like Herbs or Fruits insensibly and abundantly yea and by lawful and laudable means though they come in at the Street door and not at a Postern Whether left you by Parents or rising from the provenue of the Field or any other way without wrong or injury to another yet set not the heart upon them place not your â—elicity in them think not your selves simply the better or safer for them Be not puffed up with outward things as a bubble with a Child's breath in a Walnut-shell when he hath in it a little Sope. The Apostle also cautions against this 1 Tim. 6. 17. Should the Aâ—â— think herself some great business because gotten upon her hillock Or the Sumpter-horse because laden with treasure Should the Egyptian Ass think himself worshipful for bearing the Golden Isis upon his back And yet alas thus we see it to often Many mens good and blood rise together their Hearts are lifted up with their Estates as a boat that riseth with the rising of the water But O my Soul what are these to be trusted to They are not Entities Pro. 23. 5. Wilt thou cause thine eyes to flie after that which is not Riches have no solid subsistence though the foolish world call it Substance There is no firmness or solid consistence in the Creature 1 Cor. 7. 31. and they that rejoyce in them rejoice in a thing of nought Amos. 6. 6 13. have they not do they not make to themselves wings Eagle's wings to flee away How many O my Soul hast thou not only heard or read of but even in thine own experience observed who from great Wealth have been brought to a Morsel of bread Some that have fared deliciously it may be riotously every day that thou hast known to want a draught of Drink to quench their thirst And wilt thou glory in these things that pass away like a Torrent like a Bird like a swift winged Eagle But put case my Soul that they should abide with me and continue all my daies though my Bellyshould be filled with these hid treasures viz. with Gold Silver Jewels which lye in the bowels of the Earth yea though I should have enough to fill not my self only but my Children too though I should have many of them and lay up enough and choice for my Babes Psal 17. 15. yet after all these are not evidences of choice love from God 1 Tim. 6. 17. not trust r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uncertain Riches not hope in the inevidence of Riches they are no sure evidence that God hath more respect to thee than to others they are blessings but of the left hand of the Foot-stool Luther could call the whole Turkish Empire but a crum which God cast to that Curr Love or hatred is not known by what is before a man Eccles 9. 1. these external things shew neither the love nor the hatred of God to any man neither is prosperity a certain sign of love nor adversity of hatred from God seeing these things are given promiscuously according to pleasure not favour The Sun of prosperity shines as well upon the brambles of the Wilderness as Fruit-trees of the Orchard the Snow and Hail of adversity light upon the best Gardens as well as upon the Wilderness Ahab's and Josiah's ends concurr in the very circumstances Saul and Jonathan though different in their deportments in their Life time yet in their deaths were not divided The rich man fared deliciously every day and was as richly clad whilst Lazarus lies at his door in rags and begs for crums Sweet smelling Smyrna the poorest of the seven Churches yet hath the richest price set upon * Nudus opum sed cui câ—lum terraeque patebant de Archimede Silius it Rev. 2. 9. Consider therefore O my Soul it speaks thee not happy for another world that thou prosperest in this Glory not therefore O my Soul in thy riches Jer. 9 23. for neither thy Silver nor thy Gold shall be able to deliver thee in the day of the Lord's Wrath Zeph. 1. 18. money hath drowned many a Soul delivered none Money can neither pacifiâ— God nor still thy conscience nor stop the Enemies mouth Not Riches but Righteousness delivereth from death thou maiest be never the more in Gods favour for the Coyn in thy Coffers yea thou maiest be cursed though yea because thou art thus proud Psal 119. 21. Or is it my Power Glory or Greatness in the World that I please my self in and say it is well with me because I am renowned and set on high in the World This some elate themselves with and think themselves by so much the more dear to God by how much they are the more feared by men and esteem themselves out * Major sum quam cu◠〈◊〉 Fortunâ— nocâ—â—â— of gun-shot from men and thence conclude they are safe This was Edom's case Obad. 3. and 4. vers his Countrey was Rocky and Mountainous and hence he concluded himself above danger yet God threatned to bring him down and performed it Let not the mighty man glory in his might Jer. 9. 23. A bulging wall is not farr from a down-fall While the word Is not this great Babylon c was yet in Nebuchadnezzars mouth he was deprived of his Kingdom and driven from men c Dan. 4. 1. Not all the Worlds Grandees are God's Favourites May I not be vile in Gods eyes whilst great in mens Is not Antiochus the Great that called himself Epâ—phanes illustrious by the Holy Ghost called a vile Person Daâ—â—â— 2â— And hath not the Most High branded many 〈…〉 d Great Ones with either changing or detracting â—â—â—m their names to manifest his contempt of them As to shew his regard to faithful * Tâ—â—dun Hebrâ—â— quod â—r nominâ— suo Tetragrâ—mato Deus litero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrahae Sarae â—â—diderit by th â—liv pag 〈◊〉 Abram he add 〈◊〉 â—â—tter of his own name to his and called him Abrahâ—m Jacob was dub'd Israel a Prince with God in the Field Sâ—lomon called Jedidiah beloved of the Loâ—d 〈◊〉 Sâ—m 12. 25. So to evidence his contempt of wicked ones how great soever as to external pomp he taketh away the letters * Abraham is the first man iâ— the world whose name is changed of God aâ—â— it signifieth a change of staâ—e and a renewing with increase of Grace from God Airsw on Gen. 17. 5. of his Name from them Thâ—s Eâ—liakim was called Jehojakim which some write Joakim and some Greeks Copies Mat. 1. â—1 read Jakim So his Son Jâ—hojakin is called Jechoniah and in disgrace Coniah Jer. 22. 24. not only the first part of his name being cut off a sad presage that e're long God would câ—t him off but also that letter which appertained to Gods name being taken away God will not have his name defiled with such a vile one Worldly greatness O my Soul may be a burden back and heart burden no mark of Christs Sheep
the Devil foiled Adam and on the Dunghil Job foiled the Devil Seek not therefore great things for thy self O my Soul Jer. 45. 5. and then the want of great things will be no great trouble to thee Especially in such a day as this is it very unseasonable Vriah would not get to his house to eat and to drink and to lye with his wife when the Ark and Israel and Judah abode in Tents when the General and Souldiers were incamped in the open Fields Daniel would not accept of the Kings allowance of the Kings dainties when his Brethren were in distress and want he would eat no delicate meat when his City and People lay under ruines And art thou discontented O my Soul because thou hast not this thing and that according to thy wish In hard times the life for a prey is much mercy Hath God enlarged his bounty to me and given me even of the For the wealthy Christian good things of this life richly to enjoy Hath he enlarged my border and caused me to break forth on every side Hath he blessed me in the Field Barn Basket Flock c. Let me hence learn First not to ascribe it to my own acquests and so rob the Lord of his Glory in what he hath bestowed on me 'T is too much like proud Tyre to say by my Wisdom and my Traffique have I got all these Riches Ezek. 28. 4 5. That was a proud Pope who upon the Gate of his new-built Colledge had this engraven Vtrecht where he was born planted me Lovain where he was bred watered me but Caesar who had promoted him to the Popedom gave the increase And he was as well checkt by a witty Passenger who underwrit Here God did nothing David saies Riches and Honours come from God 1 Chro. 29. 12. and Jacob too Gen. 31. 9. God hath taken away the Cattle of your Father and given them to me He is the true Proprietary and gives and takes away these outward things at pleasure Israel in Palestine were but Tenants and Farmers the Land was the Lord's Levit. 25. 23. hence called the Lords Land Hos 9. 3. and therefore they might not sell it outright as if it had been their own Sacrifice not O my Soul to thine own net or drag Hab. 1. 16 17. Say not with the great Dragon the King of Egypt Ezek. 29. 3. My River is my own I have made it for myself That was a proud boast of Niobe reported by the t Sum foelix quis enim neget hoc foelixque manebo Hoc quoque quis dubitet tutam me copia fecit Major sum quam cui possit Fortuna nocere Poet and it proved accordingly she was brought low and emptied of all Let God have the glory of all he giveth thee to possess Secondly Learn not to grow proud because of trust in uncertain Riches Many mens good and blood rise together If God highten thine Estate O my Soul highten not thou thy mind 1 Tim. 6. 17. let not my heart be lifted up with mine Estate as a Boat that riseth with the rising of the water If Riches increase set not thine heart upon them They are not simply good in themselves nor the portion only of the good nor make all that have them good or better besides that they are flitting are not what men conceive them such substantial things but take to themselves wings c. Who is so much a stranger to the World as not to know that it was never true to any that trusted it That they that have been born to or have acquired great estates have yet been brought to a very low ebb to great want Riches are as Glass bright but brittle They are inevidential of Gods love they are if blessings for to all that have them they are not so yet but of the left hand or the Foot-stool there are more durable Riches which are more worth the minding Thirdly Learn not to withhold them from them to whom they are due God hath made thee O my Soul not proprietor but Steward of whom it is required that he be found faithful not purloining to his own use what is committed to him for his Lord's Nabal calls all his my bread and my flesh c. and therefore would part with none As every one hath received so minister 1 Pet. 4. 10. Something of a little more of more See Pro. 3. 27. Those things are not our own but the poors which we can and ought to bestow upon them wherefore these benefits are called not only Charity but Righteousness or Justice also Pro. 11. 18. 2 Cor. 9. 9. whatever the Clergy hath is the poors said Hierom. It is true in a sense of others as well as Ministers Gods poor are Owners of what I have I am but a Steward and dispenser of Gods bounty to his necessitous Servants Now if my receipts be found great and my layings out small will not God cast back such Bills in my face and turn me out of my Stewardship The Apostle quotes it from our Lord Act. 20. 35. as a u Eo modo quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophorum citatuâ— non ut verba sed ut placitum â—ulgo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt quarum sola mens spectatur Hi ens Maxime taught and pressed by him They are Fools that fear to lose their Wealth by giving but fear not to lose themselves by keeping it God affords me my portion and For the mean contented Christian it is Good because it is of God's appointment Psal 16. 6. That which gives quiet and contentment refreshment in any portion is first the favour and preâ—ence of God Secondly That it is from the hand of a Father Thirdly That it comes to us in the Covenant of Grace Fourthly That it is the purchase of Christs blood Fifthly That it is an answer of Prayers and a blessing from above on honest endeavours Ah this makes my cottage and my small possessions great enjoyments mercy and goodness shall follow me all my daies Godliness hath contentment and that is great gain When Alexander the great had taken the Kingdoms of Sidon and bestowed it on Hephestion to be disposed of according to his pleasure he finding out one Abdolinimus of the Royal line sent him the Regal robes and made him King who before had gotten his living by making as some of watering as others say of Gardens and when Alexander having sent for him asked him with what mind being of so noble a race he could bear his former poverty he answered I pray God I may bear the Kingdom with the same mind for these hands administred to my necessity and as I had nothing so I wanted nothing How much more may I say so who have so bountiful a God to supply all my need Phil. 4. 19. Gr. shall fill up as he did the Widows vessels 2 King 4. 4. Esau profane as he was had much but Jacob who had God in
The best time of the year the sweetest warmth cometh with these Pleiades and the best time of our life cometh when we live together in Christian love and fellowship Sincerity is the life of Religion and society the life of sincerity Thirdly Mutual help and assistance as well as warmth and heat Vis unita fortiar God bad Gideon to go down to the Camp of the Midianites and if he feared to go to take with him his servant Phurah Judg. 7. 10. Jonathan will not go without his armour-bearer 1 Sam. 14. 6 7. nor David without Abishai Christ when he sent out his Disciples sent them by two and two and when he begins his passion in the Garden took Peter James and John with him for the benefit of their prayers and company though they served him but sorrily Unity hath victory but division hath dissolution as it did once in England when Caesar first entred it Dum singuli pugnant universi vincuntur when they fought in small parties they were all by degrees overcome as Tacitus reports of the Ancient Britanes Reflections â—â—â—ed largely but do I feed safely and sweetly I am not brought For the alone walking Christian within Folds and Pens but walk at liberty under no bonds accountable to none for my conversation c. but is this the manner of the Sheep of Christ Do not his Lambs when they are from the Flock run up and down bleating and crying out till they have found out whom to joyn themselves to Is it not the voice of Christ's Spouse Cant. 1. 7. Tell me where thou feedest where thou makest thy Flock to rest c. Why should I be as one that turneth aside by the Flocks c. left by Christ or leaving Christ are in danger of walking in by-waies and paths of turning aside some read that word Why should I be like to her that wanders others one vailed lest I be accounted as one veiled among the Flocks of thy companions i. e. an harlot Cast as an harlot wandring hither and thither Merc. being alone and in the Fields or withdrawn places as the manner of such is Sanct. Consider O my Soul what too much cause of suspicion they too justly give that walk at random and not in communion with the Saints And consider withal Christ's advice in his answer vers 8. go forth by the footsteps of the Flock not get into some Wilderness and keep close to thy self have nothing to do with them that profess themselves mine but joyn thou thy self to them that have joyned themselves to me by my will Follow the practice of the primitive Saints as they followed my precept and president And feed by the Shepherds Tents keep close to those my under Shepherds whom I have set over my Flocks to lead them out to and bring them in from pasture consult them and be directed by them Is it thus with me O my Soul who live alone and esteem my self free because thus at liberty Add I any where any thing to that order which the Apostle with so much joy b 〈…〉 ld in his Colossians a Ordinis noming tam consensum quam mores rit è compositos et totam disciplinam intellige Calv. sic Dav. Ham. Chap. 2. 5. the order wherein every one is set in his proper place to fill up what is his duty An allusion to a Company of Souldiers every one in his place in rank and file Though thy Faith should be as firm as the Firmament it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if no order where is the beauty Surely Christ hath appointed some Discipline as well as Doctrine else it will be a confused house a lawless Kingdom a rude and wild Army but Faith and Order Doctrine and Discipline together these two render the Church fair as the Moon clear as the Sun terrible as an Army with banners Cant. 6. 10. Is it not O my Soul that I may take a liberty to walk loosely that I walk thus solely that I may say as Psal 12. 4. The Apostle gives caution of and bids beware of those that did walk disorderly i. e. under no order or rule may I not fear it may reach me But besides am I not the loser whilst I walk thus alone My joyes are but single my troubles doubled for want of those that might sympathize and bear a part with me How easily born would my â—urden be had I many Shoulders to lay it on And how would my mercies be abundantly multiplyed did many partake of them with me This is the benefit of having hearts as well as persons united in the fellowship of the Gospel that they may mutually rejoyce and mourn together as members indeed of the same body Am I not the more exposed to temptation and to be over-born by it being without help of any to foresee it for me and shore me up against and under it Woe be to him that is alone Am I not in more danger of becoming a prey to wild Beasts while I am thus apart from all Christs Flocks What Shepherd have I to look to and take care of me What Companions to feed and fold with that I may be preserved Turn thee O my Soul turn thee to the Most High by the Flocks and the Under-shepherds to the chief Shepherd of Souls Bless the Lord O my Soul that hath given me a Name in his house For the enchurched Believer that hath taken thee into his Flock and keeps thee among his Sheep Time was thou wert also running at randome bleating up and down without Company and care Let God have the glory that hath brought thee over to a professed subjection to the Gospel that thou hast found the glorious presence of the Lord in the slighted assemblies of his despised Saints that in his Temple thou hast spoken of his Glory Psal 29. 9. that thou hast seen the goings of the Lord in his Sanctuary Psal 68. 24. that he hath given thee an interest in the hearts affections cares prayers of his people that they participate with thee in thy joyes and sorrows 'T is mercy indeed to enjoy God any thing of his presence and spiritual teachings and refreshings in privacy in a corner with Isaac in the Fields with Daniel by the Rivers side with Peter on the house top But O the glorious outgoings of the Wisdom Power Mercy c. of God in the Assemblies of his People to have interest in the affections gifts graces counsels comforts admonitions exhortations c. of his beloved 'T was one of the most severe threatnings against the false Prophets to be denied this Ezek. 13. 9. They shall not be in the assembly of my people nor shall they be written in the writing of the house of Israel David no doubt enjoyed God in his retirements but when he was a little put by coming at the Assemblies of God's people how did it trouble and afflict him See Psal 42. 1 4. and Psal 84. 1 3. even thine Altars oh thine altars so some read it by a passionate exclamation importing strongest desires after them Blessed are they that dwell in thine house c. Let such as enjoy these mercies improve them O my Soul Be not barren under the droppings of Heaven's dews be not lean and ill-favoured still under fat and fattening means not like Pharaoh's lean kine after thou hast devour'd much feed little Great eaters are generally observ'd to be thin and lean Persons their food as it were passes through them and they digest it not Such are careless and forgetful hearers God hath promised his blessing in Sion Psal 133. 3. choice blessings Psal 134. 3. above any that came from Heaven or Earth Psal 128. 5. O my Soul desire and endeavour to grow up as Calves of the Stall Mal. 4. 2. If ye have tasted that God is good in Sion and are now driven thence ah long for his presence in his Assemblies prefer Sion to your chiefest joy long for his blessing among his People that thou mayest see the good of his chosen that thou mayest rejoyce in the gladness of his Nation that thou mayest glory with his inheritance Psal 106. 5. Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us â—nto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Ephes 3. 20 21. FINIS
They that work wickedness are set up Mal. 3. 15. they are increased adorned they flourish and are lively enjoy the greatest felicity in this world even till they are weary of them again Charles the Fifth whom of all men the World judged most happy cursed his Honours a little before his death his victories trophies and riches saying abite hinc abite longè get ye hence get ye far hence so inevidential of Divine love are worldly honours as well as Riches Or is it my wisdom and policy that I plead as an evidence of Gods love that I am wary in matters of Religion and State having an eye at mine own safety in all Is it because men cry me up as the grand Politician that I have a glove for every hand a Conscience that can stretch to any thing a Religion or Profession for every day that changes And was not Achitophel such a sage the Oracle of his daies and yet proved the notation of his name to an hair Cousen German to a fool Let not therefore the wise man glory in his Wisdom Not many wise men after the flesh are called 1 Cor. 1. 26. Vlpian the chief Lawyer Galen the chief Physician Porphyrie the chief Aristotelian and Plotinus the chief Platonist were all profest Enemies to Christ and his Truth None miscarry oftner than men of great parts none so deep in Hell as the most knowing Trust not therefore O my Soul to any or all thâ—se things which trusted to will drive thee farther from not endear thee to Christ Doth Jesus prize and shew such For the Hypocritical Professor regard to all his what then may I think of my self whose Soul is not upright with God Will formal services and outside performances appear to be Gods mark that I may thence conclude his owning me Were not the Pharisees of old as much Christs Sheep as I Who made clean the outside of the Cup and Platter whilst within they were full of extortion and excess Mat. 23. 25. and were it not much more wisdom to wash my heart Jer. 4. 14. and not my hands only with Pilate Grace and Nature both begin at the heart at the center and from thence go to the circumference 'T is but art and Hypocrisie that beginneth with the face and outward lineaments What can I plead as Christs mark that I may hope for any care and acceptance of him Is it that I perform duties of worship that I hear pray confer with others of the truths of God Will this be found to be Christs brand Have not others not of his Sheep gone thus farr see Ezek. 33. 30 31 32. they come unto thee very godly and in great Troops and they sit before thee very demurely and to see to devoutly but all this without any heart they were like the Athenians of whom it was of old said that they knew what was good and right but would do neither their ears were at a Sermon their Hearts in worldly matters It should be sur sum corda hearts in Heaven but when many mens bodies are in sacellis about holy duties their hearts are in sacculis in and about their Money-bags as Augustine complained in his daies It 's presumed that many hear who mind little of what they hear of such the Apostle speaks Ja. 1. 22. that hereby put paralogisms false reasonings upon themselves to their ruine Or that I pray So did the Jews of old Isa 1. 15. yet were rejected of God because filthiness was within See there from vers 11 downward Multitude of Sacrifices without Faith and Heart-Devotion is no better than meer hypocrisiâ— and illusion They came to appear before God vers 12. Heb. to be seen that was all they designed in their approaches to God that they might be seen and taken notice of to be there else all had been lost if they had not been noted and noticed Thus the Pharisees Mat. 6. 5. were it not for this gale the Wind-mill would not about were it not for this poise the Clock would stand still The Nightingale say Naturalists sings best when men be by and observe her such Hypocrites are but true devotion desireth not to be seen of any save Him who seeth in secret c. Consider O my Soul that stinging Scripture Pro. 21. 27. The sacrifice of the wicked and that is all ceremonies and external Rites which without inward affection God regards not how much more then when he brings it with an evil mind What is that evil mind but performing duties of worship to God with a design to impose upon men that they may be accounted good men while yet they live in a trade of sin De Dieu translates that latter clause even when they diligently offer it and gives this the sense wicked men in offering sacrifices are wont to use that diligence that they may make a show of some eminent piece of piety and yet neither so can they bring it about but that they and their offerings are an abomination to the Lord. To appear to men to be something may be mans Ear-mark not Christs To be cried up by men as some great Professour may be a brand for and from men but not Christs See Luk. 16. 15. A thing may shine in the dark and that shining proceed from nothing but rottenness May it not be so with thee O my Soul Two things make a good Christian good Actions and good Aims and though a good aim doth not make a bad action good as in Vzzah's case yet a bad aim makes a good action bad as in Jehu whose Justice was approved but his policy punished Search thee O my Soul for Christs ear-mark which is hearing and obeying Gods Commandments Psal 119. 5 6. Jo. 8. 47. the Ears of the Soul drawn up to the Ears of the body that one sound may pierce both at once And for Christs brand-mark which is two fold the one to which God and thy own heart alone are privy viz. sincerity uprightness of aims and ends Psal 51. 6. the other are more evident because more outward viz. Love to God and those that are his Jo. 5. 1 2 3. Jo. 13. 34 and 14. 15. how can I say I love God when my heart is not with him as she said Judg. 16. 15. The Swan in the Law was rejected for sacrifice because of her black skin under white Feathers Fear O my Soul Infinite refreshment and abundance The poor upright hearted ones of encouragement may this be to upright hearted ones What though I am the contempt and scorn of the World who account me not worthy to be set with the Dogs of their Flocks yet hath Christ put his mark upon me making other account of me taking me as his and preferring me before those that thus slight me I am one of Christ's Sheep What though Joseph were sold by his Brethren for 20 pieces of Silver not all out the price of a slave Ex. 21. 32. herein doing what was afterward charged