easie matter now and a matter of the greatest comfort to depart hence now now that His eyes can behold His Salvation Now He chooseth Death rather then life for to Him the nature thereof is changed He hath so walked all His life so contended for and kept the Truth so clinged to Christ in obedience and Faith Who tasted Death for him i Heb. 2. 9. that now He shall neither see Death nor taste Death He shall not see Death He shall see the face of Death changed lovely and pleasant now as Esau's face to Iacob He shall see through the vaile and shadow of Death through the darke Grave and behold Him who hath swallowed up Death and the Grave in victory He shall not Taste Death The sharp and bitter relish of Death is quite allayed and taken off to Him now He tasteth nothing but sweetnesse in Death but joy and peace in Death a peace passing understanding He is swallowed up now not of Death but of very Rivers and Flouds the Brookes of Honey and Butter k Iob 20. 17. He doth not see Death nor doth He taste thereof such are the expressions l John 8. 51 52. and they are to the heart of the Beleever in Death now He seeth life accompanied with an eternall waight of Glory He lookes upon Death now as Iacob upon Iosephs wagon m Gen. 4. 5. which shall convey Him to a place where He shall have Enough so as He regards not the stuffe and baggage of the world for the good I say not of all Verse 20. the land of Egypt is His but Heaven is His and all the good that Christ hath purchased is His. And now at this Brunt much like the straight that David was in but a little before the putting on of His Crowne at this brunt I say now that Death seemes to make His Conquest it doth this Servant of the Lord the best good service for it shall open Him the way to the Crowne it shall set free the prisoner of Hope it shall be as a Waggon to convey Him unto the possession of All good even to Christ Himselfe and now I have said All. And all this this Servant of the Lord seeth in Death and then how can this person Taste of Death since it must needs be that He can have no other relish in His heart now but of honey and butter of Pleasures of Gods right Hand for evermore Thus it is with that person who doth that work first who in mortifying the deeds of the flesh doth Dye Daily When Death commeth he seeth it not he tasteth not of it But for the wicked it is not so with them They see death They taste of death They see death and the horrour of it they see it over-powring them and getting now a full conquest over them they see it rouling great stones upon the mouth of their Cave as Ioshua upon the five Kings n Jos 10. 18. there reserving them as Prisoners of no hope till the day of their doome when they shall receive that dreadfull but just sentence under execution whereof they shall lye eternally being sent to their own place where like slaves Death shall keep them under perpetuall bondage And there they must taste of it also even such bitternesse as shall be to them as the gall of Aspes within their bowells and the poyson of Vipers Thus they taste it but it is beyond expression and this is the portion of them that feare Him not nor in their season and Day of Visitation call upon His Name even this is their Portion from the Lord saith the Lord Almightie But there is a sweet peace in Death to all such as painfully serve the Lord in life they are the words of him who relateth the last words of that excellent servant of the Lord Mr. Dearing And they were these It is not to begin for a moment but to continue in the A comfortable death ever followes a conscionable life Dr. Ayerâ—â—s Lectur p. 715. feare of God all our dayes for in the twinckling of an eye we shall be taken away dally not with the Word of God blessed are they that use their tongues so every other faculty well while they have it So he spake lying upon his Death bed neare the time of His dissolution and having spoken somewhat touching His Hope and Crowne of rejoycing He fell asleepe This instructs us in this high point of Wisdome more then once pointed at before but can never be sufficiently pressed till it be thoroughly learnt which is to make use of the pâ—esent Time to know the Day of our visitation o Iob 22. 21. to acquaint our selves now with the Lord to number our Dayes God only teacheth the heart that Arithmeticke that is to consider how short how transitory how full of trouble our dayes are And yet such though they are but as a span yet thereon dependeth Eternity The thought whereof might stirre up to the well improovement of them The Hebrewes have a proverbe which they deliver in way of Counsaile Good friend remember to repent one Day before thy Death By one Day they meant the present Time the Day of Salvation So the words tend but to this to perswade to a wise and Christian improovement of that which is our Time the present There is no mans Will but when he comes to that point he bequeatheth his Soule to God But let him see to it that hee set his house in order while there was a fit season that Hee committed His Soule to God when He had perfect memory and strength of minde and well understood what He did which in time of distresse a man doth not q Few men pinched with the Messengers of Death have a dâ—sposing memory saith a great sage of the Law the L. Cokâ— in his tenth epistle where he adviseth to set our house in order while we are in perfect health weighty counsell every way else all is in vaine for we know all is voyde if the Will be forced or if the minde and understanding part be wanting and out of frame The Lord will be as strict in examining our Will upon this point as man is what strength there was of understanding what freedome of Will And therefore the sure and certaine way is to evidence our Will in our health by double diligence as by two sure witnesses else the Lord may answer us as â—epthah to the Elders of Gilead r Iudg. 11. 7. Thou despisest me all thy life why committest thou thy Soule unto mee now in thy distresse at thy Death It is not to begin for a moment but a continuance in the feare of God all our dayes It is not to use our tongue well at the point of death but to use it well while we have it and strength to use it We must not think to leap from Earth to Heaven not think at the point of Death to live for ever with the Lord when all
done When they came to that point there was no more to be done but to close the eye and fall asleep quietly in the Lord. Remember Lord said that good King when death was in his eye Remember how I have walked in truth g 2 Kin. 20. 3. how I have done the thing which is good in thy sight He assureth and giveth large testimony touching the Time past I have I have It was not large promises concerning the time to come when it was threatned That time should be no more as the manner of the most is I will doe thus and thus hereafter if thou wilt be pleased to spare me now many have said so and so promised and recovered and falne backe strangely to commit greater abominations For that is a Time as the learned Knight noteth h Hist. of the world 2. B. Chap. 3. Sect. 4. pag. 212. When we remember God perforce and when we stand upon no condition with Him It was not what he would doe but what he had done Remember Lord how I have walked how I have done I have sought a good fight I have kept the faith i 2 Tim 4. 6 7. said Paul the Aged when the time of His departure was at hand That is not a time to fight when commonly the heart faints the head is light the backe pained the sides weakned that is the time to have the Crowne put on which we have so long striven after a Time to have our sanctification perfected which before we have heartily laboured in It is not the Time to fight but to overcome and to be more then conquerers I have fought that good fight I have kept the faith When when was Paul such a Champion so valiant for the Truth contending for the Faith and keeping it when was this when his bow abode in strength then he played the Soldier so fighting so contending And hence Pauls ground of confidence Henceforth there is laid up for me a crowne Thus touching the wisdome of the Saints They have understanding of the times And they know what they ought to doe k 1 Chron. 12. 32. that is they doe all in season Two lessons I shall draw hence for the Childs use and instruction and then anend First from hence I would give warning and put in a Caveat against some bold and presumptuous words and for ever hereafter prevent them We heare some and it is ordinary To wish for Death in a Passion before they have well thought of it and prepared for it if we may beleeve them they are well content to dye in a discontent They wish for that which they never before thought of in sobriety and good earnest Know they what they say doe they consider what death is and the consequence of the same when once death hath made its last conquest over the Body in that very instant Time the soule enters into a condition never to be altered it enters into eternity a gulfe of Time which all the figures in Arithmeticke cannot fill up For when we have reckoned a thousand thousand yeares we Read Drexelius 4. 2. have not the fewer remaining We are swallowed up in the thought of Eternity as a drop in the Ocean It is not possible to finde any bottome there we want a thought to measure it but if we should thinke of it to purpose we should be well advised what we doe or say I know there are some who send their prayers and their praises after Soules departed But all helpes no more then doth the crying after a Bowle rub or runne now throwne out of the hand The hand sets the Bias and gives the bowle an impression and where the strength of that impression ceaseth there the Bowle lyeth all our running and calling and crying helpes nothing at all but to evidence clearely as the Anticke and ridiculous trickes of the Bowler so the vanity and unprofitablenesse of our after labours now that the soule is departed For then it is night with the Soule in respect of any further worke the pit is open where there is no praise Then it either rests from his labour or is restlesse in paine There teares are wiped of or else they begin never to have end Weeping for evermore And this I note in passage that when we speake of Death we may be serious It was well answered by a Father to his Sonne who being Crossed in his humor wished hee were dead learne first what it is to live he that so lightly wisheth to dye is as he that flyeth from an yron weapon and a bow of steele striketh him through as Iob speaketh l Job 20. 24. Woe unto you that desire the day of the Lord to what end is it for you m Amos 5. 18. â—er 48. 48. â— 43. 44. The day of the Lord is darknesse and not light as if a man did flee from a Lyon and a Beare meet him c. So the Prophet reprooved those who were dispisers of Gods Words and Workes and scoffed at His judgements It may instruct us to sobriety that we doe not for the avoyding of an inconvenience runne into a mischiefe It is dangerous to live in discontent to dye in it or to wish so to do is much more dangerous We ought to wish rather we may live and to count it a great mercy that we are spared till we can give a better account of our Time and are better fitted to dye Death indeed is the Churches portion and part of her joynture All are yours n Cor. 3. 21. 22 23. and amongst those severall parcels Death is yours and therefore it may be wished for and desired as lawfully as a Childe may desire to goe to bed or to his Father For the nature of Death is changed to the godly It is harmelesse now and hath lost its venome It is a passage to a better place a gate to Glory It is the accomplishment of Mortification and the end of labour Thus death is but not in its owne nature so it is a destroying hostile thing and so to our nature the most terrible of all Terribles And therefore not to be desired till we are assured that both the nature thereof and our nature also is changed And then also our desires must not be immoderate we must not long for it nor rejoyce exceedingly when we can finde the grave o Job 3. 21 22. This argueth too much shortnesse of spirit and some impatience under Gods Hand and more unwillingnesse then becometh to waite upon Him any longer we must patiently waite Gods Time remembring Eternity is a space long enough for God to shew mercy unto His when their faces shall waxe pale no more they shall rest for ever And therefore no matter if yet longer they waite His Time and abide His pleasure though with some griefe and paine to the flesh pleasures at His right Hand for evermore will abundantly recompense what ever pressures are from below But whether we dye
taken of a mans words that is drunk with sorrow then is of the words of him that is drunk with wine when he is awakened he forgets what he said or of the catches of a drowning man who will catch at a sword or a knife or a razour any thing to keep up from drowning The words of a dying man are nothing and of no regard further then they receive weight and strength from the actions of an healthy and sound man the living man Therefore it matters not what a sick man can say for the future but what he saith for the former time for from thence he must fetch his comfort as we heard I have walked I have done I have fought I have kept Comfort in death must be distilled as I may say out of all our gatherings in our life time As our thoughts discourses actions have been answerable will our comforts be if we can finde no comfort by looking back recalling the time past I cannot see what comfort there can be in looking forwards toward eternitie If our consciences do condemne us as a learned Spaniard phraseth it that we have made time of eternitie and eternitie of time that is as he expounds it We have despised that eternall blisse as if it were but temporall and we have lodged all our love upon this transitory world as if this had been the thing which is eternall And if so we have done we can have no comfort then when our transitories are leaving us in looâ—ing forwards towards eternitie We may send our sighs and groans after it but in vain Our hearts may beat strongly towards heaven but all that may be much suspected also It is of doubtfull construction from what spirit our groanes do proceed If it was thus once when the foundation of the Temple was a laying That the people could not discerne the Noise of the shout of joy from the noise of weeping Ezra 3. 13. Then a harder matter it is to discern betwixt groane and groane sighes and sighes I meane betwixt the sighes and groans which the spirit puts up and those which an heart pained full of anguish and drunk with sorrow sends forth Very hard it is to discern here and to make a difference nay impossible for the groans from pain sorrow and the sighes of the spirit are both scarce utterable and theyare both put up in much bitternesse and both call out of sin as the cause of All which makes the discerning the more difficult This then is the conclusion Obedience forced is slavish but that is sweet obedience which comes forth as the first honey drops from the full combe a Mel quod per se flâ—it maximâ— laudabile Plin. lib. 11. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixiâ— Constantius Tripart Hist Prefal readily willingly freely As the Emperour said of money It will prove but copper if it be pressed out from the teares of the people The same may be said of our offerings They are counterfeit for the most part and profit not if they be squeezed forth by some pressuâ—es upon the spirit It is a free-will-offering that finds acceptance with the Lord. And this I added for three mightie Reasons 1. That we may not make Time of Eternitie and Eternitie of Time as was said before and explained 2. To awaken and quicken up our carelesse and dilatory spirits well to husband our opportunities while our Bow abides in strength and our Armes are strong before old age hath degraded us of our former vigour and activitie so as our outward and inward faculties are bound up as in chaines of Iron and brasse I mean before the keepers of the house tremble and the strong men bow themselves and those that looke out of windows are darkned and the Grashopper is a burthen 3. That we may not make as the most do an Idoll of that last prayer which we think to put up when we are at point of dissolution and parting away hence for that hope to be heard then is the Sanctuary and Place of refuge which the most thinke to flie unto as Ioab to the hornes of the Altar in hope to finde safety But their hope is like to deceive them as it did Ioab f 1 King 2. 28 29. and as it hath deceived others Who cryed but there was none to save even unto the Lord but He answered them not then did I beat them small as the Dust before the Winde I did cast them out as the dust in the streets g Psal 18. 41. These words shew us clearely what will be the issue of this last prayer and call upon the Lord which is the great Idoll of the world what I say will be the issue thereof to all those who turne unto Him at their Death even confusion of face for evermore a Treading downe and a casting out aâ— the durt in the streets This is of great and universall use and instructs us to encline the eare while we can heare to apply the eye while we can see to frequent the Assemblies of the Saints while we have strength and can goe and to take the occasion the smallest point of time while we may for it is soone passed and then we may send our sighes and groanes after it but cannot recall what we carelessely slighted In a word It teacheth to seeke to knock while there is Time for many shall seeke and not finde and knock and it shall not be opened shall strive and shall not be able And all this because they discerned not their season they knew not the Day of their Visitation h Quod primum est dicendum postremum soleo cogitare de Orat. Lib. 2 Pag. 131. Fol. Exvâ—sâ—eribus Causae I remember a pretty inversion of order used by Cicero in point of Oratory An allusion unto it may instruct us in a speciall point of wisdome We begin first and then wee end But he made an end first and then he began I use saith He to his Oratour to make my beginning the Latine calls it an Exordium When I have ended my oration for I must fetch that out of the Bowels of the other Parts The true Christian makes an inverson of order also and upon the same ground Death is the last great work which we are to doe and the true Christian thinks of that first First I say so soone as he is able to think any thing and to purpose And he so disposeth his life as one that knowes that his life must yeeld him marrow and fatnesse when he lyeth upon his death Bed in a time of drought We commonly live first and then we dye A true Christian dyes first and then lives He is borne and he goes on in the great work of Mortification and so dyes daily And then when he must yeeld up the spirit how willing how ready how prepared is he He is dead already to the World to the flesh Hee is crucified to both and both crucified to him An
our life time we cared not to be made conformable to Christ in His Death We cannot thinke to Raigne with Christ who when we were living men did not Crucifie one Lust for His sake We cannot think to Rest with Him for ever in Glory who never sanctifyed one Sabbath to Him on Earth We cannot think to shine after Death as the Sunne in his strength yea to be like Him who never tooke paines to purifie our hearts nor to rub off the fully and filth of a vaine Conversation We cannot look for pleasures at Gods Right Hand forevermore who in our life and strength preferred a vaine perishing and now a tormenting pleasure before them But great peace have they that keep thy Law and nothing shall offend them Psal 119. verse 165. Great peace have they in death who painfully served God in life Their hope shall not make them ashamed for they commit their spirit into His hand Who hath redeemed them the Lord God of Truth they go to Him whose salvation their eyes have seen and whose they are and whom they served What can dismay them now can death can the grave No they are both swallowed up in victory They put death on the one side and immortalitie on the other worms on the one side and Angells on the other rottennesse on the one side and Christ Iesus on the other and now they are bold and love rather to remove out of the body and to dwell with the Lord Christ with Him together with the Father and the Holy Ghost to have continuall fellowship and everlasting communion Such honour have all the Saints Death is no other thing to them now then as the flame to the Angell Å¿ Judges 13. 20. for thereby though clean contrary to the nature thereof they ascend to their everlasting mansions there to see the good of His chosen to rejoyce in the gladnesse of His Nation and glory in His inheritance There to take possâ—ssion of that crown of Righteousnesse which the Lord the Righteous Iudge shall give them at that day when with all the Patriarchs t Patriarcharâ—m consortium Propheâ—â—rum societatem Apostolorum germanitatem Martyrum dignitatem c. Calv. Ad eccles cath lib. 2. p. 398. Prophets Apostles all the Antipasses those faithfull witnesses not yet made perfect u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in ep ad Heb. cap. 11. hom 28. â— 1. Pet. 1. 13. they shall be made perfect There to make up that tribute of praise wherein while they lived on earth they were wanting bearing part for ever in that heavenly quire saying Blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever Amen Revel 7. 12. Thus my deare Children I thought it meet while I was in this tabernacle to stirre up your mindes by putting you in remembrance knowing that I and you must put off this walking tabernacle we must lay down this piece of breathing clay I know my self must before long and we all know not how soon and the good Lord grant that ye may be able after my departure to have these things alwayes in remembrance It is my charge unto you my last will look unto it and be acquainted with it for it is agreeable to Gods will My hearts desire concerning you is that ye would acquaint your selves with God for that is the way to be at peace y Job 22. 2. and good shall come unto you Friends though they live yet can do you no good without God but He can do you good without them acquaint your selves with Him and be at peace and good shall come unto you All that is written is as y Deut. 4. 40. Deut. 6. 24. chap. 10. 13. Esay 48. 18. the Lord presseth the observance of His own law for your good Therefore feare God and keep His commandments for this is the whole duty of man so shall your peace be as the river still flowing your righteousnes as the waves of the sea everlasting for in the keeping of them is a sure reward as in the casting of them behinde the back a certain recompence of wrath If at this point we turn to God the back and not the face then in the day when we shall call upon Him to make haste for our help He will turn to us also the back and not the face for so saith the Lord. And indeed how reasonable is it that so it should be For into what reasonable minde can it sink that I should serve one man and demand my pay of another That a man for having obeyed the orders of the great Turk should ask a reward of the Christian Emperour with what colour can I who have offended a man ask him a reward They who think to comply with their own proper affections and with the love also of the Lord are mightily deceived The pearl must be bought with the selling the dearest affections of our hearts and let this be the conclusion That Heaven did never cost deare No man can finde friendship with that soveraigne King but onely such a man as will confesse that heaven is had very cheap though it should hap to cost him his life Scatter not then your hearts upon varietie of things but recollect them to the unitie of one desire and of one love Seek God but not in an ordinary manner but like them who seek a Treasure which alone is sufficient It will be highly enough to possesse God And let us not loose time for it was not given us to be lost but let us live to the end we may live ever This is my Conclusion and my counsell and you have heard all But God forbid I should cease to pray for you it being my duty also while I am in this tabernacle to bow my knees unto the Father of our Lord Iesus Christ Of Ephes 3. 16. whom the whole family in heaven and earth is named That He would grant you according to the riches of His glorie to be strengthened by His Might in the Inner-man That Christ may dwell in your hearts by saith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of Christ which passeth knowledge that ye may be filled with all the fullnesse of God c. Amen Amen FINIS Insert this page 48. last line but one The season fits very well For I suppose thee grown up and in the strength and vigourof thy Age a slippery Vicina lapsibus adolescentia season subject to falling therefore never more need of the greatest circumspection and watchfulnesse Weeds through corruption of nature spring-up apace while we are children and if we suffer them now to gather strength and to take yet deeper root they will domineere Infelix lolium steriles dominantur avenae over the good seed that is sowen in us and choake
but our Pitie and our Praise 2. Thus they see Gods handy-worke and it is wonderfull in their eyes but still they see their owne Image also and cause enough to bewaile the uncleannesse of their Birth What the Pharisees once spake of him whose eyes Christ had opened is true of every mothers Childe Thou wast altogether borne in sinnes which should Joh. 9. 3â— make every Parent to cry out as that mother did Have mercy on me O Lord thou sonne of David my Childe is naturally Matth. 15. 22. Joh. 3. the childe of wrath Except it be borne againe of water and of the spirit it cannot enter into the kingdome of God The Parents see evidently now that they are the channell conveying death unto the childe The mother is separated for some time that shee may set her thoughts apart and fixe them here The father is in the same bond with her and in this we may not separate them God hath made promise to restore this lost Image this not tooke but throwne away integritie And this now their thoughts run upon and they pray That the Lord would open their mouthes wide and enlarge their hearts towards this so great a Mysterie They have a fruit of an old stocke it must be transplanted and out they carry it and into the Church they beare it as out of old Adam whence was transmitted to it sinne and death into the second Adam whence it may receive Righteousnesse and Life Then at the fountaine they hold it blessing God Who hath opened it for sinne and for uncleannesse And there they present it not to the signe of the Crosse but to Blood Sacramentally there that is Righteousnesse purchased by the death of Christ and now on Gods part appropriated and made the childes And the Parents blesse His name and exalt His mercy who hath said at such a time as this Live Who hath found out Ezâ—k 16. 6. a Raâ—some to answer such a guilt A righteousnesse to cover such a sinne so big and so fruitfull A life to swallow up such a death with all its issues This the Parent sees in this poore element Water appointed by God set apart fitted and sanctified for this end With it the childe is sprinkled and for it the Parent beleeves and promiseth Then home againe they carry it It is a solemne time and to be remembred and thâ— vaine pompe takes not up much time where wiser thoughts from truer judgement take place Friends may come and a decency must be to our place sutable but the Pageant like carriage of this solemne businesse by some speaks out plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A â—ancie Act. 25. 23. that the heart is not right nor is that vaine pâ—mpe forsaken which yet is now upon their lips to say They who have better learned Christ do better understand the nature and solemnitie of the action they are about so their great businesse is with God before whom they spread themselves and their childe Who can worke by meanes as secret as is the way of the spirit and can set this water closer to the soule then He hath set its bones which yet no man understandeth nor can tell when or how To Him they offer it before Him they lay it praying That this water may ever lye upon the heart of theirs as a fruitfull seed quickâ—ing renewing sanctifying That that water may as the Rocke ever 1 Cor. 10. 4. follow the childe The rocke removed not but the waters there-out followed them so the Parents pray That this water may ever follow the childe as a fresh spring still quickening washing refreshing untill the day of refreshing shall come This is their dutie now and this is all they can do beside the tending of it and this their dutie and their life must end together Now the childe lyes at the mothers breast or in the lap she is the nurse without question or so she should be though it is a resolved case that in some cases she cannot and in some she may not mercy must be regarded before this sacrifice But looke we still That mercy be not the pretence and ease the thing that is pleaded for that alters the case very much and will not prove a sufficient excuse wherewith to put off so bounden a dutie The * Aul. Gel. lib. 12. cap. 1. Macrob lib. 5. cap. 11. Erasm puerp Heathen have spoke enough to this point and more then all the Christians in the world can answer for the deserting and putting off unlesse in the cases before pointed at this so naturall and engaged a service At the mothers breast then we suppose the childe is and the eyes are open abroad it looks nothing delights it they shut againe as if it would tell the Parent what they should be now and it selfe hereafter both crucified to the world and the world to them 3. The childe is yet so little that here is little for the father to do yet All that is and it is no little worke is in his closet But besides that for it is the mothers worke too here is work for the mother enough It must be tended though it sleepe much more when it is awake And here is the observation It is hard to say which is more the mothers tendernesse or the childes frowardnesse and yet how they agree how they kisse one the other as if the parent were delighted with it It is an affection somewhat above nature implanted for the preservation of man so the Heathen could say by the God of mercy otherwise it might not be so for the more froward it is the more she tenders the little thing And it much encreaseth the childes score which he can never pay The Parent and the childe can never cut scores or strike tallies for they will never lye even 4. Infancy is a dreame we say The most part of it is spent in the cradle and at the breast the remainder in dressing and undressing Little can be said to it And yet something may be done even the first two yeers for the framing of the body as Nurses know best but something it is and the fashioning of the minde too and the younger it is with the better successe I have read of a great Conquerour yet not so great as that he could overcome his passions or an ill custome it is a second nature he learnt an unbeseeming gesture at the brest and shewed it on his throne If I remember his Nurse was blamed for it for she might have remedied it while the parts were tender Some-thing may be done also for the fashioning of the minde and preventing of evill It is much what they who are below Christians have spoken and practised this way which I passe over Note we The first tincture and dye hath a very great power beyond ordinary conceit or my expression And therefore observe well what they do who are about this childe not yet three yeers old and what the childe doth
griped Non reddit oracula nisi constrictus with paines both within and without till death look in at the windows and sinne stares him in the face and now is summoned to make his appearance before the Iudge of the whole world before whom the lying spirit spakes truth b Job 1. Natura vexata prodit seipsaâ—â— much more the conscience of a man Suppose we I say a person in such a case Nay we will not suppose it we need but antidate the time for it certainly comes and will hasten and then put we some intergatories to this man in this case we shall finde his minde changed Aske him what he thinks now of the cup of pleasure which he drunk down so greedily he will tell you he findes it bitternesse in the latter end it was indeed like sugar under his tongue but now in his bowels it is as the gall of Aspes and to have overcome his pleasure had been pleasure indeed c Vicisse voluptatem voluptas maxima Groâ— 243. Aske him what he thinks of pardon for sinne he will tell you it were news from heaven indeed the best and most comfortable tidings that could be thought of Aske him how he feeles his sinne now he will tell you heavy very heavy the weightiest thing in the world sand is heavy and lead is heavy but sinne exceedeth them all d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ys de Anna ser 6. p. 946. it presseth down to the nethermost hell into the deep 's among Dragons So he will say And have I feigned all this no sure I appeale to the consciences of all men that are neither a sleep nor seared And to the testimony of all those Ministers and others who have visited the sick and men appointed to dye men put in feare and knowing themselves to be but men men in such a case as was before mentioned I appeale I say to the testimony of all such who have conferred with men put in feare they will give cleare evidence to the truth of that I have said And indeed how can it be doubted For God hath set it down by an eternall Decree That vexation and sin should be inseparable e Jussâ—sti domine sic esi ut omnis inordinatus affectus siâ—i sit Poena But there is a yet clearer voyce which sealeth this truth for when sinne seizeth upon the soul and the weight thereof is felt the soul will then wish it could lye hid in the bottom of the Sea swallowed up therein or covered under the lowest sand of the hills or mountains foundations This we should think on betimes and consider it in our hearts For sin causeth wrath even from the Lamb f Revel 6. 16. that meek and mercifull Saviour and will make us hide our selves if we could from His face the beholding whereof unto the righteous is better then life They who will not be taught by instruction must be taught by pain g 2 Esdr 9. 11 12. Other enquiries there are some necessary and usefull which might be easily made but not so easily resolved nor so usefully There are some qualities in the waters which we see plainly but not so plainly the reason of the same That is darke and obscure to moderate mindes and doth but mocke and deceive the more curious who scorne that safe refuge of occult properties h Latent animos temperatos illudunt curiosis qui putant â—uncta ad certas causas reducere manifestas irrident salutare Asylum illud oâ— cultae propri tatis Scalig. â—xercit 218. 8. I take that which I think most familiar and quickest for use So much to the demands and resolves thereunto 4. For the works of God in the great deepe they are innumerable and wonderfull Amongst them the strangest and most admirable is That little fish which will slugge a ship and stop her under full sailes so the i Scalig. Ibid. Plâ— nat Hist lib. 9. cap. 25. Naturalists say and we leave them to their proofe But we may certainly conclude hence It is easie for the Lord then to stop a man when he is breathing forth threatnings and is now upon an eager pursuit and furious march in his own way the way of sinne and death Time would faile me here and my understanding both The Lord is great in the least fish the Axchoie which we use Apâ—a abuse rather to provoke appetite as He is wonderfull in the greatest Crocodile the greatest if we observe his originall from so low a boâ—tom as is the quantitie of a Goose-egge reaching at length unto sixteene cubits k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—od sic lib. 1. pag 31. or the greatest Whale fish The Sea-Dragon that wonderfull Leviathan and so described by God himself l Job 41. And yet I cannot tell whether Gods work is lesse wonderfull in the Ship which reeleth upon the waters like a drunken man and sometimes falleth into the great deep then riseth again and is carryed safe to its harbour Assuredly the Lord is as wonderfull in steering and conducting this vessell to Him we must pay our vowes still climbing and tottering and sinking and drowning so as the passengers are in deaths often yet still living and weathering it out As wonderfull I say is the Lord The ship-masters phrase here as He is in the water-creatures which are in the deep their proper element And as wonderfull is the Lord too nay much more wonderfull for He shall be admired of all them that beleeve m 2 Thes 1. 10. in conducting a weather beaten sâ—ul to its haven For behold such a soul if we can weathering out its tempests climbing over the billows of temptations carryed now like a gallant ship well ballasted and rigg'd with a strong gale of faith thence I think we may borrow our expression n 1 Thes 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of hope This is an high contemplation and commands the minde to fixe upon it I now look back to what hath been said touching the earth and waters that we may gather up yet further instruction from both We have reached almost unto the extent of mans dominion for we are not yet so high as the aire so high his dominion reacheth We might have observed therein the serviceable obedience of the beasts which upbraideth the base ungratitude and rebellions of Gods own nursed children The Oxe knoweth c Esay 1. 3. It was an old complaint but mans ingratitude reneweth it every day No creature so rude or savage that stands not in awe of man and dreads him as his soveraigne and will be content to be ruled and be struck too by the hand that feeds them The vast greatnesse of the Elephant hath not priviledged him from mans service he hath under-gone the burden of a woodden turret and hath exposed himself to the extremities of warre The Camel a beast of incredible strength too hath submitted himself upon
wife out of Chrysostome Page 149. Grievances rancked under two heads What is only evill and to be feared Page 152. Evils Imaginary Reall The former how prevented Page 154. The bearing the latter silently and like a Christian supposeth two things greatly to be studied to Page 158. Snares they spring from two rootes how snares from plenty are prevented that our foote be not taken with them Feare a Catholike remedy page 163. snares from scarcenesse how to breake through them and how to carry and quiet our spirits in them 165. The houswifes charge how it may be discharged to wards children what the parents ambition touching them and servants our charge over them how neglected The houswifes duty engageth the Tongue that it bee apt to teach The eyes for over sight The hands that they be diligent and open mercy to the poore inforced to page 170. Diligence a great thriver well husbanding the present makes us secure for the after time The family the fountaine of society how ordered if it be as those families whose praise is in the Gospell The conclusion to page 175 CHAP. VII OLD-Age as an Haven we must doe as men arrived safe there What questions we must put to our soules the more to quicken us to the sacrifice of praise Many questions resolved into one to page 180. Two periods of this Age. I. Desired not welcomed A calme Time if youth hath not troubled it It must be imployed The lamp of our life must not now blaze-out to page 184. A grave complaint and counsaile page 186. who gives understanding 187. II. How burdensome those yeares The Grashopper a Burden When our time is shortest our expectation is longest a weake Body but a strong presumption how vaine to think we can turne to God then when we have turned from Him all our dayes It is not our Time nor Gods Time to page 192. Fooles delay Time Children of wisdome not so to page 193. Two lessons drawne from hence We must not wish for death in a passion Eternity when we may wish for death to page 196. Not trifle away Time Grave counsell to that purpose 197. Who may be said properly to live Groanes not discernable from what spirit they proceed 199. We make an Idoll of the last prayer What first to be done 221. Comfort in death Whence the peace of the Godly They taste not death they see it not c. Applyed to the Child concluded Faults escaped Page 29. line 12. of thy wings read whereof Page 50. line 34. covered read opened Not be hid Page 108. line 7. this read thy 109. Last line read imply Page 116. line 29. would read should These faults were found not sought for and because they marre the sense are noted so might many more if there had been will or leasure to have perused the Book The Remaines must stand as properly belonging to every person and presse and expect favour from every one who knows himselfe partaking of the same common nature But if here are more faults then usuall our excuse is that the coppy could not be made legible by the Authors own hand and being written by another was the more wanting in stops and otherwise and we keep to the Coppy A CHILDES PORTION The Second Part. Respecting a Childe grown up CHAP. I. What we are taught by beholding our selves in the wombe and what by our outward frame of body I Shall now call thee back to look unto the Rock whence thou was hewen to the wombe whence thou was taken I shall begin with thee at the very beginning of thy being that thou maiest take a more cleare sight and consideration even there of Gods goodnesse thy Parents kindnesse thy self misery Assuredly there is no period of a mans age that yeelds him such a discerning as this point of time doth at which he first breathed in this world and so set forth to runne his race Therefore I shall reduce thee now to thy primitive originals and as it were lay thee again in the wombe whence thou didst spring That in this way of reduction thou maiest take speciall notice of two main and principall points whereon so much depends 1. Thy outward frame of body 2. Thy inward frame of spirit Of the outward frame here § 1. Here take notice of God first and of His goodnesse laid out upon thee when of nothing thou wast made something some few dayes before thou wast a meere nothing That which never shall be was in as great a possibility of being as then thou wast And when thou wast something Iob tels thee what it was that something was as much as Mar. Au. Ant. Medit. li. 10. Sect. 26. p. 171 nothing to the producing of such an effect so an Heathen could say from such a beginning Of that nothing wast thou limmed or framed thence this curious work not the work of nature but of an Almighty-hand quickning Nature and actuating the same And in seven dayes for so experience tells us saith Hier. Fabricius the Physitian that frame P. 686. had its proportion of all parts And one half of that work but the better part indeed is more worth then a whole world thy soul so He saith who went to the price of soules § 2. And as thou must take notice of the hand that covered thee in thy mothers wombe so must thou take notice of the same hand for the same Hand it was that brought thee thence and none other but that If this hath not been told thee nor haft thou yet considered so much then beleeve me that the most curious searchers into Nature and the powers thereof which are great and strange in their extent and latitude they who have ascribed too much unto it even they have yet acknowledged at this point when the childe is brought to the birth and no power to bring forth that this is the finger of God this is the work of His hand And yet this sorrow in child-birth is not the same in all nor is the danger the Lord so dispensing therewith though the curse be common We know what the Mid-wives say touching the Hebrew women and common experience tels us also that some women there are who in this case speed better then their betters We read what our Geographer and Historiographer for he is both writeth concerning History of S. George Histo of the Sab. Geog. p. 32. the Spanish women and what he citeth out of Strab◠touthing a woman there who rose from one labour to another from labour in child-birth to labour in the field She was rather an Hedge-woman then a child-bed woman and it is with them many times as we heard But this we are sure of that is that burthen which is laid upon that Sex In sorrow shalt thou bring forth children and so wonderfull the Delivery is that we may say with the Prophet Thou art Psal 71. 6. He that took me out of my mothers bowels my praise shall be continually of
in other things can bolt them out to the bran can lay together such thoughts as these he cannot but make choice of that which is the only necessary thing the better part which shall never bee taken away and this choice is supposed to be made by him or her who is able to beare troubles and to carry them lightly as an easie burden For thus such a person reasoneth I am stript of all things but they have not taken from me my Treasure as the good man said p Aug. de civit Cap 10 l. 1. I have my God still who will supply all my neâ—â— q Phil. 4. 19. I am laid low now I shall be exalted hereafter I am made the filth of the world and the off-scouring r 1 Cor. 4. 13. of all things unto this day But in the day of the Lord I shall be made up with His jewels Å¿ Mal. 3. 17. I am persecuted for Christ now and I suffer it I shall hereafter raigne with Christ and according to the measure of my sufferings shall my consolations be pressed downe running over and so forth Thus then looke to it that thou makest a right choice let true judgment interpose then the choice will be easie Get Christ Thou hast all with Him the heaviest yoake the world can lay upon us will be light and easie In this yoake We are not alone He draweth with us With him the sharpest and most bitter things will be sweet and pleasant for He is that Salt t 2 King â— 2â— who hath changed the property of those bitter and deadly waters of Afflictions and healed them Thus we may be able to beare lightly the heaviest burden through Him who strengthens us to doe all things v Phil. 4 13. Other considerations will helpe to support in bearing of our Burdens as the Hand from which they come and the causes wherefore they are usefully handled by Liysius x De Const l 2. Cap. 89. These would take too much roome there and they are impart implyed before And so much for the bearing of our grievances and what is required for the bearing of them lightly away the going upright under them and like a Christian It followes now that I give some rules for the preventing of snares they fall under two heads Snares from Plenty Snares from Wants All along we shall finde our way is strawed with them for such are our natures either wee finde them in our way or we lay them there even our good things we make snares unto us for prevention hereof these are the rules If riches increase we know our rule And if God give thee a Child that 's our rule also Thou must not set thy heart upon them or this It is a resolved case If thou wouldst keepe thy Child sacrifice it in thy affections I meane else it will be a snare and cause unto thee no ordinary sorrow because thy affection was extraordinary to it so as thou couldest not sacrifice it according to the Rule for whatsoever lyeth next thy heart except Christ will cause the breaking of thy heart with worldly sorrow which worketh death There are two things that break the hearts of parents they are When the Child lives ill or dyes too soone Thou shalt be armed against these sorrowes at least thou shalt not be hurt by them if whilest thou hast the Child thou art as if thou hadst it not and having it if thou doest thy utmost to it that may make thee to rejoyce for the Time to come But hereof in the first part which I will not recall here The same we may say of riches If thou wouldst keepe them forsake them deny them Get thine heart from off them then they can be no snare It is notable which Augustine saith y De Civit lib. 1. cap. 10. No man holdeth Christ but by confessing Him no man keepeth his Gold but by denying the same If I lay up money as a Treasure I shut out Christ and in so doing I cause a rent in my soule as wide as Heaven a breach like the Sea z Lam. 2 23. The World stands in a Diametrall a direct opposition to Christ as two contrary Masters we cannot leane to the One but we must turne from the other We cannot imbrace the One but we must hate the other the heart cannot hang betwixt heaven and earth in an Equilibrium like two scales equally poysed if the world be at our foote and under it then Christ is exalted and so on the contrary With all thy care then keep the earth and the things of the earth in their place under foote Bee in the world but embrace it not hug it not Vse the world as travellers and pilgrimes such are we they use things in their passage as they may further them towards their journeys end They see many goodly houses and much good land but they fixe not on them they suffer them to passe because their minde is on their countrey the place where they would be I remember what is storyed of a People whâ—se countrey we only read of as we do of Platoes common-wealth It is a fiction but I intend the use They had of gold and silver good store to make their necessary provision with all but none for ostentation or shew to adorn their cubbords what could be spared from their very necessaries they must make thereof vessells of dishonour such as we set at our foot in plain English Chamber-pots or the like And there was this good in it said the merry Knight * Vâ—opie Th. Morâ— lib. 2. pag. 160. when their silver and gold should be required they could not be unwilling to part with that which before they had set so low as their foot This gives us the very reason whence it is That some are so well contented when they are disposessed of their possessions when they had them they had them as if they had them not They kept them at their foot farre enough from their heart And being taken from them they loose but what before they counted losse a Phil. 3. 7. and so are able to take joyfully the spoyling of their goods b Heb. 10. But this is but halfe the reason the other necessarily followes For if we would not have our riches a snare unto us then as they must be set at the foot so Christ must be embraced as the onely Treasure and so laid to heart And this will be if we consider this to purpose which followes He made himselfe poore to make us rich he emptyed himselfe to fill us he stript himself to cloath us he was wounded that by his stripes we might be healed He was made a curse that we might be made a blessing He died that we might live If we think on this nothing can seeme too much to do nor too heavy to suffer for Him I remember a lovely answer of a Wife to her Husband And because a story depends