HEART-SALVE FOR A WOVNDED SOUL AND EYE-SALVE FOR A BLIND WORLD OR Meditations of comfort for the Holy Living and Happy Dying Christian either in the depths of dark Desertion or in the heighth of Heavens Glorious Union The Second Edition with an Addition of an Elegie upon an Eminent Occasion By Tho. Calvert Minister of the Gospel When he giveth quietness who then can make trouble When he hideth his face who then can behold him Job 34.29 O aeterna veritas vira charitas chara aeternitas Tu es Deus meus tibi suspiro die ac nocte Aug. Confes lib. 7. cap. 10. LONDON Printed by F. L. for Tho. Passenger at the Three Bibles on London-Bridge and William Thorpe in Ousegate in Yorke 1675. To the Beloved and Honoured Lady in the Lord Ursula Barwick Widow full of Grace and Gravity Madam I Have borrowed some confidence to set your name in the front of this Treatise and concionary discourses which my thoughts are you will freely vouchsafe me without grudge In this I put you not to be the lug or handle to a common Pot but to a choice and Golden Vessel and whom you know of old seasoned with Christs liquor for his service At first edition I did nominally affix no dedication there being some reasons preponderating in those wretched times full of the worst parts of Arithmatick Divisions Fractions of Church and State Now first press being all exhaust and some urging to have it in a 2d birth I have yielded it the liberty of coming into the World again Nor I hope you will be ashamed of publishing the holy life of your sanctified Neighbour Matters there are all over in print of several natures some Adoxa 〈◊〉 Zâ—zer in Chiliad 11. as pamplets in praise of Fornication Drunkenness of being in Debt in praise of Baldness of banishment c. Some are Amphilaxa praising things of a middle nature and indifferent in themselves neither good nor evil Some Paradoxa strange things cryed up and commended beyond all mens sound opinions Other writings are Eudoxa of good and stanch report withall are good and wise truly praise worthy as Grace St. Hieron in Psalm 147. Virtue Piety Sobriety c. What I here give out is of this last sort that will sute every good and holy palat as Jews fable that Manna answered every gust If they thought of Hony of Partrigdes of any desired dainty what they had in their minds Manna was the representative of it to their Mouths your Ladyship I choose for facing this Script 〈…〉 you are much 〈…〉 she was 〈…〉 much 〈◊〉 â—pon the delicate 〈…〉 one word and prayer pâ—â—â—â—â—ly privately secretly And truly I must needs approve of your diet for your body caring to live Epicratically rather than Hypocritically Studying a course dayly of slender sober and plain feeding though compast with much infirmity and indispositions rather then to live medically and Physically translating the Apothecaries Shop into your flesh Barrad in Itiner Israel in Dis The first mischief that let in all misery upon us was Eves and Adams ill diet neglecting the Tree of life to seek and taste the forbidden fruit Indeed all our sin misery sickness death wrath of God and Hell came in at this Gate of an ill diet for our first parents made it not their meat to obey and do the will of God which should have been their corporal spiritual diet But it is your spiritual order of diet I most aim at and commend the humble and quotidian feeding your Soul with waiting on God in the way he has commanded you and promised to bless you you well digesting that word of our best Lord Labour not for the meat that perisheth but for that meat which endureth to everlasting life Aquin. pust 63. which the Son of man shall give unto you Other meat perishes and nourishes them that eat it to a perishing life but Christs spiritual food endures for ever abides with us and nourishes us to the growing up to eternal life Neither this meat nor the man perishes A modern Roman Doctor of Physick disputes the case Paul Zachias in Quest Medico-legal lib. 7. Tit. 2. Quest 2. whether a Popish clergy man be excused and without blame if sore troubled with the Asthma he abstain from his office of reciting divine things as Preaching Reading Praying Singing He indeed determines that unless a sore Paroxysm and a strong fit of the same be afresh come upon him his speaking singing and loud voycing will do him no harm for he saith all practical Physitians say it is profitable and helpful for them that are Asthmatick to read or speak with an high voyce that is if they be able and at the the instant not opprest with a violent assault for it helps to purge the lungs of the matter impacted in them But you look not to be ruled by him but in and out of the strong invasions of the disease you know how to breath high and loud in your Soul to God when you breath straitly and strainingly to those about you Madam go on in this wholesome diet for Body and Soul and if while you are here below you cannot in Body and Soul get into Heaven yet continue and abide on the threshold of this beautiful Gate of the Heavenly Temple of Gods mercy the Patient abiding of the meek shall not perish nay such shall be fatherly and sweetly supported to the end Physitians cannot speak so much of the advantage of good and orderly diet for Body but from the word of God we may reason as strong for the benefit of spiritual diet for the Soul Let them tell us from their puni-godling Hippocrat lib. de vet Med. that if the sick would use the same diet they do that are sound and whole the Art of medicines would fall to nothing Hereby he intimates that great is the dignity of exquisite looking to diet Aurel. Severin in Trin. Chit as if it were all medicine Wherefore they tell us that the right hand in diseases and wounds is Physick and Chyrurgery but the left hand is diet which doth very much Now if we would study the most necessary Physick by direction of divine Medicks then is nothing so necessary as to learn to know God and our Alâ—uinus Souls Philo the Jew tells us the Essens three Principles were these they studied wholly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to season all their life and labours with love of God Philo. Jud love of men love of virtue But we have a full voice of direction Mic. 6.8 and better particulared to us from Micah in his Ternary He hath shewn thee O Man what is good and what doth the Lord require of thee but to do justly to love mercy and to walk humby with thy God Or take we St. Pauls three To live soberly Righteously and Godly Tit. 2. in this present world Or if we hearken to him he will
when they shall be fuller of â—lory and rest than ever they â—ere of troubles and miseries We are here set in a warfare Act. 3.19 asâ—aulted with fightings without and errors within 2 Cor. 7.5 Exoothen machai esoothen phoboi we are compast â—ith an unruly body of flesh we â—re laden with corporal maladies â—ains infirmities pestered with â—piritual faintings qualms and â—eak fits that if we had not betâ—er comfort brought us for the fuâ—ure to free us from these cumâ—ersom anxities a servant of God â—ere of all men most miserable but â—weet Death looses our Chains â—nd sets us free Upon this ground â—id the Holy Father build that â—ghing prayer of â—is to God Domine solve hanc tunicam ita mihi gravem ponderosam da mihi leviorem Nazianz. O Lord saith he â—elp me off loose â—nd unbuckle this â—eavy Coat meaning the flesh full of infirmitie which lies with such a pondeâ—â— pressing weight upon my shouldâ— and give me a lighter and easier gâ—ment meaning the garment eternal life so pleasant so easâ— and free from all troubles whiâ— death brings us and clothes withal If there were 〈◊〉 such Sugar at the bottom the Christians Cup and the bâ— Wine kept to the end of the Feaâ— he had the worst fate of all meâ— but he may with a patience digâ— these earthly troubles because tâ— Lambs Supper shall make amenâ— for the worlds sharp Dinner Psal 27.15 I hâ— utterly fainted saith David 〈◊〉 that I believed verily to see the goâ— ness of the Lord in the Land of thâ—â—ving That is meant of this liâ— much more may thoughts of etâ—nal life keep us from fainting Tâ— hope of death is the hope of 〈◊〉 life it is necessary we die that 〈◊〉 sorrows may die Use 2 Must the very Righteous dâ— let it lead us to consider of aâ— conclude that universal deluge Gen. 2.17 â—riginal corruption wherein all â—ankind lies drowned It is too â—rue that being made of dust sin ends us to returâ— to dust again Who will defend nature to be imâ—aculate and unwounded â—eaths Weapons could not enter â—lesh had not our original impuâ—ity weakned us and strengâ—hâ—ned â—im Man first brought sin into â—he world sin brought death Rom. 5.12 Let one be so bold as to defend naâ—ure to be untainted unless he â—an bring this Argument to â—rove it Here is one free from â—eath Ergo free from that sin We are born Heirs and Coheirs annexed with Adam of sin â—nd death Pray we and strive we against Original lust yea repent we of this sin as that which put death in office and reached the dart into his hand Use 2 This might stir us up that seeing all men even the Righteous must die that we should labour to die Righteous The Righteous mans eye is all on God in his life and Gods eye as at other times so especially is set on him at his death to fetch him to a blessed Mansion We must die but oh that that last Act were made the Axle-tree Deut. 32.29 on which all the actions of our life might turn about by continually thinking on our later end A paper newly written is kept from blotting if dust or sand be cast upon it The remembrance that we are but dust and ashes often and daily cast upon our hearts and meditations would keep us in an holy watchful course that our lives should not be stained with so many blots of impiety and neglect of Gods worship Death indeed shall come to all but our lives are that which makes death bitter or sweeâ— unto us For he shall come to the wicked and rigtheous in a different manner 1. To the wicked and unrighteous he shall come as a man of War to a man where sin lives as long as he lives where Sataâ— sways the Scepter of his Monarchy in his Soul living impenitently in fleshly lusts deaths message is astonishing to such a one Such a sinful wretch looking approaching death in the face his Conscience cries a loud 1 Kin. 21.20 1 King 14.6 Hast thou found me O mine enemy as Ahab to Elias To whom death answers with no better answer than Ahijahs to Jeroboams wife I am sent to thee with heavy tidings a hard message I have brought thee thy wages of sin which is death And then doth the desperate sinner tremble and quake Rom. 6.23 remembring how bad a life has made way for death and death to torment then too late his sins affright him and he cries out but one day longer to repent as did that man in his death O spare me Chrysaorius in morte clamabat Inducias usque mane Gregor Hom. 12. in Evang. and give me but respite and truce till the morning that I die not in my sins and for my sins O where are those many hours neglected in vanity 2. But to the Godly and Righteous Soul his appearance and face is glorious and amiable he speaks a comfortable language to him I cannot hurt thee thy Saviour has taken thy weapons from me 1 Cor. 15.55 his death was my death was my death for his Children I come but to be thy Bridge that thou mayest pass over me into eternal life So great a difference is there 'twixt the Godly and the wicked Christian get thy debts paid in Christ and thy Bond cancelled in his blood get into the croud and touch but the hem of his Garment by faith to draw vertue holiness and his righteous-making merits then shall there be no terrour in deaths Vizard that will sweeten the bitterness of the Grave unto thee and finding that thou art righteous and accepted in Christ thou mayest challenge him O death where is thy sting O grave where is thy victory O! by repentance keep thy Soul from dying and the death of the body wilâ— be a blessed prelude to immortality And so much for a general viewâ— of the necessity of death to the very righteous Doct. The Souls of the Saints at their death are gathered to the Lord and by the Lord into blessedness This Conclusion has inclusively in it two parts 1. That in this life there is a mixture of good and bad 2. That in death God gathers the Souls of the righteous into aâ— happy unmixt society by themselves Eccl. 3.20 Do not all go to one place saith Solomon yes for bodies in death the Grave is the common receptacle of good and bad a Murderer and a Martyr may be laid in one Grave together but for Souls they change Countries The Sanctum Sanctorum is for those Souls which have been Kings and Priests to God the Righteous are gathered into Heaven but the wickeâ— they shall be gathered into another place they shall be turned into Hell into the Company of all them that forget God Psa 9.17 This Phrase of being gathered together in death may be an allusion to the custom of the Jews who in death are said to be gathered to their
Soul-rusting pride and fashions strange Whose brood's Court Lunaticks in monthly change How many traps alluring baits do lie And rest in naked breasts for an adulterous Eye Tinctur'd by you not she knew not your toys Nor dieted her Soul with Dunghils joys Smells as foul earth your Sophistrie she fled Which makes a two-fac'd Monster with one Head An Act calls God Bungler Blush stars and Sun Art perfects that face Heaven had not well done Three things were deemed precious 〈…〉 Eye Time Faith Christs Blood for which her prayers did vie In first the second by second third she got 'Bove both Indie's treasures a surpassing lot Put to the Trial Temptations hotest flame She du'd endured stood withstood quencht orecame And from Whales belly out of sorrows Hell Of Gods supporting Grace could wonders tell O Heavenliest Art that sweet Experience She could decline Afflictions in each Tense What Present Past and future fruits they bring How Saints do sometimes sink then float and swim Yet here 's not all more Virtues could I pick To puzzle and gravel all Arithmetick Which makes me pity that poor Sâ—agyrite When he did his Ethnick Ethick Volumes write VVhere all the moral Virtues he could count The number of eleven did not surmount Our living Volum fair printed had far more Our little VVorld saith his great world was poor For whose dear sake Grammarians may define Virtue always of Gender femenine Thy death sham'd not thy life thy dearest friend On his day chose thee to him to ascend Thy green years promis'd life Virtue full grown Pronounc'd thy field was ripe fit to cut down Living each one had part of Joys in thee Dying like griefs as having from our Tree Best branch rent off O loved Spousess câ—ys one Dear Daughter another Sister Companion Kind Lady these all Friend boâ—â—â— tyed and true With love engrain'd that never chang'd the hew Thy Battel 's ended Lawrel decks thy brows Deaths livery ours the fadest Cypress boughs Had death spar'd thee a while and given leave ' Mongst us thy friends some legacies to leave Our griefs had lower ebb'd Lo I desire For Legacy some coals of thy hot fire Of Zeal to heat my freezing frigid heart Or else of thy Humility a part ' Gainst innate Pride O thou mightst well have given Thy Love divided amongst six or seven Thy worlds contempt had been an excellent gift That eight or nine amongst us might it shift And knowing our hasty spirits when thou slipt hence Why didst thou not bequeath thy Patience Thou knewst how many walk'd with that bad note Of busie scullers in anothers boat Couldst not thou say Friend take thee this bequest Handle thine own Oars that becomes the best I leave thee it ' cause I lov'd it Thus good heart Thou mighst have given us every one a part I see Death will engross say what we list He scorns our Laws will be a Monopolist I 'le not Chide fate nor curse dire destiny Nor challenge Death to field nor rage and cry O hateful Heavens when Providence will must Have the perledst Mortals once to kiss the dust Here Heart from sighs our Eyes from brackish tears Body from weakness Mind from horrid fears Can't be priviledged Earths Cushions pillows best Be stufft with thorns or life is stuck and drest VVith netles briars Blest be thy Pylat Death VVho hence from Pirats on these Seas beneath Sin Misery Vanity doth our Souls transport Into Heavens blessed Harbour Rests true Port. VVhere neither boistrous North West South or East Raises ambitious VVaves nor yet that Beast Leviathan below can Cables break Or with Temptations make our Pinnace leak VVhere we forget those Threnodies of grief VVeep watery Eyes and VVho can send relief For me Imparâ—dis'd Soul to thee once dear Assistant witness in thy assaults of fear And sore Soul-combates were Saints power to mind As mind here was I should not stay behind For reason and religion both this prove Heaven doubles Gr ce and so it doubles Love Some curious Eyes did look I should rehearse Some light-heel'd lines in a wit-woven verse VVisemen will think the match is very base To lay on cloth of Gold a Buck-rams lace Or motleys purls and edge The sobred Grave Hate feathred leightness and substantials crave Her aims o'rclimb'd the Stars who gravity Sleight neither know themselves nor her nor me Nor eare I what capriccious Judges think Who say here it flatteries mart and Oile for Ink I 'le glew these lines on envious slaunders barr And Twelve of Malice's Clients that would marr A VVorld of honesty shall empaneld be To vent galls verdict ' gainst this verity Truth fears no blasting breath come slander speak Or bite thy lips in anger till th' Heart break Had she no faults yes some thou more none 's free Adam fell once we often sometimes she VVhen Marbles moulder and pounded are to dust Yet fresh shall be the Memorial of the Just When in my Memory enrolled I find thee not Well may I doubt all virtue I hove forgot Sanctities pen writes such an Epicede Quaint'st brains mere Pernasian doth exceed Ermins are vermin base in Arms and Coat Where Grace powders not life with holy note Good Day thou hast gotten bidst us Good night Leaving thy virtuous pattern to guide us right An holy course chalks th' way to Heavenly light Let vain World dress its Carps spit spite fume laugh A Gracious life leaves fairest Epitaph The Epitaph on the Lady Mary Gryffith FRom mothers womb unto earths womb the grave Through th' Worlds desert some years I wandered have Nature gave being Grace well-being Death th' best Heavens happy Being to Soul to Body rest I lie here waiting till the last shrill-voic'd Trump Shall breath new life into this dead Clays lump Then shall be at once two Nuptials solemniz'd Of Body to Glorious Soul and both to Christ O Mortals learn of me make Christ your scope By Prayers and Tears I came to rest in Hope FINIS
Spirit his power to sustain him his Grace to quicken him all earnestly desired these are the substance of this holy Psalm what the Father saith of that Verse Monachus qui non vigilat hunc versum non potest dicere Hieron in Psal 77. Psal 77 4. Thou holdest mine eyes waking c. a sleepy Monk cannot say that Verse the same may I say in another kinde a sleepy secure Christian that mourns not for his sins and by faith and patience not earnestly trusting and waiting upon God cannot truly say this The Psalm is a congress for a Combat or a pitched field 'twixt faith and distrust the old and new man in the Soul of a sanctified man distrust of the flesh arms it self with a multitude of sorrows and fainting with waiting for Gods delayed help Faith in the new man comes strengthened with a multitude of Gods mercies against the multitudes of miseries waiting to spie Gods face though he do for a while hide it yea as winning the Battel Ver. 9 10 stedfastly concluding Though thou hide thy face yet art thou my God and my hiding place Here about Gods help we have David requesting and reasoning with God The request are two the reasons two to move the Lord to grant his re-requests 1. Request is for audience and that speedily Hear me speedily O Lord. And that is backt with reason why What haste why begest thou for so speedy hearing He gives the reason My spirit fails I can hold out no longer 2. Request is for light of Gods countenance Hide not thy face from me 2. Reason for that is the present peril he is in even ready to die If thou hide thy face Lord I shall perish and accompany them that lie in the pit We may frame him to our understanding as if he thus pleaded with the Lord Sum and Sense How long O Lord wilt thou shut out my prayers look upon me and behold how low I am brought O hear me quickly lest my tired spirit give over lest my faint heart which has now no more strength to subsist without thy help do quite break off as drowned in the whirl pit of my deep sorrows Now at length O Lord after my long waiting send and let shine the light of thy countenance upon me which may glad my Soul shew me thy face which may raise me up again else if thou still delay what is there can keep me alive any longer from the company of them that are laid in the grave and sleep under the câ—oâ—s of death my life without sense of thy love being worse than death .. Doctr. First request Hear me speedily David he is in trouble and he betakes him to prayer Prayer is the sovereign Remedy the Godly flie to in all their extremities The Saints in sorrows have fled for comfort and healing unto Prayers and Supplications Heaven is a shop full of all good things there are stored up blessings and mercies this the Children of God know who flie to this shop in their troubles begging for help from this holy Sanctuary Psal 77.2 In the day of my trouble I sought the Lord. When any vexation makes our life grievous unto us what should we seek but help of whom should we seek but of the Lord how should we seek Psal 116.3 4. but by prayer My sore saith he ran and ceased not so his Soul ran and ceased not to pray to the Lord. When the sorrows of death compassed him and the pains of hell got hold upon him what was his course then he got hold of the Lord and prayed unto him right humbly Then called I upon the name of the Lord O Lord I beseech thee deliver my Soul We have to confirm this for a sure and saving way Precept Practice Promise Performance 1. Precept God commands us to pray at all times especially in sad times Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He commands us to depend on him for deliverance and calling upon him is the best dependance 2. Practise the Godly have walked in this way which God has prescribed All Davids Psalms will witness that he coupled his troubles and prayers together Psa 6. Psal 38. So Hezekiah Esa 38.2 at hearing the message of death sent to the Lord a message of Prayers So Nehemiah in Jerusalems destruction Nehem. 1.4 5. sought succour to her distress by prayer 3. Promise the Lord hath armed us in our Petitions with hope Esa 65.24 John 16.23 which is made up of sure Promises we shall not pray to one that is deaf assoon as we can finde our tongue we shall finde his ear Every humble praying sinner shall have a hearing and helping Saviour 4. Performance all Saints are ready to subscribe We prayed the Lord has performed and delivered This poor man cried Psal 34.6 and the Lord heard him and saved him out of all his troubles This poor woman even Hannah prayed 1â— aâ— â— 19 2â— and the Lord heard her he gaver her Samuel the thing she asked of God as the name signifies All the Saints cry and by experience witness the Lords performance upon their prayers we have swimmed say they in all Seas of sorrows ready to sink but prayer hath held up our heads I was in the stocks I prayed and am delivered saith Joseph in the Lyons den by prayer I muzzeled those cruel Beasts that they did not bite saith Daniel our bed was made in the fire our coverings violent flames prayer prevailed with the Lord to cool all this heat say the three Children God has thus performed he will still perform our evils are no greater God is not deafer he can still deliver for he is as strong he will still deliver for he is as loving and gracious he must hear and deliver us for he is faithful and will not deny his Seal and Promise which he hath given us Use Away then with all broken reeds learn we not to lean on or to trust to vain confidences flying to carnal remedies in our evils Is there any evil which the Lord hath not wrought Are we in some trouble the arm of Heaven sent it the arm of flesh cannot remove it Has God wounded thee seek not then to the Devil or the Witch his Agent for a Plaister Art thou in poverty trust not to unlawful shifts they may raise thee up again in the world they cast thee twice as low in the world to come O the folly of worldly men who think with pleasures to drown their sorrows with mirth to stop the mouth of Conscience and to laugh away the burden of their evils Jer. 3.23 In vain is salvation hoped for from the mountains if God wound worldly comforts are but foolish Physick There is no way like this to fly to him by Prayer when we trust to earthly helps we take no notice of Gods hand Secondly 2 Use Lawful means
the face of Religion and cry there there Psal 35.25 Job 4.6 so would we have it Is not this the fruits of your fear confidence uprightness of your ways and your hope This is the fruits of Religion and profession it spoils all our mirth see how it makes them melancholly and pensive they are all alike unsociable and uncomfortable who will enter that path which leads to such sadness Beseech God to let thy case be no impediment to his Glory by hindring and deferring those that are without from coming in lest they dislike Religion for thy sake God has sometimes said he would do good to his Children Deut. 32.26 27. that their enemies might not have cause to lift up their Horns Call on him to do it for his own Childrens sake that are within the Church Psal 69.6 Let not them that wait on thee be ashamed for my sake O God of Hosts let not them that seek thee be confounded for my sake O God of Israel As if he said There are many weak in the the faith O Lord who trust in thâ—e and if thou fail me they will be scandalized their weakness will make them stagger and start back when they see thy Promises fail towards me how shall they trust in those Promises for themselves which they see have failed others Nay Lord rather deliver me that the weak thereby may be the more strengthened thou shalt get glory by bringing many both to praise thee and trust in thee more confidently for my sake or for thy promises gracious performance towards me Psal 66.16 They that fear thee will be glad when they see me because I have hoped in thy Word yea the righteous shall then resort unto my company I will call them and tell them what great things thou hast done for my Soul Further in thus delivering me much praise and glory shall come to thy name thanksgiving shall be sent to thee by many in my behalf who will shout for joy and say Psal 35.27 Praised be the Lord who hath pleasure in the prosperity of his servant Use 3 If the comforts of the Soul be bought so dear as they will cost us the very fainting and almost failing of our Spirits let him be lesson'd who hath his Soul repleaâ— with peace and quietness in his God â—eatus es si cor tuum triplii timore repleveris ut tiâ—eas quidem pro accepta ratia amplius pro amissa nge plus pro recuperata â—rnard supra Cantic Serm. 4. to lock the Promises within his heart to cherish and keep burning that good fire lest witâ— many strong blasts of prayers he cannot get it kindled afresh when once it is somewhat quenched and dying out For this purpose it behoves those who are yet in the Sun-shine of peace and lightsomness of heart to rejoyce in God and his mercies to labour as much to keep it as ever they laboured to get it 1. To beware of sin that they fall not into any wickedness for that will devastate the Conscience and spoil its peace 2. They should cherish and make much of Gods Spirit and the joyous motions it stirs up in them Guests stay with us according to their welcome bad enteâ—tainment and neglect of them gives us their backs instead of their faces Ephes 4. Grieve not the Spirit of God 3. Keep we our hearts exercised in good things prayer hearing reading meditation those put forth our Talents we have to come in with more increase Take we heed if such good means be not used we may come to see our Candle burn dim and with perplexed hearts and sorrowing spirâ—ts as Joseph and Mary we may come to seek our Comforter and be long without him till our spirits be ready to fail in seeking because our care and diligence failed in keeping Use 4 Lastly though all the Saints of God have cryed ther spirits fail yet this may make for their exceeding comfort none of their spirits did ever yet so utterly fail but they have had their resurrection to some lively hopes who seemed hopeless We have our spiritual dejections and spirituaâ— resurrections Where is â—haâ— man and who is that Saint anâ— Servant of God that perished in waiting upon God and expecting his help Our comfort may be long in coming but at length it shall come and not deceive us either the tongue shall cry it after long waiting Mr. Gloâ—â—r Mattyr in Foâ—es Acts and â—onum He is come he iâ— come or the heart shall feel it or finde it it may be without but certainly beyond expressions It may be that the noon afternoon evening night may all hold him in the bonds of vexation but undoubtedly joy comes in the morning If it cannot be found in the beginning no nor in a long time in the proceedings yet Mark the perfect man Ps 37.37 and behold the upright for the end of that man shall be peace There are who have been brought from those desperate conclusions made in the strength of temptations Geoffry of Peronne in vita St. Bern. lib. 4. c. 3. I shall never be mermerry again so long as I live to tell the same party being strongly fill'd with new quickning hopes If I told thee before I should never in my life be joyful 2 Tim. 2. now I assure thee I shall never any more be sorrowful Though we should be so low as we were hopeless yet God must continue faithful he cannot deny himself 1 Cor. 10.13 he will not suffer us to be tempted above that we are able but will with the temptation make a way to escape that we may be able to bear it Doctr. The next request is that God would not hide his face and the reason because in the light of his countenance is life in the hiding of it is very death From Davids request that God would not hide his face see this Position That God hath his times of hiding and shewing his face to his Children and all for their good both by declared favour and seeming displeasure God leads on his Children unto blessedness All the months of the year are not alike some make the earth horrid with frosts and mists and large expences out of the Lords Treasury of Hail and Sow as in Job Job 38.22 the Lord calls â—t others make the fiel◠〈…〉 with abundance of flower 〈◊〉 fruits the Sun with his reviâ—ing heat putting life into bird bud and beast Shall we thanâ— God for May and not for March The dispensing of fair and foul seasons are both acts of Divine Providence for the good of man and beast Epiphan He that is God of the Summer is as good a God of thâ— Winter in spite of the blaspheming Manichees procuring our good in the one as well as in the other Thus is it with Man the abridgement of Gods Creation and with the holy man the object of his more special love The Sun shines not always alike on
to advancement When we look upon a man rowing in a Boat we see him look one way and row another way he looks from home but his boat goes homeward Whatsoever the Lords dealings be cast not away thy confidence O distressed heart though he seem to be a going from thee he is coming to thee Thou thinkest the Lord in anger turns away his face from thee yet the Boat of thy Soul for alâ— this is rowed homeward and Heaâ— venward These afflictions of thy spirit faintings of heart strong groans after sense of his love are infallible Sea-marks in thy way to the Haven of life and comfort only keep thy self in the Boat leap not out with diffidence though great waves leap in trust the Lord with the rowing commit thy ways unto him Psa 37.5 and he will bring it to pass Use 2 Learn to suspect rather than envy that estate which knows no changes It is the sinners saddest lot to be settled on the Lees and never moved nor changed from Bottle to Bottle Jer. 48.11 Let my Soul never sleep the sinners unbroken sleep of security they have no change Psa 73.5 and are not in trouble like other men But the righteous and whom God loves find manifold diversities of Gods proceedings with them because he means to make something of them His reason for his last request Lest I be like them that go down into the pit Not the Pit or Lake of Hell or Purgatory nor the depth and profundity of sins as some would have it but the pit of Golgotha the place of dead mens skulls the Chambers of mortality the Grave Elsewhere he seems so to reason Psa 30.9 Shall the dead praise thee what profit is there in my blood when I go down to the pit Note here how David joyns Gods love and his life together and counts the hiding away his face to be death and that which carries him to the grave Doct. The faithful heart finds no life but in Gods love Gods favourable face is the Christians health and life his maintenance lies all in Gods countenance The basest low condition'd life is royalty with Gods favour and the royallist life is but a painted dunghill or a golden grave if his face be hid from it and shine not there Yea but David thou may'st be a living man eat drink and sleep though his face be hid from thee Thou hast Musick to chear thee art thou not a Prince thâ— hast the Sovereignty of a Kinâ—dom to comfort thee Nobles aâ— High Estates to attend and aâ— company thee thou mayst haâ— all the delights of the Sons of mâ—â— and earthly contentments to eâ—hilerate thee why dost thou thâ— speak of a grave or pit can man die among so many livinâ— comforts Thus indeed migâ— reason reason the case But Dâ—vid spoke advisedly he did nâ— as sometimes he did speak 〈◊〉 his haste he is often saying thâ— same Psal 119.77 ver 88. Let thy tender mercies coâ— unto me that I may live There 's nâ— life without assurance of his meâ—cies Quicken me after thy lovinâ— kindness He counts himself deaâ— without his loving kindness thâ— quickens him and puts new liâ— into him It is a great dignitâ— and comfort to a man to havâ— birds beasts fishes Sea Aiâ— Earth and all things to be madâ— for him and subjected to him Now David looks higher than thâ— Psal 8. 8th Psalm there must be more than all this to make a man to have a true and worthy life Though the body live by the Soul yet there wants Gods favour and face which is the Soul of the Soul and more to it than it is to the body The spiritual life to have to have the vital powers of grace the inspiration of Gods quickning Spirit an inward sight â—iewing of Gods face in Christ and sweet sâ—nse of his loving counâ—enance as John saith of the true â—ight so this is the true life In anotner place he has the very words His anger endureth but for a moment Psal 30.5 ver 7. Anima hominis Christiani Tulipae instar est quae se ad Spiritus Sancti radios explicat iisdem absentibus contristatur Causin Parab Hist lib. 10. and in his favour is life Again Thou didst turn away â—hy face and I was troubled There is death in â—he hiding of his countenance In the first Psalm the righteous man is compared to a tree and here methinks the righteous man is compared to a flower the Tuliâ— or Marygold if the Sun open hâ— bright lightsome face upon them these open their leaves but if 〈◊〉 set and shut up his shining shopiâ— Heaven these lour and clasp tâ—gether their leaves on earth Such is Gods favour and facâ— of love Davids Soul and evâ—ry Christians holy Soul rises aâ— sets with it Absalom couâ— tell us though he had lands aâ—â— maintenance from his father yâ— he lived bion ' abion Principis sideris absentiam gemere diceres a lifeless lisâ— so long as he might not come in his fathers presence and behoâ— his face The face of God recoâ—ciled has more ravishing sweâ—â—ness in it for every adopted Chilâ— who has tasted how gracious tâ—â— Lord is and how can they bâ— droop when that is hid froâ— them under seâ— and feeling of displeasure Psal 90.9 Redde oculos mea vita tuos ni cenere pergam Frigidus exanimi pectore dispeream Jan. Lernut in Poem Ocelli Cain Saul Judas Spira Wâ— thou art angry our days are goâ— The Idoliziâ—â— Lover will tâ— you his life lies in his Mrs eyes an amorous and pleasant look quickens him a frown or neglecting countenance casts him into deep vexations of heart This is but the Creature shall there not be thought there is more power of life and death in the Creator appearing graciously favourable or displeased Real proofs of this have been the horrible vexations even to dispair of wretched men when the ireful face of God has been set against them for their sins and presented to their Souls As also those bitter cries and prayers of the Godly in deep afflictions when no glasses could shew unto them the face of Gods favour this made them averse and pull back their hand from all offered comforts Natura speciem ita formavit oris ut in ea penitus reconditos mores effingeret Is qui appellatur vultus qui in nullo amimante esse praeter hominem potest indicat mores Cicero de Legib. lib. 1. Psal 51. because they wanted the sense and sight of this only comfort And this is a common phrase of Gods favour and love the shewing of his face because the heart acts all the parts of its several affections upon the Stage of the face it is the outward Map of the inward passions of the mind If there be fear within it may be seen in the trouble of the countenance and paleness clothing the face without If anger rise then cloudy frowns and angry demonstrations
give warnings of it If love and favour sweeten the disposition of the Soul then a pleased look a chearful eye a gladsome contented countenance will declare the good pleasure and acceptation of the mind According to those variations of Gods face do the Saints vary their prayers one while praying the Lord to shew them his face and the light of his countenance to shine upon them that is to shew them his divine favour and fatherly good pleasure otherwhiles praying him to turn away his face that is his angry countenance and face of displeasure Reas Reason why the life of the faithful lies in Gods loving face is because it is the very life and happiness of the Saints in Heaven For those even in Heaven in the presence of all good things and want of all evils had but a miserable happiness if either God were not present with them or being present if they did not always behold his blessed face of â—ove and favour If this be the â—ife of Heaven much more must â—he comfort of it quicken the â—aints upon earth Use Here will be a fair trial of the â—incerity of a good Christian â—eart hereby may be known 2 Corintâ— 8.8 To â—nesion tes ' agapes the sincereness and genuineness of our love wheâ—her our service and obedience be grounded upon a right love to God or no. How are we affected to the Lord do we lay up all our treasure in his love and loving countenance can we content and â—uiet our hearts with this that God is well pleased with us in the midst of our calamities Canst thou say in the midst of ease riches friends honour and the fullest streams of wordly contentment Alas foolish vanities one glance of Gods face the perswasion of Gods favour do I delight in more than all you yea I had rather be the basest footstool of the world with Gods love than a glorious Monarch with a graceless Soul Wicked men always love Gods hand better than his face the gifts better than the giver Give them the worlds marrow and fatness let their Corn and Wine and Oyl increase let them walk in Sunshine of earthly prosperity and they never finde a want of inward assurance of Gods love in the Soul they want eyes to see the want of spiritual life and want Grace to long after Gods countenance to shine upon their Souls in sanctification and true peace The worlds voice is who will shew us any good that is gifts of Gods hand but the Godlies voice is Psal 4. Lord lift thou up the light of thy countenance upon us If thou canst make it all thy care to keep the assurance of Gods love and all thy joy to rejoyce in his face when thou hast it and make it all thy grief that nothing can comfort thee when thou wantest it all thy labor for to regain it doubtless thy love to God is sincere and true you are reconciled ones for one friend cannot brook the absence of another Use 2 What esteem will this teach us to give to the life of a wicked man doth he live who wants the Spirit of life the face of Gods favour which is better than life No his life is a spiritual death he may live in the eyes of men but he is a dead stinking Carrion in the eyes of God Dead nay that is not enough he is thrice dead and pluckt up by the roots Jude ver 12. For first he is dead in sin next he is more miserably dead because Gods face is turned away from him he loves him not delights not in him and which is worse than death this wretched Soul perceives it not and is not grieved for it O man pray for an Heavenly light that thy eyes may be opened to see thy misery Thou art merry and jolly for all things fall out to thy wish Thou growest from weak to strong from young to old this is but the life of trees and plants Thou walkest eatest drinkest sleepest well this is but the sensual life of birds and beasts Thou buildest talkest reasonest this is but the life of men even Heathens and strangers to Christ thus thy life passes but alas among all these thou wantest the life of Grace the loving countenance of God in Christ the assurance of salvation by faith in him Thou yet wantest the seeds and principles of a true Christian life and therefore art a poor dead wretch before God and canst not but perish if thou seekest not for better comforts and a better life than these even that Christ may be thy life and visit thy dead Soul with his quickning Spirit Colos 3.4 and set his face of favour upon thee for his own chosen One. This is the misery of a senseless sensual Soul Ahab like to grieve for no wants but only of earthly things If the Children of the most High so hardly come to Heaven with faintings of spirit and approachings to the very grave and pit in seeking Gods face what shall become of them then that count Gods face not worth looking after sure against such the Lord hath set his face of wrath and displeasure for ever Use 3 This will discover the common spring whence these troubled waters arise which so often almost drown the godly Their anguish flows from a mistaking and misinterpretation of this face of favour Facìes hominis est speculum cordis Bernard ad sorot de modo bene viv cap. 65. Whensoever they fall into any temptations they pass an hard sentence against themselves that God has turned awy his face from them and is angry with them because their anguish continues and he doth not presently deliver them When Gods face is towards thee why dost thou deny it the Sun shines though there be a Cloud 'twixt it and me and even now Gods face shines upon thee though Satan hath placed some foggy vapours and clouds of distrust and temptations 'twixt thy Souls eye and it It is no difficulty to prove that we complain of Gods hiding his face when it is not hid from us The best parts of a mans face for comfort is the eye and the ear the one to see and look kindly on us the other to hear us willingly Dost thou though sore afflicted trust in God and wait on him are thy eyes to him then I am sure his eyes are upon thee his eye of pity of love of tender compassion he will not withdraw his eyes from the righteous and his ears are open unto their prayer What wouldst thou have more than an open ear and piteous eye what dost thou in this thy trouble thou callest on God by prayer thou mortifiest every known sin thou labourest to finde God in every promise who guides thee to do this not the tempter for this is the way to break in pieces all his Temptations not thy self for thou knowest not aright what course to take it is because Gods eye is upon thee for his eye guides thee to
grave not shaking the hands of others but wringing their own hands in a woful farewel the fingers pidling with the bed-clothes Animam quod imodo inter dentes habentem August id Epist Joan. tract 10. Aristaeas Proconnesis Hujvs animam corvi specie visam ex ore evolantem tradiderunt Plin. Hist lib. 7. Jo. Franc. Picus Mirandula praenot lib. 9. cap. 2. Maximus Tyrius Platonicus Serm. 22. and the Soul now standing upon the lips like a bird ready to take her flight and if it were visible should be seen like his soul which was said to be seen to flie out of his body in shape and colour of a Crow that then at last alas too late it should come to this sober and sad reckoning O let me die the death of the righteous and let my later end be like unto his Num. 23.10 Children when they are asleep look the prettiest the Godly man is a fool in his life yet the worlds deepest heads would be no wiser in their deaths his last sleep has form and comliness in it Our Prophet intends iâ— these words to tel us as much thaâ— under the hard shell of death hâ— findes a sweet kernel of life hâ— is taken away from evils anâ— troubles quietly to rest as if he were laid in his own Bed chamber This Prophet has many drops to comfort Gods Servants he writes like an Evangelist our Saviour and his Apostles dwelt much in his leaves for he spake the Gospels Language of consolations Verse 3. Musculus in Praefat. ad comment in Esay the New Testament has honoured him above other Prophets with quoting his Prophesie 60 times from Chapter 40. to the end of the whole Prophesie it is like Canaan full-stream'd with milk and hony almost altogether consolatory This very Chapter among the rest is not so short as sweet having goodly beams come from it First It gives a bright and clear beam to stand like a light over the grave of the Rightâ—â—â—s to let us see how they are buried in â—eace to the third verse Secondly a sharp piercing â—eam of reproos for conviction of the ungodly of divers sins mocking of the Holy Idolatry c. to the thirteenth Verse Lastly an heating beam of comfort promises of favour reconciliation and peace to stay the tears of all Zions mourners to the end of the Chapter These words otherwise may be named the short Table or view of the Child of God in his life and death 1. In his life and so he is described two ways 1. God-ward so he is righteous Life 2. Manward so he is merciful 2. In his death which we consider two ways 1. How expressed Death 2. How respected 1. Expressed two ways he is said to 1. Perish 2. Be taken away out oâ— the world 2. Respected two ways 1. Of God he respectâ— them with care to free them from the evil to come 2. Of wicked men theiâ— respect is respectlesness set out Two ways by two Phrases of careless neglect 1. They never take it to heart 2. They little consider or minde it Or more briefly the whole may be summed into these two Heads 1. Gods Judgment in the death of the Righteous taking them away to himself when he means to punish the world 2. The worlds want of judgment and consideration of Gods end of it None considers it none lays it to heart Let some light of explication make clear the words The righteous Rom. 3.10 Eccl 7.20 Righteousness is hard to finde Are there some Righteous is it not the voice of the Scripture there is none righteous no not one Not a Just man upon earth True when we name Righteousness we call to mind our lost Pearl God made man Righteous This Apple of our eye was given away for an Apple of the Tree of Knowledge If we speak of men Righteous and Just in respect of their deeds among men we mean upright and honest dealing if we speak of Righteousness in respect of God then we mean no more a righteousness of inherence that is gone but of adherence and cleaving to Christ by faith Christs Righteousness and merits are imputed to us Just and righteous is that stile holy and good men are honoured withal in the Scriptures denoting fruits of righteousness in an upright life according to that 1 Joh. 3.7 Mat. 1.19 Act. 10.22 he that doth righteousness is righteous Thus Joseph is called a Just man so Cornelius where the word Just notes the universal and general carriage in uprightness holiness and Gods fear Perisheth This word sounds harshly as to die miserably untimely but surely the righteous so perish not unless the Prophet speak after the opinion and in the phrase of the ungodly Wisd 3.2 Perishing is taken for any ordinary or natural kind of death as well as violent Job 34.15 Prov. 31.6 to him that is ready to perish that is ready to die In the sight of the unwise they seemed to die or perish and their departure is taken for misery yet to perish is expounded afterward to be nothing else but to be taken away and depart this life No man layeth it to heart No man that is very few or none mind to take care for the worlds loss of the Righteous their hearts are nothing at all moved or toucht with it Things that come near the heart most affect us To lay to heart is a common phrase in Scripture and is expounded after by the word consider It is used again verse the eleventh Thou hast not remembred me nor laid it to thy heart It seems to imply three things First to understand the thing we would consider Secondly To consider and earnestly to think of the causes and consequents of it Thirdly to be affected with it upon that consideration so as the heart joys in it if it find it good is greatly grieved and sorry for it finding it evil the affection of sorrow arising in a matter deplorable of joy in a thing comfortable So then none lays it to heart is thus much None considers at all Gods anger intended to the world in the death of the godly none repent of their sins or stand in fear of some ensuing Judgment Mic. 7.2 Psal 12.1 Significat pro natura loci vel benigne acceptum a Deo vel benignum erga alios Tarnov in Psal 4. ver 4. Merciful men The word signifies Good or kinde men and it is Translated Good or Godly in other places To shew us that Mercy is a great part of Godliness It is taken passively for one that has receiv'd mercy from the Lord or Actively for one that shews mercy to others in which acception it stands here Are taken away Colliguntur are gathered together so the Patriachs dying are said to be gathered to their fathers which is not so meant of their bodies which were it buried in Tomb purchased by their Kindred for a burial place to that family but especially it is meant of the Souls
make a Christian a Dorcas to clothe and relieve to visit and refresh 2. To the Souls misery as ignorance of God impenitencie living in sin c. there mercy will be a counsellor to counsel them for God an instructor a reprover a builder pitying those blind Souls Briefly all misery is the object of mercy upon every occasion it has like Christ an open side to shew the bowels of compassion Use This will be of Use as if it were a Book with two leaves to let two several sorts of men read legibly in it their condition and estate thereby to learn what it is 1. If Righteous men be merciful men then here is a note to try our Righteousness by here in this Leaf mayest thou read thine estate towards God in thy piteous compassion towards man Art thou pitiful-hearted to any in necessity dost thou love to stretch forth thy hand reach out bounty to the poor Members of Christ Heb. 13.2 canst thou fee Christ in a stranger then art thou no stranger to Christ There are many notes of Righteousness the Lady and Queen of all is Faith yet Faith is dead if she want breath the breath of Faith is Love and Love is dead if it shew not Mercy How can any have a surer characteristick signe of his sins pardon than this that in injuries he can feelingly say I will pardon for Christ has pardoned me in poverty he can say I will help this miserable wretch for the Lord might have made me far more miserable Yea when he meets with these objects of pity The oppressor the only Cannibal by whom the poor and needy are crushed Amos 4.12 their skin pull'd from flesh and flesh from bones Mic. 3.22 chopt in pieces as flesh for the pot Mic. 3.3 eaten like a loaf of bread Psal 14.4 they are swallowed down like meat Amos 8.4 and quite devoured Hab. 1.13 he can say in himself Lo Christ has cast this man in my way to try my bounty and compassion I will not lose this opportunity If upon all occasions thou art ready to distribute to the necessity of Gods poor Children doubtless thou art one of Gods Children for he begets Sons like himself piteous and compassionate 2. If the Righteous be merciful then let us turn to the other leaf Look here churlish Nabal unmerciful Christian covetous Iron-bowel'd oppressor let me say as Christ What is writ in the Law how readest thou What is writ in this leaf this mayest thou read to the shame of thy face and terror of thine heart that such unmerciful men are unrighteous yea godless wretches Are there not some whom the Lord has filled with earths good things and yet the Box of Spikenard that those in necessity might smell the odour of Mercies Oyntment The Godly man puts his earthly trust in his hand Esa 3.15 it never comes in his heart the ungodly covetous put it in their hearts it never comes in their hands to distribute and can there be any room for Christ or his Grace in such earthly hearts where earthly metal takes up all the place Be not deceived you that have abundance and riot in that abundance never pitying nor rembring the afflictions of Joseph you that by oppression and hard dealing as Satans grindstones Oppessores Molaras Satanae do grind the faces of the poor shut your ears and hands at the cry of the needy and worse than Bethlemites will not help Christ in his Members to Stable-room you running in this course are strangers to righteousness Pro. 12.10 and enemies to mercy Doubtless such never tasted of Christ nor love Christ for who loves the Head which hates the Members If the righteous man be merciful to his beast then surely such are unrighteous and very beasts who will not shew mercy to man Learn of me saith Christ what will he teach pity compassion meekness love If we will not learn this of Jesus we may seek out another Master unmerciful men may go to School to Judas and profit under him he will of all men most unmerciful yet read unto them a Lecture of mercy might not this have been sold and given to the poor Joh. 12.5 sorry that the Oyntment was not better spent the lesson was good though his meaning was naught Little and slender are the hopes for Heaven who go on in the path of covetous mercilesness If unmerciful men ever come in Heaven then unrighteous men may come there also and then where will the truth of Gods Word appear Rom. 1. â—â— which threatens those who cast away all piteous affection anâ— consider not the cause of the pooâ— and needy Such may perswadâ— themselves with presumptuouâ— hopes that for all this they havâ— claim but sure they build 〈◊〉 goodly house which forget to laâ— the foundation Saint Paul hath herein given us the way to make sure hold and hopes of eternaâ— life 2 Tâ—m 6.18 19. by being rich in good works and ready to distribute this lays a sure foundation for time to come Mercy in one word marks us for God unmercifulness for Satan and is the cognizance of an unrighteous man Mic. 6.8 to do justly and love mercy and walk humbly with God must be found in him that belongs to God 2. Use Where might exhortation be better bestowed and largelier urged then in stirring up all men to let their light shine before men in works of mercy Col. 3.12 O that we would all put on these bowels of mercy â—and tender-heartedness clothes that wax not old which will keep us warm with a comfortable heat in the coldest day 〈◊〉 distress in life death and judgâ—ent The only way to be rich 〈◊〉 to be trading with the poor in â—cts of mercy and pity We take â—reat care to lay up our wealth â—ase it is never so safely laid up â—s when it is thus laid out in cloâ—hing the naked back and filling â—he empty belly and mainâ—aining the right cause of the Faâ—herless and Orphans So many â—s have been refreshed by our â—ounty are made our Intercessors â—n earth and are bountiful in â—heir prayers to us and for us that when we pray we have all their prayers joyned with an holy importunity overcoming God to grant our requests 2 Tim. 1.16 Happy was O ever nesiphorus that he lookt mercifully upon Paul in his Chain for he got Pauls prevailing prayer that for mercy to him the Lord would have mercy likewise on him at the last day Especially Learn we to pity sinners blind naked and beggarly Souls Save such ungodly wretches with fear Dubio procul flamma ignis five Gehennae intelligitur Phil. Pareus in Epist Jud. tom Jude vers 22 â—3 whâ— fear with fear lest thou suffâ— them to perish in their sins aâ— pull them out of the fire evâ— out of the fire of Hell towarâ— which every sin unrepented oâ— carries a man of such have coâ—passion by correcting them fâ— their evil course and
Lords mercy for the other we must depart because of that abomination Who is so mad as to set a fire on his house because he finds some Spiders webbs in it Here will be always in the Church good and bad Shepherds sound and unsound Members It is the time she must be militant when she is Triumphant there shall be none in her but those that are sound and righteous Abuses have bin and will be in the purest Church she must suffer Cramps and Convulsions in Schismes and Sects that good members may be approved The fanning time is not yet come when God will blow away all the Chaffe these spots and wrinkles will be in her face till the last day when Christ will present her to his Father without spot or blemish In the mean time pray we that she may be purged and seek we for as pure a congregation as may be though we could thrust our selves into Noahs Ark Gods Church in a little compass we should find among those eight Righteous Souls one Cabbin full of Beasts and dung something in our judgment offâ—nâ—ive either crossing orders decency or doctrines verity And for our parts let us be so wise as to let God use his own Fann and not to separate our selves because the time is not yet come hearkning to these directions 1. Joyn we our selves to the soundest and best parts of Christs Body 2. Remember we to build up our selves in Christs sufficiency to be a careful Superintendent and Governour of his Church to amend what is amiss censure no farther then the Lord censures 3. Though he say to the Church of Ephesius he has something against her Pâ—ev â— 2.4 yet he doth not unâ— church her he still loves her as a true Church which had many good things in her 4. Lastly wait and waiting meditate or that time when there shall bâ— gathered a glorious Church together and all her chalk stones that are now in her shall bâ— stampt to powder and she builâ— upon preceious stones free from all fault and the least blemish Christ immediately in his own person governing That shall not be Domecratia but Theocratia as Josephus calls the Government of the Jews common-wealth and Church Use 2 Are the Saints Souls gethered together in death this in the mean while may be a Plaister for their sore among whose griefs this is not the least that they cannot live here but among wicked and ungodly men The Child of God would have all like himself and O how it vexes his righteous Soul from day to day to see such Waves of impiety drown them among whom he lives 2 Pet. 2.7.8 It is a good tryal of our Hearts sincere love to the Lord Jesus when we are often in the Prophets ditty O that I had Wings like a Dove to flie away and be at rest from seeing or hearing the Lord dishonoured It grieves him that he lives or living that he has eyes to see it As that Bishop of Chalcedon Maris in the Primitive Church who being blind and meeting with thaâ— Arch enemy of Christ Julian thâ— Apostate Socrat. hiâ—s Eccl. lib. 3. cap. 10. who called him reproachfully a blind wretch anâ— askt him whether his Galilaeaâ— God would not cure him hâ— presently replied I thank my Goâ— that I have no Eye-sight to see sucâ— a sworn Enemy of Christ as thee But how will this medicine bâ— applyed to do us good even thus that we apply our selves to submit to the Lords will and pleasure in patiently undergoing this that we must converse amongst wicked men for if all the Saints should live together it would be Heaven upon earth There is no such holy ground our seat can stand on but we shall find cause to sing that tune Woe is me that I am constrained to dwell with Mesech to have my habitation among the Tents of Kedar Pâ— 120.5 Sit à te justus râ—motus nescio quot milibus manqiuâ—â—d simâ—l habiâ—atis siunuÌ„â—ot â— aba is Aug. in Psal 101. We must content our selves for a while the time doth not yet appear when none but the righteous shall live together Gods Children seem to be fa off us and we grieve that there is such a distance often times betwixt us notwithstanding how far soever they live from us we have the benefit of their best society their communion and fellowship in pity and Prayers though Bodies be severed we have the best conjunction of their wills and Hearts to ours We must rest in Gods pleasure who out of this mixture fetches much benefit to his Church 1. The godly are dispersed into several Angles and Corners of the World like the Levites all over the Land to work the fear of God in the hearts of wicked men where they live 2. We must remain among those that are stangers to God that our patience may have the perfect work in bearing their reproaches daily which they have cast upon us 3. That our conversation in holiness may ashame and convince them Heb. 11.7 as Noahs preparaing an Ark condemned the World Use 3 4. God hereby takes occasion to make our Crown the more glorious because we keep the faith in the midst of hinderances and continue to hold fast his name and worship though we dwell where Satans Seat is Rev. 2.13 It is a secret in Gaâ—denings Art Satione rerum foetidarum prope flores odore evadent suaviorce ut si allium prope rosam collovaveris Ioa. Camerar Med c. in Centur. Symbos feu Emblem to Sow and Set Roses near the unpleasant smelling Garlick as a means to bring forth Roses far sweeter and more fragrant then others not so planted So is it in grace they that honour the Lords name being amongst wicked men where are least incouragements these Roses are the Lords sweetest flowers their devotion is most acceptable to the Lord. Thirdly this may lend comfort to the Friends of some dying and to the person dying 1. To the Friends of men dying 1. Commonly we send away those that we love swiming in our Tears and make the Coffin as it were a Boat This is the drink-offering of natural affection And what is the burden of our grief but this why they are gone away from us whose love and society was sweet and dear unto us What then if they loved us why then do not we love them would we have them out of Heaven and the company of the blessed to whom they are gathered we our selves shall discontinue but a small time then shall we have their blessed society again Our Souls and theirs by death shall meet and be gathered together never more to be parted As Saul and Jonathan if we loved one another in our lives 2 Sam. 1.23 so in death we shall not be divided Away then with that tearing of Hair and immoderate sorrows for a dead Child sweet Wife or loving Husband departed this life they are gathered to the Lord and his flock of
blessed ones Do we envy their happiness would we have them break off their blessed company for ours and have their Souls re-inspired into these Clay-Tabernacles and then to live again below in these smoaky Houses of sin and vanity No let us set a period to our plaints and say Blessed be God who hath delivered these our Friends from all mundane miseries and gathered them so near unto himself 2 Sam. 12 23. We shall go to them but they shall not come to us as David said of his dead Child 2. To the person dying Death indeed seems terrible but shall we fear it as that which destroys all our joy What is there else that we need fear if we fear God Doth thy Conscience witness within thee that all thy indeavours have bin to honour the Lord in thy life never start then for fear of death all the harm he will do thee is a gathering of thy Soul unto the Lord and to the society of the blessed Socrateâ— could fly to this to sweeten his poysoning Cup of death to which he was condemned saying Count ye it not an high matter to have conference in another life with Orpheus Musaeus Homer Hesiod Xenophon O how shall I swimm in abundant pleasures when I shall meet with Palamedes and Ajax and other fasly condemned Truly saith he I would willingly often go out of this life if it might be to find these men my Companions Lo Christian blush before the Heathen who could warm himself with these poor Chipps and this cold comfort How far sweeter will be the Heavenly inhabitants when thou shalt see Adam Abel Abraham that glorious Friend of God and Father of the faithful Moses and Elias those pickt out by Christ to conferr with at his Transfigurations There shalt thou see David and Samuel Paul who hath filled the world with sweetness by his honied leaves Paulus John the darling of Christ yea that Jewel of women Mary the blessed Mother of Christ and Christ himself the Lord of Glory with all the faithful Saints that ever the world had yea all our dead Friends departed in the faith of Christ Would he go often to see such blind Heathens whose Heaven it is to be suspected is Hell and shall we be afraid once to be transported into such a glorious Clew of Heavens Citizens Go out therefore undaunted O my Soul fear not death thou goest to God thou art gathered to Christ to Angels to Saints glorified to the society of the Spirits of just men made perfect Shall the Souls of righteous c. Use 4 Learn we farther from it these things 1. It will teach us what becomes of the wicked in their deaths they also are gathered together among themselves as the Godly among themselves to make a bundle of life so are these Tares bound up in the bundle of death to feed eternal fire Hear O drossy Hearts you sons of Abaddon have a great mercy that you live mixt with Saints whose examples might be made unto you at occasion of blessedness but from their lives you will not learn holiness you shall not be always together hereafter you shall be seperated and go Goats with Goats The righteous when they die go to Heaven Gen. 30.25 and the blessed Canaan that is their own place as the earthly Canaan was called Jacob and so wicked men when they die they go the Kingdom of perdition that is their own place as Judas when he perished They have a place of their own Act. 1.25 where no righteous man shall come among them they have wrought for it and they shall have it the place of darkness and horrour Which made the Prophet cry out O Lord Ps 26.9 gather not my Soul with sinners nor my life with bloody men O what mirth and joy is here upon earth Drunkards made songs of me Psal 69.12 when a knott of lewd and licentious livers that hate Christ and laugh at his Word do meet together and he is the happiest counted of this unhappy Crue that can coyn some scurrilous and base jest upon a Christian that walks after Pauls rule circumspectly strictly Eph. 5.15 or as they call it precisely yet these blind wretches in their death shall wish to be the Dogs that might but lick the Crumbs which fall from the Table of these Children of the most High whom they have despised and reviled O sinner learn betimes the way of the righteous Without holiness no man shall see the Lord. If thou diest unreconciled to God thou shalt not have part with the righteous thou shalt be gathered among thy miserable Companions as the faithful are gathered into Abrahams bosome so shalt thou be gathered into Judases bosome the Patriarch of them that perish with Cain Perditorum Patriarcha Saul Demas Herod Julian c. And all that wicked crue which hated Christ 2. Seeing the Righteous shall be gathered together hereafter let it exhort us to love their companions in Heaven seek out the Godly man affect his society talk with him walk with him for he walks with God As he that rubbs his hands on Musk or Civit shall savour of it so by thy society with the righteous Cant. 5.5 thou shalt get a savour of good things his conference will quicken up thy Graces his zeal provoke thee his hands drop myrrhe upon thee 3. Hate all wicked associates partners in sins shall be partners in sins scourge As thou desirest not to be gathered with the wicked men and their black Angels hereafter so hate thou to be gathered into their counsel and company here When the Righteous go from among us some Judgment is to be feared is coming towards us It is to be suspected that some great evil is ready to fall on that people out of whom God selects them When mercy gathers the godly some judgement is like to come and scatter the ungodly God in this may be compared to a careful Husband whose House beginning to burn here he snatches his Plate there he gathers up his Jewels conveys away his Trunks of Linnen and Goods oâ— most worth as for baggageâ— wood-vessels and other cheap anâ— baser Furniture he lets that burâ— because he has saved that he loveâ— the best Thus doth God wheâ— a sinful nation is kindling hiâ— wrath against it in some judgmenâ— the Lord before it begin or in thâ— beginning takes and snatcheâ— away here an holy man and therâ— an holy woman he gathers uâ— these his Jewels and choiceâ— Plate to lay them out of thâ— reach of the fire that only thâ— wicked may perish in those flameâ— their own sins have kindled Seâ— it in Lot so long as he is in Sodoâ— their Table is not spread for Godâ— hot banket of fire and Brimstoneâ— but assoon as the Lord has goâ— him out Gen. 19.22 Non posse se dixit quod sine dubio porerat per potentiam non poterat per justitiam Aug. cont Gaud. l. r. cap. 30.
fierce wrath overwhelmâ— them it stays not long after hiâ— departure The Lord said before I can do nothing till thou come hitheâ— that is out of Sodom into Zoaâ— Why could the Lord do nothing while Lot was there Because 1. Either Lot with his prayers bound the Lords hands as it were that he should not smite 2. Or because the Lord will not destroy the righteous with the wicked Justice indeed crys against sinners Tumble them down into the Sea of thy wrath Mercy then stands up and saith nay Aut Serva aut fepata but rather save them for the righteous sakes or at least free them from the vengeance let not the Wheat be burnt with Chaff The like is manifest iâ— Josiah he is like Wheat among Tares The Lord purposes to burn the sinful Tares with a judgment but he first plucks up the Wheat from that evil to come I will gather thee to thy fathers and thou shalt be gather-into thy Grave in peace 2 Kings 22.20 and thine eyes shall not see all the evil which I will bring upon this place Josiah goes and Judgment comes When the Leaves fall fast off the Trees then we say Winter is at hand so when we see not Leaves only but the fruitfullest branches even righteous men cut off from the Tree of this life we may judge there is some Wiâ—ter-weather of Judgements aboâ— to fall on the World Reason We may take Solomons reasoâ— Righteousness exalts a nation Prov. 14.34 bâ— sin is a reproach to any people If thâ— Righteous and righteousness coâ—tinue in it it is likely to flourisâ— but if nothing but sin and sinneâ— be left wrath is not far off 〈◊〉 cannot prosper Weeds are fence about in a Garden for the Herâ— sake and wicked men may than God for the holy men that liâ— among them for they are bettâ— unto them than the Roman Tutelâ— Gods wrath is held off for the sakes they build Walls abouâ— the place where they dwell wiâ— their Prayers and Righteouness Q. It may be demanded Câ— there no wrath seize on a natioâ— or place or people while tâ— righteous are alive and remaâ— among them A. Yes But not upon tâ— righteous in that nation it is nâ— wrath to them and if it do fall upon the people or place First it is a long time deferred and kept off it comes not till after Gods long patience even for their sakes 2. When it comes it comes not so sore the cup of Gods fury is cast in a lesser mould and he puts in fewer dreggs gathers less Gall and Wormwood to imbitter it for their sakes 3. It continued the shorter for their sakes God sounds a reâ—â— at the sooner to the Hosts of his wrath for their prayers Esay 62.9 7. that are continually sounding in his Ears They will not let him alone untill he let the land alone and pull back his wrath Neither doth the death of the Righteous foretel Judgments but besides that look at their usage in the world and it will prove the best Almanack to prognosticate it fair or foul weather that is likely to come on the Church or Common-wealth Look we into the Skie of the Righteous it is an infallible Astronomy if their Skie be fair if the righteous and holy be advanced and honoured with high places either in Church or Weal-publick it is a sign of fair Weather God means a blessing to that land for they will maintain truth and equity that they shall like streams run in the streets when God means to bless a people he sets up such even Aegypt shall not want a blessing whilest Joseph is the Governour See Iere. 22.3 4. 2 Chron. 9.1 On the contrary if the Skie be lowring if good men be the dispised Branches of the Land if they that fear God be not set up and honoured but wicked Heads and Governours not fearing God get all the power into their hands foul-weather cannot be far off the Lord has a purpose to punish that people When aâ— King arose that knew not Joseph and he was not in favour in the Egyptian Court as before then the Egyptian Sun declined towards setting and not long ofter wrath fell on them and rooted them out in sore plagues and drowning in the Red Sea King Solomon has long since observed it who had the best insight into matters of kingdoms Pro. 22.2 When the Righteous are in Authority the people rejoyce God smiles upon that Land But when the wicked bear rule the people mourn some Judgment lies at the door The Application of this and the last conclusion shall be joyned together Doct. 5 The secure wicked world is little or nothing moved with the removal of the Godly None considers none lay it to heart and says to himself Sure these are taken away from some evil to come Our consideration is never so much to seek as in matters 'twixt God and us In a private loss of a dear friend we can mourn and take on and lay it to heart but in a publick dammage where Gods Church is cast into danger there we fear not at all take no care for it When we see one great stone after another fall out of the Wall we consider it and say This Wall will not stand long The righteous the best and strongest stones of ouâ— wall Esay 26.11 are dayly falling and dropping into the Grave and yet no man regards it sensual security still makes the land drunk It is the Lords complaint that we have no eyes his Judgments are far out of our sight Lord when thy hand is lifted up Jer. 5.4 they will not see Surely these are poor and foolish peole for they know not the way of the Lord nor the judgement of their God It is the plague of the world that they shall have Eyes and see not and hearts which consider not the things of God Has the World neither Eyes nor Heart yes but none for God These things are hid from their eyes and far from their Hearts Their Eyes and their Hearts are but for their coveteousness and for to purvey for these earthly things Jer. â—2 17 The Reasons among many may be judged these Reas 1 There is an evil disease of deep-sleep and security lies upon the World Am. 6.3 Esay 28.15 whereby they mind nothing of this nature and are prone to put far from them the evil day making covenants with death 2. Act. 17.21 There is the Athenians disease of curiosity which makes us inquire after novelties and the Lords dealings are altogether neglected not thought upon The Lord in Judgment suffers it 1 The. 5.4 that evils may overtake the wicked before ever they thought on them The righteoâ—s are not regarded in their lives Job 12.4 and therefore are dispised and little consideration had of them in their deaths So far are the ungodly from thinking they are taken away from evil to come that they lay it another
and as the Rich man said come into the same place of torment Alas when they die all their good days are done now they are taken away from evil and vengeance to come The Godly should lay it to heart also and it should cause them to depart from iniquity Psal 73. This was the Prophets practise and ought to be ours to consider the end of them how God sets them in slippery places and at length they rumble and fall into the pit and sin and death push them down into perdition Yea but are we not to mourn for them as such by the loss of whom the Church and Common-wealth have received some sore stroke No such matter nay rather it behoves us to joy when these horns that pusht at Jurusalem and hurt Gods Children are thus broken in pieces It is for some good to come unto the Church that they are removed out of the way yea when God picks out prophane and wicked men especially great Branches then may we have hope he is procuring same great blessings for his people Take away the dross from the silver and there shall come forth a Vessel for the Finer Take away the wicked from before the King and his Throne shall be established in righteousness Prov. 25.4.5 When the Godly are taken from among us we lose a precious liquor of soverain vertue for good to the Church if wicked ones be taken from among us let their sinful associates mourn for the loss of one of their hellish Confederates and Companions But count we no better of them then the Holy Ghost doth Ps 108.9 their death is but the emptying of a filthy washpot Moab is my wash pot Corn will grow the better when Weeds are taken from it which hinder the growth Our account must go like Gods account The wicked are vile and base in their lives in his esteem but more vile in their deaths Precious is the life and death of the Saints in his sight so let it be in ours for 〈…〉 and laying to heart their departure from among us lamenting in Jeremiahs tone The Crown is fallen from our Heads woe unto us that we have sinned they are taken away for our evils of sin Lam. 5.10 and for some evils of punishment to come upon us FINIS AN ELEGIE OR The flowing Tears of a mourning friend poured upon the Grave of the Holy living and Happy dying Christian the Lady Mary Gryffith first wife to Sir Henery Gryffith Barronet of Burton Agnes who ascended to Christ the day named from his Ascention An. Dom. 1632. THus run Heavens VVheel Then Peace my plaining Heart Such Heaven-born purposes 't is not thy part To cross with Murmers May not Providence His Colonies of Hopefull'st souls from hence Translate to seat them in a happier Clime Far above these Regions under the Line Of frailtie and sin Are there not Eastern Fruits Whose Seeds disdain with us to spread their Roots Bread in more generous soil and purer air Each flower has its own Orb where it most fair Doth grow show and in strange Earth doth pine As being from home Thus thou O Soul divine In this great Garden of the world didst spring ' Mongst lewd Mortals and such fruit didst bring As sham'd our barren plants sin-blasted Trees Yet for all this by manifold degrees Our ground it was base yea too much unfit For thee a Graffe of Grace coelestial Slip. Therefore that hand which first thee planted here Heavens holy hand because thou couldst not bear Such flowers and fruit in this corrupted soil As thou desired'st O now incorrupt Soul Has thee transplanted Happie thou so dies To Re-grow a Prime-rose in Gods paradise Our eyes are needless Garden-pots with Tears To water thee there are no doubts or fears Of parching heat which siccity doth bring So near to living water blessed spring But O my thaughtful Heart thy Sighs supplie The Rainy moisture of my Aprild Eye Oh that the puling Poet whose purest skill Was threneful Elegies writ with Ravens quill Would now lend Verses to my grief-drown'd Muse Or into me their poetick Souls infuse Sure then this Name posterity and all times Should find Immortalized in my lines Yet shall our Pen drop some black Tears for thee And write long Virtue 's short Epitomie Dumb grief shall lend us Mutes Liquits wet eyes Which joyn'd with Vowels of Sighs thence will arise Words to set forth that which Mankind may vex All virtues strong in one of weaker Sex Two things there are denominate one compleat Concurring in her she was Good and Great Twice born first great next Birth did stile her Good Noble by man far Nobler by Christs Blood O how swells Wormseed Man lifts Crest on high If Or Gules Argent deck his Blazoncie This honour here counted such Glory loss Chuse Faith her Herald for Arms a bloudy cross Thus Born choice education brings her up Seasoning with sweetest liquors this fresh cup. Her Infants age gives Childhood full of hope Childhood brings youth where Piety is the scope Of all her actions Single Married both To virtue Husband Christ she keeps firm troth And now my Boat being entering on the Main For life full-stream'd with good gifts fullest strain Of Art is needful Since I cannot skill To handle curious Pencil yet I will Use shadowing Charcoal Vertue needs no lace No Jaggs or Fashes her plain Coat to Grace When Sea Earth Air Woods Gardens at on time Do deck and dish a Table with the prime Of all Tooth-witching Cates stomach doth stand A doubtful Question is' t how to move the hand This 's good that dainty palate likes th' other best This sawce that Junket's rarity 'bove the rest Such is the Tooths tempation like 's my case A Squadron of air qualities are in Chase Before my Pen which first to single out In midst of such rich choice I stand in doubt Yet none so fit I find to have first place As that Great-little Virtue High-low Grace Humility which ne'r could Trumpet blow Plaies least in sight and hides it self from show Who ever saw Prides Chair set in thine eyes Or like the swellig Bubble saw thee rise Above the level of Waters Glories seat Follows the lowly-little flies the great Thou sought'st not earths applause or fumy same Whose heart was modeld to a better frame It is in th' Sphere of Saints as in the Skie The highest Stars seem smallest to the Eye What needs it name thy Faith thy love we guess Poor long since styl'd the Pities patroness Touching thy Zeal whiles here we thee did hold Winter was warm now midsummer is cold Some Querists ask what this cold weather meant Why Have we not lost Zeals fervid Element Chast modest sober patient discreet A very Center where Virtues did meet Thrifty in words shunning her Sexes blot A Tongue that hangs too loose without a knot Yea you corrupted Times worlds worst curst dreggs The Dam that daily hatches some blaâ—k Eggs Of Lust