is A penitent end. Secondly, he that would dye in the Lord, muft God's Bu ildi ng muft prepare for death by a penitent end. Tmth ;is, we muft repent all our Hft^ongj forwirh- i out repentance 5 we can neither be freed from the guilt of finne 5 iior frorti xhtfumjhment of . iinne. \ I Without repentance wee cannot be free'd from the guilt of fin ; which guilt hoxhftwgs us, and (laines us* Sin flike the Locufls] carries :ifiing init's" U'jh ; this was it which pricked St. Peters hearers at the very heart. And as it flings , fo ii ftatnes us, tooj and that fodeepely, that nitre, and much fdfe Cannot wajh it away • Indeed nothing can fetch out the iron moldes of fin, but only the bloud of C h r t. v-f-*- as Saint lohn fpeakes, The bldud of I ^e s u s C h k 1 s r his Sonne cleanfeth us from all finne : And Chrifl Him- felfe faith to Peter, Jf I ivalh thee not^thou hajl no fart in me. • And he wafhes none by San^ification^and fuH * redemftion, but fuchas are wafhed by true repen- tame, '- • --V -^^^ '"-^ --- '■■ '■'■'\ -^'^ ^'- '■^' "^ \ 2 Without repentance we cannot be freed from the puni(hrrient of fin. For; llmj people 'doe humble themf elves y and fray , andfeeke mypre- fence, and turve from their evillwayes^thenwttl 1 \ \heArt mhea'veff, ([mh the Lord) dnd be merci full f Hotheirftns,andheale the land, '■■ M^xkt^healingioWowcs humbling i'Pitfk^Vft irnuft humble our felves y that God may heale I us at laft. . Wee muft refent^o^ thtevill of finite- t'jthat God may repent of the evill ofpunilh' ment» ' . The 5<57 Apoc.p. Aasa.57. I Toh.x.7. loh.ij.p. a Chron.7.14. yog ifai.4.4. Gods Build i n.g. ioh.^.4. iCor. ij.ij xCor.^.2. Hcb.S.iJ. The Prophet calls repemame. The Spirit of burning : iatimating unto us, thatif this/'-^ doe not hme our: finnes'^ then (hall hell firehumc our fiules. And this fhewes the n^ceptit of re- pentance. COnlylnthisX/j^. And nece{rarieitis< C All this £?/. Iphn J. 14. dayes of our lives 5 and therefore much more when we lye at the point of death. Now that our end may be truly penitent, we muft therein rGod. h^yQT:cC^t^J!o< Others. <.Oi\r fehes, Firft, As we have refpefSt to God/o we muft feeke to be reconciled wnto him, by renewing of faith, and repentance 5 and this wee then doe : When as, 1 We acknowledge that God is gracious pn- to us, even when hee chafitfeth us 5 and that hee would aotfcourge our bodies , but that he means to fave our foules. As when water is powred in- to tf//^, the more the water is fiirred, the more eyes it hath : So when God mingles his rvater with our oiky his erofes, with our comforts • the more we art ftirred, and exerci fed with his coo- lers, the more the ^^e of ourfaithis opened : and when affltBion hath taught us underftaxiding, then(like rhofe beafis in the Apcalyp)vft fecme to ht full of eyes '^ Eyes mthouty and eyes rvith- in, 3cc, 2 We acknowledge thnt God's hand is;»/- ly upon us 5 and that our fmnes are the true caufe of all our fufcrings : And therefore (like good ch:ldren)vjQ willingly kiffe the rod-^ and,in time, arc warned iofmneno more, leji a worfe thing fall upon us, ■;:3.'>t h '':.''V •-; f\-^\''- : . • , i .^~We make a new etciminatton,i new confe^- pin,z ne'v covenant ; and now (like fomany nnx tapers) we both fmellfwf-ete/l, and burfie brtghJ ' _ te/ God's Bu ildi n g. /^ being come lothcfocket-y and (like things in naturallmotton) we move ftvifteB tow2xds the center. We muft put up ftrong cries, with CMo~ /'^jjthough webefo/^e^/^thatwe are not able to lift up our hands. And when our bodies begin to yeeld to an unnaturall coldneffe, (whereby Death is wont to takepofefion of us) even then muOiom zeale, ^nd charity burne,{Vi\iQfye)\vith- inus. Old Simeons Nunc dimitt is, (Lord now lettejl thou thyfervant depart in pace ) is fome- what too remiffe for a man that is in the article oi expiration, \it muft quicken his pace with Saint Paul's Cupio diffolnji 3 / defire (it is all my covet- oufnefife; toheediffol'ved, and to he withchrift. And he murtjpurre up his dutlflefh, with Hilari- pns Egredere Anima mea, egredere. Sec, Goe forth r»y foule, goi forth, thou haBferved a good CMa- fler, then rvhatfeareft thou ? Secondly, wee vcmiih2cvtxt(^t€tto others -^ and fo there is athree-foidduti^,to be .perfor- med: For,. OITT.I'-I.'A .««1^?b!l^ 1 We muft fet our houfesin orders, that is, we muftdifpoCe of our worldly eftiates, as the Pro- phet ifaiah charged King Hez,ekiah,Setthy houfe in order, Sec. Neither is this a ne^lefle worke, whether wee have regard to the examples of others -, For ^^braham gave his inheritance to ifaac., and only legacies to thefonnesof Keturah. See lacohs diftribution, a little before his de- ceafe, &c. Or to the necefitie of it in refped of our [elves, that our Hearts being disburthened o£ all earthly cares, wee may ^x'i??^ our felves to - converfe Luke 2.29. Philip. 1.23. 5" Ifaiah 58, Gen.if.f. Gen.ijA 512 'Matth.J.z4. I Kiog.^^»5^ Gods BuiLmNG. converfe in hea.ven,h^otQ. we come adually thi- ther 5 and alfo in lefped: of our fuccejfours yxhdx what we were long gathering together in peace, be notfoonefcattered jQ.nd waBedhy them in^;?;- nAturall, oidx\c^.^^unneighbourly diffenfion, : 3 W txavi^^feeke to be reconciled';^ Agree with thim Ad'vcr^arie in the way ^ faith our Saviour. And (in the verfe before) it is Chrifts counfell, // thou bring thy gift to the Altar 3 and dojl there remember that thy 'brother ha>th. ought againfi thee, thenlea'ue tkygift at the Altar, and goe thy way, andfrfi beruonciledto thy brother, arid then come, -and offer thy gift. Where you fee we are fent from God's Altar, and our* oblation will notrbe accepted, till wthsLVcfoftght reconciliation with bm brother, who. was offended, Chrift cjherein prefers aa adjof ^eace, before an atl of Fieti€ ,5 and tacitely teacherh us, that the very holielf of our ^/^', and who goes not willingly to fleepewhen he is tyred ^ Tor^,whenheis weary ^ A laying downe of this earthly tabernacle : A nd who would not eafe himfelfe of a burthen i One compares . S .W^?/ " "' " L 1 " i^ ^onnmlttituY peccatum, si// ^efiituatur ab- latum. Apoc. 13.14. 5H God's Building. | it to the Brazen-ferpenty which did not ki/l, but cure. Another to Peter's Ange II jwhich. delivered out oFprifon. A third to AhmciA& 3 the meflfen- ger of glad tidings, &c. 4 By frofoundmg to our ielves the patterne of iiicji fervants of God, as have died cheer tfid- ly, as Simeon, Hilarion, dec, Ir made Ariojlo wil- ling tadie, becaufe after this life we fliall know one another 5, and becaufe many of his friends were 'departed, whom he had a longing defire to viiite 5 and he faid oft in his ficknefle, that each houre feemed a ycare till hee faw them : So, &c. Secondly ,we muft have refpc<5t to out bodies y and we muft flievv hhyfeeking all pofTible Urv- fullmemesx.0 procure our health : It is true we may not feeke health out of an unacqminted- nejfe with God,or out of a blinde affection to the things ofthisprefent world, hwi in obedience to Gods command 5 for as the Starres by their^r^- fercourfe doe move from Wejl to £4/? • yet are they carted ahout^Ad raptumprimi mobiliSj^Yom EafitoWefl : So t\\o\ig\x naturally our bodies tend to the earth 3 yet in obedience to God's command, we are bound to fecke out fuch law- full meanes, as may preferve us from the hand of Death,folong as God ( the Primus Motor) pleafeth. And yet even in the ufe of the meanes we muft remember : I That they bee dueIy/4;?^{/f^^ unto us by our Prayers, 2. That through the mtanes wee ever looke at Cod, f God's Building. J15 God, relying upon him oncly, and not (as Ly^fa did) upon the Phyftcian, 3 Thit we take Phyficke to haBen health, and not to lengthen life^for our dayes are numbred 5 and no mcanes can preferve us beyond our ap- pointed time. 4 That we make God's Glory the endo£ our endevour to recover 5 and not any oblique re- fpeds. 5. That if he reftore us, we forget not ( with the nine Lepers that were cleanfcd) to returne him thankes, 6 That wee exprefTe this our thankfulneflfe \ npt onely with the calves of our lips, but in the whole cdurfe of our Iwes, And when we have ferved God faith fully m life, and death, we fhall not need to fay (with Peter) We have left all, and followed thee, whatjhallrve have «? For, God is a fur^ rewarded of them that diligently feeke him. If AhafuerHi, when he found in the chronicles the faith fulneffe of Mordecai, ( who revealed a ::?/^4/J>»againfthim)prefently enquired. What honour^ hath heene given to Mordecai for this ? As i if it flood not with the honour of an earthly Kingjto leave fo faithfull a fervant unrewarded ; Then how much more will God (the King of heaven, and earrh) glorife thofe in heaven, who have honmredhim on earth ^ Yea, God profef- j feth that even on earth too, he will honour thofe that honour him ; and he will honour them every \y^y 5 he will honour them in their Birth, in the cdurfe ofthdr lives, in their death 5 yea,and after death, LI 2 God Markc lo.xS. Hebr.n.^o E(lhcr.5.|. 5i8 In Birth, lohn 5.4. Luke 15.7. God's Building. God hoapurs tjiem iatheir Mmh.and that di- vers wayes: rlbib I We rcade of fome (though but a fmall fumme) Great men in Divine , and Humane Sto- ries, whofe '^^ivitie M-:is fore-told hy Oraeles, and accompanied v^ithfignes and tvanders .- and this honour have all the true fervanrsof God, whom hQ fore-knew in his eternall Prefcience,znd fore-toldln his Word{x\\2X Oracle of Oracles-)and ; whofe-Birth'is ever attended with a Miracle .-I; ineane either their/;;/? Birth, {as was- that oF ; Jfaac, Samuel, lohn Baptiji, with fome other of j the Saints^whofe Nativitie was^foretoldy and ^ccomphflied after^ a marvellous^ marine^) or elfe their fecond Birth.: (which Is commen td all the true fervants of God) and Regeneration is 'fuch aiv//r^(:/^,that the.£ti^eat Nic^demiteso£this r>vorld cannot eomptehetldirls>^:^'n ,iy^a t^vitciv.^ ^ ; 2: It is |he honour of divers worldlffigs, that they have great Solemniti ef)oy^ and feafting at their birth ; Oh how ceremonious, and fuperfti- tious was Herod J and\are others, in commtmera- ^/;2^ their Birth-day r'^ And this honour have all the true fervants of God • fonthere is- joy ( and that even in heavenit felfe, faith -our Saviour) *at the convcrfton of afinntr, whichis, indeedjthe happie^/r^/:'-^^yofa.S'^?V/-<,: ' ■ 3 It is the honour of fome WorldlingS5that they be Nobly borne : Oh how their J^eines doe frvellj if they can (but in an oblique litie) derive themfely es from Roy all Progenitours C And this honour have all the true fervants of God ; for thev God's Bu ildi n g. chey have Godhimftl^z to their Father 3 (being borne not offlelh and blond, nor of the will of mm but of Cod.) And the hol'j Catholique Church (that Hicrufalem which is above) to their mother. And (wliich makes them truly honourable) they have no barre in their Armes, no hlemij}) in cheir Coates, for they are begotten of immortall feed, 4 It is the honour of fome worldlings that they are borne like their "^rogenit ours : and this honour haveall the truefervantsof God, for rhey are moft like their heavenly Father : they dvc created after Gods image inrighteoufnejfe and true holinejfe. As they have borne thcimag-e of the earthy '^fo doe they beare the image of the hea- venly. And therefore what God himfelfe once fpake by way o^tronie, (when Adam had tafted tht forbidden fruit) Behold the man is become like one of us .- Is now appliable in fober verity, for we are partakers of the divine nature, faith Saint Peter, and inthat not unlike to God himfelfe. God honours his fervants inthecourfeof their life 5 and this he -doth divers way es. I It is the honour of a worldling that hee is the Kin^s favourite : You know how Haman applauded himfelfe^when he told his friends of the glory of his riches^ and of the multitude of his children, and 4// the things wherein the King hdid^romoted^im -iZVid how hee wasp^ abov^ thePrinces, and fervants ofthe King 5 and the ^eene her felfe let none come into thtBanquct w^^^ fheprepared^butthe Kingdnd. Haman, And LI ^ this 5^7 Ephef.4.24. I Cor.xf. Gcn.3,aa. .2Pct.i.4. la life. Efterj.ii. 51 8 Efthei; 6, 6. Rorn.13. 14. 1 Pct.j. lames I God's Building. this honour have all the tme fervants of God ; I they are (like Ahrahcirn) the deare friends of; God : and as fometimcs King Zedekiah faid to his Vrinces^ fo doth God aiwayes to his fer- vants, I can deny you nothing. Who hath not heard how far Abraham^ and Mofes, and EliaSt and n^.any other Saints prevailed with God < When ^hapierus demanded , What [ball bee doneio the 7nan^\vhom the King delights to honour t His great Favourite fet his wits on the racke to fatisfie the Kings demand 5 and fpake ^s freely 3 and us feelingly y as if it had beene/^r ^/>i/^//^. Forthe man [[dxxhhc^) whom the King delights to honour, let the roy all apparell be brought which the King nfeth to weare, and the horfe that the King rides upon, and the Crowneroyall '^ and let thefe be delivered to the hands of one of the Kings \ mofl noble Princes, that hee may array the man therewith whom the King delights to honour 3 and bring him (thus clad and crowned) onhorfe- back through the Jlreets of the Cttte, free laming as \ he goes along before him, Thtis JJjall it bee done to \ the man whom the King delights to honour, ' \ And all the true fervants of God have this i honour ^ yea, and more than this, too ; for, There^ onely the Kings royall apparell'N^iS to be brought^but here the King himfelfe is rvorne. Put yc on the LordJefus, There, during the time, hee was^to have the glorj of a crowne 3 but here they have a crowne of glory : and it is a crowne of life too : and there- fore not to be losl by death. There. r *"!■ '^-.toiaat- God's Building. There, the Kings cloathjand Crownewere delivered but to the hand o^ one of the Kings mofi noble Primes ^ but here the Angels them- felves are miniHringfpmts 5 and inftead of that one Prince ; Principalities are here attendants. There, the beloved man was mounted but on horfeback'ybut here they {hdWfttuponthrones^^c* There, but one of the Kings moft noble Prin- ces proclaimed before that favourite , Thus fljallit bee donetothe man whom the King delights to honour-^ but here the iT/^js^himfelfe/r^f/^/?-/?^/ before them, T^/V honour have all his Saints, 2 Worldly honour confifts much in titles. Such as are Grace, Highnes, Clemency ^MajeBiej dec. And this honour have all the true fervants of God 5 for they have majejlie in their very countenance ; clemency in their carriage -y high- nejfe in their contemplation i grace in their heart s-^ dominion over fmne and Satan '^ Soveraignety over their owne -p anions and aff^^iom. Saint Peter ftiles them a royatt Prie^hood'^ and Saint lohn faith, Chrifihath made them Kings and Prices : and Ignatius the OHartyr (going higher) cals them Deiferos, ^nd Chrifiiferos, and Spiritife- ros^Scc, 3 Some worldlings have beene honoured for their vertues 3 as Catofor hisgravitj 5 L^^riftides for hisjustice ; Socrates for his prudence ^ C^lex. ander for ^is fortitude-^Curius for hh temperance, &c. And i^vertue be true Nobility ; then this honour have all the fervants of God : for what vertue can they lack who arc in Chrift,who is ..,.,..„ LI 4 the 519 Hcb.1.7. M.V.I^.zS. pr3i,i4p,^. flO IVhrkc 10.50, God's Building. the 'vertus of the Father, and the Father of ver- ities i In him wa^ thcfulnejfe of the God- head bo- cfUj : and of his frlmjfe wee receive grace for 1 gr^ce, \ 4 Some worldlings have beene honoured forthck ahoundanceinallkindes'^ and this ho- 1 nour have all the true feryants of God 3 who not onely have right to the good creatures of God, and by vcrcue of this right ef^joy them, but they have them m great aboundance : for, Ifyoufperikeofji'^rf/^^.^ God gives his fer- vants very liberail wages, hee rewards them bountifully, even an hundredfold^ If you fpeakeof/'^^/r^? The Prophet will tell you, that where righteoufnejfe fiet^riflKth ^ there is aboundance offeace ^ , peace with God, peace with Chrijl, peace with the Angels ^ peace with the church, peace with the State^ peace with all the Creatures, peace with our owne confciences, and fuch 3.pp/ir/'.^ too-,- as pajfeth allunda^Jla»J^ing* If you fpeake otjoyi' baint Feter will tellyou, j that the Saints doe alwayes rejoyce, and.th^t with \ioyunfpeakeahle a»dglomfis» If you fpeake oifleafures ? With thee (faith. David) is the Well of Life, and abomdance of f lea- fures for evermore, ' If yowfy^ahof favour? Why the fervantscf God are wonderfully graced. Saint Hienme renders it, Amici tui honerattninfis. The golden Scepter is alwayes held out te them .' they have ever ficedomc of accejfe unto the throne of grace , And what is reported of ^Augujltta^is moft certaine Gods Building. cercaine of God in C h r i s t he nevtr fevds a fctitiomr aw4y JoriowfuH j for hee ever gives him what hee b^ggcs^ or that which is better for him. Yea God often hleffeth others for his fervants fakes 3 as Laban for lacob 5 Potyfhar and Phara. oh for Iofeph;d\c Babylomam for Daniell-^ Cyrm^ ^rtaxcrxes^ and Barim for Ezra^ and NehemL ah 5 Noah's kindred for Noah's fake ; the UHary- ners in the [hipwracke for Saint i'4»/j fake 5 and he would have fpared ^/a?/»// 5^^^w it felft for teji righteodi mens fakes, &c. And if any worldling (hould whifper with- in himfelfe^that he can fee no fuch honours that thefervantsof God have, but rather that they are poorc, and miferable, andfcorn'd, and per- plexed, and perfecuted < I grant (by way of an- iwerj that the naturallmmf^rcerjes not the things of Godsjpirit^ neither indeed can he, for they are (pi- rituallj difcermd.hnd as our Saviour told his, Dif- cifles, 1 ha've meateto eate which you know not of: fo the true fervants of God have wealth, and peacejand joy,andpiearures,and favours,which the moft knowing worldling knowes not of; for no man knswes them, but he that hath them. When Zeuxes dreiv his LMatHer-piece^, and Ni--. coftratus fell into admiration of the rare worke- manfhip 5 there Hood by a rich ignorant who would needs know what hee had difcovered worthy fuch admiration < To whom Nicoftra, tm replied,. My friend cotildeft thou but fee with my eyeSf thot* tvouldef foone fee caufe enough of admira- tion : JZl Obje^, Anfi\?» t Cor, i. 14. Ioh.4.3J. ^^ofo%^f., muiMTiii III -«i>*n ■>*i iim T V ti'of^mmxiiAeumeemt* \ 511 Aas.^.xS, acorio.4.8. Gods Buildi ng. 2 Cor.^. o quantas fetf- t«fre dlvttias in iftaycLuptf' tate^ quantum j fpUndorem hi ifli IgmbilitA- tei quantum animirequiram iniJUsfummU, & variistri" ' ' Ambr. Hcbr.i^. tton : And (to our purpofe) had each fenfuall li- ver but ^ fpirm4ll eye 'j were but the /r4/(f/ fal- len from their eye lids, as thofe did from Saint Paul at his ^onverfion • then they would clearely fee, and fay with the fame St. Paul, That though we fuffer tribulation in all things, yet rve are notdi- firejfedi rvearebrought into f erf lexities^ but yet we are not forfaken'^ we fuffer prfecution^ but yet we are not abandoned t, we are cafi downe to the ground, butyetweferif)mt. And (elfe where, he faith) by honour. andJif honour 'y by evillreportj and good report^ a^ decei- vers and yet true ; as dyings and behold we live ; ^ chajlenedy and not killed 5 asforrowfull, yet alwayes rejoycing ; as pore yet making many rich • as ha- ving nothing^and yet pojfeffmg a II things . O the inexhauflible treafures which the Saints of God had even in the /^wef/ ebbe of their po- vertie ^ O their tranfcendent dignttie^m. the midft o£t\ieiv AifgyActs? o the height of theiv tranquil" litie in the very depth of tribulations ? Thdx pulft, land /^ in." thciY figlie^^ ■indlcrvm^' out (with that Phdrifif) %Urd'^%jJMfi'lSpc not neerdmeildm holierhhap tbod, ' &CiW''ti:^i 'iiSt ^ the P(^^es faints, hot the JVorfds [cLivk'^-^nQ.t tfie I lyivcU' Caints^ not t/jeir op^&e4Vmiff'B}&^''^hn'f^i\ ■ sjusy HiSyiJfz.-, G0dj^Saif4t3%ie'4ici^8tVt^W'' '^ j I . An-cilvis- "Saints- and Servan!s^'arcni(^h?iurH:;, ; feoth-by iliQ-iv friends j who honour th^m wiui ;! I thdv-beilimitatior^y and'alfo'by thmtfnemieyyl\ who honour them b)fway^ 6£fuflijr^-aft0r'yis'\ ' 'Pilate condemmdo Md fQtjufljfied Chi^Jfv'^f'ake him J fir Ifinde no fault 'in him) And :is ludkrher- ■ trayed^ ^andyttjuftifiedhis-Mttfierfl have finned' \ in'httrayingdnnoC£\it blouJ. -. - ^ -•'"-'* i-- -a^'-;'; v jGpd honours his fervants' rf)9^/ -^eMh-'/Wt our foule&are immediately' ca'iTied'fas' the La- z./»fj^was)by ele(^ A?fgels into Abrahams bofome, andboth'^^4' and/^'?^/^ (liall be glorified together [ at the therefore it is callcJ Go d's Building. called an incorrupihle Crorvne ; and a Crorvm of life ; and confequcntly^ not to be loit by death. VVc rcude of Princely Crownes , Roy ail Crownes , Impenall Crownes, Triple Crownes 5 and all thefe for matter and metJl of iht fureH gold -^ for forme and fafhiori iwo^curiotijly wrought, poltjhed and garr/ified with Flowers de lis, and ?omegra.na,deSj with other varie- tiesj emhellijh'd^ and enammel'd with mok flour ijhing and orient colours, beautified and l^efet with Pearles and precious Stones, o^highefi ejiimation : and yet all thefe fall infinitely iliort of this Crowne which is referved for us. in heaven, for this is a Crowne of glory ; and this isfuch a Kingdome, too, as is not di. minifhed by the multitude of pojfejfours. There, though there may bee fome degrees,. yet iliall there be no imperfection. If fome be like the Simne, others lik^ the ^"^oone, and others like dieSt/.rres -^yet all fhine. If fome fit at Chrifts right hand, others at his left, vttfhallallbe hleffed. If fome Veffels hold more, yet thofe that hold lead: fliall htfuIL There none ^hdWcompldine of his onvne rvant,'ox envie at him that hath more. There our ]oy fhall be ever prefent -^ and yet we fliall nothc filed • or rather we fliall bee fil- led, and yet we (hall not be fatisfied : or if I fay that we fhall not be fatisfied, why then there is rvant ^ and if I fay that we fhall he fat is fed, why then there is loathing ; Truly I know nor what to fay but this : God hath fomewhat to give us ir^ heaven^ of which I know not how to fpeake. It is too great for us to compre. hend here,it is happineffe enough that it flail compre- hend us there. The Divines ofDoway (in their edition of Thomas ^ of 5^7 I Cor. 9. lam.i.iz. I Pct.y. TantUiTi quanium unlverjis. Au^uU. Bencfcrip- fi/fide mCi noffia, qiiam ergo viercedcm accipies ? (Tiominz) fum* G O DS B U 1 L Di N G. «H? ol \.^quwes Summes) have figured hitnonthe Title-page kneeling before 2iCrucijixej\vhich. they feigneto fpeake to him, thusy Thomas thou hafi ivrit rveli-ofmce, fay, iv hat rervardmlt thou have^ To which he is there feigned to reply. None, Lord, hut \ thjfelfe. ■^odtllipci'e,^jae,e>cc. That which! they forge and feigne of Aquinas, muft bee true of I every one of us thus farre, we muft expeB, deftre no ^ other reward for all our fervice ofGod(hoih. in life and \ death) but onelj God htmfelfe , fo r he is all in all. He is a mirourio the eji^, mufique to the eare, perfume to the fmell^andhonej to the tafie : yea, hee is a glory ahove 3.11 heauty,z voice above all harmony^ afrveet- nejfehey ond all delicacie. In comparifon whereof Cafars Empire feemes beggary ; Salomons wifdome, folly ; Oifahels agiht$i ,Jlorvne(fe 3 Sampfons flrength, w£akenc{fe ; Ahfoloms comelineffe ^deformity 3 Methu- falems long life, portnejfe ofdayes. There, the un- derftanding (hall be filled with Truth in which is no {liiddetw-of errour ; the n> ill with goodnejfe in which is no mixture of evil! jthe affe^ions v/ith joy without any pofifibiUty of change -^ the whole man{hal\hee crowned with glory, and united to Chrift in body^ and to the H oly Ghofl in Spirit ^and to God the Fat her in a bright fimilitudc of his Divine Nature 3 and fliall en]oy perfect fecmrity^fec;;ire tranquillity, tranquillju.^ cundity ^ joy full felicity , and blejfed eternity IT o which Jie bViug us who: hath fodearely bought i)s; tven , _' Jeffi^s Chrifly, to whom Avith the TvttherjanH^ the Boh . GJjosr., fthree Ferfons axid^ne God) be afctibed '^\ glory ypower-^:^ ' prMf£:w,ciiid without e^d,' A \f R K ;^ V ;#.>. /K.> '•A--/;