all our businesse on worldly thinges But Gods Spirit teacheth the godly a better forme of barganning The kingdome of Heauen is a precious Iewell It endureth when all these worldlie trifles will evanish and wee finde it without a price The Mercat of it is cryed free without money Ho euery one that thirsteth come yee to the waters and hee that hath no money come buy and eate yea come without price Isa. 55. 1. These wise Merchants shall rejoyce for euer before God who vnder termes of buying and selling hath freely giuen them eternall Life where the foolish seekers of the world shall euer lament their neglect of this free Mercat and the losse of their labour their fruite and of themselues It is good to leaue the worlds folie to it selfe since we cannot cure it let it not spoile Grace in vs The wicked losing their soule for their bodie lose body and all together The godly losing all for God their Soules saue themselues fullie Hee is no loser who hath God for his portion and him selfe in Soule and body unite to God in Christ. Thinges worldlie come not in this compt before wee were wee had them not and in the Heauen wee shall not haue them Their vanitie not use are as a not beeing to vs. Where God filleth the heart there is no roome to desire or receiue them on so miserable conditions Let them fall to these who are like to them dust and dust doe well agree whē we shall enjoy God for euer 54. The loue of good and hatred of euill SOme things there be which I cannot loue and some thinges which I cannot hate I cannot loue Sathan for he is Gods enemie Nor Hell for it is his House Nor Sinne for it is his worke And the more neere that Sinne is to mee the more I hate it In the godlie more than in the wicked And in my selfe more than in any These againe I cānot hate God because he is Goodnes it selfe Nor the Heauen because it is his dwelling and reward Nor his Grace because it is his Image both the causes of that loue and the work of it is from himselfe I loue them because I loue him and it is his will and worke in mee to loue them I thanke God I cannot hate them who haue true Grace I mislike their faults and shall disgest their injuries but my Soule cannot hate them who loue God and are beloued of him His Image and Grace where euer I see it though in my professed enemie commandeth my dearest affection all their injuries cannot so grieue mee as the conscience of my sincere loue to them comforteth mee By this I know that I am translated from death to life because I loue the Brethren 1. Iohn 3. 14. But there can bee none assurance of his Loue and Grace where the Sainctes are hated His loue is shed abroad in our heart not to remaine there but to run out to embrace them whom hee loueth neither am I beloued of him nor haue parte of that in shed loue if I hate them who so are beloued of him are inclosed in his heart agree in Iesus Christ as they are such cannot hate one another This is our victorie ouer their corruptiō our own that notwithstanding of their injuries we loue them deerelie God loued and choosed vs when he saw vs his enemies in the masse of lost mankynde And now loueth vs when wee offend him daylie How then can the heart sensible of this loue hate anie that is so loued of God If wee doe so wee hate Gods Image and loue in the Sainctes in our selfe and in God may justly doubt if we be the Lords beloued 55. The best Lotte hath some want EVerie mans Lot is mixed with some want And GOD hath so wiselie temperated all estates that no man hath all blessings and no man lacketh all crosses If we haue some blessings we lacke other Yea our miscontentment can make wants where none is and augmenteth these which possiblie are Wee take on vs a creating power and that in euill How oft doe wee compleane of that Lotte which is good in it selfe and better than wee are either worthie to receiue or wise to use aright Many haue so large a Lotte that if it were diuided in an hundreth partes it would content some hundreth persons and euerie one of them possiblie is more worthie and would bee more thankfull than he who hath it all alone with miscontentment The smallest Lot with God if there can be any small with him is a large Lotte And the greatest Lot without him if there can bee any great without him is extreame lacke Hee lacketh nothing who hath God for his portion and he hath nothing who lacketh him God carueth not sparingly to that Soule to whom hee giueth himselfe and in that case it lacketh nothing but to know that Lotte and enjoye it God hath indeede wisely tempered our Lottes but the error of our desires and miscontentment is our owne and yet hee bringeth good out of that error His care is to keepe vs euer loose from the earth If wee found all our desires contented heere wee would forget to seeke a better Lotte in heauen Let euery lacke chase vs to seeke a supplie It is a daylie and hourely earand to God by prayer Wee cannot finde it in this life let vs seeke it where it is Our Lot on earth satisfieth vs not but our Lot in heauen shall fill vs with contentment It is perfect in it selfe and craueth that wee bee perfect for it If in the midst of so manie lackes wee seeke perfection in the earth wee proue the lacke of wit more than of a sufficient Lot all lackes tell vs and command vs to seek supply in God who onely is All-sufficient 56. Danger of corruption daylie THere is none houre wherein we can say that wee are free of danger and yet not so much of outward accidents as of inward surprysing of our Corruption The more aduanced in Grace the more is that danger both in it selfe and to our feeling Other see our infirmities and they are more grieuous to our selfe than of before This is a bitter Experience that when wee haue lamented our slippes renewed our vowes and chastened our selfe in an holy griefe for them they breake out vnder our hand Scarcelie is our heart calmed from a former griefe when it is conceiuing either the same or a greater infirmitie These Canaanites liue still in vs they are left as a mater of our Exercise the whetstone of grace and a Spurre of Prayer Wee cannot cast thē out but we should put them vnder tribute It is best to hold our eye cōtinually on our corruption that it break not out or bee grieued for that out-breaking Daylie danger is a lesson of the necessitie of a daylie guarde And since that danger is most from within our best Guarde must bee from without Nature in vs that worketh our woe cannot prouid our
of his Children The testimonie of my justification Son bee of good comfort thy sinnes are forgiuen thee The Seales of mine Election and calling in the â—ruites of the Spirit These and the like are excellent newes their matter is good and glorious Their delight is great and constant Though they were heard euerie houre yet they are euer fresh and new to the New man They fall neither vnder stalenes in themselues nor loathing to mee but their last hearing delighteth mee as much as the first hearing As for other matters I rest not on them as Newes but obserue in them the prouidence of God how he ruleth the world by ouer-ruling the malice of Sathan and madnesse of man to his owne glorie and good of his Saintes to make them new and to put in their mouth a new song To bee grieued with Nebemiah when wee heare of Ierusalems desolation and rejoyce when wee heare of her prosperitie is a marke of Grace in the New man When all trifling Newes shall bee ended God shall put a new Song in his mouth to praise him eternallie The Soule enstamped with Newes of Grace turneth all occurrent Newes to that better and biding substance 87. The comfort of Calumnies ACalumnie is the Deuils minde in the mouth of Man and his arrow shot by mans bow Hee lendeth him his lyes and malice borroweth his tongue to vtter them He hath this name from traducing and thrusting through the fame of the godlie His first and maine care is by temptation to destroy their Conscience and if hee preuaile not in this hee turneth him to their name that hee may rent it by Calumnies whose Conscience hee could not defile by temptation This is his policie against Gods dearest Children they are most hated of him who are most beloued of GOD Hee careth not to make euill reports of his owne and counteth no great gaine to defile the face of a Moore but all his care is to blamish the face and stenzie the name in whom Gods Grace shineth cleerelie Hee knoweth that treasure in them is giuen for his hurt Hee cannot stay God from giuing it to his beloued but hee turneth him to the next to make it fruitlesse to other Hee cannot stay a daylie and fresh increasing of that Grace but hee prâ—asseth to make it distastfull to man that so it may bee fruitlesse Surelie hee loseth not all his labour though hee be ouercome by the Saints whom hee calumniateth yet hee ouercommeth them who doe calumniate them It is a fearefull thing to lend to Sathan the Heart for deuising the Eare for hearing and the Tongue for vttering of Calumnies and in all to disgrace the Grace of GOD in his Children and make it fruitelesse to themselues Where Sathan hath set his porter of prejudice though Christ himselfe were on Earth that Soule would take no good of him It is a deuilish worke to enuy the Grace of GOD but more to deny it and most of all to disgrace it Wee finde heerein a great proofe of that particular worke of Conscience in justifying vs At other times wee can content vs with common and slender examining of our selues but being so falslie misconstrued wee are put to a second and a stricter tryall which vpon the cace of our tryed innocencie endeth in a notable seale of the holy Spirit Hee both approueth our first innocencie as good seruice to God and our suffring for it as a just matter of our gloriation Hee who offereth vp his Soule and bodie in a Sacrifice to God must resolue to bee crucified in his Name daylie by Calumnies and these daylie blowes are an argument that his sacrifice is acceptable to GOD because Sathan rageth at him who serueth God vprightlie hee knoweth that Conscience within is repleate with God and his peace therefore hee laboureth to rent their Fame without whose inward peace hee cannot trouble It is better to haue him molesting vs without than possessing vs within The godlie Soule so afflected goeth to God in the bitternesse of Spirit appealing him as a Iudge of their cause in the Conscience of their innocencie They commit their cause to him and prayeth for pardon to their injurers Their innocencie is both the occasion cause of calumnies with the Deuill and the soueraigne remeede of them with God and their own Consciences Herein they haue a triple conformitie with Christ Hee was innocent and yet hee was calumniate and prayed for his injurers Better it is to endure the scourge of the tongue than want this triple conformitie Why should we not glory in so cleare an Euidence of Gods speciall loue Sathan taketh both the cause of his hatred the measure of it from the loue of God Hee hateth them most whom God loueth most Hee had moe calumnies and euill tales against Iob than against many thousands in his time Hee was a thorne in his eye because hee was dearelie beloued of God and acceptable to him It is then the glorie of the Sainctes to bee calumniat Rejoyce and bee glad when men revile you and speake all manner of euill against you for my sake falslie Mat. 5 11. It is a token Sathan hath not preuailed against our Conscience but is now in his flight when hee renteth our Name As strength of Gods grace keepeth the Soule in temptation so the Conscience of innocencie will comfort the heart vnder Calumnies The haile showre of Calumnies proueth on Gods part a speciall loue to vs and on our part true happinesse in that his loue and vigour of his Grace in vs ouer-commingâ— Sathan And on Sathans part a double malice for that our double happinesse And in the calumniator a double miserie one in beeing the Deuils instrument in calumniating the Saincts the other in defrauding themselues of the fruite of Gods Grace in them whom they traduce The best refutation of Calumnies is not by word but by deede GOD and our Conscience seeth our innocencie let men see it in our life When Gods Grace shineth in vs as a light before men then we refute realy our traducers and proclaime them lyers to the world 88. Men are blind and quicke sighted in their owne cause EVery man is both blinde seeth best in his owne cause Hee knoweth the circumstances of his deedes but is blind in the question of his right Selfâ—-loue maketh him ingrosse his person in his deede and transchange his deede in his right And so confounding right and deede in his owne person to take all as good The Lawes of God and man must giue place to his opinion and humour they are either close forgotten or beeing applyed to him hee is made the rule and they must suffer such construction as his self-selfe-loue appointeth It is kyndlie to an erring minde to nurish the owne birth As it erreth in directing a couâ—se so in approuing of it when it is done It is no more fordward to deuise it than pertinacious to defend it herewith is joyned a more fearefull sinne that
as his humour is put in place of Gods Law so himselfe is put in Gods steede If many courses that seeme good were tryed to this touchstone their appearing equitie would be found iniquitie and their seeming obedience to God would proue contemptuous rebellion self-Selfe-loue is such an enemie to trueth and righteousnesse as they can neuer preuaile at her barre She setteth vs as a center to al her supposed good pleadeth greatest iniquity in the termes of our wealth In just reason sight should master that blindnesse but the tyrannie of self-Selfe-loue blindeth our verie light The speciall remeede of this voluntar and wilfull erring is to transferre both our deeds and rights to the person of some other We would judge more vnpartiallie in that case If wee censure them in other and apply that our censure to our selfe we shall be convicted of many infirmities which wee take for perfections If wee could drawe our cause deedes and persons in the light of Gods countenance such selfe-deceiuing would not haue place in us Mans judgement and our owne may faile vs but there is no place for deceite if we can sincerely processe our selues before God in the person of another The strength of Selfe-deceit is in confusion and assuming an other person than our owne but the remeede of it is in discerning that confusion and transferring our person to another 89. Particulars are mixed with common causes I Saw neuer a common cause without some particulars all may seeme to concurre to choose and vse good meanes to a common end But if all heartes were disclosed the ends might bee found almost as many and particular as the persons By-ends are euer sette vp beside the maine and good end and for these either meanes diuerse or contrare to the wholesome meanes are inuented If God did not ouer-rule so diuerse coÌ„trare projects there culd neuer a common course bee happilie prosecute As day and night make vp time and heate and moystnesse the life and health of man so hee turneth mans contâ—are particulars to his good end Hee can suffer them to intend their owne ends and plotte their owne meanes but yet wiselie in his owne time he wosteth all their particular and curious spinning in the great webbe of his prouidence As little Brookes falling from sundrie Hilles in a great Riuer keepe no longer their course or channell but are carried with the Riuer to the Sea So mens particular ends and wayes are carried within the source of Gods prouidence to his owne end They may fight one against another but cannot all resist him His ouer-ruling power and wisedome maketh good matter for his end out of them all It is a wonder to see euery man draw the publicke to his owne particular But more how God sustaineth the publicke in so manifold and manifest direptions of it And most of all how he turneth them to the preseruation of the integritie of it It is a griefe indeed to see men spoile the common with their owne particulars yet shall it bee no prejudice to God Man may propone but God will dispone the moe impediments the greater discouerie of mans folie and the more matter for proofe of Gods wisedome There bee some particulars which agree with the publicke and are rather partes of it than particulars They intend a common good and quite themselues for sustaining of it and suffer their owne small streame to fall in the greater Riuer and so come vnder Gods blessing to the common But destroying particulars fall vnder his curse who is the ranuerser of al crooked wayes They are the ivie or woodbeane that draweth out the juce of the tree which it strictlie embraceth turneth the waters of the riuer to their own ditch Though they sucke the marrow of the publicke to themselues yet God maketh it to drie their bones and not to feede them Such interuerters like Pharaohs leane kyne are as leane after the deuouring of the fatte kyne as before It is a safe proceeding to haue our end one with God and our mids these same which he hath commanded If we see men vntimouslie broyle with their particulars let vs not dispare of Gods end Whither man prosper or faile of his purpose yet the counsell of God shall stand Prov. 19. 21. Hee hath prouided great furtherance for his adoes who refuseth particular ends GOD who watcheth ouer all thinges for his owne purpose shall bring it to passe Wee may bee sure that hee will accomplish our desires when they are closed in his We should not stay on this only consideration but ascend more high to conceiue that Gods mercie from eternall purposed to determine our will to a conformitie with his that in time hee might blesse vs in the accomplishment of our will in his 90. The Remeede of our Corruption â—Ho can looke in his owne heart with the light of God without astonishment All our naturall powers giuen at the first for our good are armed for our destruction These who should sute and rest on good as our Desires Loue Hope and Ioye c. are sette on euill And they which should fence vs from euill as Feare Hatred Dispare and Griefe c. are either idâ—e from their worke or adhere to euill And some monstruous passion seasing it selfe in euerie facultie of our Soule playeth the tyrrant by course And all these to bee directed by an ignorant and erring minde and sweyed by a will free indeed but all its freedome inclining and captiuate to sin The den of lyons was no more terrible to Daniel or the fyre to the three Children than these tyrrannous passions in the heart are to him that seeth and feeleth them What pleasure can wee haue to dwell among such Vipers and to be daylie stunge by them This is our state so long as we sojourne in Meshech and dwell in the tents of Kedar Psal. 120. 5. What joy can our heartes possesse so long as they boyle in these corruptions Ambition in one corner Auarice in another Lust in a third miscontment distempering all Wee can neither cast them out of vs nor separate our selues from them except we prouide some remeede wee must bee burnt by that fire and rent by these beasts If God dwell in our heart hee will quench that fire and stop the mouthes of these Lyons Hee turneth these powers on their abused passions in a godly griefe to bee sorrowfull for them and a godly feare to eschew them and by their renouatioÌ„ destroyeth their corruption and that not for their slaughter onlie but for their buriall A watchfull Conscience ouer their sturring that they draw vs not to sinne an in-calling on GOD for pardon and assistance against their furie a striuing to defraude their desires and crosse them by their contrares are good remeedes for our corruption When that worke of restraining and renewing Grace is constant sensible in vs then the jawes of these Lyons are broken and the just cause of our griefe is turned in as
CHRISTIAN OBSERVATIONS AND RESOLUTIONS OR The daylie practise of the renewed man turning all occurrents to spirituall uses and these uses to his vnion with GOD. I. CENTVRIE VVith a Resolution for Death c. Newlie published by Mr WILLIAM STRVTHER Preacher of the Gospel at EDINBVRGH Ecclesiastes 2. 14. The wise mans eyes are in his head but the foole walketh in darknesse EDINBVRGH Printed by the Heires of Andro Hart. ANNO DOM. 1628. TO GOD ALMIGHTIE GRATIOVS MERCIFVLL c. FATHER SONNE AND HOLIE GHOST His most vnworthie Seruant thristing his glory in the Saluation of the Saints Mr. W. STRVTHER THESE first fruits of Thine owne Grace in mee I offer to Thee O Fountaine of Grace Thy thoughts are pretious to mee and thy Meditations sweete All the desires of mine heart is to Thee and to bring thy Saiuctes to thy fellowship that in that vnion they may enjoy Thy selfe and partake true Happinesse Blesse all meanes vsed to that good end that they may proue meanes of thine owne choyse and worke But aboue all shedde abroad Thy loue in the hearts of Thy people then our preaching and writting will bee either lesse needefull or more fruitfull Thou hast wonâ— to Thy selfe for euer the heart that is deepelie affected with the sense of Thy loue Thou knowest that it can no more byde or rest off Thee than a stone of it selfe can hing in the aire While I thinke of Thee my thoughts increase themselues and while I preasse to expresse them I can not satisfie my selfe in that expression Thou art in the heart that loueth Thee truelie and that heauenlie affection ouercommeth it twise once in vnspeakeable softning sweetnesse nixt in an vnsufficiencie to vtter it But this is some remeede that it can poure it selfe immediatelie vpon Thee Words writes come shorter than thoughts and thoughts shorter than the affection the onelie just and equall expressing of the affection is to thrust it selfe on Thee and to adhere and inhere in Thee continuallie It sufficeth mee that Thou knowest mine heart and thine owne worke in it Let the Meditations of mine heart and the words of my mouth bee acceptable to Thee O GOD my Strength and my Redeemer and direct Thou the workes of mine hands that all may serue to the magnifying of Thy glorious Grace and edifying of thy people AMEN TO THE CHRISTIAN Reader THE present time Christian Reader both offereth these obseruations to me and throweth their publication from mee None walketh with opened eyes but these and the like shall occurre vnto him This time of the Gospel aboundeth in the meanes of sauing knowledge but few partake it The most part brutishlie neglect it other in their search are carried on the by Seeking affecting and resting on trifling knowledge as on happinesse and many who in some sort find it out doe separate from it both affection action so preuailing Athesme giueth thee effront to sauing Knowledge Grace in the Gospel But the Sun sendeth a quickening heate as well as a shining â—ight and man is borne with heart and hands as well as with eyes The worke of light is to discouer but affection separateth vs from the discouered euill and ioyneth vs to the knowne Good and to walke in the direction of that Light and the discerning of Affection is to know sauinglie It is the best knowledge which is about the best things and needeth least change at Death To know GOD and our happinesse in Him hath no change at Death but in the degree aduancing to perfection As other thinges so other knowledge will then vanish This is the affectuous and actuous Knowledge according to godlinesse wherevnto I labour in the Lord to stirre Thee vp That knowing GOD in Christ thou may liue in Him and walke in Him The sense of a God-head is the marrow and kernell of Christianitie Without this all our knowledge is but a carcase of knowledge wee our selues the carions of Christians The Lord worke these good things in thee and thee to his Image to fill Thee heere with Grace and heereafter with glorie Amen Thine in the Lord Mr. William Struther CHRISTIAN OBSERVATIONS AND RESOLVTIONS OR The daylie practise of the renewed man turning all occurrents to spirituall uses and all these uses to his union with GOD. 1. The Christian Furniture THREE thinges are necessar for our Christian walking the right end the straight way and a good Guide And all these are to bee found in God alone his glorie is the right end and the high way to this ende is his Word and himselfe the onelie Guide yea hee himselfe is all these three Hee is the Way and the Trueth and the Life for wee are led by his Spirit in his will to himselfe His presence in mercie giueth vs all this furniture and without it euerie man goeth astray some seeke the right end but choose not the straight way some find the straight way but seeke not the right end in place of God they seeke and follow themselues in all their businesse they aduance not one foote from their first and naturall condition but are more drowned in miserie than at their birth The truelie godlie come to this threefold blessing The more sincerelie they intend his glorie the more sure are they of his direction and guiding This is Abrahams walking before God and Enochs walking with him and Paul his walking in him The present fruite is answerable to such grounds a certaintie to obtaine such an end because of the way and Guide a securitie in that way and a joy in the conscience of rhem all The conscience of the sinceritie of our intention of our endeuouring to find and walke in the way is a great degree of his presence in grace a presage of his presence in glorie The Soule that laboureth for this sort of walking in this life shall bee with him for euer after this life The most part of men proclaime to the world that they haue neuer thought earnestlie of this Iourney Their furniture is rather for Hell if such a Iourney needed furniture then for Heauen They take this worlde for their home themselues for their end their Guide and Guarde loosing their heartes to all vngodlinesse and vnrighteousnesse But the godlie know they haue no byding citie heere therefore they seeke for one to come and deale with God for this prouision in so dangerous a way Hee may bee sure of that end who is guided and guarded by God in the way to it Hee who is now alwayes in God must bee with God for euer So hee guideth his owne with his Counsell and afterward bringeth them to his glorie 2. Operations of Gods Spirit are powerfull THe working of Gods Spirit is neither at our desire nor our direction Hee bloweth where hee listeth and GODS Kingdome commeth not by obseruation Our euill deseruing hath more power to stay him than our desires to set him on worke omissions grieue him greatlie but commission of grosse sinnes grieue him
him the more wee loue his goodnesse flee his offence and burne in greatest desire of his union in Christ It setteth all the powers of the Soule on all the reuealed properties of GOD and powring out it selfe on him by all these receiueth the influence of his goodnes most fullie and sensiblie Faith Hope Loue Delight and all other Graces are herein busied on their sweetest worke and God in Christ comming downe to our weaknesse draweth vs so neare to him that wee may taste how good and gratious hee is It is the most immediate worship of God wherein wee draw neere to the Throne of Grace and adore an incomprehensible God-head in Christ wee are thereby not onelie for the present filled with Loue Reuerence and feare of a divine Majestie but at other times holden vnder that same disposition We know wee are euer in his sight and remaine in some measure affected to him as wee are in the time of prayer Beside the great blessinges that wee obtaine in it this is a great one that by daylie standing before God wee know him more and more to our union with him No Soule can seeke his face and see him daylie but must affect him and render it selfe absolutelie to him The disposition to it the worke of it and the fruite of it are three great blessings Poperie is mercenarie and doeth no seruice to God but vnder name of hyre So is it in prayer they haue proclamed to the world that they know neither the delight nor fruite of it while they call it a laborious worke put it among penall satisfactions If they had the Spirit of adoption crying Abba Father they could not haue such pleasure as in that exercise no there is no greater torture to a deuoute Soule than to bee stayed from it The heart-scald doeth not so vex the stomacke as these impediments doe the Soule The impressions of God are so strong in that heauenlie conference that nothing can counterfit them and our contentment so sweete by that sense of his loue that no humane delight can equall it When our heart is taken with a delight to pray we haue found a compendeous way to know God sauinglie and to bee taught of him Next to his holy word the impressions and affeâ—â—ions obtained in Prayer are two cleare Commentaries of his divine properties 8. Fruitfull labours in our callings OUr Soule hath the owne measure which it can not well exceed within that compasse it worketh easily profitablie Without it and aboue there is great toyle but no fruite In our calling and gift wee may doe something because of Gods ordinance promise But without them wee are out of our theets and haue neither a promise of his presence or blessing Yet in our calling and gift wee may exceede if wee reach vs further than the measure of our gift promiseth As God hath distinguished men by callings so by giftes in a calling and men of that same gift by sindrie degrees of the gift The lacke of this consideration maketh so many crosse themselues and others and forceth God to mis-know his owne ordinance while they walke not as hee appointeth While euerie man will doe euery thing no man almost doeth any thing as hee should Our gift and measure of it is our Talent and the labour of our calling is ouâ— exchange According thereto our place is reckoned both in mankinde and the Church so our reckoning wil be at the last day It is wisedome to consider our Calling Gift and measure of the Gift The Calling giueth authoritie and power The Gift sufficiencie The measure of the Gift dexteritie And all of them in this harmonie promise a blessing The Calling presenteth the taske to vs The Gift the parte of it And the Measure the degree of the taske To labour without a Calling is curiositie Without a Gift is presumption And without a Measure is a foolish ouerweening and ouer-reaching it is an abusing of the worke our Gift and our selfe Hee shall not bee ashamed of his reckoning whose labours haue beene all within the bounds of his Calling and their Measure within his Gift degree As God hath first blessed him with the honourable imployment of a Calling and next with some sufficiencie for to doe it And thirdlie with some answerable successe So in end he shall crowne all these Blessings with acception both of himselfe and his labours Well done faithfull seruant thou hast beene faithfull in little I will make thee Ruler ouer much enter into thy Masters Ioy. 9 The world is worse and worse MAnie doe wonder wherefore the world is worse and worse and that justlie how so bad a thing can grow in euill It lyeth all in euill euen in Sathans armes and that is euil enough It would appeare that long instructions Letters Diuine and humane Lawes and Discipline exercise of Religion examples of Gods judgements for sinne might haue some force to mend it These would indeede proue forcible to a curable nature but the world is vncurable The heart of man which is the heart of the world is desparatelie and incurablie wicked Though some men be renewed yet they beget not renewed men but naturall Euerie Age commeth in with the owne guise to adde euill to the former Their corruption letteth them not see the good of former or present times they take hold of euill and thinke it a proofe of their succession both to follow that and augment it As a kinde Burgesse in a Citie loueth the increase of common good so euerie man the increase of the common euill of the world how can it bee good since it hath no good of it selfe but resisteth the goodnesse that God offereth to it all the sins of former Ages remaine in it by reason of mans great corruption and Gods just desertion increaseth wonderfullie And the Prince of it watchfull at all occasions multiplieth wickednesse that God may multiplie wrath It is kindlie to euery thing to growe in its owne gift good thinges by reason claimeth that groweth but euill by violence obtaine it Wee must seeke a new world in this olde one for this will neuer amend Hee shall finde his life for a prey who keepeth himselfe from the contagion of his time Though wee bee some part of it yet let vs not be like to it The new man with new grace shal mak good plenishing for a new Heauen when like draweth to like in the justice of God we shall bee gathered to Heauen while the incurable world goeth to their owne place Hee must bee secured by sauing Grace who would not bee lossed in the worlds wickednesse This preseruatiue commeth onely of God who hath chosen vs out of the world as hee can prouide vs peace in the midst of it so can hee preserue vs in despyte of it hee is ouertaken in the worldes sinne and shall bee involued in their damnation who seeth not this common euill and keepeth not himselfe from it We are foretold that the world
crookednesse there is the strife yet this is not the greatest Doublenesse is worse for conuersing than open and constant peruersenesse hee cannot rectifie the other and they cannot peruert him and while all of them keepe their stand there is neither application to other nor peace among them Yet it is easier to escape the euill of the brush rudelie backeward than of the fickle Chameleon Flat oppositioÌ„ is lesse dangerous than couered agreement A winde blowing coÌ„stantly from one point doth not so endanger a ship as when in an instant it turneth to a contrare point To say and gaine-say in two moments of tyme and to blow both from the East and West is a greater crosse to them who deale with such men than to themselfe A man who is alwayes the same in good is both easie courted and keeped but none can either know or keepe the double hearted He changeth thoughts resolution and practise as oft as breathing When we grip him in one hee breaketh out in another and his turninges are oftner in contraritie than diuersitie to deale with him craueth a necessitie of turning with him or else of discorde but a free Spirit can neither bee actiue in such turnings neither so basely passiue as to endure them The best dealing with such is no dealing at all 31. Wrong Iudging OUr estimation of things is a valuing of our selfe and a balance is tryed by trying of weightes Many count highlie of base thinges and basely of great things HeaueÌ„ly things are nought to them but they admire earthly trifles This error of their compt proueth weaknesse in their judgement little is much to little and few shillings are great riches to a begger and course foode is delicate to the hungrie It were tolerable if they keeped their error within them but they obtrude it vpon the thinges themselues they must bee so named as they misconceiue them The nature of these must bee changed because for sooth such Dictators haue so spoken of them Common gifts must be excellent and most excellent Graces must bee but common giftes because it pleaseth them so to thinke of them It is a violent forcing of things to ranke them so as wee conceate and a tyrannie ouer the minds of others to obtrude our error on them as trueth It is too much that our owne affections and cariage to things flow from that false ground The gift of true judging is as rare as true good it selfe He who hath it ought to thanke God for his gift in securing him from the whirling giddinesse of the world But withall let him resolue that hee and his gift will fall vnder the same erronious censuring of other But hee hath enough who hath God approuing his judgement and courses that flow from it 32. Injuries inflame Corruption GReat corruption lurketh in the best and is as secret to them as to others But Injuries are Sathans bellowes to blow it vp Hee is somewhat more than ordinary sanctified who at great wrongs uttereth not more corruption than either himselfe or others could thinke were in him But Sathan stirreth not for the injurie alone hee intendeth thereby to draw more sinne out of vs by loosing our corruption Hee knoweth that if all our thoghts be set on our injurer Grace will bee disbanded and Corruption breake out in grieuous sins We haue more to doe than to busie our selues with our injurer Sathans ambush in our owne heart is more dangerous thaÌ„ al our outward injuriers Many haue keeped their strong hold so long as they abode in it but being wyled out of it by the craftie enemie they haue both lost it and themselfe So soone as wee are injured it is good to turne from our injurer to our owne heart except our corruption be ordered it will break loose and harme vs worse than our enemie if our passions can bee curbed the injurie is soone disgested 33. How to please God and man WE ought a duety both to God man but mans importunitie and our weaknesse maketh difficultie in caruing their dueties we know by his word how to please him Loue the Lord thy God with all thine heart Matt. 22. But how to please man is as hard to know as to doe it If reason can content him it may bee knowne but the rule of humour and opinion is vncertaine How shall I know mans rule since he knoweth it not himselfe Neither are all meÌ„ of one minde neither is one man for few houres in that same mind God in a sort craueth lesse than wee owe him but man is mislearned and craueth more than his due God is most high and higher than the highest Ecclesi 5. 7. But mans due is as farre inferiour to Gods due as man himselfe is vnder him It may serue man then to bee respected when God is first pleased If hee bee not content with this place hee maketh himselfe a competitour with God and from that may bee a corrivall and bring judgement on himselfe and his obsequious obeyers Hee is worthie of none other regard than misregard And declareth himselfe an enemie to God and his honour who is not pleased with this just caruing of dueties The difficultie is in this that wee stand betwixt two parties God and man There is no question in the matter it selfe For Gods will is just and mans foolish And if either man were conforme to God or if wee were onelie flesh or onely Spirit there would bee as little question But man is contrare to God in many things and flesh in vs inclineth most to mans will as more greeable with our owne corruption Hee must bee more Spirit than flesh who can both expede himselfe of these difficulties obeying GOD and patiently indure trouble for his obedience To ouerâ—come this difficultie three blessinges are necessar Wisdome to direct vs in the right Loue in doing the right And Peace that though we find wrongs for our right and hatred for our loue yet so farre as wee may to keepe peace with them Wisedome craueth the duetie Loue seasoneth it to them and Peace burieth their injuries and will neither reuenge them nor be at discord from them God shall bee his portion for euer who thus preferreth God to man 34. Resolutions performed REsolution is a good Precedent to our actions but is not the actions themselues If we dwell on it wee shall doe nothing commendable That Resolution is as a false conception that is buried in the birth and commeth not to execution If the husbandman shall bee euer preparing his plough and neuer teill he can neither sow nor reape A weake and staggering Resolution is broodie of scruples and findeth matter of stay in it selfe but so soone as the worke is well begun then Resolution endeth There is oft-times more difficultie in Resolution than in doing For in Resolution the minde is on many thinges atonce but in the Action it is vpon the worke alone It is rent in diuersities and contrarieties in resoluing but trussed vp in doing
the rich answereth roughlie Prov. 18 23. Wee count it our happinesse that our dead and gracelesse Nature is quickned and renewed by the free and powerfull Grace of Christ. All their pleading is for a priuiledge to Nature and when all is deepelie pressed that priuiledge is nothing but hardnesse of heart than which there is no greater plague in man a libertie to fall frō Grace and to resist it They shall neuer craue blessings to mee who take that for a priuiledge and blessing to man which is the heauiest but the just plague of God on man But both these pleaders are condignelie rewarded by their Clients Defenders of Grace haue not their gages to to seeke and Natures proctors haue such gaine as shee can giue The mater abideth not in questioning the persons are discerned before the question bee debated Magnifiers of Grace proue children o◠Grace and praisers of Nature sticke still in Nature It is kyndlie to euery thing to respect the owne originall and Benefactor as it is respected of them I content my selfe with Scripture to call Christ both the Author and the Finisher of Faith Heb. 12. 2. And to professe before men and Angels that I am saued by the Grace of Christ. Ephes. 2. 5. And with holy Antiquitie to be then most sure when I ascriue all the worke of Saluation to the mercie of God and the merite of Christ Iesus 44. Conceat of Wisedome is great folie COnceat of VVisedome is a dangerous Counseller while we intend our businesse wee thinke all is rypelie aduised but in the proceeding and at the end we find weakenes we thinke then both of our Witte and worke that we might haue aduised done better that with some close Resolutiō to see better to businesse following But the next affaires finde vs in that same folie and are a new matter of after-thinking and Repentance and our first Conceate misleadeth vs as of before Corrupt Counsellers haue neede of reformation there is no more corrupt Coūseller in our Soule than this conceat So long as it is Father to beget or Mother to bring foort◠and the Nurse to foster our businesse there can neither bee hope of good successe in our adoes or of amendement of our error Conscience of our weaknesse imploring of Gods assistance and warinesse in our proceedings are better Directors When wee distrust our selfe and relye and in call on God for a blessing we shall either finde that blessing which wee aske or contentment in the lacke of it But Conceat debarreth the blessing and doubleth our miscontentment in the lacke Hee cutteth himselfe off both from Gods direction and blessing in his adoes who conceateth strongely of his owne wisedome But he is compassed of both who resteth on God As his mercie offereth so his justice decerneth the saue-guyding of him who distrusteth himselfe trusteth in God But it is the worke of his justice to desert the selfe-conceated wise man Hee gaineth much who dependeth on God His businesse are begun sweyeth and accomplished by GODS wisedome whereas the other left to himselfe must wrestle with difficulties of affaires and of crossing Prouidence The best way to bee wise indeede is to be conscienciouslie humble vnder sense of folie but the strong conceate of Wisedome is extreame madnesse 45 Dead to the world THe world is wise in the owne generation but God turneth their wisedome to folie it affecteth men as they are sette towards it the Worldlings with loue and the godlie with hatred These affections it testifieth by answereable actions honouring the beloued worldlings and troubling the hated godlie But it is foolish in both and most in this second If it did not so vexe the godly it might possibly insnare them to byde in it The Worldes fowning and flatterie is more dangerous than her frowning and her open hostilitie is the securitie of the Sainctes It is Gods great mercie to vs who turneth their injuries to our mortification Wee are called to renounce the World and it rageth thereat and preassing either to retaine or recall or destroy vs it chaseth vs out of it selfe All their contesting with vs putteth vs further from them than wee were before their hatred and injuries worke a contempt of the worlde in vs This maketh a diuorce and in end a Death to the world I take this as a dying and crucifying to it when by the Grace of God my Soule doeth neither conceiue their folies nor account or receiue them beeing suggested When the heart neither willeth nor affecteth them the memorie remembreth them not the mouth cannot vtter them according to the worlds formalities and the whole man hath a vnfitnesse to walke in their fashions Hee is liuing to God and God liueth in him who is so dead to the World 46. The right placing of our affections HOw foolishlie are our affections actions placed Christ appointed the matter and order for them both Seeke first the Kingdome of God and all these earthlie thinges shall bee casten to you Matt. 6. 33. And the Apostle Set your affections on things aboue and not on things on earth Colos. 3. 2. Heauen is first and most to bee sought The Earth both least and last but man inverteth that order hee is not farre trauelled nor high minded The earth is at hand and hee goeth no further as an home borne child he bydeth in the house as a shell-snaile he sticketh to the wall The Heauen the great first thing scarcelie entreth in his heart the renting cares of the world doe so pester it that the thoughts of heauen cannot goe through that throng Earthly thoughts salute him first in the morning busie him all the day lay him downe in his bed and play in his fansie all night The thoughts of God and his Kingdome finde none accesse Hee is all where hee should bee least or rather nothing He is little or nothing where hee should bee most hee maketh that his taske which hee should but touch by the way and hee blenketh but a squint on that which hee should continually meditate Many are busied about impertinent thinges with Martha and farre moe about impious things but few with Marie choose the part that shall neuer bee taken from them Luke 10. 42. By this I know the right situation of my Soule when God and his thoughts take vp all the roumes of it It is best to set the earth and her trash at as base an account as in situation it is vnder our feete 47. Contemplation and practise ought to bee joyned COntemplation and Practise make vp compleete Christianitie God hath joyned them as the Soule and bodie requireth them joyntlie and he who separateth them offereth a lame sacrifice to God and is scarce halfe a Christian The first as the eyes directeth vs the second as the hands and feet performeth that direction Theorie alone is as the eyes without feete and hands and practise without a solide knowledge is as strong legges and nimble handes
nothing in respect of God The godly now see him more than maÌ„ and therefore preferre him to all men and runne that course to offend and lose all men rather than him This is a course whereof hee shall neuer neede to repent It is grieuous indeede to loose our friendes or familiars And he is foolish who loseth any that hee may brooke with God But it is a great triumph of Grace when for conscientious and faithfull seruice to GOD wee lose them They are not worth the keeping who cannot be brooked with him And hee is not worthie of God who will not forsake Father and Mother for him All the hurt that these selfe-pleasing men bring to the God-pleasing Sainctes is the greater increase of the fruites the scales and sense of Gods loue in them Since I cannot please all I will take mee to please One and that one who is better than all for Counsell Approbation and Reward So long as God draweth all my thoughts to him and calmeth them in him by sweete contentment I will not buy a torture from foolish man While hee answereth my desires communicateth himselfe more to me than I can conceiue I will not vex my selfe in courting of man VVhom haue I in Heauen but thee and there is none on the Earth that I desire beside thee Psal. 73. 25. 51. Rare accidents make many Prophets STrange Accidents breed vs many Prophets Before they fall foorth all men are silent but when they are seene many clame a propheticall fore-sight of them It is sure speaking of them when they are come to passe but to boast then of their fore-sight argueth lack of judgment how shal he be a good fore-seer who seeth not his owne present folie in boasting idlely of that which he hath not maketh none use of that which is done or doeth not see that that his vaine boasting maketh him ridiculous Hee is as loude a proclamer of his owne folie as hee clameth commendation from that foresight This is a sure note of such Spirites to make none other use of Accidents than astonishment and broad talking Euery one they meete with euery dinner supper must patientlie heare the arguments of their fore-sight at euery occasion they haue a new edition and a new discourse of it and by long and oft pratling they giue some life to that which hath none other beeing than of their owne humour and breath When such things fall out as cannot bee particularlie foreseene of man it is better to ponder them seriouslie and to see the worke of God in them And for our selfe to draw neare to him in Faith and Repentance and to draw other to him also in a religious reuerence of him who ruleth all to the good of the Saints To spend our owne Spirit and wearie the eares of others in idle babling is the worke of an emptie braine 52. Damnable selvishnesse SElfe is both a neare and a deare word to man It draweth all our thoughts to it setting all to worke that is in vs turneth them home againe to it selfe It is both the Idole and idolater the exacter caruer and receiuer the doer and sufferer in all dueties A fountaine sending out all and a Center sucking backe all that it sent out And so selvish in this Selfe that it accompteth euen God to be a stranger And is yet more foolish parteing it selfe against it selfe and is the owne greatest enemie So a mans greatest enemie is not onely they of his owne house but of his owne heart Blind loue in the Ape maketh it thrust oâ—t the enterals of the own brood while it embraceth them too straitly The blindnesse of self-Selfe-loue maketh it in preposterous safetie to destroy it selfe What more friend-like masters in vs than self-Selfe-love Selfe wit Selfe-will yet what greater foes The hatred craft power of our open enemies doe not so hurt vs as these I feare and suspect no Creature more than my selfe and that euen when I most respect my selfe I will professe and practise hostilitie against Seluishnesse and render my selfe to bee guyded by a forraine Witte-and Will euen the New-man created and directed of God This is a better Selfe than that naturall Seluish One there is no saftie for mee but in hateing and destroying that euill One By that sauing ouerthrow of my selfe I shall saue my selfe This is the fruite of mine ingraffing in the natiue Oliue The juice of that stocke changeth mee to that Selfe-destroying and Selfe-sauing worke the more I seeke mine owne Saluation the more I abhore my seluish corruption I abhorre my selfe as I am of the first Adam but loue and seeke my well as I am in the second Adam Iesus Christ. The holie Apostle maketh this perfect Anatomie of himselfe Not I but sinne that dwelleth in mee Rom. 7. 17. There is the olde and corrupt Selfe like the first Adam in him By the grace of God I am that I am yeâ— not I but the grace of God which is with me 1. Cor. 15. 10. There is the new Selfe of Grace by the second Adam in him in both places himselfe as hee is Gods creature is the common Subject of both these Selfes Hee is a stranger in himselfe who doeth not marke this distinction of himselfe And hee is his owne greatest foe who destroyeth not the olde Selfe in Adam that hee may saue himselfe in the new Adam Iesus Christ. 53. The wise and foolish Merchant EVerie man playeth the Merchant in his greatest businesse Wee change lose something for gaining another The godly with God haue most care to saue their Soule They care not to losse their goods their name their bodie for that end If labours waste their body and afflictions bruife their Spirit all is well bestowed in their count if so bee their Soule bee safe The wicked mak their own conquesh with witte like themselues they care not to losse their Soule for keeping of their body and estate their course is justifiable in their owne judgement no man can build better vpoÌ„ their grounds or see better with their eyes They see not their Soule and as little care they for it as they know it They see their body and state and doe thinke that their soule is giuen for their body True godlinesse ouerthoweth these grounds and giueth better light It teacheth that all is for man and the body for the soule and himselfe for God This maketh vs to secke our safety more than our state our Conscience more than our fame our Soule more than our bodie And GOD more than all Nature in worldlie thinges condemneth our brutishnesse in spirituall It teacheth men to buy the best thinges of best use of most gaine and at the lowest pryce But in spirituall MerchaÌ„dice wee buy the worst thinges that are of no vse of lesse gaine and at the dearest rate VVee spend our money on that that is no bread and our labour on that which satisfieth not Isa. 55. 2. Such is
Affliction then wee see and feele the peaceable fruite of Righteousnesse and the health of our Soule Euerie sanctified crosse to the godly hath both a sensible decay of that outward life in the blessinges of God and as sensible an increase of the life of God in God himselfe The life of God is more strong and manifest by such wounding than without it I count it no losse to want that life that chocketh the life of God in mee the more that life is destroyed the more I liue in God and God in mee Heerein is that notable saying verified WEE HAD PERISHED EXCEPT VVEE HAD PERISHED It is good for mee that thou hast afflicted mee for thereby I haue learned to keepe thy Law Psal. 119. 71. Many deare Children of God in their owne sense had perished eternallie if they had not beene brayed in the morter of Affliction 70. Man the most disobedient Creature ALl Creatures stand in their order to God as hee placed them in the beginning but Angels and Men his best Creatures brake their order and left their place They were best gifted and yet fell most yea they onelie fell and Angels better gifted than man fell worse than Man And now while all is subject to vanitie Man is most refractarie to God what law God hath set for other Creatures they keepe it without any breake The Seas keepeth their bounds and passeth them not The Birds know their time and slippe it not The Heauens and Earth their place and change it not and all Creatures follow their Creator and are in their kinde affected towards Man as God directeth them When hee is angrie with Man they can grieue him when he is pleased they comfort him Onelie Man knoweth not or keepeth not bounds time place nor disposition like to God Gods will findeth no rebellion in the whole Creature till it encounter with the Will of Man The Patrons of Free-will may bee ashamed of such a Client and in that plea doe professe a captiuitie of their owne will in the wilfull defence of such a rebellious free-dome This is our shame that beeing better gifted wee are lesse obedient although that Gods Law to vs bee more perfect and his disposition more reuealed to vs yet his law findeth not disobedience nor his disposition a contrarietie but in vs. Unspeakable is his patience that beareth with it and his mercie that pardoneth it But let vs striue to be plyable both in obedience and conformitie with God The gifts of God doe both engage vs to obedience and enable vs for it And disobedience is punished answerablie to the greatnesse of our obligement When wee see these meanest Creatures keepe their course we should bee astonished their obedience is our conuiction as they declare the worke of God in their order so they preach our rebellion who come not neare to them in obsequiousnesse to him 71. Good men most injured THe Christian warfare is full of mistaking some knoweth not the parties other know not the cause It is not aye eâ—ill men that suffer neither at the hands of euill neither for euill But oft-tentimes good men euen the best doe suffer and that for God and at the hands of good men Grosse euils are soone discerned and as they make a dittay and bring on punishment so they close the mouth of the guiltie sufferer But it is more hard when Grace and actes of Grace worthie of loue and honour are taken for grosse sinnes and that not of the wicked onely but euen of the Children of God This sinister judging is in them not as they are his Children but as corrupted Hee is blockish who thinketh Sathan so grosse as to enjure the Sainctâ—s onely by the wicked As hee can transfigure himselfe in an Angel of light so can hee dye the corruption of men otherwise godly with the coloure of Grace and rubbe vpon Gods Children and their obedience to God the colour of impietie Grace is neuer contrare to GODS Grace but loueth and honoureth it as a streame of that same Fountaine and Image of that same God It is corruption that opposeth Grace And the like corruption in others doeth allow that opposing corruption as grace And condemneth injured grace as corruption This mistaking runneth so deepe and strong that I thinke neuer to see it mended till Christ come in the cloudes Let euery one who setteth his heart to serue God resolue to suffer at the hands of the godly and that for good Hee shall not bee a loser therein That Grace shall grow for which hee is injured It is a weake Grace that is not worth an injurie and a weaker that bringing an injurie from indiscreete man cannot sustaine him who is injured for it And let euerie one pray for Charitie and holy Prudence to keepe vs that wee offend not God in injuring his Children and his Grace in them 72 Gods Beggers are best heard IT is not betweene God and vs as betweene man and man when man giueth any thing to day he is slower to morrow and though some three or foure dayes hee giue in end hee will refuse and vpbraide the suter as importune impudent But God giueth liberallie and reprocheth no man Iam. 1. 5. Hee hath an infinite treasure which can neither bee exhausted nor diminished His liberalitie is great and the gifts he now giueth are not our full portion but beginnings and pledges of that perfection which he hath promised and intendeth to giue vs till wee get perfection wee haue not gotten the full measure that he hath ordained the oftner we aske the welcomer are wee And the more wee receiue the more hee giueth hee counteth it good seruice to begge his blessings It is happines for our miserie to haue such a Fountaine and Riuer to runne to Our condition is all in necessitie of his goodnesse and his goodnesse is all for the helpe of our necessities GOD indented with Abraham vnder the name of All-sufficient to tell him that as man bringeth nothing to the Couenant but All-necessitie so hee should meete with All sufficiencie in God Our state is nothing but All-necessitie a want of all good A want of the sense of that want So the want of an heart to desire the supplie of a mouth to aske it of an hand to receiue it and of a price to purchase it But this Fountaine sendeth out a supplie to all these wants hee maketh vs feele our miserie giueth vs an holy thirst of his supplie the mouth for prayer to aske a price in Christ to obtaine it and the hand of Faith to take it What is more conuenient to helpe our necessitie than this sufficiencie It is a goodnesse both full and free to imparte it selfe that it will both helpe the indigent and in a sort act some part of his worke rather than it helpe him not Hee is willing to giue almes who openeth the hand of the begger and then thrusteth money in that hand which hee hath opened so doeth God
the strictnesse of veritie and secureth them from rigorous censure for that slippe And their hyperbolees doe passe for good coyne But the Complementer doe lie without either libertie or licence And their hyperbolees are none other thing in broad tearmes than lyes in folio Their speaches run vsuallie on three thinges 1. large praises of some excellent worth in them whom they idole 2. Officious offers of seruice as due to it 3. And large wishes of all happinesse to them In the first their idoles know they are speaking false except they be as sensles of flatteries as there flatterers are shamelesse In the second their owne heart giueth them the lie For they think themselues more worthie of seruice than hee to whom they offer it In the third their Conscience checketh them for mocking of God For they pray for that which they desire not to bee granted Yea they would bee grieued if it were granted They are equivocaters minding one thing and speaking another Many doe practise the Iesuits mentall Reseruation who know not their doctrine It must bee a cousening Religion that teacheth practiseth alloweth such cousening I neuer suspect them more than when they double their complements Hee is short and shallow witted who is glosed with these flowrishes Let them paint out their speach and gesture I wil giue lesse credite to so onerous and insidious speach I shall trow the heart and the person so affected as it deserueth An honest meaning simplie expressed hath more weight than all these buskinges and fairdings The heart that God made but they abuse hath the owne meaning I trust that but not the person which they assume and laye downe as soone as they haue spent their borrowed breath The next momeÌ„t and the first man they meete with findeth them in another if not in a contrare minde it cannot byde in their heart which bred not in it nor was neuer in it Their wordes are but carcases of language and let the credulous beleeuer looke for no more than carcase of offices Belike they thinke their words either not to bee idle or that they shall not giue an accompt of them at the last day The Soule indeede must bee filled with something but wee may soone choose better substance to fill it withall â—han that wind of frothie complementing While they are feeding themselues with their fancies let the children of Trueth speake the Trueth from their heart Let complementing haue the owne due without a complement It is the birth of an emptie braine the maske of hatred enuy Refined hypocrisie with simulation and dissimulation her twins ingraned the breathing of an euill mind vnder hope of good deede Hee who knoweth it can neither bee moued to offer it nor patientlie admitte it 83. Consciencious Knowledge If our hearts were narrowlie searched Atheisme would bee found in them wee know better then wee doe and we worshippe not God as wee know him Wee can say That God is good and yet neither loue nor seeke him that he is just and powerfull yet wee feare not to offend him That hee is wise yet wee submit not our selues to his Wisedome that hee seeth our heart and thoughts afarre of and yet wee breede and feed wicked thoughts in our hearts which wee would bee ashamed to shew to our neighbour Wee beleeue there is an Hell for euill deedes and yet goe on in the way of sin And that there is laid vp a Crown of glorie in Heauen for well doing yet we are not moued to doe good What is then in our heart for all our knowledge but Athiesme and Infidelitie Our actions giuing our wordes the lye and proclaming to the Worlde that wee beleeue not the thing that wee speake The want of the worke of Conscience is a speciall cause of this fleshly disposition Without that worke Christianitie is nothing but a speculation Wee consider all things in abstract but take them not in our persons and to our heart Wee can abhorre sin in it selfe and in our neighbours but excuse it in our selfe wee magnifie Vertue and Grace in it selfe but yet thirst not for it Papists talke mightilie of the worth of Faith but doe scorne the sense Conscience of it And many Christians will heare and read their owne sinnes convicted by the word of God and yet not thinke themselues particularlie taxed nor byde at the conviction Happie is that man whose Conscience pulleth all to his heart his heart to God who turneth his knowledge to Faith his Faith to feeling and all to walke worthie of God and to liue in Christ as hee learneth him daylie He hath not rest but in walking according to the light of a well informed Conscience when theorie is turned to practise and speculatioÌ„ to a consciencious sensing doing then wee are Christians indeed Gods word is his stamppe hee hath deeplie sunke his Image in it but it doth not instamp our heart except some power thrust it vpon vs When the holy Spirit maketh our conscience to set that word to our heart then wee are stamped and take deeplie the impression of his holinesse in the inward habits and expresse it euidentlie in our life and conuersation God hath blessed vs with many meanes of knowledge but they doe no more than propone and open matters to vs They inlighten the minde and goe no further But the Conscience worketh mightily on the heart It letteth nothing abide in generalities but turneth all to our particular and personall respect and that not in the minde alone but most in the heart As it reduceth all dueties promises and threatninges to our persons so it joyneth affection to light and moueth the heart according to thinges knowne And out of all draweth actions that serue to expresse that knowledge and doeth all as in the presence of God When Conscience bringeth Religion to the heart and from the heart to the life then wee are truely religious 84. The wise mixture of mankinde HOw wiselie hath God tempered humane societies All are not of one disposition some hotte and some coâ—de some harsh and headie in their judgement and violent in their actions other ryper wits calmer in their affections posed in their doings Some againe as grossely senslesse some craue the bridle and some the spurre If a man cast his eyes on a multitude he shall obserue as much diuersitie in their disposition voyces opinions as in their faces If all were of a firie humour the world would fire at once If all were sluggish it would fall downe in the pot Stirring wittes as quickning barme put the douâ—nesse of the simple to working and the slownesse of the other tempereth their fordwardnesse and so both these extreamities are brought to mids If either extreame preuaile matters goe wrong but our wise God maketh that counterposing bring the ballance to an equall standing and so tumultuous meetinges bring oft-ten foorth just conclusions There can bee no standing of matters if either witlesnesse or wilfulnesse predomine
but where contrars by their strife are brought to a mids there is the good of mankinde Our complexion is made vp of contrare qualities of the elements and harmonie is a meeting of contrare sounds It is worth our labour to marke this disposition and Gods prudence bringing all to a temper and a good end And withall to incline to a tempered and tempering wit moderation of courses If there be any fault in such moderatioÌ„ it is both lesse in it selfe more curable than the faults of fleshly extremities If any consider these extremes a part hee can not bee without passion hee shall offend at the headie and hotter sort as fire-brands and at the coldnesse of the sluggish as impediments of good But beeing joyntlie considered as they are tempered of God to his owne glorie and the well of mankynde hee shall lay downe his offence Their nature and action seuerall is to hurt but God causeth euery one of them to hemme in another and so disposeth them to a better temper But the moderate Spirit shall be beaten of both extreames Hee is indeed a friend to both and yet is counted of both as an enemie As a Land lying far in the Sea is beaten on both sides by waues yet keepeth the soliditie of earth So he is assaulted of both yet keepeth his moderate temper Both extreames take him for their contrare extreame Fyrie men call him sottish and soft men call him fyrie but hee standeth at his stayed posednesse and enduring their frivolous censure reduceth them if they bee curable to the golden mids He rejoyceth in God who hath giuen him eyes to see that his diuine contemperation of mankynd and hath turned his Spirit of it selfe inclinable to extreames to moderation While both parties stand out against other in the claime of perfection to themselues and imputing of folie to the other hee thanketh God who both at the first and in the constant cariage of his adoes hath blessed him with that temper which they can neuer attaine but by Repentance and amendement 85. Needlesse feares are fruitfull to the godly EVen false and needlesse feares worke true good in the godly If they come not as they apprehend our profite is double one in the escaping of the feared euill the other in the great store of Grace which they produce It is the best sort of errour when feares proue false and the feared euill commeth not but that errour is recompenced with a true fruite when it draweth vs neere to God There is great oddes betweene the true and false feare in their grounds but not so in their fâ—uit For the false doeth shake vs and bring out Repentance and resolution for death as well the other Beside the contempt of the world the loathing of the vanities of it holy vowes of better obedience to God a renouncing of all come of such feares It is great mercie in God to work the same work of Grace in vs by false feares that hee would by true feare and the greater that our losses are lesse and our lesson the same Wise Captaines can giue false alarmes to their Souldiers if they goe franklie to their Armes they conceat of their courage So if we goe to our spirituall Armour wee are not feeble if wee looke to our deseruing euery appearance of danger may make vs feare wee are vnder guiltinesse and God hath vs vnder processe for it and all Creatures are readie to execute his will how soone may the sentence both come foorth and bring foorth the executioÌ„ against vs and it is a great mercy that the fray commeth before the stroke His judgement commeth out in the owne degrees 1. We sinne 2. And his justice-inquiring fiâ—deth our sinne worthie of punishment 3. Our Conscience convincing vs and justifying him doe apprehend the presage of punishment If all these can turne vs to Repentance happie are wee with Ninivie we shall eschew the stroke it selfe wee may call feare needlesse in respect of the euent which God in mercie with-holdeth but it is not causlâ—sse so long as sin remaineth The best way to mitigate our needlesse feares is to bee at peace with GOD and if they come to reape that good fruite of them Repentance Resolution and Obedience Grace so obtained is well purchased the peace that commeth after is double pleasant because it is so farre contrarie to our deseruing and expectation All things worke to the good of these that loue God Rom. 8 28. 86. Thirst of Newes ALl are not borne or liue in Athens yet wee are all sicke of the Athenian disease in a desire to heare tell newes And that not in the younger soâ—t who may haue a longer time in this life but euen in the aged who are at the end of their race Belike they are prouiding fresh Newes to carrie with them out of this lifeâ—â— but such wares will giue no price thâ—ae Whatâ— businesse in inquyring for Newes and in reporting of them Scarcely are they heard when they are loathed They become stale with the first report and are olde in the verie birth the desire is full of them at their first noyse and yet desirous of some other To tell these same newes ouer and ouer againe is as tedious as their first report was pleasant It seemeth to bee a new worke of a new man To bee euer thus busied about newes but it will bee found the worke of the olde man There may bee and is a fruitfull disposition about Newes in the prudent but that is so new to these Nouellers that they know it not They seeke onlie Newes for Newes and goe nâ— further than to heare and then to 〈◊〉 of them and that not as they heare them but as a liberall hoas they send them away with a new portaâ—â— They giue them a large allowanâ—◠〈◊〉 passe for Newes that is newlie â—â—â—mented lyes They may haue some ground of trueth for their beginning but by few reportes it is buried in the multitude of new additions Wee would thinke it strange to see a Booke haue as many editions as it findeth Readers And yet Newes haue that current and changing Noueltie that many reporting the same thing make it still new by some alteration or augmenting Bookes haue that immunitie because they are a standing report in print but Newes leâ—t to a vanishing report cannot bee secured from change It is Sathans policie to abuse our eares in â—earing our tongues in speaking 〈…〉 our heartes in beleeuing lyes to disablâ— vs from the discerning of Trueth But God hath giuen them to bee busied abâ—â—t Trueth God hath giuen to his owne a soueraâ—â—â—e remeede of that disease to bee fulâ—â— possest â—ith the best Newes in the worlâ— and then to make a spirituall vse of common Newes I finde these good Newes That Christ is come to saue sinners And that I am one whom hee hath saued The testimonie of mine adoption the Spirit witnessing to my Spirit that I am one
weake meanes Clay layed to Clay Dust vnto Dust and the shaddow of Death a refreshment of wearines Our nourishment is but dust and our sleepe an image of Death and Death in end must dissolue that dust that standeth vpon so base pillers and is so oft wrapped vp in the image of it Though the first worke of our nourishment bee to susteene the bodie in life yet in a second worke it furnisheth matter of diseases and so of Death And though our Sleepe in it selfe refresh vs yet it is a presage and an earnest of a longer sleepe in Death If Sicknesse fasten on the Body for remeede thereof I take on another disease Medicine is indeede a gift of God a necessitie to Nature an enemie to the corruption of it and haâ—sh and vnpleasant to the integritie of it yet when I render my selfe to it I embrace a lesser Death for avoyding a greater One dolour is a remeede to another dolour And all is but an off-putting for a time Mortalitie is so seased in the bodie that our life is stollen through innumerable diseases and deathes and in end a yeelding to Death This is the miserie of a mortall bodie in the circle of daylie and vnavoydable necessities and at last in despite of all their supplies a necessitie of Death The Soule is more burdensome in this lumpish bodie rent asunder with corruption and passions their distresses more oppressing it than these paines did the bodie It is now forced with temptation if it bee strenthened it is in danger of pride for deliuerie The remeede of one temptation is turned in the matter of a worse The naturall powers in their worke doe trouble it the ImaginatioÌ„ runneth out in phansies the Mind in inquiring is vexed and tortured by scruples The Will in inclyning declining and suspending is not so much delighted with good as crossed with the euill object and that work of it is a toyle to it selfe and to vs The Affections sette contrare Feare Sorrow Hatred tormenting vs and Hope Ioy and Loue busying vs more in their object suspended remoued hurt or destroyed than they doe in the enjoying of it Neuer any of these sweete affections in vs alone but their coÌ„trare is fixed on them while wee are in hope or joye and enjoying of God wee feare to lose that joye and sorrow commeth in with that feare But the torment of temptatioÌ„ is intolerable that Satan doth so far preuaile in vs as to stir vp our inbred corâ—uptioÌ„ that our corruption doth yeeld to him we our selues in a perpetuall trouble either watching ouer temptions that they surprise vs not or resisting them when they are moued or repenting for them when they haue preuailed to our insnaring And the Conscience aboue all sette on a continuall worke to direct vs aright in all our wayes to try our obedience to her direction and if wee haue failed to torment vs in our arriegning before Gods Tribunall and the feare and sense of his wrath to come How can I either delight to dwell in this Bodie or carrie about so grieuous a burden as this A vile prison an hole of Serpents and Coâ—katrices A body of earth and a bodie of sinne and death in it a masse of corruption euer stirred of Sathan and breaking out of it selfe Heere is a burthen insupportable a labour without end The sense of it selfe is enough to the sensible Soule to mourne for abyding in it and to cry VVoe is mee that I abide so long in Mesech or dwell in the tents of Kedar And miserable man that I am who shall deliuer mee from this bodie of Death It is impossible that perfect happinesse can lodge in so miserable a creature It craueth a Soule and bodie perfect and free of all euill therefore I must bee dissolued ere I bee perfected the Soule purified in God from all sinfulnesse and the bodie refined in the earth from all frailtie and so the whole man freed of all miserie Though fleshly Selfe-loue sometimes blind mee to desire to abide in this body yet a bettâ—r loue of my selfe in GOD biddeth mee desire to bee dissolued that I may bee perfected The greater light the greater libertie in visiting these Mansions in Heauen and adoring my God who hath prepared them for mee The greater libertie the gearter desire to bee out of this bodie wherein so long as I dwell I am absent from God and these Mansions where I long to enjoy him This is the miserie of a sinfull Soule And though our Soâ—le had peace our bodie constant health yet our Lot is vnder continuall changes Our Husband and Wife Parents and Children Friendes and Familiars are subject to Sicknesse and Death Our name is subject to Infamie and Calumnies Our goods layed open to mans deceit or violence and to Gods most free and just Providence They are either with holden from vs or taken from vs or if they remaine with vs they decay So wee are either chastened with a simple want of them or a losse or a change Our Lotte in it selfe is a blessing of God but this change and decay is a matter of griefe and feare As though God did augment our Lot for this end to augment the marke for his Arrowes and the matter of our griefe There is nothing whereof wee can say that either wee shall haue it long or in that same state wherein it is now It is either subject to want in measure or change in standing There is none houre wherein we are not either vnder a sorrowfull remembrance of bygone Calamities or vnder sense of some present or vnder a fearefull foresight of Calamities to come This is the miserie of a changeable Lotte All these miseries God hath layed vpon man to humble him thereby Ecclesi 1. 13. and to make him wearie of this present life For man that is borne of a woman is of a short continuance and full of trouble Iob. 14. 1. Hee is borne to trouble as sparkes flee vpward Iob. 5. 7. If wee found full and constant prosperitie heere wee would desire to remaine in this life There is neither necessitie nor desire of a better life in them who find all things according to their heart in this life But God hath so tempered the Cup to his dearest Children that it hath more gall and worme-wood than honie and more sowre than sweete Our life is short in it selfe and made shorter by grieuous Calamities If wee count onlie that tyme for our life wherin we haue beene free of Feare of Sense or memorie of euill it will bee shorter than the naturall course of life if all bee well examined scarcelie shall the best liuing finde so many peaceable houres as his naturall life hath dayes God knoweth that naturallie wee are giuen to nest in the world as birds To roote in it as Trees sit fast in it as Rockes Therefore hee changeth our Lotte and crosseth our contentment that hee may both loose vs and keepe vs loose
chase Thee from the Earth O my Soule Miseries made Pegans to desire death but they saw not a Glorie to come God hath enlightned thee in the face of Christ thou knowest that there is Glorie layed vp for thee in the Heauen thou belieuest it hopest for it thou hast tasted it and is vnder a longing desire of it Call thy selfe to minde of the dayes of olde when either a sense of mercie or more usuallie affliction sent thee to God did hee not then allure thee to the wildernesse and speake to thine heart Hosea 2. 14. Wast thou not then vnder his liberall hand as a small vessell vnder a large Fountaine Did not his joyes so abound in thee that thou could neither receiue them all nor keep them in the measure that thou receiued them Tell me what was then thy comfort Thy God so sensible to thee in that diffusion of his loue that thou wast in a sort drawen out of thy selfe at least drawne out of mee Could thou either holde thine affection off God or containe it when it returned to thee Could thou lodge it or God that it brought with it or that sense of him and joye that it reported to thee Did not thy bodie partake of that thy joy with a sweete complacence it rested on that sense and was glad to bee so honoured as to bee a lodging of a Spirit which had so sweete and friendlie an intercourse with God When his loue shed abroad in thee could not abid in these boundes whither was thy griefe greater that so good a God should bee at any time displeased by thee or thy joye because hee was then reconcealed to thee Then atonce were the deepe groanes both of griefe and joy but more of joye than griefe and of joye for that holy griefe for offending so good a Father If thou remember these excessiue joyes why doest not thou mak good use of them They were not giuen thee for that time only but for this that is now What were these tastes first fruits but as the wine grapes that the Spyes broght out of Canaan They were so great that they could not beare them in their hand but were a burden to two men When these two senses of spirituall joy Sonlie griefe reported their burthen of an excessiue sweetnesse was not that a taste of the fruite of Canaan If a Cluster of that Land be so sweete so great to thee What shall thou finde when thou enters in that Land How can thou but loue that Land that hath such fruits long for the fulnesse of that fruite that is so sweete to thy taste when thou wast vnder that sens◠thou was more in God than in thy selfe and more in Heauen than on Earth Since the remembrance of it doeth both present the Image of it and waken it selfe againe in thee Be of good courage enter and possesse the Land God hath discouered it to thee off the toppe of Nebo and Pisgah Thou hast tasted the fruite of it by the report of the Spyes Lay hold on it by the hand of thy loue longing desire God hath cast downe the walles of Iericho before thee and hath wounded the world the sonnes of Anake at thy conuersion and daylie is killing the sonnes of Harapha in thy daylie battells Bee strong and goe fordward for God is before thee Consider by the satietie of the tastes how great a satietie thou shalt haue in Heauen when the smallest blinke of Gods face made thee patientlie to beare forget thy greatest affliction what shall that full presence worke in thee In his presence is fulnes of joy and at his right hand are pleasures for euermore Psal. 16. If thy taste bee vpright thou cannot but long for that fulnesse thou must welcome the Messenger that calleth thee to it How can I but long for a change betwixt two so contrare estates present miserie grieueth mee and future Glorie gladeth me in hope The Earth thrusteth mee from it and the Heauen allureth and draweth mee to it Who can indure such a violence of an out thrusting earth and alluring Heauen Sathans snares doe vex mee heere beneath and the sweetnesse of Christ pulleth mee aboue Naturall miseries made naturall men to desire Death and shall I not desire it more who haue an hope and sight of Glorie which they knew not I will not bee as a Meteor in the Aire betweene them two but I resolue to leaue the Earth that I may goe to Heauen Who can either delight to abide in such an Earth or refuse to goe to such an Heauen All things here inforce a remouing Our life a weariesome journey our walking in it laborious and it selfe a way and not our end And while wee are heere we are absent from God But in Heauen all is contrare our life shall bee pleasant without labour It is our end and not the way Our home in the presence of God This is sufficient to chase thee from Earth and sette thy desires on Heauen Art thou walking in the valey of the shaddow of Death yet feare not euill for God is with thee and in thee and thou in him Can a man that is in God die the death No more than Life can die can that man die that liueth in God As wee are in Christ wee are in life and that life of his euen himselfe can not die so farre art thou from dying in him at death that thou liueth more by death and in it than before it None can take that frō me on the Earth which God is keeping for mee in Heauen My life is not in this bodie nor in the world but in God in heauen It is hid with Christ in God Coloss. 3. 3. And the life that I liue I liue by the Faith of the Sonne of God Galat. 2. 20. My death commeth not so much of paines thrusting mee out of this bodie as of that life and fountaine of it in God sucking and drawing my Soule to it and that not to slay or destroy it but to quicken and perfect it Consider thy selfe art thou not dwyning and dying in this life when sinne liueth in thee and stayeth thee from good and compelleth thee to euill The Bodie though an helpe as it is boared through by the windowes of fiue Senses yet it is an hinder to thy proficiencie perfectiō of knowledge doing A Cage suffereth the Bird to looke through the wyres yet it is a prison to keepe it from libertie When thou art loosed from that cage thou shalt haue greater light in libertie As Christ himselfe ouercame Death so will he doe in mee Sathan did hound it at him as his last and most fearefull mastiue but he destroyed it they went together in others grippes to the Graue but Christ did strangle it in the owne dungeon Hee arose and left it behind him as a conquered and triumphed Enemy he did not that for himself but for vs his owne Bodie will doe it in euerie one
gaue me no solide peace till I tooke on mee both the yocke of Christ in mine effectuall calling to grace and of the Ministerie of the Word By this doing thou drew all my thoughts to practick Diuinitie as to the best sort holding mee euer about the end and the use the fruite of the best meanes to it for keeping of a good Conscience Thou hast joyned foure things in me that furnisheth daylie exercise to my Spirit 1. A naturall disposition inclining to pensiuenesse so that my greatest rest is in the multitude and throng of enquiring thoughts 2. The worke of Grace in the sanctified exercise of Conscience 3. And thy prouidence without euerie day furnishing a new crosse as mine ordinary dyet a matter both to my naturall disposition Conscience 4. And with all these the assiduous labour of a painefull Ministerie changing the nature of rest and labour in mee So that my greatest rest is in greatest labour and a short relaxation doeth wearie mee more than long bending of my Spirit As thou didst separate me to the Gospel of thy Son and counted mee faithfull and put mee in the Ministerie thou possest me with a care to bee faithfull in it and to approue my selfe to thee in preaching thy word as thy word and in partaking of that Grace which in thy Name I offer to other Thou made mee thinke it a fearefull judgement to feede others and sterue my selfe To builde the Arke of Noe to saue others and perish in the waters my selfe but to striue to this compleat fruite of the Ministerie by faithfull discharge of my duetie to saue my selfe and them that heare mee 1. Timoth 16. I caÌ„not but count this among thy greatest mercies to mee that in the midst of my trouble thou fillest my Soule with thy peace that in the multitude of the thoughts of mine heart thy comfortes delight mee Psal. 94. 19. While I am thy prisoner in this bed of disease cannot declare thy mercies in publicke to thy people Thou giuest mee libertie to speake of thy wondrous workes to them that visite mee to exhort them to liue the life of the righteous and in as great confidence in thy Name to assure them that in that case they shall die the death of the righteous And to say with thy Prophet Come and heare all yee that feare the Lord and I will declare what hee hath done to my Soule I cryed vnto him with my mouth and hee was exalted with my tongue If I regarded iniquitie in mine heart the Lord will not heare mee But truelie God hath heard me and hath hearkened to the voyce of my prayer Ps 66. 16 17 18 19. For hee seeth no sinne in Iaacob nor transgression in Israel Numb 23 21. But as manie as walke according to this rule his peace is on them and his mercie and vpon the Israel of God Galat. 6. 16. This I take as a seale of thy loue that thou hast both accepted mee and my former endeâ—ours and pardoned all my sinnes in the Sonne of thy loue What would be my case if in those paines my wonted terrours had possessed mee But thou who comforteth the abject knowest my weaknesse layest no more on mee than I can beare Thou makest thy Grace sufficient for mee to giâ—e mee the out gate with the temptation that thy power may bee manifested in my weakenesse 1. Cor. 12. 7. 9. Blessed bee God who hath not turned away my prayers nor his mercies from mee Psal. 66. 20. How precious are thy thoughts to mee O God how great is the summe of them If I should count them they are moe in number than the sand Psal. 139. 17. 18. Many O Lord my God are thy wonderous vvorkes which thou hast done and thy thoughts vvhich are towards vs they cannot hee reckoned vp in order to thee If I would declare and speake of them they are moe than can bee numbred Psal. 40. 5. But this is a small summe of a greater roll that I may both testifie to the world my thankfulnesse to thee who hast ladened mee daylie with thy blessings And stirre vp others to marke thy mercifull dealing with them in their youth That finding thy goodnesse in good occasions and education and the blessing of both in learning and godlinesse they may bee thankefull to thee O what a mercie is it in so dangerous a time as Youth to bee brought by thy Spirit to true Wisedome and godlines Then Witte is weakest and corruption is strongest and we readie euery houre to cast our selfe in sinnes which may cost vs eternall murning But thou preuentest Sathan and ingageth vs in thy Grace and obedience before either hee can abuse vs in iniquitie or wee doe know what good thou art working in vs. Thou knowest how forcible the sense and conscience of thy mercie is both to make vs thankefull for it and desirous and confident of more None can feele thy loue in thy Fatherlie care ouer him in his Youth but his heart must dissolue in loue to thee and powring out it selfe on thee waite vpon the due accomplishment of such good beginnings When I remember these thy mercies I finde them mine obligements to thee How thou didst beare more with mee than all the world or I could beare with my selfe I both wonder at thy vnspeakable loue pursuing with kindnesse so vile a worme And am confident that thou who hath begunne thy good worke in mee will also finish it till the day of the Lord Iesus WhoÌ„ thou louest thou louest to the end Thy calling and gifts are vvithout Repentance VVho shall separate vs from the loue of Christ For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things preseÌ„t nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. 38. 39. Vnder this acquaintance with Death and certaintie of these glorious thinges after it the bitternesse of Death is disgested As the godlie and wicked haue contrare respects of Death and contrare grounds and contrare desires so also contrare disposition and practice when it commeth I leaue the horrors of it to them that are vnder sinne Their death is like a Malefactors execution when hee is pannaled and justlie convicted one pulleth the Hatte doggedlie from him another his bond a third bindeth his hands behind his backe and the poore man ouercome with griefe and feare is dead before hee die But I looke for the Death of the Righteous and a peaceable ende that it shall bee as a going to bed of an honest man His seruants with respect take off his cloathes and lay them downe in order A good Conscience then playing the Page ordereth all so that it confirmeth and increaseth his peace It biddeth good-night to Faith Hope and such other attending graces and giftes in the way When wee are come home to Heauen
that Couenant commeth these waters diuide themselues Let mee see the high Priest of my profession who is the Arke himselfe carying that Arke before mee Where hee setteth his feete there is dry ground to passe through the midst of dangers O Sonne of God shew thy propitiation to the Father to appease him To me to encourage mee To these waters that they may flee away and to mine enemies that they may bee destroyed Let mee see thee as I did long since at the like sentence of Death interponing thy selfe betwixt the wrath of God and mee securing me from sinne punishment and all that worke of Iustice When thou turned wrath in mercie and the Iustice Seate in a Throne of Grace And setting thy selfe as a sconse between GODS wrath and mee made mee as posedlie and calmelie to stand before God vnder the sentence of Death as euer I did in the sweetest meditations motions of thy Spirit That former proofe yet fresh in my minde confirmeth mine hope in the expectation of the like peace when Death shall come indeede All this I know this I beleeue and hope for and feele alreadie begunne in mee in some measure and perswade my selfe as now I thinke it and write it that in due time I shall finde it and praise thee in Heauen eternallie for it when thou hast crowned thy mercies in mee The sense of thy presence doth now delight mee but I rest not on it As it giueth mee vnspeakable contentment so it pouseth mee fordward to thy perfect presence I must euer bee in mouing till I bee perfected in thee Though thy presence coÌ„fort me now in these my Soules-speaches with thee aâ—d refresh my wearie heart both vnder present paine and foreseene paines of death yet I stay not there These cooling tastes doe rather inflame my desire than quench it and increase my longing for the Well it selfe That I may bee satisfied aboundantlie with the fatnesse of thine House and drinke of the Riuer of thy pleasures For with thee is the Fountaine of Life and in thy Light I shall see light Psal. 36. 8. 9. All my joyes in the way cannot satisfie mee till I bee in that Citie whereof the Lord God Almightie the Lambe is the Temple That new Ierusalem that hath no neede of the Sunne nor of the Moone for the Glorie of GOD doeth inlighten it and the Lambe is the Light of it Reuelat. 21. 22. 23. I long for that pure Riuer of the water of Life cleare as crystall proceeding out of the Throne of God and the Lambe I long for the fruite of the Tree of Life that bringeth fruite euery Moneth euer constant and new joyes that I may see the face of the Lambe and haue his Name written in my forehead and follow him vvhither soeuer hee goeth Revelat. 22. 1. 2. 4. Till I come to this estate my Soule will euer thirst for thee more than the thirstie land doth for raine or the chased Hart panteth for the riuer of vvaters My Soule thirsteth for God euen for the liuing God Oh vvhen shall I come and appeare before God Psal. 42. 2. None hath wrought or can worke this great Desire in me but thou onelie none can or shall satisfie it but thou and that by none of thy giftes but by thy selfe alone It is a desire of thy selfe aboue all and cannot rest without thy selfe It is stronger than all other desires in mee they are all silent when it raigneth they cease willinglie and quite their priuate contentment and seeke it in the satisfaction of this greatest One. Come therefore O thou whom my Soule loueth and satisfie my Soule in her greatest desire of thee This is for the present by the worke of thy Spirit I trust shall be my last ardent affection to thee in the houre of my Death mine eternall condition in the Heauens Then the greatest satisfactioÌ„ of my greatest desire shall work my greatest delight Sight and Sense and FruitioÌ„ shall then teach mee that which now the eye hath not seene not the eare heard nor the heart of man conceiued But when I shall see thee as thou art shall know thee as I am known then I shall see that which now I beleeue and hope for euen mine happinesse in thee perfectlie When the end of thy loue to mee and of my desire of thee doe meete in that glorious perfection there shall neither be matter nor place for more desire The infinite weight of Glorie The eternall indurance of it The constant freshnesse and continuall newnesse of it in my neuer-loathing nor decaying feeling excludeth both the increase and beeing of any desire WheÌ„ thy delight in mee and my delight in thee doe concurre then my glorified delight shall rest on thee and thy delights contentedlie I cease now to write but not to think of and affect thee as mine onelie happines Let thy good Spirit O Lord keepe my Soule vnder the sense of these delights or vnder the memorie of them or the fruite of them that I may walk in the strength of their coÌ„solations delighting my selfe in thee and in that mine happinesse which is thy selfe till I perfectlie enjoy Thee Into thine Hands I commit my Spirit for Thou hast redemed mee O LORD GOD of Trueth COME LORD IESVS AND TARIE NOT. AMEN FINIS The Table of these OBSERVATIONS A ACcidents rare make many Prophets Obser. 51 Affections right placed 46 Afflictions great profite 69 Athiesmes poyson 27 Ambitious men die of their disease 48 B Our Bodies spiritualitie 40 The Bodies tendernesse a blessing to the godlie 80 C Callings are our tryall 35 Gods Calling a sufficient warrand 26 Fruitefull labour in our Calling 8 Calumnies Comfort 87 Christian Furniture 1 Combat betweene the Earth the Wretch 17 Companie usuallie hurtfull 15 Complementing is a windie fulnesse 82 Contemplation and practise ought to bee ioyned 47 Conceate of VVisedome is great folie 44 Conscience Exercise 79 Conscientious Knowledge 83 Constant inconstancie 30 Corruptions Danger 56 Corruptions Remeede 90 Credulitie and Confidence 41 D Death surpriseth the most part of men 6 Deuotion and Obedience are twinnes 12 E Eiaculations continuall 81 Experience fruitfull 14 F Phantasies Tyrannie and Remeede 94 Faults with the World but not with God 23 Feares needlesse are fruitfull to the godlie 85 Flesh and Spirit discerned 58 G God alone better than all 50 God mercifull presence 59 The sight of a present God-head 42 Gods best giftes 57 God seeth the Heart 67 Gods Beggers are best heard 72 How to please God and man 33 God the dwelling place of the godlie 100 God and Sathan contrare in ends wayes 60 The godlies warre in peace 91 H Concerning happines we are greatest fooles 5 Hearts discouerie 10 Hearts hardnesse 75 I Iniuries inflame our corruption 32 Insolent fittes 29 Iudging wrong 31 L Short life ought a short care 20 Loue of good and hatred of euill 54 The best Lotte hath some want 55 M Mans threefold perfection 97 Man most disobedient of all creatures 70 Man both blind and quicke sighted in his owne cause 88 Mankinds wise temper 84 Best men most iniured 71 Mankinds threefolde respect 96 Meditations profite 39 The Merchant wise and foolish 53 Good Motions are of God 73 N Holie Necessities are no distractions 13 Thirst of News 86 O Obseruations right vse 74 Operations of the holie Spirit 2 P Particulars are mixed with common causes 89 Passions disease and Remeede 22 Patrons of Grace and Nature 43 Peace of God a sweete Vade-mecum 4 Perplexities disease and Remeede 21 Politickes secrecie is open 62 Predominant vertue and vice 93 Prayers great profite 7 Prouidence particular to the godlie 98 Rest on Prouidence 68 R Religious Religion 82 Refuge of the Christian. 95 Resolution performed 34 S Saluation of God alone 24 Scriptures vnspeakable profite 65 Securitie in God 38 Selvishnesse damnable 52 Sense of weaknesse 62 Sinne an euill Guest 28 Proud Sinners post to Hell 25 Soules life 63 Soules Foode 36 The stamppe of God in the Soule 77 Great worldlie Spirits 78 Good Spirits most free of Passions 49 T Our Thoughts fruitfull worke 3 The godlie Traueller 16 Tryall of Trueth 61 Tryall of our Tyme 19 W VVarres fearefull calamities 66 VVayes of God well expounded 18 VVorld worse and worse 9 Dead to the world 45 A new better world in this old bad one 99 VVorship of God done as his worship 76 Constant dyet in Gods worship 37 Y Youth and olde Age. 11 FINIS Faults escaped in the printing in the Obseruations Page Line Fault Corrected 53. 1. delate deleete 57. 1. friend frrine 68. 2. adde Post. 79. 5. wrath worth 87. 17. craueth carueth 111. 21. coÌ„uersatioÌ„ couersioÌ„ 113. 1. craue carue 152. 14. to in 157. ult dele him 180. 10. calamities calumnies 212. 19. taker tacke 218. 11. titling tilting In the Resolution 2. 3. reproach approach 39. 10. it is 49. 2 secure serue
there is no vse of them But it directeth Loue Peace Ioy and other home graces that as they conveyed vs in the way so they attend vs at Death and enter in the Heauens with vs. The first sort beginneth endeth here their being vse The second of a more induring Nature doe beginne and grow here and shall abide in vs for euer in Heauen as a part of our perfectiō Marke the just man and consider the vpright for the end of that man is peace Ps. 37. 37. Moses after hee had beene all his dayes a faithfull Seruant in the house of God dyed peaceablie on the Mountaine in the Armes of God Hee liued all his time in Gods obedience dyed full of his fauour and peace God welcometh them kindlie to his joyfull Rest who serue him faithfullie in their life There is none so throughly sanctified who at Death shall not find some feare Nature is nature in the best men till Soule and bodie separate 1. The remembrance of bygane sinnes though pardoned 2. The sight of the great volumes of the compt Books of our Conscience though cancelled in the Blood of Christ. 3. The skarres and markes of our mortified corruption 4. And the weaknes of grace not yet fully perfected 5. And the paines of Death both then first felt and last to bee felt will worke some astonishment in them who are best prepared for Death But so soone as our Spirites gather themselues and seeth God in Christ with the Crowne of Glorie in his hand and the good Angels come to carrie our Soules to Heauen all that amazement shall euanish God in mercie both craueth and admitteth those our infirmities Hee giueth Grace in some things to correct Nature In some to cure it In other to sanctifie and perfect it All these workes of Grace doe heerein concure Natures moderate feares are sanctified her excesses preuented and corrected and her last worke closed by the succeeding glorious joyes Manie things giue vp their last worke at our death Sathan his last on-sette The Conscience if it be not fullie pacified her last accusation then turneth to be a continuall comforter The Body the last feeling of paine and all these are greatest because they are last and yet doe not argue strength or preuailing but decay Deadlie diseased bodies haue some sort of bettering immediatelie before Death It seemeth to some a recouerie of health but is indeede a dying So all these things at our Death cease from their worke by their last on-sette Pharaoh made his most fearefull assault on Israel at the red Sea but these men which now yee see yee shall see no more said Moses Wee may beare with Natures last assaulting and braids in Death it shall neuer molest vs againe I haue put mine house in order disposed all things that thou hast giuen me The world I leaue to the world thou knowest I neuer loued it nor counted of it since I saw thee The first worke of thy life in mee was the killing of the loue of the world Thy face the light of thy countenance and sweetnesse of thy Grace made mee disgust the world as gall and worme-wood My bodie I lay ouer to the dust in hope of a glorious resurrection My Soule I giue to thee who hath giuen it to mee since the dayes of mine effectuall calling it hath beene more in thee than in mee the desire of it is to thee and the delight of it in thee alone what then remaineth but that now it bee filled with thy selfe I haue not much to transport out of this world My Soule in the strongest affection is gone before and when I come away I shall bring nothing to Heauen but thy workes in me and with them a good Conscience my daylie obseruer As for things worldlie the baggage of this Earth I leaue it as the house sweepings to them who come after in this great house of the world I had none other accompt of it euen in the time of necessitie of the vse of it what shall I count of it now when that necessitie is ending As for my sinnes which thou hast pardoned in Christ I lay them ouer to Sathan as their Author they were mine in their Nature Action and Guiltinesse but they are his in Origination Hee spewed that poyson in Adam whereby all mankind are originallie defiled Thy sauing Grace I render to thee againe thou hast giuen it to me to bring mee out of Nature And the natiue course of it is to returne to thee and in that returning to carrie mee with it towards thee the Fountaine of Grace So in Death I desire to be as a Pitcher broken at the well while the potsheard turneth to the dust let my Soule with thy Grace runne backe to the well againe euen to thee from whom I receiued them Confirme this my Testament O Lord as thine owne worke and a part of the meeting of thy Testament to mee Nothing but my sinnes can hold mee out of Heauen which receiueth no vncleane thing Cast them behind thy backe and burie them in the bottome of the Sea Seale vp the discharge of them in my Conscience that when I goe out of this life I may present it as my warrand and thy token to bee admitted within the gates of Heauen assure mee more and more of that remission that I may also bee assured of all the following blessinges which thou hast purchased with thy blood Thou sanctified our Nature and assumed it in the Virgine to worke the worke of our Redemption thereby To make it a paterne and samplar of our sanctification A conduit pype to convey Grace to vs And a pledge that in due time thou wilt make vs like to it in a fellowshippe with thee Sanctifie me throughlie with thine holie Spirit that I may bee fullie receiued in thy fellowshippe and enjoye all these glorious priuiledges in thee This Saluation thou hast purchased for vs and promised to vs and hast wrought in mee both a desire of it and a particulare perswasion of it for my selfe This is a true saying and by all meanes to bee receiued that Christ Iesus came into the world to saue sinners of whom I am the chiefe 1. Timoth. 1. 15. Remember therefore thy promise to thy Seruant wherein thou hast made mee to trust This is my comfort in mine affliction for thy word hath quickened mee Ps. 119. 49. Now Lord I am taking vp the other Shore and the Land beyond the Riuer In mine effectuall calling thou brought mee through the red sea bring mee now safelie through Iordan Then thou drowned mine enemies in Baptisme These waters that washed me destroyed them Diuide likewise O Lord these waters of death that I may safelie enter into thine heauenlie Canaan Elias Mantle diuided Iordan wrap me vp in Christs righteousnesse that I may passe through Death For there is no damnation to them that are in Christ. Rome 8. 1. Set the Arke of the Couenant in the midst of it Where