as in his Gods presence and in all aimeth at his praise As the Sap of a Tree riseth up from the root not onely to the body but also to the branches of the smallest twigs so grace in a Saint springeth up from his heart and floweth out not only in his spiritual and higher but also in his civil and lower actions How the Saint may make godliness his business in Religious Actions as in praying hearing receiving the Lords Supper and Sanctification of the Lords day in natural Actions in his recreations in his particular calling and in the government of his family I have largely discovered in the First Part of The Christian-Mans Calling The Second Part will help believers in the Relations of Husbands and Wives Parents and Children Masters and Servants and in the Conditions of Prosperity and Adversity Reader The design of this Treatise is to direct thee further in this continual exercise of Piety it divideth it self into these particulars I shall herein First Endeavour to discover wherein the nature of Godliness consisteth 1. In thy Dealings with all men 2. In all Companies whether Good or Bad and therein I shall speak both to thy Choice of Companions and Carriage in Company 3. In Solitariness 4. On a Week-day from morning to night 5. In Visiting the sick 6. On a Dying Bed Secondly I shall offer thee some Means which will be helpful to thee in this business Thirdly I shall annex some Motives to stir thee up to this high and gainful Calling I begin with the first CHAP. I. How a Christian may exercise himself to Godliness in his Dealings with all men As also a Good Wish about that Particular FIrst Thy duty is to make Religion thy business in thy Dealings with all men True Godliness payeth its dues to men as well as its duty to God nay it cannot do the latter without the former Upon these two poles all Religion turnes and upon these two feet it walketh That Mans holiness is lame which always keeps home and doth not walk abroad and visit his Neighbours It s a sign of a sickly temper for a man to sit always brooding in a Chimney-Corner and not to dare to stir out of doors Sure I am thy Religion is of a sad distempered constitution whatsoever hopes it may give of healthiness in Family duties if it goeth no farther and doth not appear in the open air of thy converses with strangers Religion bindeth the Christian to his good behaviour towards all men True holiness will provide things honest not onely in the sight of God but also in the sight of all men 2 Cor. 8. 21. The Kings Coin hath his superscription without the ring as well as his Image within it The Saints civil as well as his spiritual actions have divine impression stamped on them and he is walking with God in his trading with men As thy heart must be pure so thy hands must be clean or thou canst never reach heaven Psa. 24. 3 4. Who shall ascend into the hill of the Lord and who shall stand in his holy place He that hath clean hands and a pure heart To be voyd of conscience in thy civil actions speaks thee to have no right to the beatifical vision he that comes short of Heathens must needs come short of Heaven And truly to be careless in making Godliness thy business in them will very much hinder thy progress in holiness If all the passages of the body be not open there is no thriving in health The Ostrich is very swift and said to outrun the horse He mocketh the Horse and the Rider but what is the reason truly this he hath two helps of speed his Wings and his Feet whereas other creatures have but one the Hawk hath wings the Hare and Horse have feet but he hath and useth both Wings and Feet and hence is so nimble in his flight The right Christian maketh haste and runneth the way of Gods commandments because he doth use not only the wings of Religious performances for that end but also the feet of his ordinary actions When some are only for holy duties and others onely for honest dealings he outstrips them all marrying them both together and making them like Husband and Wife serviceable each to other T is true his piety is the Husband which hath the command and dominion but his dealings with men as a dutiful wife further his weal by their obedience and subjection No Christian ever made more haste in Heavens way then Paul I laboured more abundantly then they all saith he but how came it about VVhy through divine assistance he exercised himself to keep a conscience void of offence both towards God and towards all men The stream must needs be the swifter for the meeting and uniting of the waters of grace out of both those channels The bark which covereth the tree seemeth to be of little worth compared with the body of the tree yet if that be peeled off the tree dyeth Though righteous dealings seem to be but the bark and outside of Religion yet if once thou castest them off thy Religion as thriving as thou thoughtst it to be will quickly wither and come to nothing the heart-blood of thy godliness may be let out by a wound in thy hand I shall lay down a Motive or two to quicken thee to conscienciousness in thy dealings with all men and then acquaint thee wherein it consisteth SECT I. FIrst Consider It s a sure sign of Hypocrisie to be unrighteous and careless in civil dealings how consciencious soever thou mayst seem to be in sacred duties He that seems righteous towards men and is irreligious towards God is but an honest Heathen and he that seems religious towards God and unrighteous towards men is but a dissembling Christian To make Conscience of one duty and not of another is to make true conscience of neither The soul that ever had Communion with God above comes down like Moses out of the Mount with both Tables in his hands the second as well as the first and the first as well as the second One stone in a Mill one oare in a Boat will do little good there must be two or no work can be done A perfect man consisteth of two essential parts a Soul and a body though the soulâ— be the principal and doth specificate the compound yet the body is so necessary that without it none can be a compleat man A Christian that is evangelically perfect is also made up of these two parts Holiness and Righteousness though holiness be the chief as that which doth difference the Saint yet righteousness is so requisite that there can be no true Christian without it The holy Apostle argueth the purity of his conscience from the honesty of his conversation We trust that we have a good conscience in all things willing to live honestly The goodness of the Fruit will commend the Tree 1. Their honesty was visible
strong This Sampson of death can fetch meat out of the eater and out of the strong sweetness Deaths harbinger sickness which prepareth its way before it will make me melt like Wax before the Sun though my strength were the strength of stones and my flesh as brass Fresh Flowers are cropt in their pride and greatest beauty The Autumn of death comes ordinarily before the winter of old age Besides I am liable every day to many sudden accidents and unexpected surprisals How many die in their Shops or Fields or in the Church or Streets as well as others in their beds All men do not go out of the world at the fore door of sickness many at the back-door of a violent death When my blood frisketh merrily in my veins and light sparkleth gloriously in mine eyes when my countenance is most fresh and lovely and my senses are most quick and lively even then aâ— my best estate I am altogether vanity I may draw a long line of life because nature may afford radical moysture enough for it when death lieth in ambush like a theif in the candle and wasteth all on a sudden Should I as the rich fool reckon falsly to a million when I cannot count truly to one and promise my self many days when my soul may be required of me this night how gross is my delusion Ah how sad how fatal is that error that can never be mended The time past is gone and never never to be called back All my prayers and tears all the revenues of the world cannot regain the last moment The time to come is Gods not mine own It is not in my hands therefore I have no reason to reckon upon it I am both foolish and dishonest if I dispose of anothers goods Reversions are uncertain and he may well be poor that hath no estate but what he hath in hope or rather presumption Lord thou reckonest my life not by ages no not by years but by days thou hast told me that my days are few my time is little though my work be great I acknowledge my proneness to put far from me my dying day whereby I gratifie my grand enemy in drawing nigh to the seat of iniquity O help thy servant to live every day as if it were his last day Grant that I may live well and much though my life be little and short because there is no day of my life in which I can promise my self security from the arrest of Death let me expect it every day and every hour of every day that when ever my Lord shall come I may be found well-doing I Wish that since the eye of my God is ever on me my eye may be ever on him and I may be so pious as to carry my self all the day long as in his presence What ever I do my God observeth whatever I speak my God heareth whatever I think he knoweth I may call every place I come into Mizpeh The Lord watcheth and observeth Ah how holy should he be who hath always to do with so pure and jealous a Majesty The Iews were to dig and cover the natural excrements of their bodies because the Lord their God walked in the midst of their camp Sin is the spiritual excrement of my soul and infinitely more odious and loathsom to my God O how watchful should I be against it who walk ever in his company The Sun is said by some to be all eye because it hath a thousand beams in every place it filleth the largest windows and peepeth in at the smallest key-hole it shineth on the Princes Pallace and the Poor mans Cottage the Heavens above the Earth beneath and Air between it looks on every person with so direct a countenance as if it beheld none beside The natural Sun is darkness to the Sun of righteousness the whole world to him is a sea of glass he seeth it thorough and thorough The Watch-maker knoweth all the wheels and pins and motions in the Watch He that made me cannot be ignorant of me nor of any thing in me or done by me Whether I be in my Shop or Closet Abroad or at Home in Company or Alone the Hand of my God is with me and the Eye of my God upon me O that I could set him ever before me and set my self ever before him that I could always see him who always seeth me and like a Sun-dyal so receive this Sun in the morning as to go along with him all the day Lord thou searchest and knowest me thou knowest my down-sitting and uprising thou understandest my thoughs afar off Thou compassest my paths and lying down and art acquainted with all my ways For there is not a word in my tongue but O Lord thou knowest it altogether Whither shall I go from thy Spirit and whither shall I flee from thy presence If I ascend up to Heaven thoâ— art there If I make my bed in Hell behold thou art there If I take the wings of the morning and dwell in the utmost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me If I say surely the darkness shall cover me even the night shall be light about me Yea the darkness hideth not from thee but the night shineth as the day The darkness and the light are both alike to thee O teach me to walk before thee and to be upright I Wish that the end of all my days may be the beginning of every day that my first thoughts in the morning may be of him by whom alone I think The Firstling under the Law was to be the Lords and why not the first fruits of every day under the Gospel Surely the worthiness of the person deserves precedency of dispatch It is no mean incivility to let an honourable man wait our leasure what impiety is it then to let the great God stay till the dreggy flesh or world be served Ah how unworthy as well as wicked is it to put that God off who deserves all I am and have with the leavings of his slaves Besides the soul usually walks up and down all day in the same habit in which it is dressed in the morning The day is usually spent well or ill according to the morning employment If Satan get possession in the morning t will be many to one but he keeps his hold all day What youth is to age that is the morning to the day if youth be not tainted with vice age is imployed in vertue He that loves chastity will not marry her that spent her youth in whordom A man may give a shrewd guess in the morning when second causes are in working what weather will be most part of the day If I set out early in my heavenly journey I am the more likely to persevere in it all the day As some sweet Oyls poured into a Vessel first will cause whatsoever is put into it afterwards to taste and
that fear thee which thou hast wrought for them that trust in thee before the sons of men Clemens Alexandrinus makes mention of a place in Persia where there were three Hills when people came to the first they heard a clashing of armour when they came to the second they heard a confused noise when to the third nothing but songs of triumph At the day of the Saints Conversion he comes to the first hill then he heareth a clashing of armour listing himself under the Captain of his salvation and proclaiming open war against the world flesh and wicked one At the day of death he comes to the second hill a confused noise his friends are weeping and grieving his wife and children are mourning and bemoaning their loss though his soul be rejoycing to think of the rest to which it's going yet the flesh sweateth panteth is pierced and pained At the day of judgement he comes to the third hill where he heareth nothing but songs of triumph Victoria Victoria Hallelujahs Salvation Honour Glory Praise to the Lord and to the Lamb for ever At that day of judgement the whole world shall see and say Verily there is a reward for the righteous Then shall the wicked return and discern a difference between them that fear God and them that fear him not Then Grace will appear in all its embroydery and glory on that day of its coronation when the worst in Hell shall admire and adore it Now holiness hath a wonderful disadvantage partly by the persecutions afflictions bonds and imprisonments that attend it and chiefly from the darkness of mens understanding and the weakness of their eyes they are not able to view the thousandth part of its comeliness but then Holiness shall be freed from that black Guard of Hell that dogs her to destroy her and then the eyes of all the world shall be strengthned so much as to behold her amiableness then she shall be owned honoured acknowledged by God Angels and all the Children of Adam then she shall be attended not with Mulcts and Penalties and Bonds and Fetters but Crowns and Scepters and Palms and Kingdoms and then O then how lovely how beautiful will she be indeed 5. To affrighten thee from sin Consider the misery of sinners at that day It s called the day of perdition of ungodly men Sin will be sin indeed at that day When sin shall be stripped naked of the favour and countenance of great men of the preferments and advantages and riches and honours and offices with which it is cloathed here below and instead thereof be invested with fire and flames and brimstone and blackness of darkness and whips and serpents and unconceivable and eternal torments what an ugly loathsom strumpet will she be even in the eyes of them that now dote on her commit whordome with her and sacrifice their strength and time and estates and souls and God and Christ and Heaven and all to her Then the Drunkard will find his liquor more bitter then wormwood when he shall have a cup of pure wrath without the least mixture of mercy brought to him and he forced to take it down though there be eternity to the bottom Then the Persecutor of Gods people shall find that it had been better to have been rotting in a ditch or boyling in a furnace of lead then to have spent his time in wronging the poorest meanest member of Christ when God shall recompence tribulation to them that persecute his people and to them that are persecuted rest and peace Then every sinner will believe and feel what now though God himself tell him he will be an infidel in that it is an evil and bitter thing to depart away from the living God The wicked is reserved as the Beast for the slaughter-day to the day of destruction he shall be brought forth as the condemned Malefactour on execution-day at the day of slaughter Ah how dreadful will the sinners doom be then The tribunal of the Judge will be a tribunal of fire He shall come in flaming fire to render vengeance c. The Law by which he will try them shall be a Law of fire or a fire of Law Deut. 33.2 The Judge himself to them will be a consuming fire Heb. 12. 28. And the judgement which he will denounce against them will be Go ye cursed into everlasting fire prepared for the Devil and his Angels for ever Ah who can dwell in everlasting burnings who can abide devouring flames Who can imagine the shame that will cover their faces the horror that will fill their hearts the terrors and tortures and torments that must seize them for ever If Iudas was so ashamed when he saw Thamars signet and staff the remembrances of his sin how will they be confounded when all their revellings and roarings their chambering and wantonness their cursing and swearing and all their sins shall be opened before all the world If Herod was so afrighted when he supposed that John was risen from the dead that the Baptists ghost by walking in his conscience robbed him of all comfort what afrightment will possess them to see the Saints whom they have nick-named disgraced imprisoned and it may be murdered risen from the dead owned and honoured by the Judge and the chief Favourites in the Heavenly Court If Saul was so troubled when he did hear Christ call to him out of Heaven that he fell to the ground what trouble what tribulation will possess them whom he shall curse with a bitter curse and call to Devils to seize on and associate with and prey upon for ever and ever The Saint shall find mercy the sweetest mercy in that day of judgement but the Sinner shall have judgement the sorest the most cutting killing judgement without the least drop of mercy If the day when God gave the Law was so dreadful full of thundrings and lightnings and fearful noises that the people cryed out Let not God speak to us lest we die and Moses himself did exceedingly quake and fear and if the day were so dreadful when the Son of Gods infinite love bare the curse of the Law that the rocks were rent the earth trembled the Sun was darkned how dreadful will that day be when God shall make inquisition into and deal with the vessels of wrath for the breath of the Law Who can abide that day of his coming Who shall stand when he appeareth Well may it be called the great and terrible day of the Lord Iesus Well might the wise man when he had seemingly laid the reins on the young mans back and given him leave to run on in the way of his own heart and eyes pull him in with this Curb Remember that for all these things God will bring thee to judgement When Sapores King of Persia had raised a violent persecution againstâ— the Christians Vsthazanes an antient Nobleman and a Christian who in the Kings minority had the Governmenâ— of the People was so terrified that
wife and children and flesh and heart faile thee and forsake thee godliness would say to thee and stand to it also as Peterâ—o â—o Christ though all forsake thee yet will not I. Wâ—en the worlds Trinity Credit Profit and Pleasure serve their lovers and worshippers as Rats and Mice do an house leave it when it is on fire flye from them in their need and extremity godliness would stick to thee as close as fast as Ruth to Naomi where thou goest it would go where thou lodgest it would lodge nay it would follow thee into the other world and abide with thee a cordial a comfort for ever It would give thee cause to say to it as she to her daughter in law thou hast shewed more kindness to me at the latter end then at the beginning What canst thou have to object against godliness that sets thee at such a distance from it Wilt thou believe a lying world a deceitful flesh a destroying Devil or the God of truth Who is thy greatest enemy God or they Who will do thee most good God or they If thou wilt be tryed by the confessions of the greatest enemies that godliness hath even they in their hours of extremity will tell thee grace is of infinite worth godliness is the best of all Ah how happy had we been at this hour had we been as faithful servants to Religion as we have been slaves to foolish lusts and pleasures If Reason may be heard thou wilt not defer one moment the entering thy name in this society and binding thy self Apprentice to thy Saviour thou mayst see plainly that it is thine interest as well as thy duty and all thy happiness for this and the other world dependeth on it If Scripture may be heard thou wilt quickly set about thy general calling and make Religion thy business it calleth loudly to thee to turn thy back upon earth and face about for heaven to forsake the flesh before the flesh forsake thee It telleth thee plainly under the hand of thy Maker that if thou livest after the flesh and sowest to the flesh thou shalt dye eternally If the Conscience within thee may be heard thou wilt presently give a bill of divorce to thy carnal bruish delights and strike an hearty Covenant wit Jesus Christ It often warneth thee of thy duty and danger and terrifieth thee with the forethoâ—ghts of that fire and fury which thou art hastening to â—eel If thy friends and relations who have any sense of a jealous God and eternal estate may be heard then thou wilt immediately hearken to the counsel I commend to thee from God and exercise thy self unto godliness They advise and perswade and intreat thee to turn over a new leaf and lead a new life and to mind in thy day the things of thy peace If the God upon whom thou livest by whom thou movest from whom thou hast thy being may be heard thou wilt now wink on the world crucifie the flesh loath thy self for thy filth and folly and devote thy heart and soul to his fear He commandeth thee by his dominion over thee and thy obligations to him he threatneth promiseth affrighteth allureth and all to make thee mind thy allegiance to him and the work he hath given thee to do in this world If thy Saviour who humbled himself for thy sake and took upon him the form of a servant and in thy nature was buffeted scourged and crucified may be heard then thou wilt immedately take the counsel that is given thee and turn to the Lord with all thy heart and loath thy self for all thine abominations He pleads with thee most pathetically presenteth to thee the stripes and wounds which sin caused in his blessed body the blood which he shed the ignominy he endured the agony the death he suffered and all to satisfie for sin to make himself Lord both of the dead and living he tells thee he gave himself for thee to redeem thee from all iniquity and to purifie thee to himself a peculiar child zealous of good works If the daily and nightly and hourly mercies that thou injoyest if the sickness or pain or loss or disgrace or afflictions which sometimes thou sufferest may be heard there would not be so much ado to perswade a wretched creature to be blessed and an ungodly person to be holy and happy If the inanimate and irrational creatures the earth beneath thee the heavens above thee the beasts and birds about thee might be heard thou wouldst whilst it s called to day now after so long a time attend to the call and command of him in whose hand is thy life and breath and follow after holiness without which thou shalt never see the Lord. Shall a Centurions servant go when he bids him go and come when he bids him come and wilt not thou go and come at the voice of God Did Balaams Ass speak at Gods command and reprove the madness of the Prophet Did Ravens at Gods command feed Élijah Did Cater-pillars and Locusts and Frogs and Lice execute Gods judgements upon Pharaoh Do fire and hail and snow and vapours and stormy winds fulfil his word Doth the earth open the rocks rend the stars fight in their courses waters stand up in heaps as a wall the Moon stand still the Sun go backward wildernesses tremble things cross the course of nature to obey his pleasure and wilt not thou obey him O man bethink thy self wilt thou be worse then these irrational and inanimate creatures are not thy engagements to God infinitely above theirs what wilt thou have to say for thy self when every stone in the street as well as star in the heavens when every biâ—d and beast and fowl will condemn thee O where wilt thou appear I must tell thee that a perillous time a day of extremity an hour of trouble and anguish is hastning upon thee which thou canst no more escape or avoid then thou canst flye from thy self when the pleasures and delights and honey and beautiful countenances of those Scorpions thy fleshly lusts will all be past and gone but the sting remain to pierce and torment thee when those dreggy waters in which thou bathest thy self now will all be dried up when all thy possessions and preferments and friends and relations will serve thee as women their flowers when they are dead and withered who throw them away or as sinking floores that will fail men when their weight is on them And then O then what wilt thou do Thou wilt wish that religion had been thy business and call and cry to it as the Elders of Gilead to Iephthah when the children of Ammon made war with them Come thou and be our Captain and save us from our enemies Come thou and be my Captain to save me from the curse of the law the terrors of my guilty conscience the wrath of the Infinite God and the torments of the eternal fire But godliness will answer thee as Iephthah did them
heavenly things pointing out the Messiah Jesus Christ briefly explained whereunto is added the harmony of the Prophets breathing with one mouth the mystery of his coming and of that redemptâ—on which by his death he was to accomplish By Will. Guild Good company being a collection of various seriouâ— pious meditations by I. Melvin A Religious Treatise upon Simeons song or Instructions how to live holily and dye happilyâ— by T. Woodriff B. D. The Reformation in which is reconciliation with God and his people or a Catechism unvailing the Apostles Creed with Annoâ—ations in which Faith Ordinances and Governments are professed as in the Primitive Times in opposition to all Errors and Hereâ—â—es by W. K. Prospering prophaneness provoking holy conference and Gods attention several Sermons from Mal 3 15 16 17. by Zach. Crofton The Catechism of Hugo Grâ—tius done into English Benedictio Valediction or the Remembrancer of thy friend and thy end being a farewel Sermom Preached at the house of the late Right Honourable Letitia Lady Paget Dâ—wager deceased by her Chaplain Anth. Sadler Ioh. Am. Comenii schola Luduâ— Encuclopaediâ— viva i. e. Ianâ—â— Linguarum praxiâ— Comicae A divine Cordial or the transcendent Priviledge of those that love God and are savingly called A word of comfort for the Church of God The Holy Eucharist or the mystery of the Lords Supper briefly explained A Plea for Alms in a Sermon preached at the Spittle in Easter-week All four by Tho. Watson Poems of divers sorts by Sir Aston Cokain The Protestants Triumph wherein the divinity excellency antiquity and Certaâ—nty of our Religion is asserted against the Papists by Charles Drelingcourt Twelves THe dangerous rule or a Sermon preached at Clonmel in the Province of Munster in Ireland upon Aug. 3. 1657 before the reverend Judges for that circuit by S. L. The womans Glory a Treatise aâ—serting the honour of that Sex by manifesting that Women are capable of the highest improvements by Sam. Toâ—shel The discovery of the most dangeroâ—s dead Faith by Iohn Eatâ—â— M. A. Christ a Christians only Gain by R. Viâ—es A plain Answer to this practical Question What course a Christian may take to haâ—e his heart quickened in the duty of secret prayer By Rich. Mayo late of Kingstone The dying Fathers last living Legacy to his only Son A most excellent Treatise containing The way to seek Heavens Glory To flye Earths Vanity To fear Hells Horror With the Bell-mans Summons A Good day well Improved Death disarmed at the Funeral of Dr. Hill The Balm of Gilâ—â—d for the Wounds of England By Anthony Tuâ—knâ—y The true Evangelical temper wherein Divinity and Ecclesiastical History are interwoven and mixed both to the profit and delight of the Christian Reader on Isa. 11. 6 7 9. by I. Iackson Twentyfours GRoans of the Spirit or a Tryal of the truth of prayer A Handkercheif for Parents wet eyes upon the death of their Children or Friends FINIS Salv. l. 4. De gub dâ—i Tert. Apol. Psalm 39. Ambulare Hebraica phrasi significat câ—rsum vitae instituere 1 John 1. 6. Psa. 119. 1. Est motus progressâ—vus Ambulare in Chrâ—sto duo denotat Prâ—gredi perseverare in doctrina fide Christi Dav. in Col. 2. 6. Est mâ—tus perpetuus Bis de Enoch dicitur Ambulavit cum deo ad explicandum quod ab ineâ—nte aetate profecit in via dei perseveravit profitiendo in eadem semper Câ—jrer Ambulare est vivere Hac loquendi formula admonemur Christianum esse in perpetuo itinere versus caelest in patriam neque unquam esse illi subsistendum in via sed perpetuo ambulandum prâ—grediendum Dav. in Col. Job 39. 18. 1 Cor. 15. 10. Acts 14. 16. Motives 1 T is a sign of hypocrisie to be unrighteous in our dealings Heb. 13. 18. Non est vera religio quae cum templo relinquitur Lactant. 2 Motive The Credâ—t of Râ—ligion is much engâ—ged in our dealings with others Scandalum est dictum aut sactum quo aliusâ— redditur deterior Paraeus in 1 Cor. 8. 9. Quod quasi siccos madesaceret exprimeret humentes because he did advance and wet them well when dry and press them hard when wet Tacit. Iustâ—m precium quod multo amplius erat nec opinanti dedit Aug. de Trin. l. 53. c. 3. Mâ—â—imony Treatise of Thefr Cap. 7. Be religious in the manner of thy selling Tull. de Offic. Quod tibi non vis alterine seceris Sever. Arist. Hist 9. Animal c. 24 Festina Iente Illud adagium arridebat duobus Imperatoribus facile laudatissimis Aug. Tito Eras. Adag Isa. 618 Be righteous in thy words and expressions Tul. de Offic. Vsus frandis in bello gerendo laudabilis in aliis actionibus dâ—test ibilis Machiav Be Courteous in thy dealings Benigniâ—ate adeo praeditus ut quos armis suâ—â—gerat clementia magis vicerit Solin Austin Epist. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comis Affaâ—ilis Humanus ad vitae consuetudinem facilis commâ—dusque Eras. Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui sapit amica i. e. Qui studet facere ea quae alteri sunt amica grata Comitas alias dicta humanitas affabilitas est virtus in conversatione mediocritatem servans ne quis juste offendatur Praetor p. 2. Theat Eth. Sect. 13. Blunts Voyage Ruth 4. 2. Be meek in thy dealings with men Mansuetudo est virtus quae mediocritatem servat circa iram Golius l. 4. Eth. c. 5. Mansuetudo est virtus quae hominem ita tractabilem facit in communi conversatione ut non praeter aequum bonum exaâ—peretur aliorum ineptiis morositatibus peccatis leâ—ioribus etiam in suam injur amtendent hus Dav. in Col. 3. 12. Ovid Metamor Plutarâ—h Infirmi animâ—i est exiguique voluptas Vltio continuo sic Collâ—ge quod vindicta Nemo magis gaudet quam faemina Juvenal Sat. 6. Noâ—ilâ—ssimum genus vindictae est parâ— ere Contemnere opâ—rtet injurias quas injuriarum umbras dixeâ—im contumelias sive merâ—to mihi acciâ—â—t sive immerito Si merito non est contumelia sed judicium Si immerito illi qui injusta facit non mih. erubesâ—endum est Senec. in Sap. non cad injuria If Injuries be shameful it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that doth the wrong not to him that suffereth the wrong saith Sâ—crates Saeâ—â— dicere solitus sum Etiamsi me Lutherus diabolum vocaret me tamen hoc illi honoris habiturum ut insignem dei servum agnoscam Cael. Bu. Hierom observeth upon Ephes. 4. 32. that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiving your selves Nam quod bene in alium fit magis ei reponitur qui praestitit quam cui datum est (b) Hanc veniam petimusque damusque vicissim Horas Non vivitur inter perfectos bonos sed inter illos qui
swell never so much by unlawful means yet t is but like the swelling of the dropsie a presage of death O my soul what will it avail thee to be rich here and to be a beggar hereafter and that for ever Thou pretendest to purity but thy God tells thee that holiness and righteousness are like Husband and Wife joyned by him together and none may part them asunder Thou art unsound in all thy sacred duties if thou art unrighteous in thy civil dealings When the unjust dealer is cast into the unquenchable fire what will become of the great Professour What is the hope of the Hypocrite though he hath gained when God shall take away his soul Iob 27. 8. When the Thief is taken and carried to the Goal all the money he hath stollen is taken from him When Death seiseth thee and sendeth thee to the Prison of Hell all thy ill gotten goods must be left behind When thou art lost eternally what will become of thy unjust gains Thy Children may be ranting with it on Earth and thou art roaring for it in Hell Ah! what dear contracts dost thou make to sell thy present peace and thy future endless joy for a little perishing pelfe The comfort of thy life now consisteth in communion with thy God but he that saith He hath fellowship with God and walketh in darkness is a lyar 1 Ioh. 1. 6. Thy God hates to taste of those Waters which run out of such musâ—y Vessels Muchless will he suffer any of such rotten hearts and stinking breaths to draw neer to him in Heaven Know ye not that the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. No such Cattel shall ever come into the Celestial Court Unrighteous Heathens shall be shut out of Heaven and surely then unrighteous Christians shall be cast into the lowest Hell O let the fear of thy God ever possess thee that the love of this World may never pollute thee Manifest thy love to thy Saviour by loving thy Neighbour as thy self Blessed God who lovest righteousness and hatest iniquity the Scepter of whose Kingdom is a righteous Scepter who wilt render unto every man his righteousness and who hast appeared to me by that grace which teacheth me to deny all ungodliness and worldly lusts and to live righteously in this present evil world Let thy good Spirit fill me with all the fruits of righteousness Do thou so lead me in the paths of equity for thy names sake that I may follow after righteousness and inherit a â—ure reward I Wish that I may be righteous in every relation wherein I stand and towards all persons with whom I deal that I may give to Superiours the things that are theirs to Inferiours the things that are theirs lest by denying either I rob all My God is no respecter of persons but just in all his ways and righteous in all his works When shall I imitate his blessed Majesty He tells me Blessed are they that keep judgment and he that doth righteousness at all times If I expect the blessing propounded I must mind the righteousness enjoyned and that is to be righteous at all seasons O my soul what encouragement hast thou to do justly upon all occasions thy righteousness shall have a large recompence Thy Children may fare the better The just man walketh in his integrity and his Children are blessed after him Nay thy whole Family The voice of joy and Salvation is in the Tabernacle of the righteous Whereas thou mayst fear that thy plain dealing may bring thee and thine to poverty thou bast his promise that he will make the habitation of thy righteousness prosperous Above all thou thy self wilt have the greatest solace Thy righteousness shall answer for thee in time to come and whereas the dishonest wealth of others is a corroding worm to gnaw their consciences thy justice will afford thee present comfort In the transgression of an evil man there is a snare but the righteous doth sing and rejoyce Prov. 29. 6. Ah! who would not sow righteousness when he shall certainly reap so much mercy Though others as if they had pitchy hands take to themselves whatsoever they touch to the defiling of their own souls and like whirlpools suck in all that comes neer them to their own destruction do thou mete out all thy dealings by that royal measure Whatsoever thou wouldst that men should do to thee do the same to them for this is the Law and the Prophets When thou art buying or selling or about any bargain with thy Neighbour reflect upon thy self Would I be glad to be thus dealt with Were I in this mans case would I be willing that he should serve me as I serve him Am I as plain-hearted as true as just in my carriage towards him as I would desire him to be in his trading with me Would I be contented to be defrauded should I take it well to be defamed Is this action of mine such as I could be contented to receive the like Do I in this business love my Neighbour as my self Lord who hast promised that the righteous shall be had in everlasting remembrance in this world and shall shine as the Sun in the other world and who hast put the unrighteous and lovers of themselves in the front of that black list which is for the unquenchable fire do thou deliver me out of the hands of mine enemies that I may serve thee in holiness and righteousness all the days of my life I Wish that I may mind righteousness in my words as well as in my works and not dare to hide deceitful and foul intentions under fair and fawning expressions To say what is true and to be true to what I say is the property of a true Christian My God is a God that cannot lye his people are a people that will not lye If I therefore be found a lyar how unlike am I both to God and his people Lying lips are an abomination to the Lord but they that deal truly are his delight Though lying lips may be perfumed with sweet words to men yet God smells the stench and loatheth the ill savour of those rotten inwards whence they proceed And though truth may beget hatred from men such sweet breath is his love and delight He is the God of truth His Law is the truth His Gospel is the word of truth His Son is the true and faithful Witness O that truth of heart truth of words and truth in deeds may be all in me which are so agreeable to the true God and so acceptable to the God of truth Can that tongue lye so loud to men which even now called so loud on God Shall those hands be filching in my Neighbours pocket which were so lately lifted up to Heaven in prayer Is my speech given me for my glory and shall it be the driveling of a Divel that father of lyes Lord let
is before the thing exemplified If a man is bound to love another as himself he must needs love himself first and more then another Thy love to them may cause thee to hope that thou mayst convert them but thy love to thy self should make thee fear lest they should pervert thee 2. Position A Christian is bound to avoid all needless society with wicked men Mark I say needless When our Relations command it as amongst Husbands and Wives and Parents and Children or our Vocations call for it then it is necessary Those precepts that enjoyn us to forbear their company are to be understood when we have no call to it We may Trade with wicked men we must perform all moral duties to our Kindred and acts of courtesie and charity to the worst of our enemies so we be careful to keep our selves from their corruptions and use their company no longer then the discharge of those duties doth require When by admitting their persons we cannot avoid their vices we must deny both 3. Position Christians should as God gives them opportunity if there be any hope of doing good endeavour to reform men before they wholly reject their company Nay and pray for their welfare after they have refused them for Companions It s small kindness to shut up a man that hath the plague lest he should infect others and to use no means for his own cure If I finde that a man is desperately bent in wickedness that Religion is the object of his laughter and to give him any serious counsel is to cast Pearl before Swine I must judge such Ishmaels and Esaus unworthy of humane society but it s a very hard case to shut a man up in a Coffin and bury him before he be quite deadâ— Sometimes vicious men are in distress and a godly man hath a call from God to do him some charitable office here the Christian may have less fear of receiving hurt from them Afflictions are bonds and these beasts in Chains are not so unruly Pauls Viper benummed with cold did not sting him Here a Christian hath also more hope of doing good to them The hard mettal when in the fire may receive impressions Men will take that Physick willingly in their sickness which they refused in health 4. Position A Christian may love a wicked man sincerely though he wholly shun his society He may affect him with a love of pity though not of complacency He may shew his love by powring out his heart in petitions to God for him Though a Saint deny a scandalous sinner his presence yet he doth not deny him his pity nor his prayers Nay our Non-Communion may be a means of their conversion If any obey not the word have no company with him that he may be ashamed 2 Thes. 3. 14. Shame and Confusion is a good step towards Conversion A wicked mans presence burdens a Saint and a godly mans presence hardens a sinner Surely thinks he I am if not praise worthy yet tolerable and not very bad since such a good man is so much with me They who did eat and drink in Christs presence on Earth wondered much to be excluded from his Heavenly Banquet Math. 7. 23. Hymeneus and Alexander were excluded Christian society that they might learn not to blaspheme 1 Tim. 1. 20. This wounding is the way to healing â—t makes prophane men bethink themselves when sober persons avoid their presence Object 2. Did not Iesus Christ accompany with wicked men Can I follow a better pattern or can any pretend to more purity Is not Christ upon this account called a friend of Publicans and Sinners Answ. 1. I Answer More generally All our Saviours actions are for our instruction but all are not for our imitation Christ indeed hath left us an example that we should follow his steps but not in all the prints of his feet Christ did nothing amiss but he that shall undertake to do in all things as he did will follow him too close and do many things amiss It may be commendable to imitate my Soveraign but it is possible enough to do it so far as to be guilty of treason by it Some of Christs actions were done by him as man others were done by him as Mediatour or God-man In many of these latter we cannot imitate him in others we may not Who can work Miracles forgive Sins c. as Christ did Who may appoint Apostles constitute Laws for the Church c. as Christ did Answ. 2. More particularly Christ had a Call which all others have not to go amongst wicked men Where should a Physitian be but amongst his Patients to deal with such is his calling Christ came to call sinners to repentance to heal their vitiated natures and therefore it was necessary he should associate with them He went amongst them not as a friend to their sins but as a Physitian to their souls How should he otherwise have cast out Devils cured their sicknesses and proved his Deity to their faces An Ambassadour being commissionated by his Prince may do that which if an ordinary Subject should do may cost him his life Abraham might having liberty from God stand still and behold Sodom flaming when Lot might not so much as cast an eye or have a glance towards it Christ was sent to the lost sheep of the house of Israel and so he went to them in discharge of his Errand and Mission He had also a Commission under his Fathers Hand and Seal Luk. 4. 18. Iob. 6. 27. Answ. 3. Christ had no tinder about him to take fire being conceived without sin but we are little else then dry tinder and therefore have cause to avoid the least spark The Prince of this world cometh saith Christ and findeth nothing in me He cometh with his baits but there is nothing in me that will be nibling at them Besides his Deity was a perfect Antidote against all infection As the beams of the Sun he could be in filthy places and amongst defiling persons and not receive the least pollution when we have such unhealthful souls that we are ready to receive the contagion from the least infectious breath Our corrupt nature is like fire which if there be any infection in the room draweth it straight to it self Answ. 4. Christ did not choose the Company of Publicans and Sinners though he was often amongst them A Physitian is not in a Pest-house wiâ—h delight though his own pity and their misery may call him thither Sinners were the guest Saints onely the delight of Christ wicked men had his company but the Disciples onely were his Companions He was intimate with none but beleivers others were his care they his comfort It was to them he said I have not called you servants but friends for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of the Father I have made known unto you Joh. 15. 15 16.
32. Psa. 10. 9. Nor of setting others a bad example so Ieroboam was guilty of the Idolatry of the Iews but of those ways whereby Christians are usually guilty of others sins when they are amongst the wicked 1. By Compliance If when thou seest or hearest others sin thou dost inwardly approve it thou art partaker of it He that consents though but in his thoughts to anothers fraud is before God a Felon Paul before his conversion was consenting to the death of the Protomartyr Act. 8. 1. and after his conversion he pleads guilty of the Murder Act. 22. 20. It may be Reader when thou hearest lascivious stories or sinful witty jestings or tales of slie subtile cheats or the like thou dost secretly applaud and approve them I tell thee thou art partaker of them If thou hast an heart in the sin thou hast an hand in the sin Thy affecting it makes thee as really guilty as if thou didst act it Nay I must tell thee the greatest guilt ariseth from the fullest consent of the Will It s possible for the approver to be more guilty then the actor 2. By Silence or not reproving sin A man may sin by speaking and he may sin by silence This silence when sin is comâ—iâ—ted speaks thy consent to it It was a speech 〈…〉 That he had often repented of speaking but never of holding his peace but there is a sinful holding the peace as well as a sinful speaking It s bad to hold the breath long Nicodemus though he was at first fearful and wore the badge of his profession under his cloak out of sight yet when he was amongst the enemies of Christ he took courage and would not by his silence betray his Saviour and wrong his own soul Ioh. 7. 50 51. It s a sign of little love to see men wounding by Oaths and Blasphemies or Scoffs and Jears our best friend and not to wish them to forbear and do our utmost to take them off Dion writes of Severus that he was careful what he did but careless what he heard but the good Christian is careful of the latter as well as the former knowing that sin may enter in at that Casement and remembring that the Cannon Bullet which split the Vessel in which all the hopes of mankind were embarqued was shot in at that Port-hole The Crocodile because he hath no use of a tongue living always in the waters hath none but God hath given Man a tongue and calls it his glory Psa. 16. 9. with Act. 2. 26. partly because speech is one thing wherein men excel Beasts Brute creatures can make a noise but man onely articulate his voice partly because it is given him to glorifie God withal It is pity he should ever open his lips whose mouth will not shew forth Gods praise Thou canst usually no way better clear thy self then by condemning the sin to the very face of the sinner As the World thinks of God when he is silent and doth not destroy them with the breath of his mouth so the wicked think of the godly when they are silent and do not open their mouths to reprove them These things thou didst and I kept silence thou thoughtest that I was altogether such a one as thy self Psa. 50. 21. Silence in the presence of sin implyeth a liking of it though thou sayst not Euge saith Austin yet if thou sayst not Apage there is a mutual approbation Nay he goeth farther and saith Pejor es tacendo quam ille convitiando thy silence is more dangerous to thee then his sin to him But I shall speak more largely to this duty of reproving before I conclude this Chapter 3. Thou mayst be partaker of others sins by Provoking them to sin Our Lord is said to be crucified at Rome Rev. 11. 8. because he was sentenced by a Roman Iudge executed by Roman Souldiers and put to death by authority of the Roman Empire yet the Murder of Christ is all along in Scripture charged on the Iews Peter preaching to them saith whom by wicked hands ye have taken and slain and Stephen expresly Of whom ye have been the Betrayers and Murderers because though the Execution of it was from the Romans yet the Provocation to it was from the Iews Act. 2. 23. and 7. 52. That which is committed by our Instigation is ours by just Imputation I fear many good men are partakers of others sins in this sense either by stirring up others that are passionate to anger or by inciting some that have been guilty of handsom in the worlds judgment cheats to relate and boast of them For its little difference whether men hold the sack open or fill it both are guilty SECT III. SEcondly If thou wouldst exercise thy self to Godliness in evil Company Do not needlesly expose thy self to sufferings He is but a fool that will lay his life in anothers lap without a call Christ did not commit himself to the Iews because he knew their hearts and we are not lightly to commit our selves to any because we know not their hearts Set a watch before thy tongue lest it make thy throat thy Sepulchre a Grave to bury thy estate and outward comforts in It s a sin in many Christians that they know not when to be silent The wise man tels us there is a time to speak and a time to keep silence Eccles. 3.7 This is a great part of Christian prudence to understand when to keep silence It s much harder to learn to be silent then to learn to speak Though we must not as some Turks be always dumb perpetuum silentium tenent ut muti yet we ought sometimes to hold our breath in Therefore the prudent shall keep silence for it is an evil time Amos 5. 13. 1. Their cross was weighty It was an evil time a time of much danger and difficulty Sin abounded Sinners were enraged God was provoked and the Godly oppressed 2. Their carriage was wise They shall keep silence The words may have a two fold exposition 1. If they be taken in relation to God as some think they speak the patient submission of the faithful in that evil day to the divine providence and pleasure 2. If they be taken in relation to men as others expound them they speak the prudent conversation of the gracious in that day of persecution they shall not causlesly throw themselves into greater miseries but shall keep all due silence to avoid needless sufferings Indeed thy care must be to own Christ ever and to profess him publiquely when thou art called to it but as thy policy should not eat up thy zeal so thy zeal must not eat up thy wisdom I would not discourage thee from confessing the Lord Jesus yet I must tell thee that thou art not bound to proclaim in all companies of what judgement thou art nor what Church Government thou wouldst choose not what society thou meetest in c. Nay thou art bound to the
him under that he rise no more How many that should reprove others have their mouths stopt as the Dogs by the Thief with a piece of bread some kindness or other Or else as Erasmus saith of Harpocrates they hold their finger in their mouths and are affraid of giving offence they are rather like the reflection of a Looking-glass ready to imitate others sinful gestures and actions then rebuke them for them There is no reprover in the gate Nay Heathen exceed in this many of us The Great Philosopher tells us That is true love which to profit and do good to us feareth not to offend us and that it is one of the chiefest offices of friendship to admonish Euripides exhorts men to get such friends as would not spare to displease them saying Friends are like new wines those that are harsh and sowr keep best the sweet are not lasting Phocian told Antipater Thou shalt not have me for thy Friend and Flatterer too Diogenes when men called him Dog for his severe kind of reproving would Answer Dogs bite their enemies but I my friends for their good And are we so hardly drawn to this duty O how justly might the Lord reprove us cuttingly and set our sins in order before our eyes to our comdemnation for our backwardness to reprove others to their humiliation We have most of us cause with Reverend Mr. Robert Bolton to confess and bewayl our neglect herein SECT V. FIfthly By bearing each others infirmities Christians like the clearest fire will have some smoak whereby they are apt to offend each others eyes and to cause anger The best and most pious may sometimes be peevish Those brethren that love sincerely may too often quarrel True Members of the same body may by some accident be dis-joynted Though contentions argue them to have flesh yet they may arise where there is spirit Therefore the Holy Ghost commandeth Bear one anothers burthens and so fulfil the Law of Christ Here is the Commandment enjoyned and the Argument whereby it is enforced Galat. 6. 2. First The Precept Bear one anothers burthens There is a threefold burden that Christians must bear for each other I. The civil burthens of their miseries and sufferings Have a fellow-feeling with them in their afflictions Who is weak and I am not weak Who is afflicted and I burn not saith holy Paul Herod and his men of War will set a persecuted Christ at naught The Chief Priests and Elders will mock him when he hangs upon the Cross Luk. 23. 11. Mat. 27. 4. Edom rejoyced in the day of Ierusalem's trouble they cryed Aha so would we have it But the true seed of Iacob sigh for others sorrows they weep with them that weep Remember them that are in bonds as bound with them and them that suffer adversity If one part of the natural body be in pain the other parts are sensible of it When one branch of a Tree is torn and mangled in Summer the other branches are affected with it and out of Sympathy as it were will not thrive so well as formerly If one person of a family be sick how much do his relations from a principle of nature lay to heart his pain and illness Christians are all members of the same body branches of the same vine children of the same family and it would be monstrous and unnatural for them not to feel each others miseries and suffer in each others sufferings II. The Spiritual burthen of their iniquities and sins Whether more immediately against God Though we must not bear with them in their sins yet we must help to bear their sins with them We ought to sit on the same floor with them that are fallen down and to mourn with them and for them and to bear some of the weight This temper was so eminent in Ambrose he would so plentifully weep with the sinning party that a Great Commander under Theodosius beholding it cried out This man is onely worthy the name of a Bishop As Stags when they swim over a River to feed in some Meadow they swim in a row and lay their heads over one anothers backs bearing the weight of one anothers horns and when the first is weary another taketh his room and so they do it by course So Christians must be willing to bear each others weight whilst they are passing through those boistrous waters till they land at their glorious eternal harbour Or whether their sins are immediately against our selves If the teeth bite the tongue that seeketh no revenge When the feet through their slipping throw the body upon the ground it riseth up and all is well Some Christians are of such weak stomachs that they can digest nothing that looks like an unkindness or injury But it s the glory of a man to pass by offences Cyprian saith to bear with affronts is a ray of Divinity A noble-spirited man will disdain to take notice of petâ—y dis-respects he will over-come contempt by contempt But an heaven-born Christian hath higher principles and more sublime motives to forgive his offending brother I Paul the Prisoner of the Lord beseech you to walk worthy of the vocation wherewith ye are called with all lowliness and meekness with a long-suffering forbearing one another in love Ephes. 4. 1 2. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you verse ult It is reported of Cosroes the Persian King that he caused a Throne to be made for him like Heaven with the Sun Moon and Stars artificially placed above it and under his feet thick and black clouds and high winds and tempests He that would have an Heaven here I mean enjoy God and himself must of necessity trample these under his feet It is good advice which Bernard gives in such a case Dost thou hear that a brother hath said or done somewhat that reflecteth upon thee or is injurious to thee then saith he 1. Be hard to believe it He should have a loud tongue that can make thee to hear such a report I would give him little thanks in case the honour of God were not concerned that were the messenger to bring me such a sowr present his pains would deserve but a poor reward that brought me tidings of a discourtesie to rob me of my charity The evidence shall be very clear or I will write Ignoramus upon his Bill of Indictment But if the thing be so plain that it cannot be denyed then saith he 2. Excuse his intent and purpose Think with thy self Possibly he had a good end in it He spake as he heard or he did what he did upon some good ground and account Though the action seem to savour of injury yet certainly in his intention there was no evil Had I his eyes I should see his end was right and honest But if there should be no reason for hope that his purpose was good then saith he
Itenerar Sacr. But reprove a wise man and he will love thee Austin notes it as a sign of grace in his friend Alipius that he received his reproof so well Paul rebuked Peter sharply and that before a considerable Company of Peters friends yet he loved not Paul the less for it for in his Epistle which was written some time after that contest and after the Epistle to the Galathians which records it he makes honourable mention of Pauls writings and of that very Epistle among the rest 2 Pet. 3. 15 16. and calleth him his beloved brother As they who love their sins hate the reprover so they that hate their sins love him When Isaiah had declared from God a dreadful threatning against Hezekiah for his pride he doth not flie out into a passion against the Prophet but submits with Good is the word of the Lord which thou hast spoken T is said of Gerson the great Chancellour of France that he rejoyced in nothing more then a friendly reprehension And it is storied of our Richard the first that he would be admonished by a poor Hermit Alphonsus King of Arragon being asked what company he liked best answered Books for they saith he without fear and flattery will tell me my faults faithfully Faithful are the wounds of a friend but the kisses of an enemy are deceitful A loving reproof is a wound in love the wound of a friend and therefore we must bestow our anger upon our faults that deserve the reproof not upon our friends that give the reproof How foolish is he that breaks his own head then rageth at his friend for endeavouring to cure it Ahab quarrels with Elijah as the Incendiary of Israel for reproving their Idolatries when alas like AEtna that flame arose out of their own bowels which threatned to reduce them to ashes Some of the Heathen were so sensible of their proness to erre and to be partial in their own cases when they had erred that they both kindly accepted reproofs and earnestly desired a Reprover It is reported of Alexander that having had a Philosopher a long time with him he should say to him Recede a me prorsus consortium tuum nolo quod cum tanto tempore mecum degeris nunquam me de vitio aliquo increpasti Be gone from me I will have none of thy company for thou hast lived long with me and couldst not but observe some failings in me yet thou hast not reproved me of any And Augustus Cesar for this cause did much lament the death of Varro because thereby he was deprived of one that would deal faithfully with him when he offended Yet as they say some roses are too tender to endure the strength of the smell of Wormwood so some Christians that its hoped are sound cannot without wry mouths and angry faces drink down this bitter liquor Asa was a good man yet time was when he imprisoned a Prophet for bringing him an admonition from God One would have thought that the King would have bid the servant welcome for his Masters sake but truly a prison was all the reward he had for his pains It was the speech of a wise and experienced Christian That he never was acquainted throughly with any one but first he displeased him by admonishing him of his faults But as light stuff and rubbish kindleth sooner then solid and more substantial wood so they are the weaker and less wise Christians that are so soon fired into a pet and passion if but told of their errors T is childishness to be unwilling to take bitter medicines A prudent person will rather permit cupping-glasses and corrosives to be applied to his body then suffer his distemper to reign and kill him The sharpest fruit is most profitable and wholsom The Lemon is more tart yet is more excellent then the Orange which delighteth the taste Reader is it not better to be awakened by a rousing reproof then to sleep the sleep of death and wilt thou be angry with thy friend for doing thee that courtesie Is it not better for thy familiar companion to tell thee meekly of thy miscarriages and call thee to repentance then for God to reprove thee and set thy sins in order before thine eyes When God uttered his voyce the Heavens thundered the mountains smoaked and Moses himself trembled The voice of the Lord is powerful the voyce of the Lord is full of majesty the voyce of the Lord breaketh the Cedars yea the Cedars of Lebanon the voyce of the Lord shaketh the wilderness yea it shaketh the wilderness of Kadesh How wilt thou then endure the thundring of such a Cannon a reproof for thy sins from the Almighty God at whose rebuke the earth quakes the rocks are rent in pieces and the foundations of the world are moved The Israelites said unto Moses Speak thou to us and we will hear but let not God speak lest we dye Exod. 20. 19. Truly so mayst thou say to thy companion Speak thou to me of my offences deal plainly with me about any thing that thou seest amiss in me and I will hear thee but let not God speak to me lest I dye lest his voyce strike me down strike me dead There is an absolute necessity of thy sense of and sorrow for thy sins This ordinarily must be wrought in thee either by admonition from man or by some severe rebuke from God Consider seriously therefore whether it be not easier to take a faithful check from thy fellow creature then to be called to repentance by some dreadful judgement from the jealous God O t is a fearful thing to fall into the hands of the living God for our God is a consuming fire One thing more Reader is considerable It is not enough to take a reproof with patience but also to be awakened by reproof to repentance It s a dreadful aggravation of sin to continue in it after thou art convinced of it Such impudence is followed with fearful vengeance He that being often reproved heardeneth his heart shall suddenly be destroyed and that without remedy Pro. 29. 1. Fourthly Christians if they would exercise themselves to Godliness in good company must rejoyce in each others grace and good True love will rejoyce in the welfare of another as its own Peter beholding those eminent Graces in Paul did not repine that a brighter star was risen which would eclipse his splendour but glorified God in Paul and gave him the right-hand of fellowship It s a prophane Esau that hates a Iacob for having obtained his Fathers blessing beyond himself Envy is from the evil one Saul who was without God eyed and hated David for slaying more of Gods enemies and obtaining thereby greater renown then himself could Yet alas the spirit which dwelleth in the best lusteth to envy Corrupt nature will shew it self if it be possible at this window There are some Countries as Candie that have Naturalists tell us no poison but there is not any
independence on thee he beareth with thee and forbeareth thee oughtest thou not to forbear and forgive others Again Thou mayst put this question to thy self Have not I wronged others Doth not the righteous God now pay me in my own coin May I not say as Adonibezek As I have done to others so God hath requited me Nay possibly others offend me ignorantly unawares or through some violent temptation but I have offended others knowingly wilfully and upon weaker inducements O what cause have I to forgive who am so prone to offend Lord teach me to obey thy precept in forbearing my brethren that offend me and so to imitate that blessed pattern of thy Majesty who art pleased daily to requite evil with good that I may be able comfortably to pray Forgive me my trespasses as I forgive them that trespass against me I Wish that I may according to my poor ability be helpful to the weak and tender members of Christ by administring Cordials sutable to their conditions My duty is not onely to counsel the doubtful but also to comfort the sorrowful If I saw a body fainting and drooping I were bound to afford it what assistance I could and not to hide mine eyes from mine own flesh Doth not my Neighbours soul as far more precious call for more pity and command my help to my power If one Sheep be sick many others will flock about him and in an hot day after their manner refresh him by keeping the scorching Sun from him The Sheep of Christ should have more sense of others misery and more knowledge of the means relating to their recovery and shall they be less diligent for others health To him that is afflicted pity should be shewn if I deny this I forsake the fear of the Almighty How tender was my Redeemer of broken bones and sorrowful Saints When he arose from the dead he appeared first to mournful Mary and then takes special care that penitent Peter have speedy notice of that blessed news Go tell my Disciples and Peter that I am risen They that have smarted with inward wounds themselves have the more reason to compassionate others in their sorrows Lord the time hath been that thou didst cast me into the deep into the midst of the Seas thy Floods compassed me about all thy Billows and thy Waves passed over me I roared by reason of the anguish of my Spirit under the sense of thy wrath and the curse of thy Law The weight of my sins lay heavy upon my conscience and I was even sinking under them into the bottomless pit The sorrows of death compassed me about the pains of Hell gaâ— hold of me I found trouble and sorrow I knew not which way to turn nor whither to go for any ease or releif If I said My Friends should help me or my Possessions abate my grief I soon found them all miserable comforters and Physitians of no value If I said My bed should comfort me and my Couch ease my complaint then thou didst scare me with Dreams and terrifie me with Visions All the creatures were unable to afford me any succour When I lay thus half dead they all as the Priest and Levite passed by on the other side they had neither pity enough for such dreadful wounds nor power enough to work their cure Then called I upon the Name of the Lord O Lord I beseech thee deliver my soul out of the belly of Hell cried I unto thee and â—hou didst hear my voice For thou hast delivered my Soul from Death mine Eyes from Tears and my Feet from falling Thou wast the good Samaritan that hadst compassion on me that didst bind up my wounds pouring in Oyl and Wine and undertake my cure Thou didst send a Barnabas a Son of Consolation to me to proclaim liberty to me a poor captive and the opening of the Prison to me that was bound How beautiful were his feet that brought the glad ridings of peace to my poor soul O that I might be able to support the weak and comfort the feeble-minded God I Wish that I may be both faithful and wise to recover a fallen Brother out of his sin and error Jonathan a true friend of David promised to tell him if there were any danger and accordingly warned him whereby he saved his life I profess my self a lover of my Christian Companions but I am false in my profession if I suffer sin to lye upon them Yet I confess it is a difficult work to perform this duty in a right manner The best plaister may be ineffectual if it be not fitly applied I can seldom with Moses seek to unitâ— quarrelling Christians but one of them with the Hebrew is ready to quarrel with me and say Who made thee a Ruler or a Judge over us Men are seldom more touchy then when their sores are searched and therefore he that would not have their wounds to bring them into a Fever or Fury must handle them with much wariness I desire that Wisdom Courage and Love may be the ingredients of which all my medicines may be compounded Wisdom that I may observe the quality and temper of the Offendour the nature of his offence and the sittest season and manner of administring the reproof the quality of the person if he be my Superiour that I may do it with reverence rather exhorting and beseeching the plainly rebuking The temper of the offendour if he be of a fierce nature that I may so manage my work with meekness as when I am endeavouring to heal his distemper I may not increase it The nature of the offence If the sin be small that I may not make it great by giving stronger medicines then the disease requires The season of reproving that I may not give open rebuke for private offences but observe my Saviours râ—le If thy Brother offend thee tell him his fault between him and thee The presence of many may make him take up an unjust defence who in private would have taken upon him a just shame The open air makes sores to wrankle the more publique rebukes are for Magistrates and Courts of Justice to give Possibly it may be my suspicion more then any real fault as in the case of the Blessed Virgin and Joseph and then what wrong should I do him to accuse innocency before a multitude The manner of delivering it that I may give him his due praise as well us his deserved reproof This will somewhat allay his passion and make my reproof the more prevalent The Iron when heated red hot in the fire is bent and beaten afterwards without breaking which way the Smith pleaseth When I have heated him hot with the fire of commendation I may then beat upon him with reproof in greater hopes of success I would desire courage also that I may deal faithfully and not skin over a wound that hath dead flesh at the bottom Should I dally I destroy the Patient If the Ofâ—endour be so
that they all speak the same thing they are one in affection one in opinion aud one in expression There Christs prayer is granted Father that they may be one as we are one as thou Father art in me and I in thee that they may be one in us If it be so good and pleasant a thing for brethren here to dwell together in unity and it be as a precious Oyntment and as the Dew which descended upon the Mountains of Sion where the Lord commanded his blessing even life for ever How good and pleasant will it be for those to dwell together in perfect unity there where the consolation of Christ is perfect the fellowship of the Spirit entire the comfort of love compleat no crying no complaining no angry word no frowning look no suspicious thought But as old Gryneus said There Zwinglius and Luther are well agreed Our Communion here is but with a few we are acquainted but with few and our communion is not so large as our acquaintance we have seen but few we have heard but of few and we have discoursed with fewer There are but few in the Counties in the Kingdom where we live and many of them are wholly unknown to us But There is a glorious Company of Patriarchs Prophets Apostles a noble Army of Martyrs a numberless number of Saints of all Countries Callings Conditions Relations a thousand thousand are before him and ten thousand times ten thousand minister to him If Peter when he saw but two of the Children of God in glory with Christ on Earth cryed out Master It is good to be here How good will it be to be There where there shall be a great multitude which no man can number of all Nations and Kindreds and People and Tongues standing before the Throne and before the Lamb cloathed with white robes and Palmes in their hands and crying with a loud voice Salvation unto our God that sitteth upon the throne and to the Lamb for ever O what a blessed time or rather eternity will that be when I shall fully understand what the Communion of Saints meaneth If Solomon could say of militant Saints As Oyntment and perfume rejoyce the heart so doth the sweetness of a mans friend by hearty counsel How much better might he speak it of Saints triumphant What is the sweetness and joy of that societyâ— where every soul is a bed of spices an Orchyard of Pomgranats a Cabinet of perfumes for their mutual delight and refreshment If David was so taken with the beauty of the Church in this World notwithstanding her blackness by reason of corruption and affliction that he saith If I forget thee O Ierusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Ierusalem before my chief joy How much is he taken with the Spouse of Christ There where it is granted unto her to be arrayed in fine linnen pure and white which is the righteousness of the Saints not onely imputed but also inherent to be cloathed with the embroydered graces of the holy spirit perfect knowledge perfect love perfect joy and all the beauties of holiness without the least spot or wrinkle or any such thing there indeed he prefers Jerusalem before his chief joy whâ—lst he beholds her all fair compleatly conformed to Christ with such a peculiar resemblance of his glory as if the name of Christ was written on her fore-head and her spiritual affinity and kindred manifested thereby Surely it is a lovely communion when Saints sit down together at the Lords Table in this world and partake of his last Supper when they see and hear and taste the true pledges of their Fathers infinite grace and read their Redeemers boundless love written by himself in his own blood Their hearts have many a time been so ravished therewith that they have wished the ordinance might have lasted longer and that Christ would have lain so all night between their breasts But O how infinitely short is this Communion of that which â—hey shall have in glory when they shall be called to the Marriage supper of the Lamb when they shall eat of the hidden Manna and drink of the new wine in their Fathers Kingdom then then indeed every one may say I sit under his shadow with great delight and his fruit is sweet unto my taste without question that Communion which Adam had with Eve that short time which they continued in innocency was exceeding sweet She was to him as a Crown of glory a meet help and the delight of his eyes What a â—air Bride was she whom God himself drest and deckt with all the ornaments of grace What joy must there needs be at that Wedding which was celebrated in Paradise covered with the curious Tapestry of thâ—se pleasant trees which the very hanâ— of the most High had planted and delighted with the raâ—ishing noats of those pretty Quitisters which Infinite Wisdom had taught to sing at the Marriage feastâ— where there was a perfect likeness and love between the Maried Persons where there was not the least evil or shew of evil to allay their joy and especiaâ—â—y where the God of all consolation was fully and fâ—â—ourably present as Master of the Feast Adam could not but esteem her his loving Hind and pleasant Râ—e his sweet yoke-fellow and pleasant play-fellow the partner and sweetner of all his comforts he could not but he satisfied with her breasts and ravished with her love But even this is far inferiour to the communion of the Saints above There in heaven are more glorious bands and sweeter knots of loving fellowship then that of Marriage the attire of the Bride is far richer the beauty of the Bride far greater the wedding chamber is the heavenly Paradise the melody made there will be by celestial Courtiers Angels themselves and there the Fountain whence all joy floweth will run more freely and he will turn that water which Adam had below into the richest wine Lord I acknowledge to thy glory that I have sometimes been refreshed with the company of thy chosen in this world I have seen thee in them and heard thee by them yet how little good have I got by them in comparison of what I might and ought Pardon all my weaknesses and do thou so supply my spiritual wants that I may both love more and improve better the society of thy Saints here that so when thou callest me from this imperfect communion with some few I may be carried to Abrahams bosome and enjoy perfect fellowship with those thousands that are before thee where thou art visible in all every one being thy temple and every heart being the altar upon which the fire of thy love is ever burning O let me praise thee in that great congregation and my glory sing of thee before much people for there shall those that mourned for Sion be filled with comfort and rejoyce for
they die and all else are weary of them may well cry out by way of admiration O Lord the earth is full of thy goodness The earth is full of thy glory What rich mines may I dig out of the bowels of the earth when my God is angry the earth shakes and trembleth and the foundations thereof are moved and shall not my flesh tremble for fear of the God of the whole earth and my soul be afraid of his righteous judgements His hand hath laid the foundation of the earth and his right hand hath spanned the Heavens â— when he calls they stand up together and shall not I hear his call and obey his command Lord if the earth be thine and the fulness thereof the world and all that dwell therein Whos 's then am I Surely thine O help me to disown all title to my self to quit all my interest in my self and to live as one that is not his own but the Lords the earth is full of thy riches let my heart be full of thy righteousness and that will turn earth to me into heaven whilst I am full of thy likeness and thy love If we consider the Ocean that amazeth a beholder with its fierce countenance and seems to have neither banks nor bottom how it threatens the earth with its boysterous billows as if it intended to swallow it up in a moment and yet when it hath swoln it self to the height of its pride and its insulting waves have shewed their teeth how soon it retreats like a coward as if it were afraid of the smallest worm and had already outgone its bounds and commission what innumerable Fish both small and great take up their chambers in the waters and finde their food in the jaws of that devourer what multitudes of massy Vessels she fetcheth off from one Island and carrieth upon her back as a Porter his burthen and sets them down safe at another how she playeth with them what frights she puts them in by the way as men do little children tossing them up to heaven and then throwing them down again as if her belly should be the certain place of their burial and after all her frowns and fury refresheth them with her smiles and favour and doth but prepare them thereby to salute their harbour with the greater joy and gladness how she sendeth out of her store-house provision for the several families of the world furnishing the several pipes and aquaeducts of the earth with fresh springs and streams for the comfort of Man and Beasts If we but confider these things what cause shall we have to say with the Psalmist They that go down into Ships see his wonders in the deep and with those Mariners What manner of man is this whom the Winds and the Seas obey What manner of God is this who gathereth the waters of the Sea together and layeth up the Floods in store-houses who shutteth in the Ocean with bars and doors and saith Hitherto shalt thou come and no further and here shall thy proud waves be stayed who puts a bridle in the jaws of such a monster and when she threatens nothing but death and destruction puls her in and makes her retreat to her own den without doing the least hurt O what a God is this whom the rugged blustring winds and raging boistrous seas obey What excellent conclusions may a Christian gather from such premises Do the Winds and Seas obey God as stubborn and surly as they are and shall not I obey him Are they kept within their banks and shall not I be kept within my bounds Lord thou stillest the noise of the Seas the noise of the Waters and the tumults of the people O why dost thou not quiet the headstrong passions in my breast Thou observest how they roar and make a noise continually what frightful stormes they raise within me If thou wouldst but say to them in their height and heat Peace be still there would presently ensue a calm O suffer not these high winds to overturn me nor these swelling waters to overwhelm me I am even ready to sink save me Master or I perish Thus a Christian may consider the works of God either collectively or severally both in their insides and outsides to his marvellous advantage As the Rabbies say of the Word I may say of the Works of God Turn it over and over and over again for all is in it Turn them over and over and over again for all is in them There is wisdom in them in their variety diversity of natures subordination and serviceableness each to other O Lord how marvellous are thy works in wisdom hast thou made them all There is Power in bringing with a breath the whole Creation out of the barren womb of nothing He spake and it was done he commanded and it stood fast There is Mercy in providing so bountifully for every of his creatures The whole earth is full of thy goodness There is Faithfulness in upholding all things in their being Thy faithfulness is unto all generations thou hast established the earth and it abideth yea mercy and truth meet together Thy mercy O Lord is in the heavens and thy truth reacheth unto the clouds Every of Gods works is so profitable that as the Aromatick fruit not onely the kernel is a Nutmg but the skin of it is Mace As in a fair suit of Arras though the hangings never appear to their full advantage but when they are opened in all their dimensions and seen together yet a small shread may assure you of the excellency of the colours and richness of the stuff So though the Divine Perfections would appear most in their beauty and glory if we were able at one view to behold the whole world in its several eminencies and beauties yet a little part of it may speak the worth and richness of the whole It was an honest speech of a Monk who being asked how he could endure that life without the pleasure of books answered The nature of the creatures is my library wherein when I please I can muse upon Gods deep Oracles The Egyptians were instructed by Characters and Hieroglyphicks by something presented to the eye notions were represented to the understanding Reader it is thy priviledge that thou mayst perform this duty in any place No sight no sound but may afford matter for meditation If thou walkest in thy garden thou mayst turn it into an Eden by delightful meditations Dost thou behold the flowers standing in their ranks what a goodly shew they make thou mayst think what a lovely â—ight it is to see Christians contînuing in those several places and stations in which God hath set them Some flowers open and shut with the sun so doth the Christian observe the shining and withdrawing of the Sun of righteousness Some flowers dye having a worm gnawing their root so will all hypocrites wither and come to nothing notwithstanding their gaudy shew Flowers are tender things and must
be is not Psa. 19. 7. It s promissory part is holy both formaliter in its own nature and effective in its end and fruit It s Historical part is holy other books are properly called prophane Histories in distinction from this The Scriptures expressions are pure of the most impure actions He knew her no more men with men doing what is unseemly Gen. 38. 26. Rom. 1. 27. 2. It is powerful As fire it can melt the hardest mettal As an Hammer it can break the most stony heart Ier. 23. 29. 1. It is powerful for Conviction It sets mens sins before their eyes and makes them behold their ugliness and deformity whether they will or no It tells the sinner as Elisha concerning the Syrian King to the King of Israel what he doth and saith in his bed-â—hamber in the retiring room of his heart It makes the spirit of the stoutest sinner to treâ—ble as the leaves with the wind and though he strives to put off his quaking fits by some humane cordials yet he finds his soul-Ague still continuing upon him Sturdy Murderers of Christ spring in trembling and an earthly Felix quakes under the power of this word This voice of the Lord is powerful it â—hakes the Cedars of Lebanon The batteries of the word have shaken the sensless conscience and shattered the flinty hâ—art in peices 2. It is powerful for conversion It is able to change the nature and turn an heart of stone into an heart of flesh It hath many a time inlightned dark minds to see the things which they never saw enlivened dead souls and enabled them to stand up from the dead The law of the Lord is perfect converting the soul It hath dispossessed the strong man cast him out of his strong holds wherein he had raigned many years and subdued the soul to another Lord and Soveraign What hath been said of God may be said of the Word in the hand of the Spirit Who ever resisted its will How powerful is that word which can make the proudest creature that scorned former reproofs and precepts threatnings and judgements to cry and weep bitterly like a child under the rod that can create the new creature the choicest of Gods works By the word of the Lord are the new Heavens wherein dwelleth righteousness made and all the glorious host thereof of sparkling graces by the breath of his mouth 3. It s powerful for conquering spiritual enemies The noble victories atchieved by the Lords Worthies are most of them obtained by this sword of the Spirit Whole armies of sins have been discomfited and forced to flie before the face of this weapon God hews these by his Prophets and slays them by the word of his mouth This word like the rod in the hand of Moses worketh wonderfully for the destruction of such Egyptian enemies Satan is another enemy of the Christians but as powerful and as politique as he is he falls down like lightening from heaven before the preaching of the word This sword hath so wounded that Leviathan that destroyer of souls that he can never recover himself They overcame him i. e. the Devil by the blood of the Lamb and the word of their testimony Rev. 12. 11. In a word it must needs be strong for it is the power of God to salvation The rod of his strength Rom. 1. 16. Psa. 110. 2. 3. It is perfect It contains in it all that is necessary and sufficient for our eternal salvation It is a full and compleat rule and measure both of things to be believed and practised it will admit no addition because it is defective in nothing it will suffer no diminution for it is redundant in nothing If any man shall add unto it God shall add anto his plagues If any man shall take away from the words of this book God shall take away his part out of the book of life Jesus Christ who was the great Teacher sent from God was faithful in his office and gave his Church whatsoever Precepts or Doctrines were needful for her in order to her endless good He tells us Whatsoever I have heard of the Father I have made known unto you Joh. 15. 15. And his Apostle speaks to the same purpose Act. 20. 21. I have not shunned to declare unto you the whole counsel of God Besides it is able to make the man of God perfect and throughly furnished unto every good word which it could never do if it were not perfect it self Nil dat quod non habet Nothing can give that which it hath not in it self either formally or virtually Traditions are no way necessary to compleat the Canon of Scripture Since God did reveal his will in writing every age had that revealed to it which was sufficient for that age to make such as then lived wise to salvation but as God was pleased to reveal more the latter did assist us in the understanding of the former â—herefore so long as any truth was necessary to be more fully known he inspiâ—ed holy men to do it and the compleating of the divine Canon was reserved for Christ and his Apostles Ioh. 15. 15. and 7. 8. and 6. 13. Act. 20. 27. Gal. 1. 6 7 8. 4. It is true and certain Not a tittle of it shall fail It is calâ—ed truth the truth thy truth the Scripture of truth the word of truth the Gospel of truth a more sure word the comparative for the superlative the most sure word Christ prefers it before information from the dead the Apostle before Revelation from Angels or auy other way whatsoever 1. The Precepts of it are true they are perfectly agreeable to the mind of the speaker Thou art near O Lord and all thy commandments are truth Psa. 119. 5. The words of men may be true but the word of God onely is truth There is no error no mixture in it t is therefore called sincere milk 1 Pet. 2. 2. 2. The Promises of it are true They are accomplished to the least particle of them Hence they are called the sure mercies of David The Promises of God are unquestionable because their speaker is unchangeable and one for whom it is impossible to lie They are sure hold and will eat their way through all the Alpes of opposition Not one good thing haâ—h failed of all that the Lord our God hath promised Joshua 21. 45. 3. The Histories of it are true Whatsoever is written in it of the first or second Adam of any persons or nations is exactly true â—here never was fuch an impartial historian as the inditer of the word This is the Book which hath no Errata's in it 4. The threatnings are true The sinner shall as certainly feel them as he reads or hears them He shall as surely be damned as if he were already damned therefore he is said to be condemned already to speak its certainty He shall find the gnawing worm and the eternal fire as unquestionably as if he felt them at
this hour hence God appeals to the consciences of the Jews whether though the Prophets died his threatnings which were denounced by those Prophets did not live and take hold of them Zach. 1.5 5 It s true in the Predictions and Prophesies The predictions of the Israelties distress in Egypt four hundred years and deliverance thence of their possessing Canaan of Cyrus birth of the Jews redemption out of the Babylonish captivity of the four Monarchies and of Christs coming in the flesh his mean birth afflicted life death buriall ascention are all already accomplished Those Prophesies in Daniel and Revelation concerning the future estate of the Church the ruine of Pope and Turk the vocation of the Jews and the glorious and pure condition of the people of God in the latter days shall all to a tittle be fulfilled It s observable therefore that some predictions that were or are future are set down in the present tense To us a son is born Babylon the great is fallen is fallen to assure us that they shall be as certainly fulfilled as if they were fulfilled already Isa. 9. 6. Rev. 18. 6. It is the rule of all truth Other Books are true no farther then they are agreeable and commensurable to this All other sayings and writings are to be tried by this touchstone It is not what sense saith or what reason saith or what Fathers say or what General Councils say or what Traditions say or what Customs say but what Scripture saith that is to be the rule of faith and life Whatsoever is contrary to Scripture or beside Scripture or not rationally deducible from Scripture is to be rejected as spurious and adulterate To the Law and to the Testimonies if they speak not according to this it is because there is no light no truth inâ— them Isa. 8.20 3. Consider it O my soul in its names and they will speak much to the excellency of its nature What is this Word which thy thoughts are now upon It is called Scripture or Scriptures by an Antonomasie or excellency of phrase as the most worthy writings that ever saw the light It is called the Word of God both in regard of its efficient cause which is the Spirit of God the material cause which is the mind of God the final cause which is the glory of God It is called the Law of the Lord the law of liberty the law of saith a lawâ— a royal law the book of the law the book of the Lord the book of life the Gospel of peace the Gospel of God the Gospel of Gods grace the counsel of God the charge of God the breath of God the mouth of God the oath of God the Oracles of God the paths of God the wisdom of God It is called a thingâ— the good part the key of knowledge the key of Heaven tidings of salvation glad tidings of peace a good way a perfect way a narrow way Many other titâ—es it hath which shew the excellency of this Word of truth 4. Consider it O my soul in its comparisons which will shew thee somewhat of its perfections Whereunto is this Word resembled it is resembled to light to a lamp Solomon tells us The commandment is a lamp and the law is light T is likely he learned it of his father Thy word is a light to my feet and a lanthorn to my paths saith David Prov. 6 23. Psal. 119. 105. 1. It is light for its clarity and beauty Light is the ornament of the world which is most incorporeal of all corporeal beings therefore termed spiritual Though it discovers all the pollutions of the earth yet it is not polluted therewith The word is the glory of this lower world The law is spiritual and its beauty is not faided nor its purity stained by all the filth of false doctrines and heresies which have been cast into the face of it from the beginning of the world to this day The word of the Lord abideth for ever 2. Light is pleasant and delightful darkness is affrighting and dreadful but light is refreshing and reviving Light is sweet and it is a pleasant thing for the eyes to behold the sun Eccles. 11.7 The word of God is sweet and its a pleasant thing with the eyes of faith to behold the glorious sun of divine truths The eye is not more affected with curious sights nor the ear with ravishing musick nor the pallate with rare meats then a spiritualized understanding with spiritual truths David found not onely delight in the singular but delights in the plural number all sorts and degrees of delights in the word of God Trouble and anguish have taken hold of me but thy commandments are my delights His delights in the Law of God were so rare and ravishing that they quite extinguished all sensual delights as the light of the day the light of a candle and drowned the noise of all his crosses and troubles by their loud and amazing melody Chrysostom compares the Scripture to a pleasant Garden wherein every flower yeilds a fragrant savour Ambrose to a feast wherein every book is a dainty dish affording food both pleasant and wholsom 3. Light discovereth and maketh things manifest The night conceals things and the day reveals them That which maketh manifest is light Ephes. 5. 13. Light discovers things in their proper shapes and colours whether beauties or deformities When the Sun appeareth we see the dust in corners and dirt in Ditches which before lay hid The word of God maketh a discovery of an unknown world of sin in the heart of man and the great mystery of iniquity which lay hid there I was alive without the Law but when the commandment came sin revived and I dyed Rom. 7. 9. The faults and spots and defects of his duties were visible by the light of the word All things are naked and open before it It is a discerner of the thoughts and intents of the heart Heb. 4. 12. The word sheweth the beauty of holiness the love and loveliness of the Redeemer 4. Light directs us how and where to walk In the night we wander and go out of the way we stumble and fall but the day helpeth us both to see our way and to walk in it without stumbling If any man walk in the day he stumbleth not because he seeth the light of this world Iohn 11. 9. The word of God doth preserve us from sin and guide our feet in the way of peace Luk. 1. 73. It is our Poleâ—stâ—r as we are Mariners our Pillar of fire as we are travellers The Law of God is in his heart none of his steps shall slide Psa. 37. 31. Our feet by the light of the word are preserved from falling and our steps from sliding Psalm 119. 105. 5. Light scattereth darkness As the Sun
Murthers and Adulteries and Blasphemies and Prophaness of wicked men cry aloud in mine ears that God is patient The persecutions and oppressions and prayers and cries and tears of good men proclaim to my conscience that God is patient The Sabbaths and Ordinances and seasons of grace and offers of pardon and life which both good and bad enjoy speak plainly and distinctly The Lord is patient O that mine eyes could see it mine ears hear it my mouth taste it my mind discern it and my soul rellâ—sh it in all these O thou beautiful beam darted from the Sun of Righteousness that callest poor mortals to life when they are at the brink of death thou that art the wonder of glorious Angels and glorified Saints be thou unto me as a bundle of myrrhe and a cluster of camphire always unto me let me love thee much for my own sake because thou hast done so much for me but most for the Lords sake because he is all in all unto me Well O my soul how wilt thou requite the kindness thou hast received from this Patience of thy God! When Ahashuerus an Heathen had read and considered how Mordecai had saved his life by discovering the two trayrours that sought to lay hands on the King he cried out What honour hath been done to Mordecai for this and could take no rest till he had given him some signal honour Thou hast read for thy whole life is a Book written within and without with it how the Patience of thy God hath saved thy life the life of thy soul when sin and Satan conspired together to take it away now wilt thou not say within thy self What honour hath been done to the patience of God for this and be unsatisfied till thou hast done it some honour for this good office it hath done thee What love doth that friend deserve who saves thy life What esteem doth that hand of pity merit that keeps thee out of the bottomless pit What thanks is that Messenger worthy of that brings thee a condemned sinner certain news of a reprieve and great hopes of a pardon Surely the respect thou owest to the patience of God which doth as much for thee as all this should be very great especially considering thy disrespects formerly to the God of Patience have been very grievous Lord I acknowledge I have formerly much abused thy patience uâ—ing it as an encouragement to prophaness and turning thy grace into wantoness but now through thy strength I will no longer despise the riches of thy forbearance but be led through thy goodness to repentance I know thou intendest it as a City of refuge to the penitent not as a sanctuary to the presumptuous O let me never make it a pillow for an hard heart but a plaister for a wounded spirit Let this servant of thine and friend of mine obtain his errand and accomplish the end for which thou hast sent him Thou sparest me here that thou might spare me hereafter thou waitest upon me that thou mightst be gracious unto me and art long-suffering because not willing that any should perish but that all might come to repentance O that therefore I might wait upon thee in all thy providences and ordinances for grace that so thy long-suffering may be unto me salvation Thou hast told me Though the sinner live an hundred years and God prolong his days yet it shall not go well with the wicked His preservation is but a reservation to the sorer and greater destruction Though thou sufferest long thou wilt not suffer always and when thou strikest impenitent ones the slowness of thy pace will be recompenced in the heaviness of thy hand The longer the child of vengeance is in the womb of the threatning the bigger it groweth and the more pain it will put the sinner to when it cometh to the birth of its execution O how dreadful will my doom be when thou comest to reckon with me for all thy patience if I do not at this day prevent it by repentance If thy patience do not now make me bend hereafter it will make me bleed It s a sweet friend but a bitter enemy No fury like that which is extracted out of abused patience T were far better to be sent from the Mothers breasts to everlasting burnings then to live many years at the charge of patience and then to die impenitent If I cause thee to suffer long now in vain thou wilt cause me to suffer long in the other world and the more dreadfully for thy long-suffering in this Since thou art gracious and merciful slow to anger and of great kindness O take me not away in thy long-suffering but give me to mind in this day of thy patience the things that concern mine everlasting peace that I may to eternity give thee honour and praise for thy wondrous and boundless patience Amen CHAP. VI. How a Christian may exercise himself to Godliness on a Week-day from Morning to Night FOurthly Thy duty is to exercise thy self to Godliness every Week-day I have spoken in the first part how a Christian may make Religion his business on a Lords-day I shall therefore in this place discover how he may do it on a Week-day Every day with a godly man is an holy Sabbath to the Lord Godliness is not his holy days or high days but every days work and his exercise every part of every day I have enclined my heart to keep thy statutes not by fits and starts but always unto the end Psa. 119. 112. The Flower called Heliotropium or Turn-sol turneth its face towards the Sun from morning to night so doth the true Christian towards the Sun of righteousness The Command of God is Be thou in the fear of the Lord all the day long Prov. 23. 17. And the carriage of holy men is answerable hereunto The twelve Tribes served God instantly day and night Act. 26. 7. As the Angels though they are imployed up and down in the world for the service of the Saints yet they always behold the face of their Father so the Children of God though they are occupied about civil and natural actions are called hither and thither as their occasions are yet they pass the whole time of their soâ—journing here in fear That Watch is naught that goeth onely at first winding up and standeth still all the day after that mans religion is little worth that like Epâ—raims goodness is as a morning cloud or dew which vanisheth away ere noon The Rivers run ever towards the Sea notwithstanding that hills and rocks and mountains interpose and force them to their winding Maeanders nay their compass about is not without profit for they water those grounds in their passage through which they seemed to wander The person that hath the living water of grace in him is always tending towards the Ocean of his happiness notwithstanding his seeming diversions by his worldly actions and particular vocation nay he is doing good
and serving his God and his soul as well as his family and body in those interjections The wheel of a chariot though it be in motion all the day and turning about on the ground yet it s but a small part of it that toucheth the earth at one time the greatest part of it is always above it so the true Christian though he be all the day busie about earthly affairs yet it s but his body his lesser part that is employed about them his soul his affections which are his greatest part are always about them SECT I. I Shall first offer thee two quickening Motives and then acquaint thee wherein thy daily exercise to Godliness consisteth First Consider Any day may be thy last day and therefore every day should be an holy day with thee I mean not an holy day for play or recreatâ—on but for the work of Religion He that knoweth not how soon his Master will come and reckon with him had need to be always employed about his Masters business Because there is no time of life in which thou art secure from death therefore every day of thy life thou oughtest to be about thy duty Prov. 27.1 Boast not thy self of to morrow thou knowest not what a day may bring forth Every day is big-bellied and hath more in the womb of it then any man knoweth he that salutes the morning with a smiling aspect may bid the world good night for ever before the evening The candle of thy life may be blown out on a sudden before its half burnt out The Poets fable that Death and Cupid lodging together at an Inn exchanged arrows whereby it hath since come to pass that old men â—â—ote and young men die Death cometh up to the young and strong old and weak men go down to Death Thou mayst be called forth to that war in which there is no discharge and not have an hours warning to prepare thy self for a march Sturdy trees are overturned by an unexpected wind lusty men by violent feavers or outward accidents our enemies are strong our earthly houses weak the coming of our Landlord is unknown the lease of our lives is uncertain we are every moment liable to be ejected and shall we not be so employed that our Lord when he comes may find us well-doing I remember I have in some Author read that the invention of clocks was not primarily to mind us of the Suns posting in the heavens but of our Lives passing on earth It was Calvins reason for his unweariedness in his studies when his friends urged against it the injury it did his body Would ye have my Lord when he cometh find me idle It will be woful for that servant whom his Lord when he cometh shall find doing evil or doing nothing But and if that servant say in his heart My Lord delayeth his coming and shall begin to beat the men-servants and maidens and to eat and drink and be drunken The Lord of that servant will come in a day when he looketh not for him and in an hour when he is not aware and will cut him asunder and will appoint him his portion with unbelievers Luk. 12. 45 46. In which words we may observe 1. The sin of the unfaithful servant 2. The severity of his Lord. In the sin we may take notice 1. Of the nature of He bâ—ats his fellow-servants and eats and drinks and is drunken He gives himself up to all manner of wickedness He is unrighteous to his fellow-servants he beats them and unfaithful to his Master he abuseth his goods he eats and drinks and is drunken Sin doth not lie skulking in the â—ecret trenches of his heart but appeareth boldly in the open field of his life T is a sign an enemy hath great power when he sheweth himself openly 2. The occasion of it His Plea for it His Lord delayeth his coming Because he hath not a speedy reward he layeth aside all good works because of Gods gracious forbearance he argueth a general acquittance for all his evil works He makes bold to riot because he is not called to a speedy reckoning We tremble not at the noise of those Cannons which we fancy to be a great way off That which is lookt upon at a distance seems small and so is despised though the same beheld near appears great and terrifieth us In the severity of the Lord we may read 1. How sore his judgement is He shall cut him asunder and give him his portion among unbeleivers These two expressions speak the dreadfulness of his doom though no words can speak fully how woful it is He shall cut him asunder An allusion to some tortures then in use amongst the Heathen to shew the exquisite pain which his body shall suffer And give him his portion among unbeleivers Because the hottest Hell is reserved for such The wrath of God abideth on them Joh. 3. ult to note the extream punishment which his soul shall undergo 2. How sudden it is unexpected evils are most dreadful The Lord of that servant shall come in a day when he looketh not for him Sudden frights overwhelm the spirits Those miseries which seen at some distance have been entertained with patience surprising men on a sudden have â—triken them into despair Death comes sometimes like a Thief up into our windows coming in at the door is ordinary but coming in at the window is unlookt for Ier. 19. 21. As the snare secretly and unexpectedly seiseth the silly Bird so doth a day of death the simple Children of men Luk. 21. 35. Our Saviour speaks of his coming in the second or third watch of the night which the Jews called Intempestum Gallietnium not in the first and fourth because saith Theophilact they are the dead time of the night when men are in their soundest sleep to shew us how suddenly and unexpectedly he shall surprise most men Luk. 12. 38. Reader This present days work may be the last act of thy life it behoveth thee therefore to do it well When thou art in thy Closet thou mayst think with thy self I may possibly never pray more never read the word of God more how reverently uprightly graciously should I therefore pray and read When thou art eating or drinking or refreshing nature thou mayst consider for ought I know this may be the last time that I may use these creatures of God how fearful should I be of abusing them how should I eat my bread as before the Lord. When thou art in thy Shop or about thy calling thou mayst ponder this Possibly my last sand is running and I must this day bid adieu for ever to Wares and Shops and Flocks and Fields and all civil commerce O how heavenly should I be about these earthly affairs How spiritual about these temporal things Who would not do his last work well Ah how holy should he be at all times who hath cause every moment to expect the coming of an holy and
creatures that nature produceth are some way serviceable to their fellow creatures O that I might never by filling up my life with laziness be a Wen in the face of nature serving no way to profit onely to disfigure it Yet I desire that my diligence in my particular may be regulated by my duty towards my General calling Oyl moderately poured in feeds the Lamp excessively drowns it Alexanders Souldier run so lightly upon the sand that he made no impression with his feet My duty is to give earthly things my hands but my heart onely to the things of heaven Lord It s as well thy pleasure that I should work here as thy promise that I shall rest hereafter Let tâ—y grace be so operative in me that I may never give Satan advantage against me by being negligent or over-diligent in my particular calling Suffer not the interposition of the earth ever to cause an eclipse of holiness in my soul But let thy word so limit me and thy spirit guide me that as one diligent in his business I may come at last to stand before the King of Kings to my eternal comfort I Wish that I may no part of the day be so overcharged with the cares of this life by my particular calling as to expose my self to wickedness by neglecting my spiritual watch If my heart be full of earthly vapours they will fume up into my head and make me drowsie A drunken man is no sooner set in his chair but he is fast asleep Sober and Vigilant are sisters in Scripture 1 Thes. 5. Let us watch and be sober 1 Pet. 5. 8. Be sober and vigilant The immoderate love of the world will incline me as effectually to spiritual slumbers as immoderate drinking of Wine to bodily If Satan can get me to take this Opium he doubts not but to lock me fast to my bed and to have me at what advantage be pleaseth O how easie is it to destroy a sleeping body to defile a sleepy soul Noah Lot David Solomon walked in their sleep and dreams in strange and sensual paths When the eye of the souls watchfulness is â—hut the soul is open to all dangers and assaults Whilst the Husbandmen sleep the enemy soweth Tares Sisera's head was nailed to the earth whilst he lâ—y snoring on the ground Epaminondas was not more severe then exemplary when he ran the Souldier through with his sword whom he found sleeping upon the Guard as if he intended to bring the two Brothers Sleep and Death to a meeting The Hare therefore say someâ— being liable to many enemies sleepeth with her eyes open to see danger before it surprise her I walk continually in the midst of powerful and politick adversaries The Canaanite is yet in the Land though not Master of the Field yet skulking in Holes and Ambushments watching an opportunity to set upon and destroy me There is not onely an Army of Temptations besieging me without but also many Traytours conspiring within to open the gate of my heart to them that they may enter and undo me My own heart is like Jacob a Supplanter and conspireth to rob me both of the birth-right and the blessing Let me go where I will I tread upon Lime-twigs which the Arch-fowler layeth to intangle and insnare me Saul sent messengers to Davids house to watch him and to slay him Satan sendeth messengers after me in all places where I â—ome to watch me and to sâ—ay me The whole world is as the valâ— of Siddimâ— full of slime-pits and without watchfulness the anointed of the Lord are taken in those pits Gen. 14. 10. Lam. 4. 10. Sin is a slie theif that steals upon the soul to rob it when t is asleep O what need have I of the greatest watchfulness and circumspection imaginable As the eye-lids guard the tender eyes from harm so doth watchfulness preserve the soul from wickedness O my soul canst thou not watch with thy Redeemer one hour when he ever liveth to make intercession for thee T is but the short night of this life that thou art commanded to stand â—entinel ere long thou shalt be called off the guard and freed from that trouble Lord thou art ever watchful over me for good thou never slumberest nor sleepest but thy seven eyes are ever upon me Thou mayst say to me as to thy Vineyard I the Lord do keep it I water it every moment lest any hurt it I keep it night and day O since thou watchest to preserve me let me watch to serve thee Set a watch O Lord before my lips Be thou the Governour of my heart Lighten mine eyes lest I sleep the sleep of death Let mine enemies never find me nodding lest they leave me dying Thou hast told me Behold I come as a Theif Blesâ—ed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Give me so to wake and watch now that death may bring me a Writ of ease and call me to my endless rest I Wish that I may all the day long be even covetous of my time as knowing it is allowed me not for the service of the flesh but for the service of my God and to dress my soul for Heaven If I be lavish of my time I am the greatest Prodigal in the World If he be a spendthrift that throweth away an hundred pound every day he is a far greater that wasteth half an hour in one day Time is more worth then the revenues of the whole world He that can command millions of treasure cannot command one moment of time The Father of eternity hath the sole disposition of time The value of this commodity is not known to this beggarly world in a day of life Now men study sports and pleasures and company and plays to waste time It lieth as a drug upon their hands and they think themselves beholden to any that will help them to put it off But when the King of terrors with his gastly countenance approacheth them and summons them to a speedy appearance bâ—fore the King of nations to receive their eternal dooms O then their judgements will be quite altered and time will be precious indeed Then they who play away their time and give all to the world or flesh will tell me that time was good for something else then to eat and drink and sleep and trade that it was good to feed an immortal soul in and provide for an eternal estate Then the Rich and Covetous as well as they loved their wealth though it be now dearer to them then their God and Christ and Souls and Heaven will part with all they have for a little time Then the Swaggerers and Gallants of the world who spend twenty hourâ— in Taverns to one hour in the Temple and if it were not for Play-houses and Ale-houses and Whore-houses and Hawks and Hounds and Cards and Dice could not tell what to do with their time who mark all the
of Christ do all give thee daily occasion to mingle thy bread with ashes and thy drink with weeping What is this world that thou art so fond of it Thy God calls it a Sea of glass mingled with fire Rev. 15. 2. A Sea for its turbulency it s never at rest but ebbs and flows continually though sometimes more sometimes less Its work is to bubble up mire and dirt especially on them who are chosen out of the world A Sea of glass for its fragility All its pomp and pride on a sudden vanisheth Glass is both easily and irrecoverably broken in peices A Sea of glass mingled with fire for the fiery and dreadful miseries that befal men in it All its apparent comforts are mingled with real crosses In Heaven there is solace without the least grain of sorrow In Hell there is mourning without the smallest dram of mirth but on Earth there is no estate without mixture The Saints have joy in God but if need be they are in heaviness through manifold tribulations 1 Pet. 1. 6. The merry sinners in the midst of their pleasures have their hearts heavy Some of the wiser Heathen were so sensible of humane miseries that one of them when Ancient told his Scholar that if it were offered him to be young again he would not accept if Saints of all men must expect a large draught of sufferings The world is their enemy and raiseth all its forces against them If I be a Disciple I must look to follow my Master in bearing his Cross O my soul why shouldst thou hug that which hates thee and doat on this world which is neither a fit match for thee as being unsutable to thy nature nor if she were can be faithful to thee being made up of wavering and inconstancy Or secondly Is it the pain of death that thou art so frighted at Surely the fear of it is the greatest torment How many have felt greater pain in divers diseases as in the Stone or Strangury or Collick then in a dying hour Some of Gods Children have felt very little pain in the judgement of those that have seen them dying The waters of Jordan though rough to others have stood still when the Ark was to pass over But though I were sure my pain should be sharp yet I am as sure it shall be short In a moment in the twinckling of an eye I shall be transported over the gulp of misery into endless glory My pangs will be almost as soon gone as come Sorrow will endure but for a short night joy will come in the morning If I were assured of a great purchase made for me in Spain or Turky which upon my first comming over I should enjoy would I not adventure a passage through the boistrous Ocean to take possession My Saviour hath made a larger a better purchase for me in Heaven He is gone before to prepare a place for me My passage thither though it may be more painful is less perillous It s impossible for me to miscarry in it O why am I so slothful to go in and possess the good Land Surely the pleasures of the end may well sweeten the ways to it were they never so bitter With what chearfulness do some women undergo their sharp throws and hard labours supported with this cordial that a child shall thereby be born to them O how infinitely inferiour is the joy of a man child brought forth into this world to the joy of a sanctified soul brought out of this world into Heaven Again I have a tender Father who knoweth my frame and will lay no more upon me living or dying then he will enable me to bear He hath said it I will never leave thee nor forsake thee O my soul thou hast little reason to dread a contest with this enemy for this cause Thou mayst contentedly undergo a little pain to go to thy dearest Lord when many a sinner hath suffered greater to satisfie his hellish lust Thirdly Is it thy future condition that makes thee unwilling to dye Dost thou not know that death is thy portal through which thou shalt pass into the true Paradise It s the straight gate through which thou shalt enter into life Though its the wicked mans shipwrack which swalloweth him up in an Ocean of wrath and torment yet it s the Saints putting into harbour where he is received with the greatest acclamation and richest welcom imaginable Travellers who have met with many dangers and troubles in their journeys rejoyce when they come near their own Country I am a Pilgrim here and used or rather abused as a stranger shall I not be glad when I come near my blessed home my eternal happy habitation Children in some parts when they first behold the Stork the messenger of the Spring testifie their joy with pleasant and loud shoutings O why shouldst not thou lift up thy head with joy when sickness the fore-runner of death is come to bring thee tidings that the Winter of thy misery and cold and hardships is past and the Summer of thine eternal light and joy and pleasure is at hand Thy death may well be a Free-will-offering considering that though the ashes of the sacrifice thy body fall to the earth yet that divine flame thy immortal spirit shall ascend to Heaven In death nothing dyeth of thee but what thou mayst well spare thy sin and sorrows When the house is pulled to peices all those Ivy roots in the wall shall be destroyed The Egg-shell must be broken that the little chick may slip out Thy body must be dissolved that thy â—oul may be delivered Yet thy body doth not dye but sleep in the bed of the grave till the morning of the resurrection That outward apparel shall not be utterly consumed by the moth of time but lockt up safe as in a chest to be new trimmed and gloriously adorned above the Sun in his greatest lustre and put on again when thou shalt awake in the morning never never to put off more O that I could so live that I might not only be always ready but also when God calls me desirous to dye If I borrow any thing of my Neighbour I pay it back with thanks My life is Gods he lends it me for a time Why should I not when he calls for it restore it with thanks that he hath been pleased to lend it me so long Lord thy Children love thee dearly and believe that when they come home to thee thou wilt entertain them kindly yet their flesh like Lots Wife is still â—ankering after the Sodom of this World and loath they are to leave it though it be for their exceeding gain Give thy servant such true faith in thy Son that I may neither love life nor fear death immoderately but as the heart of Jacob revived when he saw the Wagons which Joseph sent to fetch him to Egypt so my heart may leap for joy to behold the heavenly Chariot which the Son of
obtain them what ever it cost or to dye in the undertaking T is by the sap which from the root is derived through the bark to the branches that makes them fruitful T is from â—he strength which faith derives from Christ that the Christian becomes so abundant in holiness cut off the bark and the tree withereth Take away faith and no more good works The extension of the branches ariseth from the intension of the sap and how shall that be conveyed but by the bark Christ like Ioseph keeps the granaries wherein is abundance of soul-food and faith unlocks those Store-houses and takes out supplies As Pharoah when the Egyptians cryed to him for bread said Go ye to Joseph and what he saith to you do So God saith to Christians that call on him for Grace Go ye to Christ by Faith and he will relieve you It pleased the Father that in him should all fulness dwell Here is 1. Fulness abundance not a drop or a small degree of living water 2. All fulness a redundance the fulness of a spring a fountain not of a vessel 3. All fulness dwelling abiding there to eternity running over and running ever But you will say What is a Christian the better sor it I Answer Of his fulness by faith We all receive grace for grace As a Pipe from the River supplieth the house upon all occasions and the several offices therein with water so doth faith supply the Christian with grace from Christ answerable to his several exigencies and necessities Indeed all the graces act valiantly in their several places under the command of this General Hence though fear and love and heavenly mindedness were specially operative in many of the Patriarchs actions and passions for God yet still the crown is set upon the head of faith under whose banner and conduct they fought Heb. 11. per tot When this Champion like Goliah is vanquished the other graces as the Philistines are put to the rout As dark clouds obscure the glorious stars so doth unbeleif blemish the lustre of a Christians graces If this shepherd Faith be smitten other Graces like â—heep are scattered If this grace keep the field the rest always keep their ground The length of the days depends upon the shining of the sun as this shines more or less so the days are longer or shorter The degrees and measures of other graces depend exceedingly upon this grace The branches blossom answerable to the sap which they receive from the root Other graces bud and blow according to the sap which they receive from faith For example sake Repentance is more or less according to the degrees of faith T is the fiducial apprehension of divine love that mollifieth the stony hearâ— None mourn so much as they who apprehend God a father The hot beams of divine grace and favour by faith united in the soul thaw the most iâ—y heart They shall see him whom they have pierced i.e. with an eye of faith and mourn for him as one that mourneth for his onely childe Peter saw Christs love in his look and then went out and wept bitterly 2. Humility We are never lower in our own eyes then when faith assures us that we are high in Gods favour The Centurions humility seems to keep equal pace with his faith though Christ saith of his faith I have not found so great no not in Israel Lord I am not worthy that thou shouldst come under my roof neither thought I my self worthy to come unto thee When Nathan brought David word that God had a great respect for him and would build him a sure house for ever He presently crieth out What am I and what is my fathers house that thou hast brought me hitherto c. 2 Sam. 7.18 3. Love The fire of love flames more or less according to the fuel which faith provides To whom much is forgiven the same loveth much The knowledge of a pardon granted by such a Lord who hath all the reason in the world to loath the soul turns it into a lump of love 4. Ioy Faith broacheth the pipe of the promises and presenteth that wine which rejoyceth the heart of the new man In whom beleiving we rejoyce with joy unspeakable and full of glory 1 Pet. 1.7 5. Patience He that beleiveth his bonds are good that his estate is in safe hands and that his forbearance doth abundantly encrease it will wait quietly for the day of payment He that beleiveth maketh not haste None quarrel or fret but from want of faith Run with patience the race set before you Looking at Iesus If the Christian be weak faith will give him the staff of the Word to lean on if he be weary faith will shew him his journeys end Lo yonder is heaven saith faith hold out a little longer your work is almost done As the Eagle by stretching her self towards the Sun through its heat hath her old feathers fallen off new ones growing in their places and her strength renewed so the Christian cleaving to Jesus Christ the Sun of righteousness by faith reneweth his strength as the Eagle runneth and is not weary walketh and is not faint It s reported of the Chrystal that there is a vertue in it to quicken all other precious stones when it toucheth them it puts a lustre and brightness on them It s true of faith it hath a vertue in it to enliven and quicken all other graces These stars have the greatest influence when in conjunction with this Sun As the Philosopher saith of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is of all things the best most soveraign and precious because it s of universal influence in the life of man so I may say of faith it is of all graces most excellent in regard of the universality of its influence upon all duties graces providences ordinances T is by Faith that prayer becomes so prevalent Whatsoever ye ask of the Father beleiving ye shall receive Joh. 16. 22. An unbeleiving prayer is a Messenger without a tongue no wonder if he dispatch not his errand Heb. 11. 6 7. T is by Faith that Scripture is so powerful This sword of the Spirit doth no Execution save in the hand of Faith The word did not profit them not being mingled with Faith in them that heard it Heb. 4. 2. T is by Faith that the Lords Supper becomes so nourishing and strengthning This is the hand that receiveth that flesh which is meat indeed this is the mouth that eats it this is the stomach that digests it without this thou mayst receive the Elements but not the sacrament 1 Cor. 11. 25 26. Unbeleivers like Waspes may sit upon the tops of these flowers and seem to gather honey but alas they are far from any such thing T is by Faith that Crosses are turned into comforts and afflictions into mercies This like Mithridates can digest poison and get strength from the wrath and rage of Men and Devils 1 Phil. 19. Heb. 11. 38. T
take thy leave of hours and days and months and years and time and to sail into the boundless Ocean of Eternity Suppose thou sawest death creep in at thy Chamber window come up to thy Bed-side draw the Curtain take thee by the hand and tell thee that he is come from the Infinite Almighty jealous most holy God to fetch thee immediately into his presence there to answer for all thy thoughts words and deeds and to receive either matchless and endless pain or unchangeable and unconceiveable pleasures according as thy practices have been What wouldst thou think at such a time of godliness Good Lord what a price wouldst thou set upon it what wouldst thou not do or give for it Then godliness will be godliness indeed as little and as lightly as thou settest by it now And why is it not worth as much now Dost thou not see death like a Mole digging thy grave under thee Dost thou not feel that worm within thee which will ere long consume thee Beleive it thy death may be nearer then thou dreamest the glass of thy life may be almost out though thou thinkest it s but new turned The Murdering-peice which kills thee parting thy soul and body may be discharged with white powder give thee no warning at all The next Arrow which is shot may hit thee The next time the Bell goes may be to tell others that thou art dead The next time the Earth is opened may be to receive thy body in Thou seest some fall on thy right hand some on thy left hand some of thy very age and of greater strength and health and canst thou esteem thy self shot-free Is not every carcass a cryer and every Tomb a teacher calling upon thee to number thy days and apply thine heart unto wisdom Silly man is like the foolish Chicken though the Kite comes and takes away many of their fellows yet the rest continue pecking the ground never heeding their owner nor minding their shelter Death comes and snatcheth away one man here a second there one before them another behind them and they are killed with death undone for ever Rev. 2. 23. yet they who survive take no warning but persist in their wicked and ungodly ways They are destroyed from morning to evening they perish for ever without any regarding it Doth not their excellency which is in them go away they dye even without wisdom Job 4.20 21. It is the saying of an Heathen That it is impossible for a man to live the present day well who doth not purpose to live it as his last I may say to thee Friend It is impossible for thee to live the present day ill if thou wilt but live it as thy last day If thou dost but consider Well this place may be the last place I shall come into shall I pollute it with sin or shall I not rather perfume it with sanctity This expression may be the last that ever I shall speak shall it â—e tainted with vice or shall it not rather be seasoned with grace This action may be the last that ever I shall do and shall it be a deed of darkness or shall it not rather be a work of the day of the light This Sermon may be the last that ever I shall hear and shall I now be heedless After this I shall never more have a call from Christ and â—hall I now be careless This Prayer may be the last Prayer that ever I shall poure out to God if God deny me now I am damned and undone for ever and shall not my head and heart and will and mind and all be working that it may be a prosperous a prevalent prayer This Sabbath may be the last Sabbath that ever I shall sanctifie I may from henceforth and for ever be deprived of all such opportunities of getting and increasing grace of serving and honouring my Saviour and of working out my own salvation If I sow not now good seed I must never expect an happy harvest If I buy not now the market will be quickly over Shall I lose any precious minute of this holy day Is it time now to trifle about the affairs of my soul and eternity Well I will through Christ take heed how I hear I will hear in hearing I will pray in praying I will hear and hearken cry and call with all my heart and strength and soul and mind that if it be possible the Lord may not leave me without a blessing When the Oratour thinketh he is at the close of his Oration then he useth his chiefest Art and Rhetorick to move his Auditors affections he would have his last part his best part O Reader if thou wilt but often wind up this weight of thine approaching death it would keep thy soul in a quick spiritual and regular motion at all times As ashes preserve fire and keep coals from going out so the thought that we shall ere long be turned into ashes will preserve the fire of grace alive and in action Sixthly If thou wouldst exercise thy self to godliness Mind a daily performance of sacred duties He that hath nothing of his own whereupon to live must be frequently fetching in provision from the Shops or Market where it is to be had The Christians life is maintained not by himself but by what he receiveth from God Not that we are sufficient of our selves our sufficiency of God therefore there is a necessity of daily converse with God by holy Ordinances and of waiting at his gate as the beggar who hath neither a bit of bread nor a penny to buy any at the rich mans door for supply Our spiritual strength is like Israels Manna rained down daily we are kept by a divine power and allowed but from hand to mouth that we might continually depend on and resort to the Lord Jesus for our allowance Paul speaks in some places of his great disbursements how much he laid out for God and his people that he laboured more then all the Apostles but you must think Whence had Paul such a spiritual stock that he was able to outvy all others in his expences he tells you that the Son of God kept house for him and that he was the Steward to spend of his treasure and thence his disbursements were so large I live yet not I but Christ liveth in me and the life that I live in the flesh is by the faith of the Son of God Gal. 2. 20. As the Plant Mistel having no root of its own both grows and lives in the stock or body of the Oak So the Apostle having no root of his own did live and grow in Christ. As if he had said I live I keep a noble house am given to Hospitality above many in labours more abundant in watchings in fastings more frequent in perils and dangers and deaths often but the truth is I do all this at anothers cost and charge not at mine own I am beholden to Christ for
reversed but stand for ever In this world God judgeth men sometimes mediately sometimes immediately which is the first judgement from which men may appeal by repentance to his mercy-seat but this the last judgement once for all once for ever in which men receive their final their eternal doom Ioh. 11. 24. Here Iacob appeals from Laban to an higher tribunal Gen. 31. 53. And David from Saul to the King of Kings The Lord judge between me and tâ—ee 1 Sam. 24. 12. Psa. 17. 2. And Paul appeals from Festus to Caesar I stand at Caesars judgement seat Act. 25. 10. But then there can be no appeal to an higher Court no writ of error can be brought no arrest of judgement no second hearing obtained The sinner condemned to eternal death then is gone for ever no pardon no not so much as a Reprieve can be procured for one hour The Saint absolved and declared an heir of eternal life is blessed for ever he shall be beyond all fear all doubts in himself above all shot all opposition from others In this life Niniveh was threatned Niniveh repented and Niniveh was â—pared the sentence pronounced was not executed at least it was respited but then every sinner will repent weep and wail but repentance will be hid from the eyes of the Judge all their tears will be in vain when they are cast then they are gone for ever To provoke thee to holiness 4. Consider The felicity of the godly at that day O with what joy will they lift up their heads when that day of their redemption is come This life is the day of their oppression and persecution but that day will be the day of their redemption At this day they are troubled and vexed with a tempting Devil and deceitful hearts and false proud unbeleiving flesh but that will be the day of their redemption from them all No wonder they love the appearing of Christ and look and long for his appearing when it will be the day of their redemption and time of their refreshing â—rom the presence of the Lord. When thousands and millions shall howl and lament When the Oratour will be silenced and have his mouth stopped When the Souldier that durst venture into the mouth of the Cannon and dare death it self shall play the Coward and seek for any hole to hide himself in when the Captains and Kings and Nobles shall call to the Rocks to fall on them and the Mountains to cover them from the presence of the Lord and the wrath of the Lamb even then the godly shall sing and rejoyce 1. Their godliness will then be mentioned to their eternal honour As God hath a bag for mens sins Thou sealest up mine iniquities in a bag so he hath a book for their services A book of remembrance was written before him for them that feared the Lord and thought upon his name Then all their prayers and tears their watchings fastings faith love zeal patience almes imprisonment loss of goods name liberty life for Christ and the Gospel will be manifested to their honour and praise and glory at the coming of Christ 1 Pet. 1. 7. Mat. 25. 34 53. 2. Their names will be then vindicated With the resurrection of bodies there shall also be a resurrection of names Now indeed the throats of wicked men are open Sepulchres wherein the credit of the godly is buried Ioseph is an Adulterer Nehemiah a Traytour Ieremiah a Rebel against the King Paul a mover of sedition a pestilent fellow and one that turned Christian for spite because the High Priest would not give him his Daughter in Marriage but when the Sea and Death and Hell shall give up their dead then shall the throats the open Sepulchres of wicked men give up the names of the godly Then their righteousness shall be cleared as the Sun and their uprightness as the noon day 3. Their persons shall be then publiquely acquitted They shall be cleared by publique proclamation before God Angels and Men. Hence it 's said Their sins shall be blotted out when the time of refreshment shall come from the presence of the Lord. The sentence of Absolution passed in their conscience by the Spirit at this day is sweet and puts more joy into their hearts then if all the Crowns and Scepters of this world had befallen them but O how comfortable will it be to be declared just by the Judge himself before the whole world at that solemn and imperial day They may then ring that challenge Who shall lay any thing to the charge of Gods Elect Rom. 8. 33. And none will accept it or take up the Gantlet Who Shall God whose Children and Chosen they are No It is God that justifieth Shall the Iudge No It is his undertaken-work to present them to the Father without spot or wrinckle or any such thing He hath washed them in his own blood and made them as white as innocent Adam or Angels He was judged for them and will not passe judgement against them He cannot condemne them but he must condemne himself for they are his members his body his brethren bone of his bone and flesh of his flesh Shall the Law No They have fully answered all its demands superabundantly satisfied it through their surety both in perfect obedience to all its precepts and undergoing its punishment What the Law saith either in regard of commanding compleat subjection or cursing for the omission of it it saith to them that are under the Law but they are not under the Law but under Grace Shall Conscience No Next to God and Christ its their best friend as Christ pleads for them to his father so Conscience pleads for them to themselves This is their rejoycing the testimony of good Consciences that in simplicity and godly sincerity they had their conversations in this world 2 Cor. 1. 12. Shall Satan No The accuser of the brethren will be then cast down and his place will be found no more in Heaven then then those blessed promises will be performed The seed of the Woman shall break the Serpents head and the God of peace shall tread Satan under your feet 4. The Saints happiness will be then perfected and he shall never know more what sin or sorrow meaneth or what want of Gods favour or doubt of Christs love or defect of joy and comfort meaneth The Christian hath so much laid out upon him in this world Vocation Adoption Pardon Peace Joy in the Holy Ghost hopes of Glory that in the worst condition that Men and Devils can plunge him into he finds cause to say Yet God is good to Israel to them that are of a clean heart but then when he shall enjoy all that is laid up for him and know the full extent of Gods promises to him the all of Christs purchase for him and the utmost reward of his piety then surely he will cry out with the Psalmist O how great is that goodness which thou hast laid up for them
Conclusion of the Treatise FOurthly Consider the excellency of this Calling As it is said of God in respect of beings Who is like thee O God! Among all the Gods none is to be compared to thee So I may say of godliness in respect of Callings What is like thee O Godliness amongst all callings none is comparable to thee 1. It is the most honourable Calling The Master that thou are bound to is King of Kings and Lord of Lords the Fountain of honour and Lord of glory One of whom the greatest Princes and Potentates of the world hold their Crowns and Scepters to whom they must kneel and do their homage One to whom the whole creation is lesse then nothing The work that thou art imployed in is not servile and mean but high and noble the worship of the great God walking and conversing with his blessed Majesty subduing brutish lusts living above this beggarly earth a conversation in heaven a conflict with and conquest over this dreggy flesh and drossy world and powers of hell to which the greatest battels and victories of the most valiant warriours that ever drew the sword are worse then childrens play To conquer our passions is more then to conquer kingdomes Thâ—mistocles is renowned by Cicero for telling some who disparaged him for his ignorance in playing on the Lute That he knew not how to play on the Lute yet he knew how to take a City To subdue one lust is more then to subdue a thousand Cities Thy fellow servants are the elect of God glorious Angels and Saints who are higher then the Kings of the earth Princes in all lands a crown of glory a royal diadem a chosen generation the excellent of the earth vessels of Gold the Children of the most high of whom the world is not worthy The Priviledges of this calling and company are eminent Adoption remission growth in grace divine love perseverance â—n holiness an eternal kingdom are all contained in the Charter granted to thiâ— Corporation The covenant of grace that hive of sweetness that mine of gold that cabinet of jewels to which all the world is but an heap of dust is their part and portion and contains more in iâ— for their comfort then heaven and earth is able to contain To serve God is one of the fairest flowers in the Saints garland of honour hence the Lords kinsman glorieth in being the Lords servant and the Lords Mother calleth her self his handmaid Iude ver 1. Luk. 1. 38. If the meanest offices about earthly Princes are esteemed honourable what an honour is it to wait on the King of heaven The Saints duty is their preferment and that service which is commanded them a priviledge The great Apostle boasteth of his Chain for God as his glory and credit and holdeth it up as a mark and badge of honour For the hope of Israel I am bound with this chain Act. 28. 20. and begins one of his Epistles with this honourary Title Paul a prisoner of Iesus Christ Philem. 1. It is not earthly riches that make a man honourable we mistake in calling and counting rich men the best men in the Parish Riches without godliness are but a gold ring in a swines snout for which the brute is nothing the better It is not aiery applause or worldly preferments that will make a man honourable Titles are but like feathers in the hat or glistering scarfes under the armes which adde not the least worth to the man that wears them A great letter makes no more to the sense of the word then a small one Worship Honourâ— Grace Highness Majesty make nothing to the real intrinsick value of any person The ungodly Monarchs of the world are but beasts in Gods account Antiâ—chus Epiphanes whose name signifieth Illustrious whom the Samaritans stiled the Mighty God is called by the Holy Ghost because of his ungodliness a vile person Dan. 11. 21. In his days shall stand up a vile person All honour without holiness is fading as well as fancied rather then real External nobility though it glister in the face of the world is but as Seneca saith vitrea brittle as glass and compounded of earth The Potentates of the world are often like Tennis-balls tossed up on high to fall down low Hence some of the wiser Heathen have called them Ludibria fortunae the scorn of fortune Haman honoured one day the next day hanged Gelimer the Puissant Prince of the Vandals Bellisarius Charles the fifth and Henry the fourth Emperours and many others experienced the brittleness of worldly glory But that honour which is from above is true and eternal Plutarch tells us the Roman nobles as a badge of their nobility wore the picture of the Moon upon their shoes signifying as their nobility did increase so it would decrease All priviledges all prerogatives all titles all dignities without godliness are vanishing shadows T is the new creation that rendreth the children of Abraham like the glorious stars in heaven The world looks on the Saint possibly he is poor and mean in the world as the Jews lookt on Christ As a root out of a dry ground and so saw no form nor comliness in him but they who could pierce into the inside of Christ could see that in him dwelt thee fullness of the godhead bodily and they who can see into the inside of Christians behold the Kings daughter all glorious within As the precious stone Sandastra hath nothing in outward appearance but that which seemeth black bâ—t being broken poureth forth beams like the Sun So the Church of Christ is outwardly black with affliction but inwardly more bright and glorious then the Sun with thriving vertues and celestial graces The power of godliness in a mean Christian is a rich treasure in a mean Cabinet but vice in robes in scarlet is poison in wine the more deadly and dangerous Tamberlain tomb was rifled by the Turks and his bones worn by them for Iewels though their enemy and one that had conquered them in divers combates and captivated their Emperour and carried him up and down in an Iron Cage for his foot-stool God makes his people honourable in the eyes of the wicked Since thou wast precious in my sight thou art honourable and I have loved thee therefore will I give men for thee and people for thy life The sons of them that afflicted thee shall bow before thee and thine enemies shall lick the dust Isa. 43. 4. A wicked King Iohoram honoreth and waiteth on a Servant of God Elisha Herod reverenceth the Baptist. Grace is a powerful though silent Oratour to perswade all that see it to love and honour it What Diogenes spake of learning is truly applicable to grace or the knowledge of God in Christ It makes young men sober old men happy poor men rich and rich men honourable When Agesilaus was ready to dye he charged his friends that they should not make any picture or statue of him for saith he If I
defence Though others like the old world are drowned are destroyed in these waters yet thou shouldst ride safely in a well pitcht Ark and to free thee from any fear of miscarrying the Lord himself would shut thee in When others are in the open air on whom storms and tempests have their full force thou shouldst be housed in Gods presence-chamber and kept secret by his side As Gideons fleece thou shouldst be dry when all about thee are wet The whale of destruction may digest thousands of Mariners but one godly Ionah is too hard for him The torrent of fire that ran from AEtna and consumed the Country yet parted it self to safeguard them that releived their aged parents When the Grecians had taken Troy and given every man liberty to carry out his burden they were so taken with the devotion of AEneas in carrying out first his houshold gods and upon a second licence his old Father Anchises and his Son Ascanius instead of treasures which others carried out that they permitted him to carry what he would without any disturbance Ieremiah in the Babylonish captivity was tendered and regarded highly by the King of Babylon When Sodom was destroyed Lot was preserved It was storied of Troy that so long as the Image of Pallas stood safe in it that City should never be won It is true of godliness so long as the fear and love of thy God are within thee so long as thou makest religion thy business nothing shall hurt thee every thing shall help thee godliness will bring in all gain and at all times No good thing will he withhold from them that walk uprightly A Child of God by adoption is in some sense like the Son of God by eternal generation heir of all things 1 Cor. 3.30 31. Whether Paul or Apollo or Cephas or Life or Death or things present or things to come all is yours and ye are Christ's and Christ is God's Nay the Christians riches are not onely unsearchable Ephes. 3. 8. but also durable Prov. 8. 15. When a wicked man dieth all his riches dye with him His treasue is laid up on earth therefore when he leaves the earth he leaves his treasure Psa. 49. 17. When a godly man dyeth his riches follow him Rev. 14. 13. His treasure is in heaven and so when he dyeth he goeth to his gains O Reader what an argument is here to provoke thee to piety godliness is profitable in all conditions in all relations in both worlds In prosperity t will be a sun to direct thee in adversity a shield to protect thee in life t will be thy comfort and which is infinitely more in death that hour of need 't will be thy enlivening cordial The smell of Trefoil is stronger in a cloudy dark season then in fair weather The refreshing savour of the sweet spices of grace is strongest in the Saints greatest necessities When Death the King of terrors comes to enter the list and fight with thee for thy soul and eternal salvation for thy God and Christ and Heaven and happiness when all thy Riches and Honours and Friends and Relations would leave thee in the lurch to shift for thy self as Dogs leave their Master when he comes to the water Godliness would be thy shield to secure thee against its shot and make thee more then a conquerour over it Thou mightest call thy dying bed as Iacob the place through which he travailed Mahanaim a Camp for there Angels would meet thee to convey thee safe through the Air the enemies country of which Satan is Lord and Prince to thy Fathers houses where thou shouldst be infinitely blessed in the vision and fruition of thy God and Saviour for ever Godliness would be the Pilot to steer the vessel of thy soul aright through those boysterous waters to an happy port The Arabick Fable mentions one that carried an Hog a Goat and a Sheep to the City the Hog roared hideously when the other two were still and quiet and being asked the reason gave this account of her crying The Sheep and Goat have no such cause to complain for they are carried to the City for their Milk but I am carried thither to be killed being good for nothing else The Ungodly person may well cry out sadly when sickness comes for then guilt flyeth in his face and conscience tells him death will kill him he is good for nothing but to be killed with death Rev. 2.25 he never honoured God in this world and God will force honour out of him in the other world He may well screech out dreadfully at the approach of death whose body death sends to the grave and his souls to intolerable and unquenchable flames but the godly man may bid death welcom knowing it will be his exceeding gain and advantage Reader When others like the Israelites are afraid and start back at the sight of this Goliah thou mightest like little David encounter him in the name of the Lord and overcome him Thou mightest triumphantly sing in the ears of death O death where is thy sting O grave where is thy victory The Lord of life would sweeten death to thee and subdue it for thee nay make it at peace with thee that thou mightest say to death as Iacob to Esau I have seen thy face as if it had been the face of God who hath made thee to meet me with smiles instead of frowns Death would help thee to that sight to that knowledge to that state and degree of holiness for which thou hast prayed and wept and fasted and watched and laboured and waited many a day as it s said of Iob there was none like him in the earth so I may say of this calling there is none like it upon the face of the earth the very enemies of it in their hours of extremity being judges Ah who would not work for God with the greatest diligence and walk with God in the exactest obedience and wait upon God with the greatest patience when he is assured that in the doing of his commands there is such great reward and those that sow to the spirit shall of the spirit reap life everlasting The Conclusion Reader I have now ended this Treatise but whether thou if a stranger to this calling wilt put an end to thy carnal fleshly ways and begin this high and heavenly work or no I know not If thou art ambitious thou hast here encouragement sufficient godliness will ennoble thee and render thy blood not only honourable but royal If thou art voluptuous here is a bait which may take thee godliness will bring thee to a river of pleasures to such dainties and delights as take the hearts of perfect and glorious Angels If thou art covetous here is a golden weight to turn the scales of thy desires and endeavours godliness is profitable unto all things it hath the promise of this life and of that which is to come when thy house and lands and honours and neighbours and
Did not ye hate me and expell me out of my Fathers house why are ye come unto me now ye are in distress Didst not thou hate me and expell me out of thy heart and house didst thou not deride and jeer and persecute me against all the commands and threatnings and promises and intreaties of God and his word and why art thou come to me now thou art in distress I must tell thee thou wilt then weep and howl and lament to God as the Israelites did in their extremity Deliver us only we pray thee this day Lord help me Lord save me Deliver me this day from the jaws of the roaring Lion Lord let not hell shut her mouth upon me Who can dwell in everlasting burnings who can abide devouring flames But thou mayst expect the same answer which God gave them Go and cry to the gods which ye have chosen let them deliver you in the time of your tribulation Go to the flesh and the world Go to thy riches and honours and sinful delights which thou hast chosen and preferred before me and let them deliver thee in this time of thy tribulation Where are those gods the rocks in which thou trustedst Let them rise up and help thee and be thy protection Iudg. 11. 6 7. Iudg. 10. 15 32. Deut. 37. 38. A Saint can sing in such a day of trial knowing that death is come to him as the Angel to Peter striking on his side not to hurt but to awaken him to beat off his fetters and set him in the glorious liberty of the children of God The Saint and the Sinner never differ so much at least in open view as in their ends Sin in the bud is sweet but in the fruit bitter and holiness though at first draught seems not so pleasant yet afterwards is all sweetness Though the path of sin be smooth and pleasing to thy flesh yet thou wilt find it slippery and killing to thy spirit It s like an evening star to usher in a night of blackness of darkness for ever The way of holiness is more harsh to the body but the onely Nectar of the soul Ah Reader if thou wilt but choose it thou wilt find by experience that t will be like Hannibal's passage over the Alpes a way which will require some pains but t will lead thee into the heavenly Paradise at that did him into the worlds garden Italy Reader Let me therefore bespeak thee or rather God himself Thus saith the Lord of Hosts Turn unto me saith the Lord of Hosts and I will turn unto thee saith Lord of Hosts Zach. 1. 3. After all thy neglect and contempt of God and his word after all thy wandrings and wickedness thou hast one call more to turn and live In which thy Maker doth three times pawn and interpose the authority of his name to confirm his word The Lord of Hosts three times he doth as it were bring his Angels his Hosts with him in this precept and promise as once to Sinai at the delivery of the law 1. As witnesses of his truth 2. As avengers of him on them that despise his call 3. As rejoycers for those that turn unto him O friend Consider it that God who might have turned thee into hell commandeth thee now after all thy folly and lewdness to turn to him yea he promiseth that if thou dost come at his call he will meet thee half way and turn unto thee It is not for his own sake that he is so earnest with thee for he can be happy without thee he hath no addition by thy salvation he suffereth no diminution by thy damnation but he calleth on thee for thy good that thou mightst be happy in his favour It was the saying of Antigona that she ought to please them with whom she hoped to remain for ever Ah doth it not concern thee to please that God upon whom thoâ— dependest for thy eternal weal or wo When Antiochus was in Egypt in armes against the Romans they sent P. Popilius with other Ambassadours to him where when he had welcomed them P. Popilius delivered some writings to him containing the mind of his Masters which he he commanded Antiochus to read which he did Then he consulted with his friends what was best to be done in the business Whilst he was in a great study P. Popilius with a wand that he had in his hand made a circle about him in the dust saying Ere thou stir a foot out of this circle return thy answer that I may tell the Senate whether thou hadst rather have war or peace This he uttered with such a firm countenance that it amazed the King wherefore after he had paused a while he answered I will do what the Senate hath written or shall think fit Reader I shall onely allude to it and conclude Thou art if in thy natural estate a rebel against God thy heart is full of enmity and thy life of treason against his blessed Majesty thou art daily discharging whole vollies of shot against him he hath sent me as his Embassadour to offer thee terms of peace and to require thee in his name to throw down thine armes and to submit to his mercy I know thou art ready to consult with thy seeming friends but real enemies the world and the flesh what thou wert best to do in this case but whilst thou art thus musing I charge and command thee in the name of God and by his authority who sent me to thee that before thou closest the book thou returne to thy Maker in thy conscience thine answer whether thou hadst rather have peace with him whose wrath is infininety worse then death and whose favour is better then life or war If considering the excellency necessity and profit of godliness thou sayst I will through the help of Christ do all that the Lord hath written or thinketh fit to be done in order to my recovery out of this estate of woe and misery I shall inform thee that God is ready to receive thee the Spirit to assist thee thy Saviour to embrace thee the rich and precious promises of the Gospel containing pardon love peace eternal life are all ready to welcome thee But if thou deniest thy God thy real able and faithful friend and wilt gratifie thy profest though politick enemy the Devil so much as to continue in thine ungodly courses I must assure thee that Phrygan like thou wilt repent when it is too late and be taught by woful experience that it had been far better to have hearkened to the Counsels and Commands of God that with prudent Prometheus thou mightst have forseen a danger and shund it then to walk on in the broad way to hell with foolish Epimetheus without any consideration till thou art unconceivably and irrecoverably miserable and plunged in that lake and amidst those dreadful torments of which there is no FINIS AN Alphabetical Table OF THE Chief Heads contained in the foregoing