A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

PART III.

Directions about Apparel, and against the Sin therein committed.

Direct. I. Fitness is the first thing to be respected in your apparel, to make it a means to the end to which it is appointed. The ends of apparel are, 1. To keep the body warm. 2. To keep it from being hurt. 3. To adorn it soberly so far as beseemeth the common dignity of human nature, and the special dignity of your places. 4. To hide those parts, which nature hath made your shame, and modesty commandeth you to cover.

The fitness of apparel consisteth in these things: 1. That it be fitted to your bodies (as your shoe to your foot, your hat to your head, &c.) 2. That it be suited to your sex; that men wear not apparel proper to women, nor women that which is proper to men. 3. That it be suited to your age; the young and the old being usually hereby somewhat distinguished. 4. That it be suited to your estate, or not above it. 5. That it be suited to your place or office. 6. That it be suited to your use and service. As, 1. To cover your nakedness so far as health, or modesty, or decency require. 2. To keep you from cold. 3. And from hurt in your labour (as the shoe doth the foot, the glove the hand, &c.) 4. For sober ornament, as aforesaid.

Direct. II. Among the ends and uses of apparel the greatest is to be preferred: the ornament being the least, is not to be pretended against any of the rest. Therefore they that for ornament, 1. Will go naked, in any part which should be covered; or, 2. Will go coldly to the hurt or hazard of their health (as our semi-Evites, or half-naked gallants do); 3. Or will either hurt our bodies, (as our strait-laced fashionists,) or disable themselves from their labour, or travel, or fit exercise, lest they should be hurt by their clothes, which are fitted more to sight than use; all these cross the ends of clothing.

Direct. III. Affect not singularity in your apparel; that is, to be odd and observably distinct from all those of your own rank and quality; unless their fashions be evil and intolerable, (in pride, immodesty, levity, &c.) and then your singularity is your duty. An unnecessary affectation of singularity showeth, 1. A weakness of judgment. 2. A pride of that which you affect. 3. And a placing of duty in things indifferent. And on the contrary, an imitating of proud or immodest fashions, 1. Encourageth others in the sin. 2. Showeth a carnal, proud, or temporizing mind, that will displease God himself to humour men, and avoid their contempt and disesteem.

Direct. IV. Run not into sordid vileness, or nastiness, or ridiculous, humorous, squalid fashions, under pretence of avoiding pride. For, 1. This will betray a great weakness of judgment. 2. It will make your judgment, to men that discern it, the more contemptible and useless to them in other things. 3. It will harden them in their excess, while they think nothing but humour, folly, or superstition doth reprove them. 4. You sin by dishonouring human nature. God hath put a special honour upon man, and would have us do so ourselves; and therefore hath appointed clothing since the fall: as nakedness, so over sordid or ridiculous clothing, wrongeth God in his creature.

Direct. V. Be much more suspicious of pride and excess in apparel, as the more common and dangerous extreme. For nature is incomparably more prone to this, than the other; and many hundreds, if not thousands, sin in excess, for one that sinneth in the defect; and this way of sinning is more perilous. Here I shall show you, 1. How pride in apparel appeareth. 2. What is the sinfulness of it.

1. Pride appeareth in apparel, when the matter of it is too costly. 2. When in the fashion you are desirous to be imitating those that are above your estate or rank; and when you so fit your apparel, as to make you seem some higher or richer person than you are. 3. When you are over-curious in the matter, shape, or dress, and make a greater matter of it than you ought: as if your comeliness were a more desirable thing than it is, or as if some meanness or disliked fashion were intolerable. 4. When your curiosity taketh up more time in dressing you, than is due to so small a matter, while far greater matters are neglected. 5. When you make too great a difference between your private and your public habit; going plain when no strangers see you, and being excessively careful when you go abroad, or when strangers visit you. These show that pride which consisteth in a desire to appear either richer or comelier than you are.

Besides these, there is a pride which maketh men desirous to seem more learned than they are; which showeth itself in affecting as the titles, so the habits of the learned: which hath some aggravations above the former.

And there is a pride which consisteth in a desire to seem more grave and reverend than you are: thus Christ blameth the Pharisees' affectation of long garments, Mark xii. 38. When you shall wear a habit of more gravity than you have, it is hypocrisy.

And there is a pride which consisteth in a desire to seem more mortified than you are, and more holy.[609] And so to affect those discriminating vestments which signify more of these than you have, is proud hypocrisy: and thus vile clothing is often the effect of pride; and if men fall into that sort of pride, as to desire to be noted as most mortified persons, this is as suitable a badge for them, as bravery is for those that are proud of their comeliness, and grave clothing of those that are proud of their gravity.

How pride of gravity and holiness appeareth about apparel.

Quest. I. But may we as easily discern this sort of pride in clothing as the other? Answ. No, because the mean, and plain, and cheap clothing is commonly worn by persons really mortified and sober, and necessarily by the poor, and grave clothing by persons that are really grave. And therefore we are bound to judge them to be that, which they seem by their apparel to be, unless by some other evidences than their apparel, their pride and hypocrisy appear; but when we judge a person vain that weareth vain clothing, and proud of their comeliness that are inordinately careful in setting it out, we judge but according to the first and proper signification of their clothing. Hypocrisy is a thing unseen to man: it is the visible signs according to their proper signification that we must judge by; and therefore when we see persons wear vain and curious attire, we may judge thereby that they are vain and curious; and if we be mistaken, it is long of them that signified it; and when we see persons wear grave or humble clothing, we must judge by it that they are grave and humble, till the contrary appear.

Quest. II. But how else will pride of gravity or mortifiedness appear? Answ. When they boast of these themselves, and are insolent in censuring and reproaching those that differ from them; when their discourse is more against those fashions which they avoid, than against any faults of their own; when they affect to be singular in their apparel, even from the grave and humble persons of their rank; but especially when they make a noise and stir in the world with their fashions, to be taken notice of, and to become eminent, and persons talked of and admired for their mortified garb. Thus many sects amongst the popish friars go by agreement or vow, in clothes so differing from all other persons in seeming humility and gravity, which must be the badge of their order in the eye of the world, that the boast and affectation is visible and professed. And thus the quakers, that by the notoriety of their difference from other sober persons, and by their impudent bawling in the streets and churches, and railing against the holiest and humblest ministers and people that are not of their sect, and this in the face of markets and congregations, do make a plain profession or detection of their pride. But where it is not openly revealed, we cannot judge it.

May not a deformity be hid by apparel or painting.

Quest. III. Is it not lawful for a person that is deformed, to hide their deformity by their clothing? And for any persons to make themselves (by clothing, or spots, or painting) to seem to others as comely and beautiful as they can? Answ. The person, and the matter, and the end and reasons, the principle and the probable consequents, must all be considered for the right answering of this question. It is lawful to some persons, by some means, for some good ends and reasons, when a greater evil is not like to follow it, to hide their deformities, and to adorn themselves so as to seem more comely than they are: but for other persons, by evil means, for evil ends and reasons, or when it tendeth to evil consequents, it is unlawful. 1. A person that is naturally very deformed, may do more to hide it by their ornaments, than one that hath no such deformity may do to seem more comely; because one aspireth no higher than to seem somewhat like other persons; but the other aspireth to seem excellent above others. And a person that is under government may do more in obedience to their governors, than another may do that is at their own choice. 2. If the matter of their ornament be but modest, decent clothing, and not immodest, insolent, luxurious, vain, or against nature, or the law of God or man, it is in that respect allowable. But so is no cover of deformity by unlawful means. 3. It may be lawful, if also it be to a lawful end, as to obey a governor, or only to cover a deformity, so as not unnecessarily to reveal it; but it is always sinful, when the end is sinful. As, (1.) If it be to seem extraordinary beautiful or comely, when you are not so; or if it be to be observed and admired by beholders. (2.) If it be to tempt the beholders' minds to lustful or undue affections. (3.) If it be to deceive the mind of some one that you desire in marriage: for in that case, to seem by such dissembling to be what you are not, is the most injurious kind of cheat, much worse than to sell a horse that is blind or lame, for a sound one. (4.) If it be to follow the fashions of proud gallants, that you may not be scorned by them as not neat enough; all these are unlawful ends and reasons. 4. So also the principle or mind that it cometh from, may make it sinful: as, (1.) If it come from a lustful, wanton mind. (2.) Or if it come from an over-great regard of the opinion of spectators; which is the proper complexion of pride.[610] A person that doth it not in pride, is not very solicitous about it: nor makes no great matter of it whether men take him to be comely or uncomely; and therefore he is at no great cost or care to seem comely to them. If such persons be deformed, they know it is God's work, and not their sin; and it is sin that is the true cause of shame: and all God's works are good, and for our good if we are his children. They know that God doth it to keep them humble, and prevent that pride, and lust, and wantonness which is the undoing of many; and therefore they will rather be careful to improve it, and get the benefit, than to hide it, and seem comelier than they are. 5. Also the consequents concur much to make the action good or bad: though that be not your end, yet if you may foresee, that greater hurt than good will follow, or is like to follow, it will be your sin. As, (1.) If it tend to the insnaring of the minds of the beholders in procacious, lustful, wanton passions, though you say, you intend it not, it is your sin, that you do that which probably will procure it, yea, that you did not your best to avoid it. And though it be their sin and vanity that is the cause, it is nevertheless your sin to be the unnecessary occasion: for you must consider that you live among diseased souls! And you must not lay a stumblingblock in their way, nor blow up the fire of their lust, nor make your ornaments their snares; but you must walk among sinful persons, as you would do with a candle among straw or gunpowder; or else you may see the flame which you would not foresee, when it is too late to quench it. But a proud and procacious, lustful mind is so very willing to be loved, and thought highly of, and admired and desired, that no fear of God, or of the sin and misery of themselves or others, will satisfy them, or take them off. (2.) Also it is sinful to adorn yourselves in such fashions, as probably will encourage pride or vanity in others, or seem to approve of it. When any fashion is the common badge of the proud and vain sort of persons of that time and place, it is sinful unnecessarily to conform yourselves to them; because you will harden them in their sin, and you join yourselves to them, as one of them by a kind of profession. As when spotted faces (a name that former ages understood not) or naked breasts, or such other fashions, are used ordinarily by the vain, and brain-sick, and heart-sick, proud and wanton party, it is a sin unnecessarily to use them. For, (1.) You will hinder their repentance. (2.) And you will hinder the great benefit which the world may get by their vain attire: for (though it be no thanks to them that intend it not) yet it is a very great commodity that cometh to mankind by these people's sin: that fools should go about in fools'-coats, and that empty brains, and proud and wanton hearts, should be so openly detected in the streets and churches; that sober people may avoid them; and that wise, and chaste, and civil people may not be deceived by such in marriage to their undoing. As the different clothing of the different sexes is necessary to chastity and order; so it is a matter of great convenience in a commonwealth, that sots, and swaggerers, and phrenetics, and idiots, and proud, and wanton, lustful persons should be openly distinguished from others; as in a plague-time the doors of infected houses are marked with a "Lord, have mercy on us." And the wisest magistrate knew not how to have accomplished this himself by a law, as the wretches themselves do by their voluntary choice; for if it were not voluntary, it would be no distinguishing badge of their profession. Now for any honest, civil people to join with them, and take up their livery, and the habit of their order, is to profess themselves such as they, and so to encourage and approve them, or else to confound the proud and humble, the vain and sober, the wanton and the chaste, and destroy the benefit of distinction.

By this you may see, that it is not so much the bare fashion itself that is to be regarded, as the signification and the consequents of it. The same fashion when used by sober persons, to better signification and consequents, may be lawful, which otherwise is unlawful. Therefore those fashions that can hardly ever be supposed to have a good signification and consequents, are hardly ever to be supposed lawful.

Note also, that any one of the aforesaid evils maketh a fashion evil, but it must be all the requisites concurrent that must prove your fashions good or lawful.

Quest. IV. Is it not sometimes lawful to follow the fashions? Answ. It is always lawful to follow the sober fashions of sober people; but it is not lawful to follow the vain, immodest, ill-signifying fashions of the riotous, proud, and wanton sort: unless it be in such cases of necessity as David was in, when he behaved himself like a mad-man, or as Paul when he told them that he was a Pharisee, Acts xxiii. 6, to escape in a persecution, or from thieves or enemies. 2. Or unless for a time it prove as conducible to the good of others, as Paul's circumcising Timothy was, or his becoming all things to all men, that he might win some.[611] But to follow ill-signifying fashions, unnecessarily, or for carnal ends, to avoid the disesteem or evil speeches of carnal persons, or to seem to be as fine as they, this is undoubtedly a sin.

Direct. VI. Be sure to avoid excess of costliness in your apparel. Remember that you must answer for all your estates. And one day it will prove more comfortable to find on your accounts, So much a year laid out in clothing the naked, than, So much a year in bravery or curiosity for yourselves or your children. Costly apparel devoureth that which would go far in supplying the necessities of the poor.

Direct. VII. Be sure you waste not your precious time in needless curiosity of dressing. I cannot easily tell you how great a sin, and horrible sign of folly and misery, it is in those gallants that spend whole hours, yea, most part of the morning, in dressing and neatifying themselves, before they appear to the sight of others; so that some of them can scarce do any thing else before dinner time, but dress themselves. The morning hours that are fittest for prayer, and reading the word of God, are thus consumed. They spend not a quarter so much time in the serious searching and adorning of their souls, nor in any holy service of God; but God, and family, and soul, and all is thus neglected.

Direct. VIII. Next to the usefulness of your apparel for your bodies and labours, let your rule be to imitate the common sort of the grave and sober persons of your own rank. Not here and there one that in other things are sober, who themselves follow the fashions of the proud and vain; but the ordinary fashion of grave and sober persons. For thus you will avoid both the levity of the proud, and the needless singularity of others.

Direct. IX. Regard more the hurt that your fashion may do, than the offence or obloquy of any. For proud persons to say you are sordid, or not fine enough, and talk of your coarse attire, is no great disgrace to you, nor any great hurt; but it is a greater disgrace to be esteemed proud. It signifieth an empty, childish mind, to be desirous to be thought fine: it is not only pride, but the pride of a fool, distinct from the pride of those that have but manly wit. And you ought not thus to disgrace yourselves, as to wear the badge of pride and folly, any more than an honest woman should wear the badge and attire of a whore. Moreover, mean apparel is no great temptation to yourselves or others to any sin; but proud and curious apparel doth signify and stir up a lustful or proud disposition in yourselves; and it tempteth those of the same sex to envy and to imitate you, and those of the other sex to lust or wantonness. You spread the devil's nets (even in the churches, and open streets, and meetings) to catch deluded, silly souls. You should rather serve Christ with your apparel, by expressing humility, self-denial, chastity, and sobriety, to draw others to imitate you in good, than to serve the devil, and pride, and lust by it, by drawing men to imitate you in evil.

Direct. X. Remember what a body it is that you so carefully and curiously adorn: well is it called by the apostle a "vile body," Phil. iii. 21. What a silly, loathsome lump of dirt is it! What a thing would the pox, or leprosy, or almost any sickness make it appear to be! What loathsome excrements within, are covered by all that bravery without! Think what it is made of, and what is within it, and what it will turn to! How long it must lie rotting in a darksome grave, more loathsome than the common dirt; and then must turn to common earth. And is purple and silk, Luke xix. 19, and a curious dress, beseeming that body that must shortly have but a winding-sheet, and must lie thus in the grave, and it is to be feared the soul for this pride lie in hell? Luke xvi. 23, 25. Is all this cost and curiosity comely for one that knoweth that he is returning to the dust?

Direct. XI. Remember that you have sinful souls that have continual cause of humiliation, and that have need of more care and adorning than your bodies. And therefore your apparel should express your humiliation; and show that you take more care for the soul. How vile should that sinner be in his own eyes, who knoweth what he hath done against God! what mercy he hath sinned against! what a God he hath offended! what a Saviour he hath slighted! what a Spirit of grace he hath resisted! and what a glory he hath undervalued and neglected! He that knoweth what he is, and what he hath done, and what he hath deserved, and in what a dangerous case his soul yet standeth, must needs have his soul habituated to a humble frame. Every penitent soul is vile in its own eyes, and doth loathe itself for its inward corruptions and actual sins; and he that loatheth himself as vile, will not be very desirous to have his sinful, corruptible body seem fine, nor by curious ornaments to attract the eyes of vain spectators. How oft have I seen proud, vain gallants suddenly cast off their bravery and gaudy, gay attire, and clothe themselves in plainness and sobriety, as soon as God hath but opened their eyes, and humbled their souls for sin, and made them better know themselves, and brought them home by true repentance! so that the next week they have not seemed the same persons: and this was done by mere humiliation without any arguments against their fashions or proud attire.[612] As old Mr. Dod said, when one desired him to preach against long hair: "Preach them once to Christ and true repentance, and they will cut their hair without our preaching against it." As pride would be seen in proud apparel; so humility will appear in a dress like itself, though it desire not to be seen. Mark 1 Pet. iii. 3-5, "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; (that is, curious dressing or adorning the body beyond plain simplicity of attire;) but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price. For after this manner (that is, with inward holiness and outward plainness) in the old time the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands." Oh that God would print those words upon your hearts! 1 Pet. v. 5, "Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble." Plainness among christians is a greater honour than fine clothing, James ii. 2-5. 1 Tim. ii. 9, 10, "In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works." I entreat those that are addicted to bravery or curiosity, to read Isa. iii. from verse 16 to the end.

Direct. XII. Make not too great a matter of your clothing, but use it with such indifferency as a thing so indifferent should be used. Set not your hearts upon it. For that is a worse sign than the excess in itself. "Take no thought wherewith ye shall be clothed: but remember how God clothes the lilies of the field," Matt. vi. 28. If you have "food and raiment, be therewith content," though it be never so plain, 1 Tim. vi. 8.

Direct. XIII. Be not too censorious of others for different fashions of apparel. Be as plain and modest yourselves as you can; but lay no greater stress on the fashions of others than there is cause. If they be grossly impudent, disown such fashions and seek to reform them: but to carp at every one that goeth finer than yourselves, or to censure them as proud, because their fashions are not like yours, may be of worse signification than the fashions you find fault with. I have oft observed more pride in such censures, than I could observe in the fashions which they censured. When you have your eye upon every fashion that is not according to your breeding, or the custom of your rank or place, and are presently branding such as proud or vain, it showeth an arrogant mind, that steppeth up in the judgment-seat, and sentenceth those that you have nothing to do with, before they are heard, or you know their reasons. Perhaps their fashion was as common among the modest sort where they have lived, as your fashion is among those that you have conversed with. Custom and common opinion do put much of the signification upon fashions of apparel.

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I should next have given you special directions about the using of your estates;[613] about your dwellings; about your meat and drink; and about your honour or good name. But being loth the book should prove too tedious, I shall refer you to what is said before, against covetousness, pride, and gluttony, &c.; and what is said before and after, of works of charity and family government.

As to sacred habits, and the different garbs, laws, orders of life, diet, &c. of those called religious orders among the papists, regular and secular, whether and how far such are lawful or sinful, they are handled so largely in the controversies of protestants and papists, that I shall pass them by. Only remembering the words of the clergy of Ravenna to Carolus Junior, king of France, inter Epist. Hincmari Rhemensis, Discernendi a plebe vel cæteris sumus, doctrina non veste, conversatione non habitu, mentis puritate non cultu. Docendi enim potius sunt populi, quam ludendi, nec imponendum est eorum oculis, sed mentibus præcepta sunt infundenda.

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[FOOTNOTES:]

[1] Mr. Baxter tells us, he met with several eminent christians that magnified the good they had received by that book. And particularly he relates a remarkable passage, in his book against the "Revolt to a Foreign Jurisdiction," p. 539, 540. He says, that when he was twenty-one years of age, at a private meeting of some ministers and christians in Shrewsbury, (where were present Mr. Cradock, Mr. Richard Symonds, and Mr. Fawler, who was afterwards cast out at St. Bride's, in 1662,) Mr. Symonds took occasion to speak of some pious women, who were in great doubt as to the sincerity of their conversion, because they knew not the time and means and manner of it; and thereupon desired any that were willing to open the case as to themselves, to satisfy such persons. Among these, there were two others, viz. Mr. Fawler, and Mr. Michael Old, who gave the same account as Mr. Baxter did: viz. that after many convictions and a love to piety, the first lively motion that awakened their souls to a serious resolved care of their salvation, was the reading of this book of Bunny's "Of Resolution."

[2] See his large Life, Part I. p. 306.

[3] The gentleman that compiled the third volume of the "Complete History of England," quoting that part of the Abridgement of Mr. Baxter's Life, where this is mentioned, declares, p. 312, that "that part of the relation as to the offer of a chapel, is known to be false." This appearing a direct contradiction to Mr. Baxter's relation of a matter of fact, in which himself was immediately concerned, troubled many; the rather because it seemed to strike at the credit of his whole history. Mr. Baxter had not only asserted in the History of his Life, p. 179, that he was encouraged by Dr. Tillotson to make the offer of the chapel, and that it was accepted to his great satisfaction; but he had mentioned it in several of his works that were published in his life-time; and particularly in his Breviate of the Life of his Wife, he, p. 57, says, that Dr. Lloyd and the parishioners accepted of it for their public worship, and that he and his wife asked them no more rent, than they were to pay for the ground; and the room over for a vestry, at £5, asking no advantage for all the money laid out on the building. Which was never known to be contradicted, till this history was published. Application therefore was made to the compiler of that third volume, in a respectful way, and he was requested to signify upon what grounds this was charged as a falsity. Hereupon he, like a gentleman, a christian, and a divine, frankly offered to consult my Lord Bishop of Worcester upon the matter, who was the person immediately concerned with Mr. Baxter; and his Lordship when consulted was pleased to declare that Mr. Baxter, being disturbed in his meeting-house in Oxenden Street, by the king's drums, which Mr. Secretary Coventry caused to be beat under the windows, made an offer of letting it to the parish of St. Martin's for a tabernacle, at the rent of £40 a year; and that his Lordship hearing it, said he liked it well; and that thereupon Mr. Baxter came to him himself, and upon his proposing the same thing to him, he acquainted the vestry, and they took it upon those terms. This account is here published for the clearing of that matter, with due thanks to his Lordship for his frankness, and to the gentleman that consulted him, for his most obliging readiness to do justice to truth.

[4] See his "True History of Councils enlarged and defended," p. 5.

[5] See Mr. Janeway's Life, p. 6.

[6] Noverint universi quod præsens opusculum non aggredior, ut fidelium auribus propbanas aliquas vocum ingeram novitates, sed ut innocenter et sobrie de altissimo, &c. Ockam de Sacram. Alt. prolog. In zelo domus Domini, nunc persolvo debitum, vile quidem, sed fidele ut puto, et animum quibusque egregiis, Christi tyronibus: grave vero et importabile apostatis insipientibus: quorum priores ni fallor, cum lachrymis forte quæ ex Dei charitate profluunt, alii cum tristitia, sed quæ ex indignatione et pusillanimitate deprehensæ conscientiæ extorquetur, illud excipiunt. Gildas Prolog. Excid.

[7] Habet, inquies, Britannia rectores, habet speculatores: Quid tu negando mutiri disponis? Habet, inquam habet, si non ultra, non citra numerum: sed quia inclinati tanto pondere sunt pressi, idcirco spatium respirandi non habent. Præoccupabant igitur se mutuo talibus objectionibus, &c. Gildas ib.

[8] Duæ sunt viæ, duplicesque cursus animorum e corpore exeuntium. Nam qui se vitiis humanis contaminarunt et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à concilio deorum. Qui autem se integros castosque servarunt, quibusque fuit minima cum corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos à quibus sunt profecti, facile patet reditus. Soc. in Cic. 1. Tusc. Qui recte et honeste curriculum vivendi à natura datum confecerit, ad astra facilè revertetur: Non qui aut immoderatè, aut intemperanter vixerit. Cicero de Univers. Improbo bene esse non potest. Id Par. Quod si inest in hominum genere, mens, fides, virtus, concordia, unde hæc in terras nisi à superis diffluere potuerunt? cumque sit in nobis consilium, ratio, prudentia, necesse est deos hæc ipsa habere majora: Nec habere solum, sed etiam his uti in optimis et maximis rebus. Cicero de Nat. Deor. l. 2. p. 76. Quod si pœna, si metus supplicii, non ipsa turpitudo, deterret ab injuriosa facinorosaque vita, nemo est injustus: at incauti potius habendi sunt improbi. Callidi, non boni sunt, qui utilitate tantum, non ipso honesto, ut boni viri sint, moventur. Cicero de Leg. l. 1. p. 289. Ut nihil interest, utrum nemo valeat, an nemo possit valere; sic non intelligo quid intersit, utrum nemo sit sapiens, an nemo esse possit. Cic. de Nat. Deor. l. 3. p. 138. Cicero was afraid to speak what he knew of the Unity of the Eternal God, the Maker of all: Illum quasi parentem hujus universitatis invenire, difficile; et cum inveniris, indicare in vulgus nefas. Lib. de Univers. p. 2. And the same he saith, Lib. 2. de Nat. Deor.

[9] Vult Deus quodammodo pati vim; et hoc summæ est beneficentiæ, ut ad benefaciendum se pulsari solicitarique velit. Jos. Acosta, l. 4. c. 12. p. 396.

[10] Leg. Danielis Episcop. Epist. ad Bonif. Mogunt. inter Epist. Bonif. 67. de Methodo convertendi Paganos.

[11] Hæsit tam desperati insulæ excidii, insperatique mentio auxilii, memoriæ eorum qui utriusque miraculi testes extitere: et ob hoc reges, publici, privati, sacerdotes, ecclesiastici, suum quique ordinem servarunt. At illis decedentibus, cum successisset ætas tempestatis illius nescia, et præsentis tantum serenitatis expers, ita cuncta veritatis ac justitiæ moderamina concussa ac subversa sunt, ut earum non dicam vestigium, sed ne monumentum quidem in supra dictis propemodum ordinibus appareat; exceptis paucis, et valde paucis, qui ob amissionem tantæ multitudinis, quæ quotidie prona ruit ad tartara, tam brevis numeri habentur, ut eos quodammodo venerabilis mater ecclesia in sinu suo recumbentes non videat, quos solos veros filios habeat. Quorum nequis me egregiam vitam omnibus admirabilem, Deoque amabilem carpere putet; si qua liberius de his, immo lugubrius, cumulo malorum compulsus, qui serviunt non solum ventri, sed et diabolo potius quam Christo. Gildas p. (mihi) 514. It was Pythagoras's saying, (which Ambrose saith he hath from the Jews,) Communem atque usitatam populo viam, non esse terendam.

[12] Cum despicere cœpimus et sentire, quid simus, et quid ab animantibus cæteris differamus, tum ea insequi incipiemus ad quæ nati sumus. Cicero 5. de finib. See the proof of the Godhead, and that God is the Governor of the world, and that there is another life for man, in the beginning of my "Holy Commonwealth," chap. 1, 2, 3. Commoda quibus utimur, lucem qua fruimur, spiritum quem ducimus, à Deo nobis dari et impartiri videmus. Cicero pro Ros. Quis est tam vecors, qui cum suspexerit in cœlum, deos esse non sentiat? et ea quæ tanta mente fiunt, ut vix quisquam arte ulla ordinem rerum atque vicissitudinem persequi possit, casu fieri putet? Cicero de Resp. Arusp. Read Galen's Hymns to the Creator, Li. de usu partium, præcipuè, 1. iii. cap. 10. Nulla gens est tam immansueta, neque tam ferrea, quæ non etiamsi ignoret qualem Deum habere deceat, tamen habendum sciat. Cic. 1. de Leg. Omnibus innatum, et quasi insculptum est, esse deos. Id de Nat. Deor. Agnoscimus Deum ex operibus ejus. Cic. 1. Tusc. Nullum est animal præter hominem quod habet ullam notitiam Dei. Cic. 1. de Legib. Nulla gens tam fera, cujus mentem non imbuerit deorum opinio. Cic. 1. Tusc. "I had rather believe all the Legends, Talmud, Alcoran, than that this universal frame is without a mind." Lord Bacon, Essay 16. "A little philosophy inclineth man's mind to atheism: but depth in philosophy bringeth men's mind about to religion." Lord Bacon, Essay 16. Stoici dicunt unum deum esse, ipsumque et mentem et fatum et Jovem dicunt: principio illum cum esset apud se, substantiam omnem per aerem in aquam convertisse—Quod autem faciat, Verbum Deum esse quod in ipsa sit. Hunc enim quippe sempiternum per ipsam (materiam) omnem singula creare. Mundum quoque regi et administrari secundum mentem et providentiam mente per omnes illius partes pertingente—Laert. in Zenone.

[13] Mundus numine regitur, estque quasi communis urbs et civitas hominum. Cicero 2. de finib. Impiis apud inferos sunt pœnæ præparatæ. Cicero 1. de Invent. Impii apud inferos pœnas luunt. Idem. Phil, et 1. de Legib. Jovem dominatorem rerum, et omnia nutu regentem, et præsentem et præpotentem, qui dubitat, haud sanè intelligo, cur non idem, sol sit, an nullus sit dubitari possit. Cicer. de Nat. Deor. 2. p. 48.

[14] Non temerè, nec fortuito, sati et creati sumus; sed profecto fuit quædam vis, quæ generi consuleret humano; nec id gigneret, aut aleret, quod cum exantlavisset omnes labores, tum incideret in mortis malum sempiternum. Cic. 1. Tuscul. Nec unquam bono quicquam mali evenire potest, nec vivo nec mortuo. Nec res ejus à Diis negliguntur. Idem. 1. Tusc.

[15] Abeunt omnia unde orta sunt. Cic. in. lat. Maj. Dii immortales sparserunt animos in corpora humana, ut essent qui terras tuerentur, quique cœlestem ordinem contemplantes, imitarentur eum vitæ modo atque constantia. Cic. in Cato Majore. Ex terrâ sunt homines, non ut incolæ, et habitatores, sed quasi spectatores superarum rerum atque cœlestium; quarum spectaculum ad nullum aliud genus animantium pertinet. Cicero 2. de Nat. Deor. Sic habeto; te non esse mortalem, sed corpus hoc. Idem. Somn. Scip. Cum natura cæteras animantes abjecisset ad pastum, solum hominem erexit, et ad cœli quasi cognationis, domiciliique pristini conspectum excitavit: tum speciem ita formavit oris, ut in ea penitus reconditos mores effingeret. Cic. 1. de Legib. Nisi Deus istis te corporis custodiis liberaverit, ad cœlum aditus patere non potest. Cicero Somn. Scip. Animi omnium sunt immortales: sed bonorum divini. Cic. 2. de Legib. Bonorum mentes mihi divinæ atque æternæ videntur, et ex hominum vita ad deorum religionem et sanctimoniamque migrare. Idem. Animus est ingeneratus à Deo, ex quo vere vel agnatio nobis cum cœlestibus, vel genus vel stirps appellari potest. Idem. 1. de Leg.

[16] Qui seipsum cognoverit, cognoscet in se omnia: Deum, ad cujus imaginem factus est: mundum, cujus simulachrum gerit; creaturas omnes cum quibus symbolum habet. Paul. Scaliger Thes. p. 722.

[17] Cum quem pœnitet peccasse pene innocens est: maxima purgationum pars est voluntaria pœnitentia delictorum. Scal. Thes. p. 742. Facilius iis ignoscitur qui non perseverare sed ab errato se revocare, moliuntur; est enim humanum peccare, sed belluinum in errore perseverare. Cic. in Vat. Even Aristotle could say, that he that believed as he ought of the gods, should think as well of himself, as Alexander that commandeth so many men. Plutarch, de Tranquil. Anim. p. 155. Nullus suavior animo cibus est, quam cognitio veritatis. Lactant. Instit. 1. 1. c. 1. It is a marvellous and doleful case to think how ignorant some people live, even to old age, under constant and excellent teaching. Some learn neither words nor sense, but hear as if they heard not: some learn words, and know the sense no more than if they had learned but a tongue unknown; and will repeat their creed and catechism, when they know not what it is that they say. A worthy minister of Helvetia told me, that their people are very constant at their sermons, and yet most of them grossly ignorant of the things which they most frequently hear. It is almost incredible what ignorance some ministers report that they have found in some of the eldest of their auditors. Nay, when I have examined some that have professed strictness in religion, above the common sort of people, I have found some ignorant of some of the fundamentals of the christian faith. And I remember what an ancient bishop about twelve hundred years ago saith, Maximus Taurinensis in his homilies, that when he had long preached to his people, even on an evening after one of his sermons, he heard a cry or noise among the people, and hearkening what it was, they were by their outcry helping to deliver the moon, that was in labour and wanted help. His words are, Quis non moleste ferat sic vos esse vestræ salutes immemores, ut etiam cœlo teste peccetis? Nam cum ante dies plerosque cum cupiditate pulsaverim, ipsa die circiter vesperam tanta vociferatio populi extitit, ut irreligiositas ejus penetraret ad cœlum. Quod cum requirerem quid sibi clamor his velit? dixerunt mihi quod laboranti lunæ vestra vociferatio subveniret; et defectum ejus suis clamoribus adjuvaret: Risi equidem et miratus sum vanitatem, quod quasi devoti Christiani Deo ferebatis auxilium. Clamabatis enim ne tacentibus vobis perderet elementum. tanquam infirmus enim et imbecillis, nisi vestris adjuvaretur vocibus, non posset luminaria defendere quæ creavit. It is cited also by Papirius Massonus in vita Hilarii Papæ, fol. 67. Therefore popery is suitable to the children of darkness, and unsuitable to the children of light, because it greatly befriendeth ignorance, hindering the people from the Holy Scriptures, and quieting them with the opiate of an easy implicit faith, in believing as the Roman church believeth, though they know not what it believeth, or mistake, and think it believeth that which it doth not. Ockam. lib. de Sacram. Altar. cap. 1. citeth Innocent. Extra de Sum. Trin. to prove the great benefit and efficacy of implicit faith, that it would prove an error to be no sin: "In tantum, inquit, valet fides implicita, ut dicunt aliqui, ut si aliquis eam habet, quod scilicet credit quicquid Ecclesia credit, si false opiniatur, ratione naturali motus, quia pater est vel prior filio, vel quod tres personæ sint tres res ab invicem distantes, non est hæreticus, nec peccat; dummodo hunc errorem non defendat, et hoc ipsum credit, quia credit ecclesiam sic credere, et suam opinionem fidei ecclesiæ supponit. Quia licet sic male opinetur, non tamen est illa fides sua, immo fides sua est fides Ecclesiæ." This implicit faith, being nothing but to believe that the church erreth not, is not an implicit faith in God, (to believe that all that God revealeth is true,) which all men have that believe in God, as rational an excuse for ignorance and error, as a belief in the church of Rome? This is too short and easy a faith to be effectual to the true ends of faith. Si igitur tantæ sit efficaciæ fides implicita, ut excuset ignoranter errantem circa illa quæ in Scriptura canonica sunt expressa, multo magis excusabit ignoranter opinantem aliquid quod nec in Scriptura canonica reperitur expressum. Ockam. ibid.

[18] Pœnitenti optimus est portus, mutatio consilii. Cic. Phil. 12.

[19] Bonum gratiæ unius hominis majus est quam bonum naturæ totius universi. Aquin. 12. q. 113. art. 9.

[20] Quicquid Deo gratum dignumque offertur, de bono thesauro cordis defertur. Intra nos quippe est quod Deo offerimus, omne viz. acceptabile munus: Ibi timor Dei——ibi confessio, ibi largitas, ibi sobrietas, ibi paupertas spiritus, ibi compassio, &c. Potho Prumiens. de Domo Dei, 1. 2. De regno Dei quod intra nos est meditamur vanitates et insanias falsas, dum interioribus animæ virtutibus, in quibus regnum Dei consistit, privati, ad exteriora quædam studia ducimur, et circa corporales exercitationes quæ ad modicum utiles esse videntur, occupamur, fructus spiritus, qui sunt charitas, pax, gaudium, &c. intus minime possidemus, et exterius quarundum consuetudinum observantias sectamur; in exercitiis tantum corporalibus quæ sunt jejunia, vigiliæ, asperitas seu vilitas vestis, &c. regulam nobis vivendi quasi perfectam statuentes. Idem ibid.

[21] Nulla religio vera est, nisi quæ virtute et justitia constat. Id. ibid.

[22] Victor Utic. saith that the Arrian Goths tormented the devoted virgins, to force them to confess that their pastors had committed fornication with them, but no torment prevailed with them, though many were killed with it, p. 407, 408. lib. 2. Terrent præceptis feralibus, ut in medio Vandalorum nostri nullatenus respirarent: neque usque quaque orandi aut immolandi concederetur gementibus locus. Nam et diversæ calumniæ non deerant quotidie, etiam illis sacerdotibus, qui in his regionibus versabantur, quæ palatio tributo pendebant. Et si forsitan quisquam, ut moris est, dura Dei populum admoneret, Pharaonem, Nabuchodonosor, Holofernem, aut aliquem similem nominasset, objiciebantur illi, quod in personam regis ita dixisset, et statim exilio tradebatur. Hoc enim tempore persecutionis genus agebatur, hic apertè, alibi occultè, ut piorum nomen talibus insidiis interiret. N. B. Victor. Uticens. p. (mihi) 382. Abundance of pastors were then banished from their churches, and many tormented, and Augustine himself died with fear, saith Victor, ib. p. 376, when he had written (saith he) two hundred and thirty-two books, besides innumerable Epistles, Homilies, Expositions on the Psalms, Evangelists, &c.

[23] The word itself exciteth reason, and preachers are by reason to shame all sin as a thing unreasonable. And the want of such excitation, by powerful preaching, and plain instructing, and the persons considering, is a great cause of the world's undoing. For those preachers that lay all the blame on the people's stupidity or malignity, I desire them to read a satisfactory answer in Acosta the Jesuit, li. iv. c. 2, 3, & 4. Few souls perish, comparatively, where all the means are used which should be used by their superiors for their salvation: if every parish had holy, skilful, laborious pastors, that would publicly and privately do their part, great things might be expected in the world. But, saith Acosta, Itaque præcipua causa ad ministros parum idoneos redit. Quæ namque est prædicatio nostra? quæ fiducia? signa certè non edimus: vitæ sanctitate non eminemus; beneficentia non invitamus; verbi ac spiritus efficacia non persuademus; lachrymis ac precibus à Deo non impetramus; imo ne magnopere quidem curamus. Quæ ergo nostra querela est? quæ tanta Indorum accusatio? lib. iv. p. 365. An ingenuous confession of the Roman priesthood. And such priests can expect no better success. But having seen another sort of ministers, through God's mercy, I have seen an answerable fruit of their endeavours.

[24] Even learning and honest studies may be used as a diversion from more necessary things. Saith Petrarch, in Vita Sua, Ingenio sui ad omne bonum et salubre studium apto; sed ad moralem præcipue philosophiam, et ad poeticam prono. Quam ipsam processu temporis neglexi, sacris literis delectatus, in quibus sensi dulcedinem abditam, quam aliquando contempseram; poeticis literis non nisi ad ornamentum reservatis.

[25] 1 Peter v. 2-4; 2 Cor. x. 4; 2 Cor. v. 19, 20; 2 Cor. i. 24; 1 Cor. iv. 1; 2 Cor. iii. 6, and xi. 23; Joel i. 9, 13; 2 Cor. iv. 5; Mark x. 44; Matt. xx. 27; Luke xxii. 24-26.

[26] Seneca Ep. 87. scribit, Tam necessarium fuisse Romano populo nasci Catonem, quam Scipionem: alter enim cum hostibus nostris, alter cum moribus bellum gessit.

[27] Bernard, de Grad. Humil. grad. 8. describeth men's excusing their sins thus, "If it may be, they will say, I did not do it; or else, It was no sin, but lawful; or else, I did it not oft or much; or else, I meant no harm; or else, I was persuaded by another, and drawn to it by temptation".

[28] Atque haud scio an pietate adversus Deos sublatâ, fides etiam, et societas humani generis, et una excellentissima virtus, justitia, tollatur. Cicero de Nat. Deor. p. 4.

[29] Mira Ciceronis fictio in li. de Universit. p. 358. Atque ille qui recte et honeste curriculum vivendi à natura datum confecerit, ad illud astrum, quo cum aptus fuerit, revertetur. Qui autem immoderate et intemperate vixerit, eum secundus ortus in figuram muliebrem transferet, et si ne tum quidem finem vitiorum faciet, gravius etiam jactabitur, et in suis moribus simillimas figuras pecudum, et ferarum transferetur: neque malorum terminum prius aspiciet, quam illam sequi cœperit conversionem, quam habebat in se, &c. cum ad primam et optimam affectionem animi pervenerit.

[30] Unus gehennæ ignis et in inferno, sed non uno modo omnes excruciat peccatores. Uniuscujusque enim quantum exigit culpa, tantum illic sentitur et pœna: nam sicut hic unus sol non omnia corpora æqualiter calefacit, ita illic unus ignis animas pro qualitate criminum dissimiliter exurit. Hugo Etherianus de Anim. regres. cap. 12. "Idem undique in infernum descensus est," saith Anaxagoras (in Laert.) to one that only lamented that he must die in a strange country.

[31] Alienus est à fide qui ad agendam pœnitentiam tempus expectat senectutis. Jo. Benedictus Paris. in Annot. in Luc. xii. Multos vitam differentes mors incerta prævenit. Id. ib. ex Senec.

[32] Næ illi falsi sunt, qui diversissimas res pariter expectant, ignaviæ voluptatem et præmia virtutis. Sallust. Tenebit te diabolus sub specie libertatis addictum, ut sit tibi liberum peccare, non vivere: Captivum te tenet author scelerum, compedes tibi libidinis imposuit, et undique te sepsit armatâ custodiâ; Legem tibi dedit ut licitum putes omne quod non licet; et vivum te in eternæ mortis foveam demersit. Hugo Etherianus de Animar. regressu, cap. 9.

[33] Acosta saith, that the Indians are so addicted to their idolatry, and unwearied in it, that he knoweth not what words can sufficiently declare, how totally their minds are transformed into it, no whoremonger having so mad a love to his whore, as they to their idols: so that neither in their idleness or their business, neither in public or in private, will they do any thing, till they have first used their superstition to their idols: they will neither rejoice at weddings, nor mourn at funerals, neither make a feast, or partake of it, nor so much as move a foot out of doors, or a hand to any work, without this heathenish sacrilege: and all this they do with the greatest secresy, lest the christians should know it. Lib. 5. cap. 8. p. 467. See here how nature teacheth all men that there is a Deity to be worshipped with all possible love and industry! And shall the worshippers of the true God then think it unnecessary preciseness, to be as diligent and hearty in his service?

[34] How penitents of old did rise even from a particular sin, judge by these words of Pacianus Parænes. ad Pœnit. Bibl. Pat. To. 3. p. 74. "You must not only do that which may be seen of the priest, and praised by the bishop—to weep before the church, to lament a lost or sinful life in a sordid garment, to fast, pray, to roll on the earth; if any invite you to the bath (or such pleasures) to refuse to go: if any bid you to a feast, to say, These things are for the happy; I have sinned against God, and am in danger to perish for ever! What should I do at banquets, who have wronged the Lord? Besides these, you must take the poor by the hand, you must beseech the widow, lie at the feet of the presbyters, beg of the church to forgive you, and pray for you: you must try all means rather than perish."

[35] Of how great concernment faithful pastors are for the conversion of the ungodly, see a Jesuit, Acosta, lib. 4. c. l, 4. Infinitum esset cætera persequi, quæ contra hos fatuos principes tanaos, contra pastores stultos, vel potius idola pastorum, contra seipsos potius pascentes, contra væsanos prophetas, contra sacerdotes contemptores, atque arrogantes, contra stercus solennitatum, contra popularis plausus captatores, contra inexplebiles pecuniæ gurgites, cæterasque pestes, propheticus sermo declamat. Vix alias sancti patres plenioribus velis feruntur in Pelagiis, quam cum de sacerdotali contumelia oratio est. Acosta, ib. p. 353. Non est iste sacerdos, non est sed infestus, atrox, dolosus, illusor sui, et lupus in dominicum gregem ovina pella armatus. Ibid.

[36] Whereas there are two great and grievous sorts of trouble raised, one in the churches at the trial of members, and an other in men's consciences in trying their states, about this question, How to know true conversion or sanctification? I must tell them in both these troubles, plainly, that christianity is but one thing, the same in all ages, which is their consent to the baptismal covenant: and there is no such way to resolve this question, as to write or set before you the covenant of baptism in its proper sense, and then ask your hearts, whether you unfeignedly and resolvedly consent. He that consenteth truly, is converted and justified; and he that professeth consent, is to be received into the church by baptism (if his parents' consent did not bring him in before, which he is to do nevertheless himself at age).

[37] Passibilis timor est irrationabilis, et ad irrationabilia constitutus, sed eum præcipit qui cum disciplina et recta ratione consistit, cujus proprium est reverentia. Qui enim propter Christum et doctrinam ejus Deum timet, cum reverentia ei subjectus est; cum ille qui per verbera aliaque tormenta timet Deum, passibilem timorem habete viderur. Dydimus Alex. in Pet. 1.

[38] Every one is not a thief, that a dog barks at; nor an hypocrite, that hypocrites call so.

[39] As the Athenians, that condemned Socrates to death, and then lamented it, and erected a brazen statue for his memorial.

[40] Acosta saith, that he that will be a pastor to the Indians, must not only resist the devil and the flesh, but must resist the custom of men which is grown powerful by time and multitude: and must oppose his breast to receive the darts of the envious and malevolent, who, if they see any thing contrary to their profane fashion, they cry out, A traitor! a hypocrite! an enemy! lib. 4. c. 15. p. 404. It seems among papists and barbarians, the serpent's seed do hiss in the same manner against the good among themselves, as they do against us.

[41] Eph. ii. 1; Col. ii. 13; 1 Cor. xv. 35; 1 Tim. v. 6; Joel i. 5

[42] Rom. viii. 9, 16; Rom. ix. 8; Eph. ii. 3.

[43] See my sermon on Prov. i. 32, in the end of "The vain Religion of the Formal Hypocrite."

[44] Read Mr. Bolton's Assize Sermon on 1 Cor. i. 26.

[45] See more of Temptations, chap. iii. direct. 9.

[46] I have since written a book on this subject, to which I refer the reader for fuller direction.

[47] Fere idem exitus est odii et amoris insani. Senec. de Ben.

[48] Scientia quæ est remota à justitia, calliditas potium quam sapientia appellanda est. P. Scalig. Of the necessity of prudence in religious men, read Nic. Videlius de Prudent. Veterum. The imprudences of well meaning men have done as much hurt to the church sometimes as the persecution of enemies. e. g. When Constantine, the son of Constans, was emperor, some busy men would prove from the orthodox doctrine of the Trinity, that his two brethren, Tiberius and Heraclius, should reign with him: saying, Si in Trinitate credimus, tres etiam coronemus; which cost the chief of them a hanging. Abbas Urspergens. Edit. Melancth. p. 162.

[49] Leg. Acost. 1. 4. c. 21 et 22. de fructu catechizandi. Et Li. 5.

[50] Opus est imprimis duplici catechismo: Uno compendario et brevi quem memoriter addiscant; ubi summa sit eorum omnium quæ ad fidem et mores Christiano sunt necessaria: altero uberiore, ubi eadem amplius, dilucidiusque dicantur, et copiosius confirmentur: ut ille prior discipulis potius, hic posterior ipsis præceptoribus usu sit. Acosta, l. 5. c. 14. p. 490.

[51] Stoici dicunt virtutes sibi invicem ita esse connexas, ut qui unam habuerit, omnes habeat. Laertius in Zenone.

[52] Laert. saith of Cleanthes, Cum aliquando probo illi daretur, quod esset timidus, at ideo inquit, parum pecco.

[53] Qui discipulum rudem et elatum habet, contra ventum adverso flumine navigat, serpentem nutrit, aconitum excolit, hostem docet. Petrarch. Dial. 41. li. 2.

[54] Beatus est cui vel in senectute contigerit, qua sapientiam erasque opiniones consequi posset. Cicero de fin.

[55] Even when a teacher is impatient with his people's unprofitableness, they oft think highliest of their knowledge, and they are proud while their dulness tireth out their guides: for, Quo quisque est solertior et ingeniosior, hoc docet iracundius et laboriosius. Quod enim ipse celeriter arripuit, id quum tarde percipi videt, discruciatur. Cicero pro Ros.

[56] Nihil homini metuendum nisi ne fœlicitatem excludat. Solon in Laert. p. 31.

[57] Securus ergo sum de Christo Deo, et Domino meo. Hæc Regi dicatis, subigat ignibus, adigat bestiis, excruciet omnium tormentorum generibus, si cessero, frustra sum in ecclesiæ catholica baptizatus; nam si hæc præsens vita sola esset, et aliam quæ vera est, non speraremus æternam, nec ita facerem ut modicum et temporaliter gloriarer, et ingratus existerem qui suam fidem mihi contulit, Creatori. Victorianus ad Hunnerychum in Vict. Utic. p. 461. Victor Uticensis saith, that before the persecution of Hunnerychus these visions were seen: 1. All the lights put out in the church, and a darkness and stink succeeded. 2. The church filled with abundance of swine and goats. 3. Another saw a great heap of corn unwinnowed, and a sudden whirlwind blew away all the chaff: and after that, one came and cast out all the stricken dead and useless corn, till a very little heap was left. 4. Another heard one cry on the top of a mount, Migrate, migrate. 5. Another saw great stones cast from heaven on the earth, which flamed and destroyed; but he hid himself in a chamber, and none of them could touch him. Page 405. Sed hoc edificium ubi construere visus est diabolus, statim illud destruere dignatus est Christus. Id. ib.

[58] Id. ib. saith that an Arian bishop being put over a city, all that could take ship fled away to Spain, and the rest not only refused all the temptations of the bishop, but also publicly celebrated the divine mysteries in one of their houses; and the king being hereat enraged, caused them in the open market-place to have their tongues and right hands cut off by the root; and that they yet spake after as well as before. And them that will not believe it, he referreth to one of them then living, and honoured for this in the emperor's court, that still spake perfectly. Page 462, 463.

[59] Sulpitius Severus in Vit. Martini, noteth that none but bishops were against him because he was unlearned and of no presence.

Look more in your teachers at matter than fine words. Augustin. de Cathechizand. rud. cap. 9. His maxime utile est nosse ita esse præponendas verbis sententias, ut præponitur animus corpori: ex quo fit, ut ita malle debeant veriores quam disertiores audire sermones, sicut malle debent prudentiores quam formosiores habere amicos. Noverint etiam non esse vocem ad aures Dei nisi animi affectum: ita enim non irridebunt si aliquos antistites et ministros forte animadverterint vel cum barbarismis et solœcismis Deum invocare, vel eadem verba quæ pronunciant, non intelligere, perturbateque distinguere. Vid. Filesacum de Episc. autorit. p. 105. Pœnituit multos vanæ sterilisque cathedræ. Juven. Italis Ciceronianis sum iniquior, quia tantum loquuntur verba, non res, et rhetorica ipsorum plerumque est κολακευτικη: Est glossa sine textu: nux sine nucleo: nubes sine pulviâ. Plumæ sunt meliores quam avis ipsa. Buchozer. Take heed lest prejudice or any corruption possess your minds, for then all that you hear will be unsavoury or unprofitable to you: Magna debet esse eloquentia, quæ invitis placeat, ait Senec. præf. lib. 10. Controv.

[60] Acosta noteth it as a great hinderance of the Indians' conversion, that their teachers shift for better livings, and stay not till they are well acquainted with the people, and that the bishops are of the same temper: Hæc tanta clades est animarum, ut satis deplorari non possit; nihil sacerdos Christi præclari proficiet in salute Indorum, sine familiari et hominum et rerum notitia, l. 4. c. 10. p. 390. Sunt autem multi qui injuncto muneri copiose se satisfacere existimant, orationem dominicam et symbolum et salutationem angelicam, tum præcepta decalogi Hispani. idomate identidem Indis recitantes, eorum infantes baptizantes, mortuos sepelientes, matrimonio juvenes collocantes, et rem sacram festis diebus facientis.—Neque conscientia, quam utinam cauterizatam non habeant, mordentur quod dispersæ sint oves Domini, &c. c. 7. p. 373.

[61] Against uncharitableness and schism, see more in part. 2. ch. 23.

[62] Utrumque imperium, et Mahometicum et pontificium ortum est, ex dissidiis de doctrina—Cum in oriente dilaceratæ essent ecclesiæ—et hæc varietas in multorum animis dubitationes et odium religionis christianæ accenderet, et disciplina laxata esset, &c. Melancth. Ep. Dedic. Chron. Carionis.

[63] Ecclesia vera discreta est à cœtu Cain, qui secesserat a patre, et habuit suos ritus, et suam sectam. Ita statim initio veræ doctrinæ vocem et veram ecclesiam pars humani generis deseruit. Carion Chronic. lib. 1. p. 16.

[64] When the Arian bishops had made Hunnerychus believe that the orthodox turned the appointed disputation into popular clamour, and were against the king, he forbad them to meet, or to baptize, or ordain, and turned all the same laws against them which had been made against the Arians. Victor. Utic. p. 447, 448.

[65] Quiescerem nisi tantos talesque montes malitiæ episcoporum, vel cæterorum sacerdotum aut clericorum, in nostro quoque ordine erigi adversus Deum vidissem. Gildas de Ex cid. Britan. Hæc monent quales sint etiam potentissimi, nobilissimi et optimi quique qui sine fide sunt, et sine agnitione filii Dei, atque hinc sine omni bono, sine ulla affectione pia, &c. Et quod etiam qui ex illis optimus esse videtur, tamen sine fide omni tempore possit esse et fieri, quod Cain fratri suo, modo non desit occasio: Neander Chron. p. 325 Lege et quæ habet de Regno Cainico, p. 38, 39.

[66] Stoici dicunt cum nemine stultorum esse litigandum: omnesque stultos insanire. Laert. in Zenone.

[67] Consuming zeal doth use at last to burn up the owners of it. Whatever they say or do against others in their intemperate violence, they teach others at last to say and do against them, when they have opportunity. How the orthodox taught the Arians to use severity against them, may be seen in Victor. Utic. p. 447-449, in the edict of Hunnerychus: Legem quam dudum Christiani Imperatores nostri contra eos et alios hæreticos pro honorificentia ecclesiæ catholicæ dederunt, adversus nos illi proponere non erubuerunt, v. g. Rex Hun. &c. Triumphalis et majestatis regiæ probatur esse virtutis, mala in autores consilia retorquere: quisquis enim pravitatis aliquid invenerit, sibi imputet quod incurret.—Nullos conventus homousion sacerdotes assumant, nec aliquid mysteriorum, quæ magis polluunt, sibi vendicent. Nullam habeant ordinandi licentiam.—Quod ipsarum legum continentia demonstratur quas induxisse imperatoribus, &c. viz. Ut nulla exceptis superstitionis suæ antistibus ecclesia pateret; nullis liceret aliis aut convictus agere, aut exercere conventus nec ecclesias, aut in urbibus, aut in quibusdam minimis locis.

[68] Sed perturbat nos opinionem varietas hominumque dissensio: Et quia non idem contingit in sensibus, hos natura certos putamus: ilia quæ aliis sic, aliis secus, nec iisdem semper uno modo videntur, ficta esse dicimus: quod est longe aliter.—Animis omnes tenduntur insidiæ, &c. Cicero de Legib. li. 1. p. 291. Vid. cæt.

[69] Namsi falsi et solo nomine tumidi, non modo non consulendi, sed vitandi sunt, quibus nihil est importunius, nihil insulsius, &c. Petrarch. Dial. 117. lib. 2.

[70] Scientis est posse docere. Proverb. Sub indocto tamen doctus evadere potes, afflatu aliquo divino, ut Cicero loquitur. Augustinus de seipso testatur (cui non omnia credere nefas est) quod et Aristotelicas Categorias, quæ inter difficillima numerantur, et artes liberales, quas singulas à præceptoribus didicisse magnum dicitur) nullo tradente, omnes intellexit. Bernardus item, vir doctrina et sanctitate clarissimus, omnes suas literas (quarum inter cunctos sui temporis abundantissimus fuit) in silvis et in agris didicit, non hominum magisterio, sed meditando et orando, nec ullos unquam alios præceptores habuit, quam quercus et fagos. Petrarch. lib. 2. Dialog. 40.

[71] Imperat (Rex) ut nostræ religionis illorum mensa nullum communem haberent, neque cum Catholicis omnino vescerentur. Quæ res non ipsis aliquod præstitit beneficium, sed nobis maximum contulit lucrum: nam sisermo eorum sicut cancer consuevit serpere, quanto magis communis mensa ciborum potuit inquinare, cum dicat Apostolus, cum nefariis nec cibum habere communem. Victor. Utic. p. 418. Magnum virtutis præsidium societas bonorum, socius exemplo excitat, sermone recreat, consilio instruit, orationibus adjuvat, autoritate continet, quæ omnia solitudini desunt. Jos. Acosta, 1. 4. c. 13. Dicunt Stoici amicitiam solos inter bonos, quos sibi innicem studiorum similitudo conciliet, posse consistere. Porro amicitiam ipsam societatem quandam esse dicunt omnium quæ sunt ad vitam necessaria, cum amicis ut nobismet ipsis utamur: atque ob id amicum eligendum, amicorumque multitudinem inter expetenda ponunt: inter malos non posse constare amicitiam. Laert. in Zenone.

[72] Non tamen ut corporum, sic animorum morbi, transeunt ad nolentes: Imo vero nobilis animus, vitiorum odio, ad amorem virtutis accenditur. Petrarch. Dialog. de alior. morib.

[73] Siquis est hoc robore animi, atque hac indole virtutis ac continentiæ, ut respuat omnes voluptates, omnemque vitæ suæ cursum labore corporis, atque in animi contentione conficiat, quem non quies, non remissio, non æqualium studia, non ludi, non convivia delectant; nihil in vita expetendum putet nisi quod est cum laude et honore conjunctum; hunc mea sententia divinis quibusdam bonis instructum atque ornatum puto. Cic. pro Cæl.

[74] For sound principles in these points, read Mr. Gibbon's Sermon of Justification, in the Morning Exercises at St. Giles'; and Mr. Truman's two books before named, and Le Blank's Theses in Latin, with the Thes. Salmuriens. &c.

[75] Nemini exploratum potest esse quomodo sese habiturum sit corpus, non dico ad annum sed ad vesperum. Cicero, 2 de fin. Dii boni! quid est in hominis vita diu? Mihi ne diuturnum quidem quicquam videtur, in quo est aliquid extremum. Cum enim id advenit, tum illud præteriit, effluxit: tantum remanet quod virtute et recte factis sit consecutus: horæ quidem cedunt, et dies, et menses, et anni, nec præteritum tempus unquam revertitur, nec quid sequatur sciri potest. Cic. in Cat. Maj. Quem sæpe transit, casus aliquando invenit.

[76] Nihil tam firmum cui periculum non sit; etiam ab invalido.

[77] De bonis et malis ita disserebat Plato: Finem esse Deo similem fieri: Virtutem sufficere quidem ad bene beateque vivendum; cæterum instrumentis indigere, corporis bonis, robore, sanitate, integritate sensuum, &c. Exterioribus etiam, opibus, generis claritate, gloria, &c. Ea et si non affluerint, nihilominus tamen beatum fore sapientem.—Arbitratur et Deos humana cernere atque curare: et demones esse—Porro in dialogis justitiam divinam legem arbitratus est, ut ad juste agendum potentius persuaderet, nè post mortem pœnas improbi luerent. Laert. in Plat.

[78] Alte spectare si voles, atque hanc sedem, et æternam domum contueri, neque sermonibus vulgi dederis te, nec in præviis humanis spem posueris rerum tuarum: suis te illecebris oportet ipsa virtus trahat ad verum decus. Cicero somn. Scip. Cœlestia semper spectato: illa humana contemnito. Id. Ibid.

[79] Nihil tam firmum cui periculum non sit; etiam ab invalido.

[80] Laert. saith of the magi, that they did Deorum vacare cultui: signa statuasque reprehendere: et eorum imprimis, qui mares esse deos et fœminas dicunt, errores improbare. Signa et statuas ex disciplinæ instituto è medio tulisse: and that some thought that the Jews came from them, p. 4, 6. And Laertius himself saith to those that make Orpheus the first philosopher, Videant certe qui ita volunt, quo sit censendus nomine, qui Diis cuncta hominum vitia, et quæ rarò à turpibus quibusque et flagitiosis hominibus geruntur, ascribit, p. 4. He saith also that the said magi held, and Theopompus with them, that men should live again, and become immortal. The like he saith of many other sects. It is a thing most irrational to doubt of the being of the unseen worlds, and the more excellent inhabitants thereof; when we consider that this low and little part of God's creation is so full of inhabitants: if a microscope will show your very eyes a thousand visible creatures which you could never see without it, nor know that they had any being, will you not allow the pure intellectual sight to go much further beyond your microscope?

[81] Thales' sayings in Laert. are, Animas esse immortales: Antiquissimum omnium entium Deus; ingenitu senim: Pulcherrimum mundus, à Deo enim factus: Maximum locus; capit enim omnia: Velocissimum mens; nam per universa discurrit: Fortissimum necessitas; cuncta enim superat. Sapientissimum tempus: invenit namque omnia. Q. Utrum prius factum nox an dies? R. Nox, una prius die. Q. Latet ne Deos homo male agens? R. Ne cogitans quidem. Q. Quid difficile? R. Seipsum noscere. Q. Quid facile? R. Ab alio moveri. Q. Quid suavissimum? R. Frui. Q. Quid Deus? R. Quod initio et sine caret. p. 14, 20, 21.

[82] Conjungi vult nos inter nos, atque connecti per mutua beneficia charitatis: adeo ut tota justitia et præceptum hoc Dei, communis sit utilitas hominum. O miram clementiam Domini! O ineffabilem Dei benignitatem! Præmium nobis pollicetur, si nos invicem diligamus; id est, si nos ea præstemus invicem, quorum vicissim indigemus: et nos superbo et ingrato animo, ejus remittimur voluntati, cujus etiam imperium beneficium est. Hieron. ad Celant. See my book of the "Reasons of the Christian Religion."

[83] Vel propter unionem inter creaturam et Creatorem necessaria fuit incarnatio. Sicut in Divinitate una est essentia et tres personæ; ita in Christo una persona et tres essentiæ, Deitas, anima, et caro. Christus secundum naturam divinitatis est genitus; secundum animam creatus; et secundum carnem factus. Unio in Christo triplex est; Deitatis ad animam; Deitatis ad carnem; et animæ ad carnem. Paul. Scaliger Thes. p. 725. Christus solus, et quidem secundum utramque naturam dicitur caput ecclesiæ. Id. p. 726.

[84] Ex apostolica et veteri traditione, nemo baptizatur in ecclesia Christi, nisi prius rogatus, an credat in Deum Patrem, et in Jesum Christum Dei Filium, et in Spiritum Sanctum, responderit, firmiter se credere: quantum vis ergo heres sit, si judicii aliquid habet, et ita rogatur, et ita respondet prorsusque ita expresse credere jubetur: namque implicite et involute non isthæc solum, sed quæcunque Divinæ literæ produnt, credit, de quibus tamen non omnibus interrogatur, quod ea expresse scire omnia, illi minime opus sit. Acosta, 1. 5. c. 6. p. 461. Christian religion beginneth not at the highest, but the lowest: with Christ incarnate, teaching, dying, &c. Dr. Boy's postil. p. 121. out of Luther.

[85] Sane omnium virtutum radix et fundamentum fides est; quæ certantes adjuvat, vincentes coronat, et cœlesti dono quosdam defectu signorum remunerat: nihil enim quod sinceræ fidei denegetur, quia nec aliud à nobis Deus, quam fidem exigit: hanc diligit, hanc requirit, huic cuncta promittit et tribuit. S. Eulogius Mart. Arch. Tolet. Memorial. Sanct. p. 4. Notandum, quod cum fides mortua sit præter opera, jam neque fides est: nam neque homo mortuus, homo est.—Non enim sicut spiritum corpore meliorem, ita opera fidei præponenda sunt, quando gratia salvatur homo, non ex operibus sed ex fide: nisi fortè et hoc in quæstione sit, quod salvet fides quæ cum operibus propriis vivit; tanquam aliud genus operum sit, præter quæ salus ex fide proveniat: nec autem sunt opera quæ sub umbra legis observantur. Didymus Alexand, in Jac. cap. 2.

[86] Dilectio Dei misit nobis salvatorem: cujus gratia salvati sumus: ut possideamus hanc gratiam, communicatio facit spiritus. Ambros. in 2 Cor. xiii. 13.

[87] O Domine Jesu doles non tua sed mea vulnera! Ambros. de Fide ad Grat. l. 2. c. 3. Nos immortalitate male usi sumus ut moreremur: Christus mortalitate bene usus est ut viveremus. August. de Doct. Christ. l. i. c. 14.

[88] Scrutari temeritas est, credere pietas, nosse vita. Bernard. de Consid. ad Eugen. 1. 5.

[89] Deus est principium effectivum in creatione refectivum in redemptione, perfectivum in sanctificatione. Joh. Combis comp. Theol. 1. 4. c. 1.

[90] Rejectis propheticis et apostolicis scriplis, Manichæi novum evangelium scripserunt: et ut antecellere communi hominum multitudini et semi-dei viderentur, simularunt enthusiasmos seu afflatus, subito in turba se in terram objicientes, et velut attoniti diu tacentes; deinde tanquam redeuntes ex specu Trophonio et plorantes, multa vaticinati sunt; prorsus ut Anabaptistæ recens fecerunt in seditione monasteriensi. Etsi autem in quibusdam manifesta simulatio fuit, tamen aliquibus reipsa à diabolis furores immissos esse certum est. Carion. Chron. 1. 3. p. 54.

[91] Nemo magnus sine aliquo afflatu divino unquam fuit. Cicero 2. de Nat. Deor.

[92] Laertius in Zenone, saith, Dicunt Stoici Deum esse animal immortale, rationale, perfectum ac beatum, à malo omni remotissimum, providentia sua mundum et quæ sunt in mundo administrans omnia: non tamen inesse illi humanæ formæ lineamenta. Cæterum esse opificem immensi hujus operis, sicat et patrem omnium.—Eumque multis appellari nominibus juxta proprietates suas.—Quosdam item esse dæmones dicunt quibus insit hominum miseratio, inspectores rerum humanarum; heroas quoque solutas corporibus, sapientum animas.—Bonos aiunt esse divinos, quod in seipsis quasi habeant Deum. Malum vero impium et sine Deo esse, quod duplici ratione accipitur, sive quod Deo contrarius dicatur, sive quod aspernetur Deum: id tamen malis omnibus non convenire. Pios autem et religiosos esse sapientes, peritos divini juris omnes. Pietatem esse scientiam divini cultus. Diis item eos sacrificia facturos, castosque futuros. Quippe ea quæ in Deos admittuntur peccata detestari, Diisque charos ac gratos fore quo sancti justique in rebus divinis sint.

[93] De diis ita ut sunt loquere. Bias in Laert. Leg. Pauli Scaligeri Theses de Archetypo Mundo Ep. Cath. 1. 14. God never wrought miracle to convince atheism, because his ordinary works convince it. Lord Bacon, Essay 16. p. 87. Deus est mens soluta, libera et segregata ab omni concretione mortali, omnia sentiens, movens, &c. Cicero 1. Tuscul.

[94] Persuasum hoc sit à principio hominibus, dominos esse omnium rerum ac moderatores Deos: eaque quæ gerantur eorum geri ditione atque numine—Et qualis quisque fit, quid agat, quid in se admittat, qua mente, qua pietate colat religionem, intueri, piorumque et impiorum habere rationem. Cicero 2. de Leg.

[95] Deorum providentia mundus administratur, iidemque consulunt rebus humanis neque solum universis, verum etiam singulis. Cicero 1. de Divin.

[96] Aristippus rogatus aliquando quid haberent eximium philosophi? Si omnes, inquit, leges intereant, æquabiliter vivemus. Laertius.

[97] If προσευχη in Luke vi. 12, do signify an oratory, it yet importeth that he continued for prayer in it.

[98] Maxime pars hominum morbo jactatur eodem.

[99] Animi labes nee diuturnitate evanescit, nec manibus ullis elui potest—Non incestum vel aspersione aquæ vel dierum numero tollitur. Cicero 2. de Legib.

[100] See Plutarch's Tract, entitled, "That vice is sufficient to make a man wretched." Si non ipso honesto movemur ut viri boni simus, sed utilitate aliqua, atque fructu, callidi sumus, non boni; si emolumentis, non suapte natura, virtus expetitur, vana erit virtus, quæ malitia rectè dicitur. P. Scal. p. 744.

[101] Voluntarium est omne peccatum. Tolle excusationem: nemo peccat invitus. Martin. Dunilens. de Morib. Nihil interest quo animo facias, quod fecisse vitiosum est, quia acta cernuntur, animus non videtur. Id. ibid.

[102] Sick bodies only suffer ill; but sick souls both suffer ill and do ill. Plutarch's Mor. p. 314.

[103] See the Assembly's Larger Catechism about aggravations of sin.

[104] See my treatise of "Crucifying the World," and of "Self-denial."

[105] Of the Temptations to hinder Conversion, see before, chap. i.

[106] Vide Pool's Synopsis, Critic, in Levit. i. 77. In these latter the word "spirit" signifieth the ill disposition, which Satan as a tempter causeth, and so he is known by it as his offspring.

[107] See my "Treatise against Infidelity," as before cited.

[108] Animi molles et ætate fluxi dolis haud difficulter capiuntur.

[109] See my two sheets for the Ministry.

[110] Vir bonus est qui prodest quibus notest, nocet autem nemini. P. Scalig. Ne pigeat evangelicum ministrum, ægrotum visitare, venio aliquo recreare, familicum cibario saltem pane pascere, nudum operire, pauperem, cui non est adjutor, à divitum calumniis et potentia eripere, pro afflictis principem magistratumve convenire: rem familiarem consilio augere, morientibus sedulo et benigne astare, lites et dissidia componere, &c. Acosta, 1. 4. c. 18. p. 418.

[111] Some think they merit by curing the hurts which they have caused themselves. Sed nequitia est, ut extrahas mergere, evertere ut suscites, includere ut emittas. Non enim beneficium injuriæ finis; nec unquam id detraxisse meritum est, quod ipse qui detraxit intulerat. Senec. de Benef.

[112] "Sell all and give to the poor, and follow me." But sell not all, except thou follow me: that is, except thou have a vocation, in which thou mayest do as much good with little means, as with great. Lord Bacon's Essay 13.

[113] Absurdum est unum laute vivere, cum multi esuriunt. Quanto enim gloriosius est multis benefacere, quam magnifice habitare? Quanto prudentius in homines quam in lapides, et in aurum impensas facere. Clem. Alexand. 2. Pædag. 12.

[114] Nobilius et præstantius est charitatem exercere in Deo, quam virtutes propter Deum. Charitas compendiosissima ad Deum via est per quam celerrime in Deum pervenitur; nec sine charitate aliqua virtus supernaturaliter homini sapit: charitas enim forma omnium virtutum est. Per hoc charitatis exercitium, homo ad tantam sui abominationem venit, ut non solum seipsum contemnat, verum etiam se ab aliis contemni æquo animo ferat; imo etiam ab aliis contemptus gaudeat.—Thaulerus, flor. c. 7. p. 114.

[115] Austin, (Tract. 9. in John,) having showed that among men, it maketh no one beautiful to love one that is beautiful, saith, Anima nostra fœda est per iniquitatem: amando Deum pulchra efficitur: qualis amor qui reddat pulchrum amantem? Deus semper pater est: amavit nos fœdos, ut ex fœdis faceret pulchros: pulchri erimus amando eum qui pulcher est. Quantum in te crescit amor, tantum crescit pulchritudo; quia ipsa charitas animæ pulchritudo est.

[116] O orator, in tua oratione plus dilige Deum quam teipsum et alia: et si hoc facis, justus es et prudens, et de charitate et sanctitate habituatus: Qui habitus est amicus tuus in oratione—O Orator! quando orabis pro commissis, justitiam, Dei tecum teneas diligendo; non autem odiendo: quia si sic, misericordia Dei non posset esse tua amica, eo quia injustus esset; et tuus habitus esset crudelis et à spe et charitate prolongatus et tuum amare in odire esset perversum, de quo odire esset in æternum habituatus. Raim. Lullius, Arte Magna de Applic. cap. 114. p. 557, 558.

[117] Read Julian Toletan. his Prognosticon. Si in cœlis fidelibus hæc servatur hæreditas, frivola quædam et tepida proferunt aliqua, putantes eam se percipere in terrena Jerusalem; mille annis existimant esse deliciarum præmia proprietate recepturos: qui interrogandi sunt, quomodo astruant delicias corporales, dum dicatur hanc hæreditatem nec corrumpi posse nec marcescere. Didymus Alexand. in Petr. 1. cont. Millenar.

[118] Of the nature of affiance and faith, I have written more fully in my Disputation with Dr. Barlow, of Saving Faith.

[119] SOLA fide Deo SOLI constanter adhaere. A SOLO cunctis eripiere malis. Peucerus his Distich, in his ten years' imprisonment. Scult. Curric. p. 22.

[120] Of hope and assurance I have spoken afterward.

[121] Of enthusiastic impressions I have said more in my Directions for the Cure of Church Divisions, and in the defence of it, and in other books.

[122] 1 Chron. xvi. 34; 2 Chron. v. 13; Psal. xxxi. 7; lxxxvi. 5; cviii. 3, 4; xcii. 4, 5; cxxxvi. 4; cxlv. 5-7, 11, 12; cxix. 64; Job xxxvi. 24, 26; Psal. cvii. 22; civ. 31; lxvii. 6; Rev. i. 5; John xv. 9; Gal. ii. 20; Eph. i. 17, 18; ii. 6, 7; iii. 18, 19; Psal. cxxx. 6, 7; xci. 2, 9; xciv. 22; lix. 16; lxii. 7, 8; lvii. 1; xlvi. 1, 7, 11; lxxxix. 1; cxvi. 1-3; ciii. 1-3; lxvi. 13, 16, 17; xxxiv. 1-3.

[123] Phil. iii. 1; Isa. lviii. 19; Job xxii. 26; Isa. lv. 2, 3; Psal. iv. 7; Acts xiv. 17; Deut. xxvii. 7; xii. 12, 18; 1 Pet. i. 3, 4, 6; John xiv. 16, 26; xv. 26; Isa. liii. 3, 4; 1 Pet. i. 8, 9; Matt. xi. 28; Isa. lv. 1; Rev. xxii. 17; 1 Thess. v. 11, 14, 16; Phil. iv. 4; Psal. xxxiii. 1; 1 Pet. v. 7; John v. 40.

[124] Isa. lxiii. 9; 2 Cor. ii. 7; Zeph. iii. 17; Deut. xxx. 9; x. 15; Isa. lxii. 5; James ii. 13; John xiv. 13, 18.

[125] Lætari in Deo est res omnium summa in terris. Bucholtzer.

[126] Tres sunt virtutis conditiones, tentationis remotio, actuum multiplicatio, et in bono delectatio. P. Scaliger.

[127] Heb. i. 3; Acts vii. 55; Rom. iii. 23; Rev. xxi. 11, 23; Jude 24; 1 Pet. iv. 13; 2 Cor. iii. 18.

[128] Lege Gassendi Oration, inaugural, in Institut. Astronom.

[129] Christianus est homo dicens et faciens ingrata diabolo; et ornans gloriam Dei, autoris vitæ et satis suæ. Bucholtzer.

[130] Of prayer I have spoken afterward. Tom. 2, &c.

[131] Turpissimum est philosopho secus docere quam vivit. Paul Scaliger. p. 728.

[132] Nam ilia quæ de regno cœlorum commemoranter à nobis, deque præsentium rerum contemptu, vel non capiunt, vel non facile sibi persuadent cum sermo factis evertitur. Acosta, lib. iv. c. 18. p. 418.

[133] I pass not this by as a small matter, to be passed by also by the reader. For I take the love of God kindled by faith in Christ, with the full denial of our carnal selves, to be the sum of all religion. But because I would not injure so great a duty by saying but a little of it; and therefore desire the reader, who studieth for practice, and needeth such helps, to peruse the mentioned books of "Self-denial," and "Crucifying the world."

[134] Of the sin against the Holy Ghost, I have written a special treatise in my "Unreasonableness of Infidelity."

[135] Since the writing of this, I have published the same more at large in my "Reasons of the Christian Religion," and in my "Life of Faith."

[136] Of presumption and false hope, enough is said in the "Saints' Rest," and here about temptation, hope, and other heads afterward.

[137] I must profess that the nature and wonderful difference of the godly and ungodly, and their conversation in the world, are perpetual, visible evidences in my eyes, of the truth of the holy Scriptures.

1. That there should be so universal and implacable a hatred against the godly in the common sort of unrenewed men, in all ages and nations of the earth, when these men deserve so well of them, and do them no wrong; is a visible proof of Adam's fall, and the need of a Saviour and a Sanctifier.

2. That all those who are seriously christians, should be so far renewed, and recovered from the common corruption, as their heavenly minds and lives, and their wonderful difference from other men showeth, this is a visible proof that christianity is of God.

3. That God doth so plainly show a particular special providence in the converting and confirming souls, by differencing grace, and work on the soul, as the sanctified feel, doth show that indeed the work is his.

4. That God doth so plainly grant many of his servants' prayers, by special providences, doth prove his owning them and his promises.

5. That God suffereth his servants in all times and places ordinarily to suffer so much for his love and service, from the world and flesh, doth show that there is a judgment, and rewards and punishments hereafter. Or else our highest duty would be our greatest loss; and then how should his government of men be just?

6. That the renewed nature (which maketh men better, and therefore is of God) doth wholly look at the life to come, and lead us to it, and live upon it, this showeth that such a life there is; or else this would be delusory and vain, and goodness itself would be a deceit.

7. When it is undeniable that de facto esse, the world is not governed without the hopes and fears of another life; almost all nations among the heathens believing it, (and showing, by their very worshipping their dead heroes as gods, that they believed that their souls did live,) and even the wicked generally being restrained by those hopes and fears in themselves. And also that, de posse, it is not possible the world should be governed agreeably to man's rational nature, without the hopes and fears of another life; but men would be worse than beasts, and all villanies would be the allowed practice of the world. (As every man may feel in himself what he were like to be and do, if he had no such restraint.) And there being no doctrine or life comparable to christianity, in their tendency to the life to come. All these are visible standing evidences, assisted so much by common sense and reason, and still apparent to all, that they leave infidelity without excuse; and are ever at hand to help our faith, and resist temptations to unbelief.

8. And if the world had not a beginning according to the Scriptures, 1. We should have found monuments of antiquity above six thousand years old. 2. Arts and sciences would have come to more perfection, and printing, guns, &c. not have been of so late invention. 3. And so much of America and other parts of the world would not have been yet uninhabited, unplanted, or undiscovered.

Of atheism I have spoken before in the Introduction; and nature so clearly revealeth a God, that I take it as almost needless to say much of it to sober men.

[138] Neque enim potest Deus qui summa veritas et bonitas est, humanum genus, prolem suam decipere. Marsil. Ficin. de. Rel. Chris. c. 1.

[139] Pietas fundamentum est omnium virtutum. Cic. pro Plan.

[140] Zenophon reporteth Cyrus as saying, If all my familiars were endued with piety to God, they would do less evil to one another, and to me. Lib. viii.

[141] Pietate adversus Deos sublatâ, fides etiam, et societas humani generis, et una excellentissima virtus justitia, tollatur necesse est. Cic. de Nat. Deo. 4.

[142] See my book called "A Saint or a Brute."

[143] Exod. vii. 13, 14; 2 Kings xvii. 14; 2 Chron. xxxvi. 13; Neh. ix. 16, 17, 29; Isa. lxiii. 17; Dan. v. 20; Mark vi. 52; viii. 17; iii. 5; John xii. 40; Acts xix. 9; Prov. xxviii. 14; xxix. 1; Matt. xix. 8; Mark xvi. 14; Rom. ii. 5.

[144] Non tamen ideo beatus est, quia patienter miser est. August de Civit. l. 14. c. 25.

[145] Lento gradu ad vindictam sui divina procedit ira: tarditatemque supplicii gravitate compensat. Valerius Max. de Dionys. 1. 1. c. 2.

[146] Feriemini, moriemini, sentietis: an cæci autem an videntes, id in vestra manu est. Optate igitur bene mori (quod ipsum nisi bene vixeritis frustra est). Optate, inquam, nitimini, et quod in vobis est facile: reliquum illi committite; qui vos in hanc vitam ultro non vocatos intulit; egressuris, non nisi vocatus et rogatus manum dabit. Non mori autem nolite optare. Petrarch. Dial. 107. 1. 2.

[147] Multi Christum osculantur; pauci amant: aliud est φιλειν, aliud καταφιλειν. Abr. Bucholtzer in Scultet. cur. p. 15. Dicunt Stoici sapientes esse sinceros, observateque et cavere sollicite nequid de se melius quam sit commendare putemus fuco seu arte aliqua mala occultante, et bona quæ insunt apparere faciente, ac circumcidere vocis omnem ficionem. Laert. in Zenone. Philosophia res adeo difficilis est, ut tam vel simulare magna sit pars philosophiæ. Paul Scalig. It was one of the Roman laws of the 12 Tables, "Impius ne audeto placere donis iram Deorum." "Let no ungodly person dare to go about to appease the displeasure of the gods by gifts:" viz. He must appease them first by reformation. Bona conscientia prodire vult et conspici; ipsas nequitia tenebras timet. Senec.

[148] When Petrarch, in vita sua, speaketh of others extolling his eloquence, he addeth his own neglect of it, Ego modo bene vixissem, qualiter dixissem parvi facerem. Ventosa gloria est, de solo verborum splendore famam quærere. Conscientiam potius quam famam attende. Falli sæpe poterit fama: conscientia nunquam. Senec.

[149] Sic vivendum est, quasi in conspectu vivamus: Sic cogitandum, tanquam aliquis pectus intimum prospicere possit. Senec. Rem dicam, ex qua mores æstimes nostras: vix quempiam invenies, qui possit aperto ostio vivere: janitores conscientia nostra—supposuit: sic vivimus ut deprehendi sit subito aspici. Senec. Ep. 96.

[150] It is a pitiful cure of the Indians' idolatry, which the honest Jesuit Acosta (as the rest) prescribeth, lib. 5. c. 11. p. 483. "But you must especially take care, that saving rites be introduced instead of hurtful ones, and ceremonies be obliterated by ceremonies. Let the priests persuade the novices, that holy water, images, rosaries, grains, and torches, and the rest which the church alloweth and useth, are very fit for them; and let them extol them with many praises in their popular sermons, that instead of the old superstition they may be used to new and religious signs." This is to quench the fire with oil.

[151] It is one of Thales' sayings, in Laert. Q. Quomodo optime ac justissime vivemus? Resp. Si quæ in aliis reprehendimus ipsi non faciamus. To judge of ourselves as we judge of others, is the way of the sincere.

[152] Cato, homo virtuti simillimus qui nunquam recte fecit, ut facere videretur, sed quia aliter facere non poterat; cuique id solum visum est rationem habere, quod haberet justitiam. Velleius Patercul. 1. 2.

[153] Jam in ecclesiis ista quæruntur, et omissa Apostolicorum simplicitate et puritate verborum, quasi ad Athenæum et ad auditoria convenitur ut plausus circumstantium suscitentur, ut oratio rhetoricæ artis fucata mendacio quasi quædam meretricula procedat in publicum, non tam eruditura populos, quam favorem populi quæsitura. Hieron. in Præf. 1. 3. in Galat.

[154] Permanent tepidi, ignavi, negligentes, vani, leves, voluptuosi, delicati; commoda corpores superflua sectantur, suum compendium in omnibus quærunt, ubicunque honorem et existimationem nominis sui integra servare possunt: intus propriæ voluntati pertinaciter addicti, irresignati, minime abnegati, superbi, curiosi, et contumaces sunt in omnibus, licet externe coram hominibus bene morati videantur. In tentationibus impatientes, amari, procaces, iracundi, tristes, aliis molesti, verbis tamen ingenioque scioli,—In prosperis nimium elati et hilares: in adversis, nimium turbati sunt et pusillanimes: aliorum temerarii sunt judices: aliorum vitia accuratissime perscrutari, de aliorum defectibus frequenter garrire, ac gloriari egregium putant. Ex istis et similibus operibus facillime cognosci poterunt: nam moribus gestibusque suis seu sorex quispiam suopte semet indicio produnt. Thauler. flor. p. 65, 56.

[155] Quid prodest recondere se et oculos hominum auresque vitare? Bona conscientia turbam advocat; mala autem in solitudine anxia et sollicita est. Si honesta sunt quæ facis, omnes sciant: si turpia, quid refert neminem scire, cum tu scias: O te miserum si contemnis hunc testem. Sen. Ep. 96. Matt. xxiii. 13-15, 23, 25, 27, 29.

[156] Matt. xxiii. 8; Eph. iv. 2-5; Luke x. 42; Matt. vi. 33; 2 Pet. i. 10; John vi. 27.

[157] 1 Tim. ii. 5; James iv. 12; Hos. x. 2.

[158] 1 Cor. i. 13; Gal. iv. 8; 1 Cor. viii. 5; Phil. iii. 18.

[159] The causes of superstition (and so of hypocrisy) are, pleasing and sensual rites and ceremonies, excess of outward and pharisaical holiness, over-great reverence of traditions, which cannot but load the church, the stratagems of prelates for their own ambition and lucre, the savouring too much good intentions, which openeth a gate to conceits and novelties. Lord Bacon's Essays. As P. Callimachus Exper. describeth Attila, that he was a devourer of flesh and wine, &c. and yet Religione persuasionibusque de diis à gente sua susceptis, usque ad superstitionem addictus. Calli. p. (mihi) 339.

[160] Psal. lxxviii. 37; 2 Cor. vii. 11.

[161] 1 John i. 6; ii. 3-5, 15; iv. 6-8, 20; v. 3; Matt. x. 37.

[162] The similitude of superstition to religion maketh it the more deformed: and as wholesome meat corrupteth into little worms, so good forms and orders corrupt into a number of petty observances. Lord Bacon's Essay of Superstition.

[163] Non quam multis placeas, sed qualibus stude. Martin. Dumiens. de Morib.

[164] Luke xiv. 26, 27.

[165] Magna animi sublimitate carpentes se atque objurgantes Socrates contemnebat. Laert. in Socrat.

[166] When Chrysippus was asked why he exercised not himself with the most, he answered, If I should do as the most do, I should be no philosopher. Laert. in Chrysip. Adulationi fœdum crimen servitutis malignitati falsa species libertatis inest. Tacitus, lib. 17. Secure conscience first, Qua semel amissa, postea nullus eris.

[167] Rom. xiv.; xv. 1-3.

[168] Gal. v. 10; 1 Cor. v.

[169] Quicquid de te probabiliter fingi potest, ne fingatur ante devita. Hieron. ad Nepot. Non solum veritas in hac parte sed etiam opinio studiose quærenda est, ut te hypocritam agere interdum minime pœniteat, said one harshly enough to Acosta, ut lib. 4. c. 17. p. 413.

[170] 1 Pet. iv. 12, 13, &c.; 1 Cor. iv. 12, 13; Acts xxii. 22; xxiv. 5, 6; Matt. v. 10-12.

[171] Psal. xxx. 5; lxiii. 3; 2 Cor. v. 9; Rom. viii. 33, 34.

[172] Matt. x.; John xv.; Matt. xxvii.; Heb. xii. 1-3; 1 Pet. ii. 21-23.

[173] We must go further than Seneca, who said, Male de me loquuntur, sed mali; moverer si de me Mar. Cato, si Lælius sapiens, si duo Scipiones ista loquerentur: nunc malis displicere, laudari est.

[174] See Dr. Boys' Postil. p. 42, 43. Marlorat. in 1 Cor. iv. 3.

[175] The open daylight of truth doth not show the masks, and mummeries, and triumphs of the world, half so stately and gallant as candlelight doth. Lord Bacon's Essay of Truth. Why lies are loved.

[176] Offendet te superbus contemptu; dives contumelia, petulans injuria, lividus malignitate: pugnax contentione, ventosus et mendax vanitate: non feres a suspicioso timeri, a pertinace vinci, a delicato fastidiri. Senec. de Ira, l. 3. c. 8.

[177] Unus mihi pro populo est, et populus pro uno. Sen. Ep. 7. ex Democr. Satis sunt mihi pauci, satis est unus; satis est nullus. Senec. Epist. 7. Socrates was condemned by the votes of more against him of his judges than those that absolved him; and they would not suffer Plato to speak for him. His sentence was, Jura violat Socrates, quos ex majorum instituto suscepit civitas, deos esse negans, alia vero nova dæmonia inducens. Laert. in Socrat.

[178] Quæ ego scio populus non probat: quæ probat populus ego nescio. Sen. Epi. 29. Imperitia in omnibus majori ex parte dominatur, et multitudo verborum. Cleobulus in Laert.

[179] Inter hæc quid agant quibus loquendi à Christo officium mandatur? Deo displicent, si taceant; hominibus si loquantur. Salvian. ad Eccles. Cath. 1. 4.

[180] Even for the greatness of your services, you may perish, by the suspicion and envy of those great ones whom you served: as is proved by the case of Saul and David, Belisarius, Narses, Bonifacius, the two sons of Huniades imprisoned, and one slain, and multitudes such like.

[181] Persium non curo legere: Lælium Decimum volo: ut Lucilius.

[182] I may add that you have guilty consciences to please. And the guilty are, as Seneca speaks, like one that hath an ulcer, that at first is hurt with every touch, and at last even with the suspicion of a touch. Tutum aliqua res in mala conscientia præstat, nulla securum. Putat enim etiamsi non deprehenditur, se posse deprehendi; et inter somnos movetur, et quoties alicujus scelus loquitur, de suo cogitat. Sen. Epis. 106. Prima et maxima peccantium pœna est peccasse.—Hæc et secundæ pœnæ premunt et sequuntur, timere semper et expavescere et securitate diffidere. Epis. 97. Tyranno amici quoque sæpe suspecti sunt. Tu ergo, si tyrannidem tuto tenere cupis, atque in ea constabiliri, civitatis principes tolle, sive illi amici, sive inimici videantur. Thrasybulus in Epist. Periand. in Laertio. Plerorumque ingenium est, ut errata aliorum vel minima perscrutentur, benefacta vero vel in propatulo posita prætereant; sicut vultures corpora viva et sana non sentiunt, morticina vero et cadavera tametsi longe remota odore persequuntur. Galiadus in Arcan. Jesuit, p. 55.

[183] When the divines of Heidelberg appointed Pitiscus to write his Irenicon, his very writing for peace, and to persuade the reformed from apologies and disputes, did give occasion of renewed stirs to the Saxons and Swedish divines, to tell men that they could have no peace with us. Scultet. Curric. p. 46.

[184] They that saw Stephen's face as it had been the face of an angel, and heard him tell them that he saw heaven opened, yet stoned him to death as a blasphemer. Acts vi. 15; vii. 55-60.

[185] Socrates primus de vitæ ratione disseruit, ac primus philosophorum damnatus moritur. Laert. in Socrat. p. 92. Multa prius de immortalitate animarum ac præclara dissertus. Ibid.

[186] Fama liberrima principum judex. Seneca in Consolat. ad Martiam.

[187] Aristides having got the surname of Just, was hated by the Athenians, who decreed to banish him: and every one that voted against him being to write down his name, a clown that could not write came to Aristides to desire him to write down Aristides' name. He asked him whether he knew Aristides; and the man answered, No; but he would vote against him because his name was Just. Aristides concealed himself, fulfilled the man's desire, and wrote his own name in the roll and gave it him: so easily did he bear it to be condemned of the world for being just. Plutarch in Aristide. It was not only Socrates that was thus used, saith Laertius, Nam Homerum velut insanientem drachmis quinquaginta mulctarunt, Tyrtæumque mentis impotem dixerunt, &c.—"Which of the prophets have not your fathers persecuted?" Matt. xxiii.

[188] Vis esse in mundo? Contemni et temnere disce. Abr. Bucholtzer.

[189] Socrates dicenti cuidam, Nonne tibi ille maledicit? Non, inquit, mihi enim ista non adsunt.

[190] Dicebat expedire, ut sese ex industria comicis exponeret: nam si ea dixerint quæ in nobis corrigenda sint, emendabunt: sin alias, nihil ad nos.

[191] Dicenti Alcibiadi, non esse tolerabilem Xantippen adeo morosam: Atqui, ait, ego ita hisce jampridem assuetus sum, ac si sonum trochearum audiam—et mihi post Xantippes usum, reliquorum mortalium facilis toleratio est. Laert. in Socr.

[192] Hoc habeo fere refugii et præsidii in meis ærumnis: sermones cum Deo, cum amicis veris, et cum mutis magistris. Bucholtzer.

[193] Nemo altorum sensu miser est sed suo: et ideo non, possunt cujusquam falso judicio esse miseri, qui sunt vere suâ conscientiâ beati. Salvian. de Gubern. 1. 1.

[194] Philosophi libertas molesta est omnibus. P. Scalig. multo magis fidelis pastoris.

[195] Non est idoneus philosophiæ discipulus, qui stultum pudorum non possit contemnere Id. ibid. p. 728.

[196] Of this subject read the preface to my book "Of Self-denial," and chap. 41. to chap. 51.

[197] Duplex est humilitas: una lucida solum et non fervida: quæ ex ratione potius quam ex charitate exercetur.—Altera quæ lucida fervidaque simul est, ex charitate magis quam ex ratione exercetur; non tamen citra rationem.—Humilitas enim (ut et reliquæ virtutes) opus est voluntatis. Nam sicut virtutes per rationem cognoscimus, ita per dilectionem nobis sapiunt. Thauler. flor. c. 7, p. 103, 104.

[198] See Plutarch Tract. How a man may praise himself without incurring blame? He that is blamed and suffereth reproach for well-doing, is justifiable if he praise himself, &c. p. 304.

[199] Siquid agere instituis, lente progredere: in eo autem quod elegeris, firmiter persiste. Bass in Laert.

[200] Pertinacior tamen erat (Chrysanthius) nec de sententia facili discedebat: inquit Eunapius humilitatem ejus laudans.

[201] Bullingero ob eruditionem non contemnendam, morumque tam sanctitatem quam suavitatem, percharus fuit. p. 591.

[202] Gen. xix. 8-10.

[203] Cum humilitatis causa mentiris, si non eras peccator antequam mentiris, mentiendo efficies quod evitaras. Augustin. de Verb. A post.

[204] Attila incessu adeo gestuosus et compositus, ut vel exinde superbissimi animi contraxerit infamiam. Callimach. Exper. de Attil. p. 341.

[205] Quod à magnatum ac procerum congressu abstinuerit (Chrysanthius) alieniorque fuerit, non arrogantiæ aut fastui tribuendum est, quin potius rusticitas quædam aut simplicitas existimari debet in eo qui quid esset potestas ignorabat; ita vulgariter, et minime dissimulanter cum illis verba factitabat. Eunapius in Chrysost.

[206] Jer. ix. 23, 24; Psal. xlix. 6; 2 Chron. xxv. 19.

[207] Ut lumen lunæ in præsentia solis non apparet, pari ratione esse secundum in præsentia primi; nec meritum nostrum præsente merito Christi. Paul. Scaliger. Thess. 73, 74. de Mundo Archetyp. Epist. 1. 14.

[208] Idem sonant, summe amari, et esse finem ultimum: ac proculdubio Deus summe amandus est. Unum vero finem Aristoteles declaravit esse, usum virtutis in vita sancta et integra. Hesych. Illust. in Aristot.

[209] Laert. in Thal. speaketh of the oracle of Delphos adjudging the Tripos to the wisest; so it was sent to Thales, and from him to another, till it came to Solon, who sent it to the oracle; saying, None is wiser than God. So should we all send back to God the praise and glory of all that is ascribed to us.

[210] Laert. saith that Pythagoras first called himself a philosopher. Nullum enim hominem, sed solum Deum esse sapientem asserit: antea σοφια dicta, quæ nunc philosophia: et qui hanc profitebantur σοφοι appellati. quicunque ad summum animis virtutem excreverunt, hos nunc honestiore vocabulo, authore Pythagora, philosophos appellamus, p. 7.

[211] Quicquid boni egeris, in deos refer. Bias in Laert.

[212] Men sick in mind, as witless fools, and loose persons, and unjust, and injurious, think not that they do amiss and sin, &c. Plutarch. Tract. That Maladies of the Mind are worse than those of the Body.

[213] Rom. v. 12, 17-19; John iii. 3, 5, 8; Jer. xvii. 9.

[214] His ergo qui loquendi arta cæteris hominibus excellere videntur, sedulo monendi sunt ut humilitate induti christiana discant non contemnere quos cognoverint morum vitia quam verborum amplius devitare, Aug. de Cat. rudib. c. 9.

[215] Non potest non indoctus esse, qui se doctum credit. Hermar. Barbarus.

[216] Pliny saith, In commending another you do yourself right; for he whom you commend is either superior or inferior to you; if he be inferior, if he be to be commended, then you much more; if he be superior, if he be not to be commended, then you much less. Lord Bacon, Essay 54. p. 299.

[217] Clemens Alex. strom. l. 1. c. 4. Ait fideli christiano docenti vel unicum sufficere auditorem.

[218] Isa. lxv. 5.

[219] Matt. xi. 19; ix. 11; xv. 2, 3.

[220] See 1 Tim. iii. 6; vi. 4. A cunning flatterer will follow the arch-flatterer which is a man's self. And wherein a man thinketh best of himself, therein the flatterer will uphold him most. But if he be an impudent flatterer, he will entitle him by force to that which he is conscious that he is most defective in. Lord Bacon, Essay 52.

[221] Hesich. Illust. saith of Arcesilaus, In communicandis facultatibus ac deferendis beneficiis supra quam dici potest promptus atque facilis fuit: alienissimus a captanda gloriola a beneficio, quod latere maluerat: invisens Ctesibium ægrotantem, quum videret illum in egestate esse, clam cervicali supposuit crumeunam nummariam, qua ille inventa, Arcesilai inquit, hicce ludus est.

[222] Psal. x. 2, 4; lxxiii. 6; xxxvi. 11; Eccl. x. 7.

[223] Rom. xii. 19, 20; Matt. v. 39; Col. iii. 13; 1 Thess. v. 14; 2 Pet. ii. 20.

[224] Jam. iii. 5; Psal. xlix. 6; x. 3; 2 Cor. x. 15.

[225] Inter benedicti signa humilitatis (in regula) est, ut pauca verba etiam rationalia loquatur, non clamosa voce: taciturnitas usque ad interrogationem: sed hæc semper intelligenda sunt, salvo amore veritatis, et animarum.

[226] 2 Cor. xi. 9; 1 Thess. ii. 9; 2 Thess. iii. 8.

[227] Humilitas est, 1. Necessaria: subdere se majori, et non præferre se æquali. 2. Abundans: subdere se æquali, nec preferre se minori: 3. Perfecta: subdere se minori.—Gloss. sup. Matt. iii. Humilitatis septem gradus secundum Anselmum sunt. 1. Opinione: (1.) Se contemptibilem cognoscere. (2.) Hoc non dolere. 2. Manifestatione: (1.) Hoc confiteri: (2.) Hoc persuadere. (3.) Patienter sustinere hæc dici. 3. Voluntate: (1.) Pati contemptibiliter se tractari. (2.) Hoc idem amare. Anselm. lib. de similit.

[228] Anaxagoras (in Laert. p. 87.) Cum vidisset mausoli sepulchrum: monumentum, inquit, pretiosum et lapidibus ornatum, divitiarum imago.

[229] Æneas Sylvius in Boem. c. 65, speaking of the boasting of the monk Capistrinus, saith, Superaverat seculi pompas, calcaverat avaritiam, libidinem subegerat, gloriam contemnere non potuit: nemo est tam sanctus qui dulcedine gloriæ non capiatur. Facilius regna viri excellentes, quam gloriam contemnunt. Inter omnia vitia tu semper es prima, semper es ultima: nam omne peccatum te accedente committitur, et te recedente dimittitur. Innocent. de Contemp. Mundi. l. 2. c. 31.

[230] Jam. iv. 6; 1 Pet. v. 5; Isa. lvii. 15; Prov. xvi. 19; xxix. 23.

[231] Vainglorious men are the scorn of wise men, the admiration of fools, the idols of flatterers, and the slaves of their own pride. Lord Bacon, Essay 54.

[232] Matt. ix. 24; v. 40.

[233] John xv. 20; Phil. ii. 7-10.

[234] 1 Cor. iv. 12-15; Acts xxiv. 5.

[235] See my "Treatise of Self-ignorance."

[236]

Fama est fictilibus cœnasse Agathoclea regem,
Atque abacum Samio sæpe onerasse luto.
Fercula gemmatis cum poneret aurea vasis,
Et misceret opes pauperiemque simul,

Querenti causam respondit: Rex ego qui sum
Sicaniæ, figulo sum genitore satus.
Fortunam reverentur habe, quicunque repente
Dives ab exili progredire loco.
Auson. li. Epigram.

[237] Isa. iii.

[238] Rom. iii. 19, 20, 23, 27; iv. 2; Cor. i. 29; Eph. ii. 9.

[239] Luke xxii. 26; Mark x. 44; ix. 35, 36; 2 Tim. ii. 24.

[240] 1 Pet. v. 6; Lam. iii. 29; ii. 19; Amos iii. 8; 1 Pet. v. 5; Jam. iv. 6; Dan. v. 22; 2 Chron. xxxiv. 27.

[241] See an excellent Tract. de Divitiis, ascribed to Sixt. 3. in Bibl. Pat. (though accused of Pelagianism.)

[242] Phil. iii. 7-9; Jam. i. 10; Phil. iv. 11; 1 Tim. vi. 8; Prov. xxiii. 4, "Labour not to be rich."

[243] Luke xiv. 26, 33.

[244] Matt. vi. 19-21, 33; John vi. 27; Luke xii. 19, 20; xviii. 22, 23.

[245] Ephes. v. 5; Col. iii. 5; James iv. 4.

[246] Rom. xiii. 14; Matt. vi. 19; 1 Tim. iii. 8; Phil. iii. 19; Ezek. xxxiii. 31; Jer. ix. 23.

[247] Job i. 21.

[248] 1 Tim. vi. 17, 18; Mal. iii. 8, 9; Judg. vii. 21.

[249] Duæ res maxime homines ad maleficium impellunt, luxuries et avaritia. Cic. 1. ad Heren. Corrupti sunt depravatique mores admiratione divitiarum. Idem. 2. Offic. Nihil est tam sanctum quod non violari, nihil tam munitum quod non expugnari pecunia possit. Cicero 2. in Verrem. When Alexander sent Phocion a hundred talents, he asked, Why he rather sent it to him than all the rest of the Athenians? He answered, Because he took him to be the only honest man in Athens: whereupon Phocion returned it to him again, entreating him to give him leave to be honest still.

[250] It was one of Chilon's sayings, Lapideis cotibus aurum examinari: auro autem bonorum malorumque hominum mentem cujusmodi sit comprobari: i. e. As the touchstone trieth gold, so gold trieth men's minds, whether they be good or bad. Laertius in Chil. p. 43.

[251] Luke xviii. 11-13; Matt. vi. 16, 18.

[252] Luke xii. 48; xvi. 9, 10; Matt. xxv.; 2 Cor. viii. 14, 15.

[253] Nullius rei eget qui virtutum dives est: quarum indigentia vere miseros, ac proinde misericordiæ egentissimos facit. Petrarch. Dial. 44. li. 2.

[254] Diis maxime propinquus qui minimis egeat. Socrat. in Laert.

[255] 1 Cor. vii. 31.

[256] Remember Gehazi, Achan, Judas, Ananias and Sapphira, Demetrius, Demas. Jer. vi. 13; viii. 10. Maxime vituperanda est avaritia senilis. Quid enim absurdius quam quo minus vitæ restat, eo plus viatici quærere? Cicero in Cat. Maj.

[257] Prov. xi. 4, "Riches profit not in the day of wrath."

[258] Jer. xvii. 11; Jam. v. 1-3.

[259] Chilon in Laert. p. 43. Damnum potius quam turpe lucrum eligendum; nam id semel tantum dolori esse, hoc semper.

[260] Socrates dixit, Opes et nobilitates, non solum nihil in se habere honestatis, verum et omne malum ex eis oboriri. Laert in Socrat.

[261] Prov. iii. 14; 1 Tim. vi. 5, 6.

[262] Lege Petrarchæ lepidam historiam de avaro filio et liberali patre. Dial. 13. li. 2.

[263] Saith Plutarch, de tranquillit. anim. Alexander wept because he was not lord of the world; when Crates, having but a wallet and a threadbare cloak, spent his whole life in mirth and joy, as if it had been a continual festival holiday.

[264] Psal. xxxvii. 16; Prov. xvi. 8.

[265] Chrysostom saith, his enemies charged him with many crimes, but never with covetousness or wantonness. And so it was with Christ and his enemies.

[266] Et sicut in patria Deus est speculum in quo relucent creaturæ; sic è converso in via, creaturæ sunt speculum quo creator videtur. Paul. Scaliger in Ep. Cath. 1. 14. Thess. 123. p. 689.

[267] Even Dionysius the tyrant was bountiful to philosophers. To Plato he gave above fourscore talents, Laert. in Platone, and much to Aristippus and many more, and he offered much to many philosophers that refused it. And so did Crœsus.

[268] Matt. x. 30; Luke xii. 7.

[269] Look upon the face of the calamitous world, and inquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to devils: look into the corrupted, lacerated churches, and inquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: and you will find that pride and worldliness are the causes of all. When men of a proud and worldly mind have by fraud, and friendship, and simony usurped the pastorship of the churches, according to their minds and ends, they turn it into a malignant domination, and the carnal, worldly part of the church, is the great enemy and persecutor of the spiritual part; and the fleshly hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful sacrifice is less respected. What covetousness hath done to the advancement of the pretended holy catholic church of Rome, I will give you now, but in the words of an abbot and chronicler of their own, Abbas Urspergens. Chron. p. 321. Vix remansit aliquis episcopatus, sive dignitas ecclesiastica, vel etiam parochialis ecclesia, quæ non fierit litigiosa, et Romam deduceretur ipsa causa, sed non manu vacua. Gaude mater nostra Roma, quoniam aperiuntur cataractæ thesaurorum in terra, ut ad te confluant rivi et aggeres nummorum in magna copia. Lætare super iniquitate filiorum hominum; quoniam in recompensationem tantorum malorum, datur tibi pretium. Jocundare super adjutrice tua discordia; quid erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecuniarum præmia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non per tuam religionem, orbem vicisti. Ad te trahit homines, non ipsorum devotio, aut pura conscientia, sed scelerum multiplicium perpetratio, et litium decisio, pretio comparata.

Fortun. Galindas speaking of pope Paul the fifth, his love to the Jesuits for helping him to money, saith, Adeo præstat acquirendarum pecuniarum quam animarum studiosum et peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui animam auri cum Paracelso, quam animam Saxoniæ Electoris invenisse nuntiet. Arcan. Soci. Jesu, p. 46.

Lege ibid. instruct. secret. de Jesuitarum praxi.

Et Joh. Sarisbur. lib. vii. c. 21. de Monach. Potentiores et ditiores favore vel mercede recepta facilius (absolutione) exonerant, et peccatis alienis humeros supponentes, jubent abire in tunicas et vestes pullas, quicquid illi se commisisse deplorant—Si eis obloqueris, religionis inimicus, et veritatis diceris impugnator.

[270] Matt. vi. 24; xiii. 22; Luke xvi. 13, 14; xiv. 33; xviii. 22, 23; Matt. vi. 19-21; 1 Tim. vi. 6-8; 1 John ii. 15; Prov. xxviii. 9; xviii. 8; James iv. 3; Prov. xxviii. 20, "He that maketh haste to be rich shall not be innocent."

[271] Jam. v. 1-5; 1 John iii. 17.

[272] 2 Tim. iv. 10.

[273] 1 Tim. vi. 17-19.

[274] Christ's sheep-mark is plainest on the sheep that are shorn. When the fleece groweth long the mark wears out.

[275] Pecunia apud eum nunquam mansisse probatur, nisi forte tali hora offeratur, quando sol diei explicans cursum, nocturnis tenebris daret locum. Victor. Ut. de Eugen. Episc. Cath. Plato compareth our life to a game at tables. We may wish for a good throw, but whatever it be, we must play it as well as we can. Plutarch. de Tranquil. Anim.

[276] Socrates, Sæpe cum eorum quæ publice vendebantur multitudinem intueretur, secum ista volvebat, Quam multis ipse non egeo? Laert. in Socr. Pecuniam perdidisti? Bene, si te illa non perdidit: quod jam multis possessoribus suis fecit. Gaude tibi ablatum unde infici posses, teque illæsum inter pericula transivisse. Petrarch. 1. ii. dial. 13.

[277] Si organum inhabitanti animo sufficiens fuerit, satis est virium. Corpus namque propter animi servitium fecisse naturam, nemo tam corporis servus est, qui nesciat. Id si proprio munere fungitur, quid accusas, seu quid amplius requiras? Petrarch, li. ii. dial. 2. Veres corporis sunt vires carceris, ut Petrarch, li. i. dial. 5. What mean you to make your prison so strong? said Pluto to one that over-pampered his flesh. Mars. Ficin. in Vita Plat.

[278] He is a good christian, that remotely and ultimately referreth all the creatures unto God, and eateth, and drinketh, &c. more to fit him for God's service, than to please the flesh. But it is much more than this which the creature was appointed for; even for a present communication of the sense of the goodness of God unto the heart. As the musician that toucheth but the keys of his harpsichord or organ, causeth that sweet, harmonious sound, which we hear from the strings that are touched within; so God ordained the order, beauty, sweetness, &c. of the creature, to touch the sense with such a pleasure, as should suddenly touch the inward sense with an answerable delight in God, who is the giver of the life of every creature. But, alas! where is the christian that doth thus eat and drink, and thus take pleasure in all his mercies? When contrarily our hearts are commonly so diverted from God by the creature, that so much delight as we find in it, so much we lose of our delight in God, yea, of our regard and remembrance of him.

[279] Yet it is true which Petrarch saith, li. 2. dial. 3. Valetudo infirma, Comes injucunda est, sed fidelis, quæ te crebro vellicet, iter signet, et conditionis admoneat: Optimum in periculis monitor fidus. Et li. 1. dial. 3. Multis periculosa et pestilens sanitas est, qui tutius ægrotassent. Nusquam pejus quam in sano corpore, æger animus habitat. Et dial. 4. Quamvis mala, quamvis pessima ægritudo videatur, optabile malum tamen, quod mali remedium sit majoris.

[280] See the directions how to spend every day, part ii. chap. 17.

[281] Ex ipsâ vitâ discedimus, tanquam ex hospitio, non tanquam ex domo: commorandi enim nobis natura diversorium non habitandi domum dedit. Cic. in Cat. Maj.

[282] See my book called "Now or Never"

[283] Mors iis terribilis est, quorum cum vita omnia extinguuntur. Cicero. Parad. 1.

[284] See the many aggravations of sinful delay in my "Directions for Sound Conversion."

[285] Numb. ix. 2, 3, 7, 13; Exod. xiii. 10.

[286] Deut. xxviii. 12; Jer. v. 24; xxxiii. 20.

[287] Hag. i. 2, 4.

[288] 1 Sam. xiii. 8, 9.

[289] Psal. lxx. 5; Lev. xxvi. 4; Jer. v. 24.

[290] Acts vi. 5; Matt. vii. 17; Luke vi. 45; Matt. xii. 34.

[291] 1 Cor. x. 31; Zech. xiv. 20, 21; Rom. vi. 19, 22; Luke i. 75; 1 Tim. v. 5; iv. 5; 2 Tim. ii. 21.

[292] Phil. iii. 11-14.

[293] Nosti mores mulierum: Dum moliuntur, dum comuntur, annus est. Terent.

[294] Nihil mihi magis quam pompa displicet: non solum quia mala, et humilitati contraria, sed quia difficilis, et quieti adversa est. Petrarch. in Vita Sua.

[295] Nimia omnia nimium exhibent negotium.

[296] Abundance of little things that have all their conveniences have all their inconveniences also, and take up our time, and so would shut out greater things, if they be not cast aside themselves, and would become great sins by such a consumption of our time, Luke x. 42.

[297] Convivia, quæ dicuntur (cum sint commessationes modestiæ et bonis moribus inimicæ) semper mihi displicuerunt; laboriosum, et inutile ratus vocare et vocari, &c. Idem.

[298] Laertius saith of Solon, that Thespim tragœdias agere et docere prohibuit, inutilem eas falsiloquentiam vocans.

[299] 1 Pet. iv. 3.

[300] Eph. ii. 2.

[301] Sicut ignis in aqua durare non potest, ita neque turpis cogitatio in Dei amante: quoniam omnis qui Dei amator est, etiam laboris amans est: cæterum labor voluntarius, naturaliter voluptati inimicus existit. Marcus Erem.

[302] See the directions for prayer, hearing, reading, and the sacrament. Part ii.

[303] See in my tract on Heb. xi. 1, called "The Life of Faith."

[304] See my book of the Mischiefs of Self-ignorance.

[305] Thus evil may be made the object and occasion of good: it is good to meditate on evil to hate it, and avoid it. Keep acquaintance with conscience, and read over its books, and it will furnish your thoughts with humbling matter.

[306] Psal. cv. 22; See Psal. civ. cv. cvi. cvii. cxxii. cxxiv. cxxxv. cxxxvi. cxlv. cxlvii. cxlviii. cxlix.

[307] Phil. ii. 13; 2 Cor. iii. 5; xii. 9.

[308] Of this see the fourth part of my "Saints' Rest" more fully.

[309] Gal. vi. 10; 2 Thess. iii.

[310] See Dr. Hammond on the place, and on 1 Tim. v. and on Tit. ii.

[311] Petrarch speaking of his intimacy and esteem with kings and princes, addeth, Multos tamen eorum quos valde amabam effugi: tantus mihi fuit insitus amor libertatis; ut cujus vel nomen ipsum libertati, vel illi esse contrarium videretur, omni studio declinarem. In Vita Sua.

[312] Read more after, part iii. against despair.

[313] Stoici dicunt sapientem nunquam sanitate mentis excidere: incidere tamen aliquando in imaginationes absurdas propter atræ bilis redundantiam, sive ob delirationem non quidem deviatione rationis, verum ex imbecillitate naturæ. Laert. in Zenone.

[314] Col. ii. 18-23.

[315] John iii. 16; 1 John v. 10-12; Rev. xxii. 17; John v. 40.

[316] Acts xxvi. 18; Eph. i. 18, 19; Col. i. 13; 1 Pet. ii. 9; Rom. viii. 7; 1 Cor. ii. 14, 15.

[317] Nos autem nec subito cœpimus philosophari, nec mediocrem a primo tempore ætatis in eo studio operam curamque consumpsimus, et cum minime videbamur tum maxime philosophabamur. Cicero de Nat. Deor. page 5.

[318] Primum contemplativæ sapientiæ rudimentum est meditari, condiscere, et loquitari dedicere. Paul. Scalig. Thes. p. 730.

[319] Since the writing of this, I have begun a Methodis Theologiæ.

[320] Read well Vincentius Lirinensis.

[321] Sana consultatio est ex eruditia; multarumque rerum peritia et experientia. Plato in Laert.

[322] Cum opiniones tam variæ sint et inter se dissidentes, alterum fieri potest, ut earum nulla, alterum certe non potest, ut plus una vera fit. Cicero de Nat. Deor. page 5.

[323] See Plutarch of Tranquillity of Mind.

[324] 1 Pet. ii. 21-24; Isa. liii.

[325] Solus Amor facit hominem bonum vel malum. Paul Scaliger. Thes. p. 721.

[326] Nuptial love maketh mankind; friendly love perfecteth it (much more divine love); but wanton love corrupteth and embaseth it. Lord Bacon, Essay 10.

[327] Bias, in Laertio: Ita amandum quasi odio simus habituri: plurimos enim esse malos. Quam tamen sententiam Cicero in Lælio sapiente dicit plane indignum. Amicos sequere quos non pudeat elegisse. Idem ibid.

[328] See before, chap. iv. part vii.

[329] Read Mr. Burroughs's excellent treatise called "The Jewel of Contentment;" and that excellent tract of a heathen, Plutarch de "Tranquillitate Animi."

[330] Mentem nullis imaginibus depictam habeat: nam si corde mundus et ab universis imaginibus liber esse cupit, nil penitus cum amore possidere, nulli homini per voluntarium affectum singulari familiaritate, nullius ipsi, adhærere debet. Omnis namque familiaritas aut conversatio pure propter Dei amorem non inita, variis imaginibus inficit et perturbat hominum mentes, cum non ex Deo, sed ex carne originem ducat. Quisquis in virum spiritualem et divinum proficere cupit, is, carnali vitâ penitus renunciata, Deo soli amore adhæreat eundemque interiori homine suo peculiariter possideat, quo habito mox omnis multiplicitas, omnes imagines, omnis inordinatus erga creaturas amor fortiter ab eo profligabuntur; Deo quippe per amorem intus possesso protinus ab universis homo imaginibus liberatur. Deus spiritus est, cujus imaginem nemo proprie exprimere aut effigiare potest. Thaulerus flor. p. 79, 80.

[331] Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et alios severos, qui ad rationem acris vini severi dicantur; quo ad medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone.

[332] Prov. xix. 10, "Delight is not seemly for a fool."

[333] Siquis est quem flentem mori deceat, riderededecuit viventem; cum instare, semperque supra verticem videret, unde mors flendum sciret. Risum illum haud dubie fletus hic non longo sejunctus spatio sequebatur. Petrarch. dial. 119. li. 2.

[334] See my Sermon at Paul's called "Right Rejoicing." And here before, chap. iii. dir. xiii.

[335] Doth any man doubt that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations, &c. but it would leave the minds of a number of men, poor shrunken things, full of melancholy and indisposition, and uncomfortable to themselves? Lord Bacon's Essay, of Lies.

[336] Of hatred to men I shall speak anon.

[337] Malunt nescire, quia jam oderunt. Tertul. Apologet. c. 1.

[338] Pene omnis sermo divinus habet æmulos suos: quot genera præceptorum sunt, tot adversariorum: si largitatem esse in omnibus jubet Dominus, avarus irascitur: si parsimoniam exigit, prodigus execratur: sermones sacros, improbi, hostes suos dicunt. Salvian. li. 4. ad Eccles. Cath. Non ego tibi inimicus, sed tu veritati. Hieron. in Gal. v.

[339] Duo maxime contraria sunt consilio. Ira et festinatio. Bias in Laert.

[340] Read Seneca de Ira, and be ashamed to come short of a heathen.

[341] Proprium est magnitudinis veræ non sentire se esse permissum. Qui non irascitur, inconcussus injuria persistit: qui irascitur motus est. Senec. de Ira, lib. 3. c. 5.

[342] Unicuique pertinacius contendenti justam habere causam permitte, tacendoque contumaci cede: sic uterque quieti et imperturbati permanebitis. Thauler. flor. pag. 84.

[343] 2 Cor. v. 19, 20; Luke xiv. 17; Matt. xxii. 8.

[344] Omnia Christe tui superant tormenta ferendo. Tollere quæ nequeunt, hæc tollerare queunt. His vita caruisse frui est: posuisse potiri. Et superâsse pati est: et superesse mori. Ad tribunal æternum judicis provocatio salvet est: solet is perperam judicata rescindere. Petrarch. dial. 66. lib. 2.

[345] Job xiii. 25; Psal. i. 5, 6; lxviii. 2; lxxiii. 20; Job xx. 8. Victor Uticens. saith of Augustine, that he died of fear. Nunc illud eloquentiæ, quod ubertim per omnes campos ecclesiæ decurrebat, ipso metu siccatum est flamen: when Gensericus besieged Hippo.

[346] Valentinianus jussus ab Imperatore Juliano immolare idolis, aut militia excedere, sponte discessit. nec mora qui pro nomine Christi amiserat tribunatum, in locum persecutoris sui accepit imperium. Paul. Diaconus, l. 1. p. 1.

[347] When Socrates' wife, lamenting him, said, Injustè morieris: he answered, An tu juste malles? Laert. in Socrat.

[348] The seven brethren that suffered in Africa under Hunnericus, Incedebant cum fiducia ad supplicium quasi ad epulas, decantantes, Gloria Deo in excelsis, &c. Votiva nobis hæc est dies, et omni solennitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies est salutis, quando pro fide nunc domini dei nostri perferimus præparatum supplicium, ne amittamus acquisitæ fidei intumentum. Sed et populi publica voce clamabant: Ne timeatis populi Dei, neque formidetis minas atque terrores præsentium tribulationum, sed moriamur pro Christo, ut ipse mortuus est, redimens nos pretioso sanguine salutari. Victor. Uticens. p. 368. In Paulo quinque gloriationes observavi. Gloriatur in imbecillitate, in cruce Christi, in bona conscientia; in afflictionibus, in spe vitæ æternæ. Bucholtzer.

[349] Idololatria tam altas in mundo egit radices, ut non possit extirpari: ideo optimum est confiteri et pati. Bucholtzer. Victor. Uticensis saith, that Gensericus commanded that when Masculinus came to die, if he were fearful, they should execute him, that he might die with shame, but if he were constant, they should forbear, lest he should have the honour of a glorious martyrdom. And so his boldness saved his life. Et si martyrem invidus hostis noluit facere confessorem, tamen non potuit violare.

[350] Anacharsis (in Laertio) percontanti quædam esset securissima navis: ea inquit, quæ in portum venerit: in heaven we shall be quiet from all these tumults.

[351] Ingenii philosophici est ex inimicorum odio decerpere aliquid quod vertat in suum bonum. Paul. Scalig. p. 728.

[352] Extinctus amabiter idem.

[353] Heb. x. 31, 26, 27, 29; xii. 29.

[354] Qui propter timorem reticet veritatem, veritatis proditor est. Hincmar. Rhemens. Dialog. de Statu. Eccl.

[355] See Isa. vii. 4; xxxv. 4; xli. 10, 13; xlii. 2, 8; liv. 4; Jer. v. 22.

[356] Plus dicam: tanto est melius juste etiam damnari quam in juste absolvi, quanto est pejus impunitum crimen quam punitum: in hoc enim celeri juncta justitia est: malo magno bonum ingens: in illo autem scelus el impunitas, quæ nescio, an scelere ipso pejor fit. Plutarch. dial. 66. li. 2.

[357] See after, part iii. c. 29. tit. 3. and c. 30.

[358] Even sorrow that profiteth not, may testify a just affection. It is said by Laertius, that when Solon was reproved for mourning for his son, with a Nihil proficis; he answered, At propter hoc ipsum illachrymor, quia nihil proficio.

[359] That very old book of Hermes, called "Pastor," notably showeth how much grief and heaviness is an enemy to christianity and the Spirit of God.

[360] Pittaci sententia fuit, prudentiam virorum esse prius-quam adversa contingant, providere ne veniant: fortium vero, cum illa contigerint, æquo animo ferre. Laert. in Pittac.

[361] Acts viii. 8.

[362] Libenter feras quod necesse est: dolor patientia vincitur. Martin. Dumiens. de Morib. Tristitiam sin potes, ne admiseris: sin minus: ne ostenderis. Id. ib.

[363] See Mr. Fenner's book of Wilful Impenitency.

[364] Even Anaxagoras, a philosopher, could say to one that asked him, Nullane tibi patriæ cura est? Mihi quidem patriæ cura est, et quidem summa: digitum in cœlum intendens. Laert. p. 85.

[365] See more of the cure of doubting, ch. 25. part ii.

[366] John iii. 3, 5; Heb. xii. 14; Matt. xviii. 3; Luke xiii. 3; Rom. viii. 7, 9, 13; 2 Cor. v. 17; Gal. v. 24.

[367] Judas perished not merely by despair; but he had no such repentance as renewed his soul, nor any love to God and holiness.

[368] John i. 11, 12; iii. 16, 18; Rev. xxii. 17; 1 John v. 11, 12; John v. 40; Luke xix. 27.

[369] Though the troubles of some call for a larger discourse of this sin, yet having written a Treatise of it, I must not here be tedious in reciting what is there said already.

[370] It seemeth to be Isaac's repentance which Esau found no place for. But if it be spoken of the unacceptableness of his own repentance, when it was too late, it signifieth not that any man's is too late in this life as to salvation.

[371] De quâ vide Tract. Rob. Baronii of Mortal and Venial Sin.

[372] Luke vii. 47.

[373] John v. 40.

[374] Luke xv. 20, 22, 23.

[375] Deut. vi. 6-8; xi. 18-20.

[376] Eph. iv. 19.

[377] Psal. xxxiii. 18; xlii. 5; xliii. 5; cxlvii. 11; lxxi. 14.

[378] Rom. vii. 7; Matt. v. 28; Eph. v. 5; Heb. xiii. 4.

[379] Prov. iii. 21; Luke xi. 34; Matt. vi. 22; Psal. cxlv. 15; cxxiii. 2, 3; Prov. xxviii. 27.

[380] Psal. xxxv. 19; Prov. x. 10; xxx. 17; Isa. v. 15; iii. 16; Prov. xxx. 13.

[381] Prov. xxiii. 33.

[382] Prov. xxvii. 20; Eccl. i. 8; iv. 8.

[383] Prov. xxiii. 3.

[384] Prov. iv. 25.

[385] Prov. xxi. 10. See Dr. Hammond on Matt. vi. 22.

[386] Prov. xxii. 9.

[387] Isa. xiii. 18; Prov. xxviii. 27.

[388] Matt. vii. 3; Luke vi. 41.

[389] Prov. vi. 4.

[390] Psal. xxxv. 21; x. 8, xxxvi. 1.

[391] Matt. vi. 22, 23; Luke xi. 34.

[392] Prov. xxiii. 29.

[393] Psal. vi. 7; Lam. iii. 48, 49, 51.

[394] Gen. xlix. 2; Exod. xix. 9; Deut. i. 16; iv. 10; v. 1, 25, 27; xxxi. 13; Prov. i. 8; xix. 20, 27; xxii. 17; Eccl. v. 1; vii. 5; Jam. i. 19; Isa. lxvi. 4; lxv. 12; xxx. 9; Ezek. xii. 2; Mal. ii. 2; Acts iii. 23; Lev. v. 1; Deut. xiii. 12.

[395] So the Israelites, Numb. xi. loathing manna, because they must have change of diet, was a sin of gulosity, or gluttony; being more for appetite than health.

[396] Even fruitful land, saith Plutarch, enricheth not if it cost too much the manuring. So here.

[397] As Isaac's pleasant meat, Gen. xxvii. 7.

[398] Non potest temperantiam laudare is, qui summum bonum ponit in voluptate. Est enim temperantia libidinum inimica. Cicero. Saith Aristotle, He is temperate that takes pleasure to deny fleshly pleasure; but he is intemperate that is troubled because he cannot have them. Ethic. 1. 2. c. 3.

[399] Socrates dixit, eos qui præcocia magno emerent, desperare se ad maturitatis tempus perventuros. Laert. in Socrat. Cum vocasset ad cœnam divites, et Zantippen modici puderet apparatus; Bono, inquit, esto animo. Nam siquidem modesti erunt frugique, mensam non aspernabuntur; sin autem intemperantes, nulla nobis de hisce cura fuerit. Idem ibid. Dicebat alios vivere ut ederent, se autem edere ut vivat. Ibid.

[400] Hic est mos nobilium ante alios: artes quæ liberales fuerunt, mechanicæ evasere: ipsique qui bellorum duces, philosophi, rectores urbium, ac patres patriæ esse solent, venatores; atque aucupes facti sunt, utque intelligas nullam esse reliquam spem salutis, nobilitati tribuitur quod est Gulæ. aut proculdubio vanitatis. Petrarch.

[401] 1 Cor. x. 7.

[402] Of this see more in my book of "Self-denial."

[403] See Plutarch's precepts of health.

[404] Rom. xvi. 17, 18. They serve not the Lord Jesus, but their own bellies.

[405] It is a common saying that Gula plures occidit quam gladius. Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, nostris sepelitur ventribus. Quære nunc cur subito moriamur? Quia mortibus vivimus. Senec. Hierom saith, that he had read of some that had been sick of the arthritis and podagra, that were cured by being brought to poverty by confiscation of their estates, and so brought to a poor diet.

[406] Chrysostom saith the difference betwixt famine and excess is, that famine kills men sooner out of their pain, and excess doth putrify and consume them by long and painful sicknesses. In Hebr. Hom. 29.

[407] As smoke driveth away the bees from their hive, saith Basil de Junin; so gluttony expelleth all spiritual gifts, and excellent endowments of mind.

[408] Saith Basil, A ship heavy laden is unfit to sail: so a full belly to any duty.

[409] Semper saturitati juncta est lascivia. Hieron.

[410] Ventri obedientes animalium numero computantur non hominum. Senec.

[411] It is Chrysostom's saying in Hebr. Hom. 29.

[412] Jer. v. 7.

[413] Magna pars libertatis est bene moratus venter. Senec.

[414] When a friend of Socrates complained to him, What a dear place is this! Wine will cost so much, and honey so much, and purple so much: Socrates took him to the meal-hall, Lo, saith he, you may buy here half a sextare of good meal for a halfpenny (which boiled in water was his meat); God be thanked the market is very cheap. Then he took him to an oil-shop, where a measure (chœnix) was sold for two brass dodkins. Then he led him to a broker's shop, where a man might buy a suit of clothes for ten drachms. You see, quoth he, that the pennyworths are reasonable, and things good, cheap throughout the city. Plutarch. de Tranquil. Anim. pag. 153.

[415] Matt. xxv.

[416] Saith Plato, God is the temperate man's law; and pleasure the intemperate man's.

[417] Heb. xiii. 9.

[418] 1 Cor. x. 31.

[419] Socrates adeo parce et temperatè vixit, ut cum Athenas pestis sæpenumero vastaret, solus ipse nunquam ægrotaverit. Laertius in Socrat.

[420] Multum confert cogitatio exitus, quod cum omnibus vitias sit commune, tamen huic proprium. Petrarch.

[421] Temperantia voluptatibus imperat: alias odit atque abigit: alias dispensat et ad sanum modum dirigit; nec unquam ad illas propter ipsas venit. Senec. Scit optimum esse modum cupidorum, non quantum velis, sed quantum debeas sumere. Senec.

[422] Venter parvo contentus est, si das illi quod debes, non quod potes. Senec.

[423] Juvenum virtus est, nihil nimis. Socrat.

[424] Venter præcepta non audit. Senec.

[425] If you will not take this counsel, at least use after meat to set before your guests a bason and a feather, or a provang to vomit it up again, that you may show some mercy to their bodies, if you will show none to their souls.

[426] A sensualist craving to be admitted of Cato among his familiars, Cato answered him, I cannot live with one whose palate is wiser than his brain. Eras.

[427] The old fashion in countrymen's houses was not amiss, where the story of this rich glutton and Lazarus was wont to be painted over their tables on their walls.

[428] 1 Cor. viii. 9; Lev. xix. 14; Rom. xiv. 13; xi. 9; Rev. ii. 14.

[429] See 1 Cor. vi. 13. Qui Christum desiderat, et illo pane vescitur, non curat magnopere quàm de pretiosis cibis stercus conficiat. Hieron. Epist. ad Paul.

[430] Nihil tam æque tibi proderit ad temperantiam, quam frequens cogitatio brevis ævi, et incerti: Quicquid facis respice mortem. Senec.

[431] Luke vi. 25, "Woe to you that are full! for ye shall hunger."

[432] Temperantiam exigit philosophia, non pœnam. Senec.

[433] Et non solum hæc seculares viri, sed et ipse grex Domini ejusque pastores, qui exemplo esse omni plebi debuerint, ebrietate quam plurimi quasi vino madidi torpebant resoluti, et animositatum tumore, jurgiorum contentione, invidiæ rapacibus ungulis, indiscreto boni malique judicio carpebantur. Gildas.

[434] Why Gregory set up wakes, and church-ales, and meetings on holidays in England, you may see lib. x. Regist. Ep. 71. in policy to win the heathens: Qui boves solent multos in sacrificio dæmonum occidere, debet his etiam de hac re aliqua solemnitas immutari, ut die dedicationis vel natalitiis martyrum, tabernacula sibi circa easdem ecclesias, quæ ex fanis commutatæ sunt, de ramis arborum faciant, et religiosis conviviis solennitatem celebrent. Nec diabolo jam animalia immolent, sed ad laudem Dei in usu suo animalia occidant, et donatori omnium de satietate sua gratias agant, &c. But do christians need this as heathens did, when we see the sad effects of such riotings? Lege Acost. 1. iii. c. 34.

[435] Prov. xiii. 23; xiv. 21; xxi. 13; xxx. 14; xxii. 9; xxviii. 27.

[436] Diogenes begging of a prodigal, asked a pound of him, when he asked but a penny of the next, Because, saith he, I may oft receive of them, but God knows whether ever I shall have more of him. Laert. in Diog. Prov. xxviii. 19.

[437] John xiv. 15; 1 John v. 2, 3.

[438] And a shame to thy family: as it is said that Cicero's son proved a drunkard, to whom he directed his book De Officiis: which is made his father's reproach.

[439] Of drunken priests I am loth to speak: but pray such to read Isa. lii. 12; xxviii. 7; Mic. ii. 11; 1 Tim. iii. 3, 8; Isa. lvi. 11, 12; Lev. x. 9; Jer. xxxv.; Ezek. xliv. 21; Matt. xxiv. 49; 1 Thess. v. 7; Gal. v. 21.

[440] See Prov. xxiii. 29-33.

[441] Est certa et constans plurimorum sententia, frustra Indos christianam religionem doceri, quamdiu pestifera isthæc consuetudo inerti nostrorum dissimulatione retinetur saith Acosta speaking of drunkenness, l. 3. c. 22. p. 336.

[442] Leg. Jos. Acostam de procur. Indor. salut. l. 3. c. 21, 22.

[443] Gluttons, and drunkards, and lustful sensualists, are prepared for atheism, infidelity, and any impious conceit. For their wits are buried in the dunghill of their guts, and drowned in the excrementitious humidity of their brains: (ubi oculus siccus clarus intellectus:) and the vapours and fumes of their boiling lusts do so intoxicate and cloud their brains, that they have little use of their reason except to contrive the service of their guts and lusts. Lege Basilii Homil. in Ebriet. et Lux. Vide ipse ex taberna duos semi captos vino egressos, vix oboli causa, se mutuo uno eodemque gladio confecisse; et quidem extracto his e percusso corpore, præ alterum feriendi furore: itaque momento temporis ambo exanimes corruerunt. Jos. Acosta de proc. Ind. salut. l. 3. c. 21. p. 332.

[444] Bibendi consuetudo auget aviditatem. Plin. Perinde est vinolentiam bibendo velle sedare, atque ignem materia apposita pergere extingere: nam quod naturæ appetitioni datur moderatum est, at vitiosa et preter naturam libido, nullo expletur. Acosta ub. sup.

[445] Id sane magno Christianis opprobio est, Ingam Regem barbarum et idolis deditum ab ebrietate subditos sibi populos cohibuisse; nostros vero quos oportebat mores quoque perditos emendare, temulentiæ incrementa tanta fecisse. Acosta l. 3. c. 21.

[446] He is happiest that needeth least of any creature, and not he that hath most. Socrates said it was proper to God only to need nothing, but those that came nearest to God in this were the happiest men.

[447] 1 Thess. v. 7, "They that are drunken, are drunken in the night."

[448] Deut. xxiii. 17; Prov. xxiii. 27; v. 3, 5; vii. 5-7; vi. 13-15; xxii. 14; Eccles. vii. 26; Gen. xxxviii. 24.

[449] Saith Boniface (alias Winfrid) of the English Mercian king Ethelbald, a fornicator, Opprobrium generis nostri patimur, sive à Christianis sive Paganis dicentibus, quod gens Anglorum spreto more cæterarum gentium, &c. hinnientium equorum consuetudine, vel rudentium asinorum more, luxuriando et adulterando, omnia turpiter fœdet, et confundat. Epist. Bonif. 10. ad Perefrid, Salvagus Sarzanensis Episcopus-Pauli 5. Jussu visitationem Ecclesiarum Stiriæ, Carinthiæ, et Carniolæ instituerat. Qua peracta, sex omnino Sacerdotes qui non essent concubinarii, in tribus illis Provinciis invenit, cum tamen magna pars ex Jesuitarum disciplina prodiisset, &c. Giraldi Apolog. pro Senatu Vener. p. 165. Mœchum in adulterio deprehensum necato: was a Roman law, 12. tab.

[450] Solomon's "wives turned away his heart after other gods," 1 Kings xi. 4. The wisdom of Solomon preserved him not from the power of lust, and the deceit of women. 1 Pet. ii. 11, "Fleshly lusts that fight against the soul."

[451] Rev. xiv. 4.

[452] Saith Chrysostom, The adulterer even before damnation is most miserable: still in fear, trembling at a shadow, fearing them that know, and them that know not: always in pain, even in the dark.

[453] 1 Tim. vi. 9, "Hurtful lusts, which drown men in destruction and perdition."

[454] When an adulterer asked Thales whether he should make a vow against his sin, he answered him, Adultery is as bad as perjury: if thou dare be an adulterer, thou darest forswear thyself. Laert. Herod durst behead John, that durst be incestuous.

[455] Judg. xix. xx. The tribe of Benjamin was almost cut off upon the occasion of an adultery or rape. See Numb. xxv. 8; Gen. xii. 17; 2 Sam. xii. 10; Luke iii. 19; 1 Cor. v. 1; John viii. 2. Vid. Ælian. fol. 47.

[456] Plutarch's Roman. Quest. 65. is, Why the bridegroom is not to have any light when he first cometh to bed to his bride? and answereth, Happily this was instituted to show how sinful and damnable all unlawful company of man and woman together is, seeing that which is lawful and allowed, is not without some blemish and note of shame.

[457] Acts x. 30; xiv. 23; Luke ii. 37.

[458] It is Zeno's comparison in Laert. 1. 7. c. 1.

[459] In Laert. 1. 6. c. 1.

[460] Laert. 1. 2. c. 38.

[461] Otia si tollas periere Cupidinis arcus, &c.

[462] In vacuo pectore regnat amor. Ovid. Diogenes called love, Otiosorum negotium.

[463] Nullus mihi per otium dies exit: partem noctium studiis vendico: non vaco somno sed succumbo, et oculos vigilia fatigatos, cadentesque in opere detineo.—Male mihi esse malo quam molliter; si mollis es, paulatim effœminatur animus, atque in similitudinem otii sui: et pigritiæ in qua jacet solvitur: dormio minimum et brevissimo somno utor: satis est mihi vigilare desiisse: aliquando dormisse scio, aliquando suspicor.

[464] Plutarch de Curiositate, praiseth Cyrus that would not see Panthra; and reproveth them that cast a wanton eye at women in coaches as they pass by, and look out at windows to have a full view of them, and yet think they commit no fault, suffering a curious eye and a wandering mind to slide and run every way, pag. 142.

[465]

Dum licet, et modici tangunt præcordia motus,
Si piget in primo lumine siste pedem.
Opprime dum nova sunt subiti mala semina morbi:
Et tuus incipiens ire resistat equus.
Nam mora dat vires.——

Dum novus est cœpto potius pugnemus amori:
Flamma recens parva sparsa resedit aqua.
Interea tacitæ serpunt in viscera flammæ.
Et mala radices altius arbor agit.

[466] Vide Petrarch. de spect. Dial. 30.

[467] Lysander forbad his daughters to wear the brave attire which Dionysius sent them, Ne luxuria conspicuæ turpiores videantur, Lest being conspicuous in luxury, they should seem the more deformed.

[468] Ovid. de Remed. Amoris.

[469] Nil temporis tam perit de vita nostra quam quod somno deputatur. Ber.

[470] Dormiens nemo ullius pretii est. Plato in Laert.

[471] Prov. iv. 16; 1 Thess. v. 6, 7.

[472] Cogitationes sanctiores sequuntur somnia blandiora et delectabiliora. Greg. Moral.

[473] Iturus in somnum aliquid tecum defert in memoria et cogitatione in quo placide obdormias, quod etiam somniare juvet: sic tibi nox ut dies illuminatur, et in deliciis tuis placide obdormies: in pace quiesces, facile evigilabis, et surgens promptus eris ad redeundum in id, unde non totus discessisti.

[474] See the directions for holy conference, part ii. ch. 10.

[475] Psal. lvii. 8; xvi. 9; xxx. 12.

[476] Matt. vii. 16-18; xii. 33, 34.

[477] Lingua index mentis. Aristippus being asked, Quid differat sapiens ab insipiente? Mitte, inquit, ambos nudos ad ignotos, et disces. Laert. in Aristip.

[478] Psal. lxvi. 2; xcvi. 2; cxxxv. 3; cxlviii. 13; xxix. 2; c.

[479] Matt. xii. 31. They who use but few words need not many laws, said Charyllus, when he was asked why Lycurgus made so few laws. Plut. Apophtheg. p. 423.

[480] Plato rectè dicere, in quatuor scindit: 1. Quid dicere oportet. 2. Quam multum dicere. 3. Ad quos. 4. Quando sit dicendum: ea oportet dicere quæ sint utilia et dicenti et auditori: nec nimis multa nec pauciora quam satis est. Si ad peccantes seniores dicendum sit, verba illi ætati congrua loquamur: sin vero ad juniores dicendum sit, majore autoritate utamur in dicendo. Laert. in Plat.

[481] Quod facere instituis noli prædicare: nam si facere nequiveris, rideberis. Pittaci Sent. in Laert.

[482] Didymus Alex. on James iii. of bridling the tongue, saith, Non putandum est de peccato prolativi sermonis, quæ solœcismos et barbarismos quidam vocant, hæc fuisse dicta.

[483] Existimant loquacitatem esse facundiam, et maledicere omnibus, bonæ conscientiæ signum arbitrantur. Hieron Cont. Helvid.

[484] Indignum hominem divitiarum gratiâ laudare noli. Bias in Laert.

[485] Loqui quæ sentis, et sentire quæ loqueris, ut Seneca.—Fidum nihil lingua loqui valet, dum cordi duplex altè insedit sensus. Sent. Pittaci in Laertio. Bias percontanti homini impio quid esset pietas, nihil respondet; cumque ille silentii causam sciscitaretur, quia, inquit, de rebus nihil ad te pertinentibus quæris. Laert.

[486] James i. 19, "Slow to speak, slow to wrath." Prov. xvii. 28.

[487] Noli cito loqui: est enim insaniæ indicium. Bias in Laert.

[488] Psal. cxxxix. 4.

[489] Deut. vi. 13; x. 20.

[490] Isa. xlviii. 1; Jer. iv. 2.

[491] Deut. x. 20; Isa. xlv. 23; lxv. 16; Jer. iv. 2.

[492] Amos viii. 14; Hos. iv. 15; Zeph. i. 5; Jer. xii. 16; Isa. xix. 18.

[493] See Dr. Hammond's Pract. Catech. on the third commandment. Jer. v. 2; Rev. xix. 12.

[494] Saith Fitzherbert, 1. 1. c. 23. n. 17, I cannot but lament, that so great an impiety as blasphemy is, being so common, doth pass unpunished: whereas in other countries the least blasphemies are severely chastened: insomuch that in Spain I have known a man set in the market-place, the greatest part of a day, gaping with a gag in his mouth, for swearing only by the life of God.

[495] See Jer. v. 21, 22; Job xlii. 5, 6; and xxxviii. 2, 3, &c.

[496] Psal. xxix. 2; lxvi. 2; lxviii. 4; xxxiv. 3; xcvi. 2; Isa. ix. 6; xii. 4; xli. 25; Jer. xxxiv. 16; Ezek. xxxvi. 22, 23; 1 Kings viii. 16, 18, 19, 29; ix. 3, 7; 2 Sam. vii. 13; Deut xiv. 23; Psal. cxlv. 1, 2; Isa. xxvi. 8, 13; Psal. lxxxvi. 9, 12; cxxxv. 13; Cant. i. 3; John xii. 28.

[497] Vid. Aquin. de Veritat.

[498] Matt. xxvi. 63; Mark xiv. 61; xv. 5; Luke xxiii. 9; John xix. 9; Jer. xxxviii. 26, 27.

[499] Acts xxiii. 6-9. Licitum est aliquando salva veritate, illa verba proferre, ex quibus probabiliter novimus auditores aliquid conclusores falsi. Hoc enim non est mentiri vel falsum testari, sed tantum occasionem alteri præbere errandi non ad peccatum committendum sed potius vitandum. Ames. Cas. Consc. 1. 5. c. 53. See Luke xxiv. 28; John vii. 8, 10.

[500] Tolle voluntatem, nec erit discrimen in actu.

[501] Verba propterea instituta sunt, non ut per ea se invicem homines fallant, sed ut eis quisque in alterius notitiam cogitationes suas proferat. Verbis ergo uti ad fallaciam, non ad quod sunt instituta, peccatum est. Aug. Enchirid.

[502] Every lie is evil and to be avoided, saith Aristot. Ethic. 1. 4. See Psal. v. 7; Prov. vi. 17, 19; xii. 22; xix. 5, 9; xxi. 18; Rev. xxi. 27; xxii. 15; John viii. 44; Col. iii. 9.

[503] Numb. xxiii. 19; 1 Sam. xv. 29; 1 John v. 10.

[504] 1 Kings xxii. 22, 23, "I will be a lying spirit in the mouths of all his prophets." 2 Chron. xviii. 21, 22.

[505] It was one of the Roman laws, tab. 12. Qui falsum testimonium dixisse convictus erit, e saxo Tarpeio dejiciatur.

[506] Hic autem homines fallunt et falluntur: miseriores sunt cum mentiendo fallunt, quam cum mentientibus credendo falluntur. Usque adeo tamen rationalis natura refugit falsitatem, et quantum potest devitat errorem, ut falli nollint, etiam quicunque amant fallere. August. Enchirid. c. 17.

[507] Petrarch. 1. 1. de vit. solit.

[508] Sæpe delinquentibus promptissimum est mentiri. Cicer.

[509] Ille veritatis defensor esse debet, qui cum recte sentit, loqui non metuit, nec erubescit. Ambr. Liars are valiant against God, and cowards against men. Montaigne's Ess.

[510] Avoid both the extremes, which Petrarch mentioneth: Nam ut multi qui se bonos, sic aliqui qui se malos fingerent sunt reperti; quod vel humani favoris pestilentem auram; vet invisam bonorum temporalium sarcinam declinarent. Quod de Ambrosio lectum est. Quam similis amicitiæ adulatio? non imitatur tantum illam sed vincit: eo ipso gratiosos facit quo lædit. Senec.

[511] Hieron. in Gal. iv.

[512] Cujus aures clausæ veritati sunt, ut ab amico verum audire nequeat, hujus salus desperanda est. Cicer. Rhet. li. 1. Nemo parasitum canum amat. Materia quoque fingendi tempore consenescit. Athænus. Malum hominem blandiloquentem agnosce tuum laquum esse. Habet suum venenum blanda oratio. Senec.

[513] Prov. xii. 19.

[514] Read Prov. xxi. 6.

[515] Jer. vii. 4, 8.

[516] Temere affirmare de altero est periculosum propter occultas hominum voluntates, multiplicesque naturas. Cicer. Prov. xvii. 4; Hos. vii. 3; Nah. iii. 1.

[517] Insignis est temeritas, cum aut falsa aut incognita res approbatur: nec quicquam est turpius quam cognitione assertionem approbationemque præcurrere. Cicer. Acad. l. 1.

[518] Acts v. 4; Isa. lix. 13; Ezek. xiii. 9, 19.

[519] Prov. xvii. 7; Hos. iv. 8.

[520] Rom. vii. 20-23.

[521] Job xxi. 15; Mal. iii. 14.

[522] Job xxiv. 9; Heb. xiii. 15.

[523] 1 Kings xviii. 27; Prov. xxix. 9.

[524] James v. 13, "Is any merry? Let him sing psalms."

[525] Otiosum verbum est quod justæ necessitatis aut intentione piæ utilitatis caret. Gregor. Moral.

[526] 1 Cor. iii. 20; Rom. i. 21.

[527] Job xxxv. 16. Saith Hugo, there is a time when nothing, and a time when something should be spoken; but never a time when all should be spoken.

[528] Eccles. v. 23, The Spartan banished an orator for saying, he could speak all day of any subject. Erasm.

[529] See the Manual of Prayers printed at Antwerp. 1658. pag. 507.

[530] Megabyzus, a great Persian lord, was told by Apelles, that while he was silent they reverenced him for his gold and rich attire, but when he talked of what he understood not, the boys in the shop laughed at him. Plutarch de Tranquil. Anim. pag. 154.

[531] See Ezek. xxxiii. 30. Sollius Apollinar. Sidon. in his description of king Theodoricus saith that at his feasts, Maximum tunc pondus in verbis est: quippe quum illic aut nulla narrantur aut seria.

[532] Difficile est cum iis durare qui neque otii neque negotii tempora distinguere norunt. Theophrastus.

[533] Col. ii. 8.

[534] Col. iii. 16, 17; Eph. iv. 29; Psal. cviii. 1.

[535] Eccles. v. 3, 7; x. 12-14; Psal. xxxvii. 30; Prov. xvii. 27, 28; x. 20; xii. 18; x. 19; xviii. 4-6; xxi. 23.

[536] Prov. xxiii. 8, 9.

[537] Isa. xxxii. 4-6; Matt. xii. 34, 36; 2 Cor. iv. 13; John iii. 11; 1 John iv. 5; Prov. xvi. 23; Psal. xl. 5; Cant. vii. 9.

[538] Prov. xxiii. 16; Psal. cxlv. 6, 11-13, 21.

[539] Psal. cxix. 172; xlix. 3; xxxv. 28.

[540] Jer. viii. 6; Prov. vi. 22; Psal. lxxvii. 12; cv.; cxiv.; cxlix. 11.

[541] 1 Tim. vi. 13; 1 Pet. iv. 15.

[542] Garrulo non respondere convitium est.

[543] Prov. xiv. 17; xv. 18; Eccles. vii. 8, 9.

[544] Eccles. ii. 2; vii. 6; Eph. v. 4.

[545] Prov. xxii. 17; xii. 18; xiii. 20; xv. 2, 7, 31.

[546] You will else be but ingeniosi nugatores, as one called him that wrote a great book on a little matter.

[547] 1 Tim. iv. 12; Job xii. 12; Eccles. xi. 10.

[548] 1 Cor. xv. 33.

[549] Socrates inter loquendum sæpe, agente id orationis vehementiâ, jactare digitos solebat, ita ut à plerisque rideretur, et despectui haberetur: quæ tamen omnia æquo animo ferebat. Laert. in Socrat.

[550] Si quis vero eorum mitior, et veritati aliquatenus propior, videretur, in hunc quasi Britanniæ subversorem omnia odia telaque sine respectu contorquebantur, et omnia quæ displicuerint, Deoque placuerint, æquali saltem lance pendebantur, si non gratiora fuissent displicentia. Gildas. Quod autem quædam de illo inhonesta et maligna jactantur, nolo mireris: cum scias hoc esse opus semper diaboli, ut servos Dei mendacio laceret, et opinionibus falsis gloriosum nomen infamet; ut qui conscientiæ suæ luce clarescunt, alienis rumoribus sordidentur. Cyprian de Cornel. Epist. ad Antonian. Hæc et nos risimus aliquando. Tertul.

[551] Malignity so blindeth the understanding that it maketh men ascribe all the evil that befalleth them, to that which is the only way to happiness: every bad success that the heathen Romans had, they imputed to the christians: saith Paul. Diaconus, lib. 3. when Radagusus the Goth invaded the Romans: Pavor infinitus Romam invadit; declamatur a cunctis, se hæc ideo perpeti, quod neglecta fuerunt magnorum sacra Deorum: magnis querelis ubique agere: et continuo de repetendis sacris celebrandisque tractatur: fere in tota urbe blasphemiæ ad nomen Christi, tanquam lues aliqua probris ingravantur, conducuntur a Romanis adversus Radagusum duo Pagani duces, &c.

[552] Saith Chrysostom, As those that run or act in public games, besides the prize which they hope for, do much increase their strength and health by preparing their bodies for it: so besides the hopes of heaven, it is no small comfort and advantage here in the way, which christians get by their holy lives.

[553] Heb. xii. 14; 2 Thess. i. 8-10; ii. 12.

[554] Cyrillus Arrianorem Episcopus, Hunnericum Regem persuasit, non posse pacatum atque longævum obtinere regnum, nisi nomen perderet innocentum. Qui tamen Dei judicio post non multos dies turpissima morte præventus, scatens vermibus expiravit. Victor. Utic. p. 369.

[555] Rom. xi. 1, 2.

[556] Luke xix. 27.

[557] Quid homini inimicissimum? Homo, inquit Martin. Dumiens. de Morib.

[558] Matt. xii.

[559] Psal. cxxiii. 4.

[560] Read well Jude 14, 15; Psal. i.

[561] Prov. ix. 12; xxix. 8; Isa. xxviii. 14.

[562] Homil. 10 part 2. tom. 9. pag. 150, cited before in my "Now or Never," p. 125.

[563] Nicknames themselves are the great engines of the devil, and to be avoided; it was well with the church when there was no other name but christians put by Christ's disciples on each other; though by the enemies they were scornfully called Nazarenes, and a sect, and heresy.

[564] Disc. of Happiness, p. 193.

[565] Pliny saith, that as pearls, though they lie in the bottom of the sea, are yet much nearer akin to heaven, as their splendour and excellency showeth; so a godly and generous soul hath more dependence on heaven whence it comes, than on earth where it abideth. A good saying for a heathen.

[566] Socrates cum fuisset a quodam calce percussus, admirantibus illius tolerantiam dixit, Quid si me asinus calce impetisset? Num illi diem dixissem?

[567] See 1 Cor. ix. 6; 2 Cor. vi. 1; 1 Cor. xvi. 10; 2 Tim. ii. 15.

[568] See before, chap. vi. tit. 4. of this: and in my "Treat. of Divine Life," part iii.

[569] Ezek. xlvi. 1; Deut. xvi. 15; ii. 7; Exod. xxxiv. 21.

[570] Socrates was mightily addicted to the exercise of his body, as necessary to the health of body and mind. Laert. Plutarch out of Plato saith, that soul and body should be equally exercised together, and driven on as two horses in a coach, and not either of them overgo the other. Prec. of Health.

[571] Omnes qui sunt, quique erunt, aut fuerunt, virtutibus aut doctrinis clari, non possunt unum ingenium accendere, nisi aliquæ intus in animo scintillæ sint, quæ preceptoris spiritu excitatæ et adjutæ, generosum disciplinæ fomitem arripiant. Petrarch. dial. 41. li. 2.

[572] It was one of Solon's laws: Is qui sectatur otium, omnibus accusare volentibus obnoxius esto. Ut Laert. in Sol. Num solum aquas haurio, inquit Cleanthes? nonne et fodio et rigo et omnia facio philosophisæ causa? when they asked him why he would draw water.

[573] How little have some men (yea, ministers themselves) to show of all the good they might have done through all their lives! The work they have done calls them idle.

[574] 1 Thess. v. 12, 13; Prov. xviii. 9; xxi. 25; 2 Thess. iii.; Prov. xii. 24; xii. 15; Eccl. x. 18.

[575] Prov. x. 26; xviii. 9.

[576] Prov. xxvi. 16; xxiv. 30.

[577] See Psal. cxxviii. 2, "Thou shalt eat the labour of thy hands." Prov. xiv. 23; xiii. 11.

[578] Cleanthes coactum aliquando stipem in medium familiarium intulit, dicens, Cleanthes alium Cleanthem posset nutrire si vellet. And when he was questioned in judgment, how he lived, Adeo robustus, et tam boni habitûs, the gardener that he worked for, and the woman that baked his meal, were the witnesses that acquit him. Hard labour and hard fare enabled him for hard study. Laert. in Cleanth.

[579] Platonem tradunt cum vidisset quendam aleis ludentem increpasse: et cum ille; Quam me in parvis reprehendis? diceret, respondisse, At est consuetudo non parva res. Laert. in Plat.

[580] Callimachus, in Attila, reporteth that when certain players came before Attila, to show the agility of their bodies in their exercises, he was offended to see such able, active bodies no better employed, and commanded them to be exercised in shooting and other military acts: which when they could not do, he commanded that they should have no meat but what they got by hunting at a great distance, and so exercised them till they became excellent soldiers. Page 353.

[581] Ni sis bonus aleator, probus chartarius, scortator improbus, potator strenuus, profusor audax, decoctor et conflator æris alieni, deinde scabie ornatus Gallica, vix quisquam te oredet equitem. Erasm. Colloq. p. 483. See more of this chap. v. and read Luke xvi. and James v.

[582] Rev. iii. 15, 19.

[583] Matt. xxiii. 15.

[584] See Jam. iii.

[585] Rom. x. 2; Acts xxi. 20, 22.

[586] 2 Pet. ii. 7, 8; Ezek. ix. 4; 1 Cor. v.

[587] Matt. vii. 4; Gen. xxxviii. 24; 2 Sam. xii. 5.

[588] 2 Cor. viii. 3; Acts xviii. 25; Exod. xxxvi. 6.

[589] Gal. iv. 15, 18.

[590] Psal. lxix. 10; John ii. 17; Gal. iv. 18; 2 Cor. vii. 11; Tit. ii. 14; Rev. iii. 15, 16, 19.

[591] Jam. v. 16; Rom. xii. 11.

[592] Matt. xi. 12; Rom. xv. 33; Luke xiii. 24; 2 Tim. ii. 5; 1 Cor. ix. 24-26; Heb. xii. 1; Deut. vi. 5; Matt. xxii. 37; 2 Cor. v. 14; Prov. l. 4.

[593] John ix. 4; Isa. lv. 6; Luke xix. 42; Heb. iii. 7, 15; Matt. xxv.

[594] Sam. ii. 23, 29; Rev. iii. 19.

[595] 1 Thess. v. 22; Jude 23; Jam. iv. 7; 1 Pet. v. 9.

[596] Eccles. x. 18; Prov. xxiv. 30; xxi. 25; xiii. 4.

[597] Prov. xxii. 13; xxvi. 13; xx. 4.

[598] Numb. xxv. 11, 13; Cant. viii. 6, 7; Heb. xx. 11; Dan. iii.; vi.; Matt. xiii. 20, 21; Rev. ii. 5; Rev. iii. 16; 2 Thess. ii. 10.

[599] Read before chap. v. the cont. dir. for redeeming time.

[600] 1 Cor. vii. 29, 30; 2 Pet. iii. 11; Rev. xii. 12.

[601] Luke viii. 14.

[602] Rom. xiv. 21, 22; 1 Cor. v. 6; Eph. iv. 29, 30.

[603] Prov. xxii. 24, 25; xxvii. 17; Heb. iii. 13; x. 24, 25; Rom. xv. 14.

[604] Tanto cum strepitu ludi spectantur et artes. Hor.

[605] Among the Ep. of Bonifac. Mog. there is a council held under Carloman, king of France, which saith in the king's name, Necnon et illas venationes et sylvaticas vagationes cum canibus, servis Dei interdiximus. Similiter ut accipitres et falcones non habeant. And sure these are better than cards and dice, which yet some priests now use too much.

[606] It is one of the Roman laws, 12. tab. Prodigo bonorum suorum administratio interdicta esto.

[607] Rom. xiv. 21; 1 Cor. viii. 13.

[608] 1 Pet. i. 14, 15; ii. 11, 12.

[609] Matt. xxiii. 5; Mal. iii. 17.

[610] Laertius saith, that when Crœsus sat in all his ornaments and glory on his throne, he asked Solon, An pulchrius unquam spectaculum viderit? Illumque dixisse: Gallos, gallinaceos, phasianos, et pavones: naturali enim eos nitore et speciositate eximia vestiri.

[611] Phil. iii. 10; Rom. xii. 2; Eph. v. 11.

[612] And no wonder, when the light of nature reduced the serious sort of philosophers to so plain a garb; as Socrates, Zenocrates, with almost all the Stoics and Cynics, and many of the Academics and Pythagoreans.

[613] Of the proportion of our estates to be given, see my Letter to Mr. Gouge.

[Transcriber's Notes:]

• Obvious punctuation and spelling errors have been fixed throughout.
• Inconsistent hyphenation left as in the original text.
• Page 73: The table has been reformatted into a list to improve the readability and to fit in the space allowed.
• Page 112: The sentence ending in "... next to nothing.)" has no opening parenthesis, left as in the original.
• Page 227: The sentence containing "... hereafter; (to say you ..." has no closing parenthesis, left as in the original.
• Footnote 70: There is no opening parenthesis for the sentence containing "...didicisse magnum dicitur)...", left as in the original.
• Footnote 479: There is no anchor for this footnote, left as in the original text.