THE VANITY OF Self-boasters OR The Prodigious madnesse of tyrannizing Sauls mis-leading Doegs or any others whatsoever which peremptorily goe on and atheistically glory in their shame and mischief IN A SERMON Preached at the Funerall of John Hamnet Gent. late of the Parish of Maldon in Surrey BY E. H. Minister of the same and late Fellow of Merton Colledge in Oxford Sen. Hyppol Act. 1. Quod non potest vult posse qui nimium potest LONDON Printed by R. Bishop for S. GELLIBRAND at the Brazen Serpent in Pauls Church-yard 1643. Amicissimo juveni Ioanni Hamnet Generoso ornatissimi viri Ioannis Hamnet nuperrimae de Maldon apud Regnos Suthreios Gen. filio unico haeredi S. ROgasti ut a me concio haec rogo ego ut a te pater tuus exscriberetur optatum jam habes utinam ego pariter felix hoc enim mihi unicum in votis juxta precibus at ipsissimum patris prodeas exemplar ut sis non rei familiaris tantum sed virtutum haeres ut emorituri parentis jam jamque ultimum emittentis spiritum coelestibus planè oraculis fidem habeas morem geras sic te tibi reddas sic tecum vivas sic proprio sinu domique senatum aerarium exercitum habeas sic Deo proximior fias sic amico E. H. Mald. pridiè Calend. Iul. An. salutis 1643. THE VANITIE OF Self-boasters OR A SERMON Preached at the Funerall of John Hamnet Gent. late of the Parish of Maldon in SURREY PSAL. 52.1 Why boastest thou thy selfe O mighty man in mischiefe the goodnesse of the Lord endures for ever IT was much folly in the Stoicks to hold that all sinnes were equall none of a greater stain or poyson then another but 't is stupidity in the Papists to make the gap so wide as to affirm some to be veniall onely and the other mortall If the Papists were in the right then every soule which sinneth should not dye (a) Ezek. 11.20 if the Stoicks then should it not have been easier for Sodom and Gomorrah then for that City (b) Mat. 10.15 Every sinne doth lineam transilire as Cicere expresses it is a transgression of the Law and that is death then none is veniall thus the Papists erre and if every sinne is a transgression of the Law then Longè progredicum semel transieris auget transeundi culpam as the same Orator and reason tells us the growth and continuance of sinne make an inequality and thus the Stoicks erre Nay every vertue being a quality hath its latitude whose medium is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strict Arithmeticall meane but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Geometricall meane which proportionably varies its distance according to the diversity of circumstances (c) Arist Ethie 2. What differences then and disproportions are there between vices which are therefore vices because they have no mean Yes doubtlesse an ill suggestion quickly stifled is not so bad as that which is nourisht into a thought nor this thought as bad as such a one which growes up into the mouth and breakes out in words nor this neither so sinnefull as that which sets the head a plotting and the hand a working mischiefe nor this plotted active mischiefe so black and sinfull as a wicked habit wallowed and delighted in nor hath this wicked habit so much death and wormwood in it as when it is swoln to such a bulk come to such a non ultra as to be boasted of for lower then this canst thou not sinke unlesse thou sinkst into hell and takest Iobs wifes advice cursest God and dyest Again not to love and pray for our enemies is a very sinne a breach of our Saviours injunction (d) Mat. 5.44 but a greater sinne is it to withhold our love and prayers from Gods best Children and holiest servants but worser is it to hate them but yet farre worser to be an instrument of their ruine but worst of all and horror to imagine to triumph that thou wast thus mischievously imployed to boast that thou didst hatch the plot that ruind them dischargedst the Cannon that tore them madest the pill that poysoned them wast a Doeg a knight of the Post which didst accuse and butcher them Lastly of all sinnes pride and boasting have the blackest brand and of all boastings a boasting in mischiefe and of all boastings in mischiefe a boasting O thou mighty man or that thou art mighty in mischiefe Well then may David in wonder and amazement or I in his person aske Saul the persecutor or Doeg his informer and executioner his bloody misleading instrument or any other incarnate Devill peremptorily triumphing in the blood or fall of Gods people Why dost thou boast thy selfe O mighty man in mischiefe the goodnesse of the Lord endures for ever This paraphrase for the explanation of the words Take another whereby wee may know the occasion of them David was now an innocent persecuted Dove as you have the History 1 Sam. 21 22. who willingly would have returned with an Olive branch in his mouth for hee sought peace but they would have warre (e) Psal 120.7 Wherefore finding the floods still up the waves encompassing him on every side which made him afraid (f) Psal 18.4 And having no quiet place no whereto rest his foot on he returnes like Noahs Dove to the Arke betaked himself to Abimeleth the Priest of the Lord for advice and succour who beleeving him fast both to God and the King though the king was not pleased to think so did not stick in case of necessity to break a ceremony gives him the hallowed bread and Goliahs sword But see the mischiefe the Devill as usually it falls out had sent a Doeg who even in Gods Temple was his Chappell to gather pretence of slander and death against them who presently carries and aggravates the businesse to Saul Saul being before heated was now on fire turn'd his former rage into madnesse so quickly doth a bloody tyrannicall nature kindle at the least hint he forth with sends for Abimelech and making his will his Law becomes himself both the accuser and the Iudge and makes Doeg his informer his speedy executioner who forth with falls on Abimelech and for the reliefe he afforded the Lords servant and his own faithfull subject ruines both him his family and City Had not David then think you just cause to be thunder-struck at the confident and peremptory proceeding of the tyrant Saul or his bandog Doeg and in amazement to cry out Why doest thou boast thy selfe O mighty man in mischief the goodnesse of the Lord endures for ever This the occasion of the words I will not raise a quarrell by telling you how Expositors wrangled and are divided about my text how they turn and alter both the sense and words because though they ring as it were changes on them and set the words severall wayes yet like skilfull Musitians they keep the
in this wildernesse Mad and prodigious boasters have I cald them and truly both these they are First they are mad for who but a mad man would boast that he had given himself his deaths wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is the death of the soule t Ezek. 33.12.13 Who but a mad man would boast of that heavie burden he is forc't night and day to sink under a heavie burden are my iniquities faith David they are too heavie for me u Psal 38.4 This heavie burthen the Prophet cals a Talent of Lead w Zach. 5.7 yes heavier and more intolerable then Hell or the Devill himselfe for 't was sinne made Hell and 't was sin sunk the Devill into it without it he cannot adde a dram weight to depresse or keep us from making towards heaven nay though unwillingly hee furthers us in the way but 't is sinne alone and only which keeps us down Again who but a mad man would boast in what arrerages he runnes with his Creditours vauntingly publish how all hee hath is morgaged and that Vsury eates him up apace 't is truth indeed some may and many do base and unworthy as they are pretend poverty say that they are ready to starve that thereby they might starve Christs cause But I cannot deeme that man truly himselfe which really boasts how bravely he is undone Now to obey Gods law is a debt due from us to him Cursed is hee that continueth not in all the words of the Law to doe them x Deut. 27.26 and all the people shall Amen that obedience is our debt we cannot deny our consciences seale to this bond the counterpane of it is wrote even in every naturall mans heart y Rom. 2.15 every sinne then being a transgression of the Law is an arrerage and upon this arrerage the soule is morgaged and without repentance lost and forfeited the sinner is utterly undone he shall be delivered up unto the tormentor untill he hath paid all his debt z Mat. 18.34 Once more who but a mad man will boast that he is a loathsome creature a wicked man is a loathsome man saith Solomon a Pro. 13.5 loathsome in Gods eyes my soule loaths him saith the Lord b Zach. 11.8 loathsome in the eyes of good-men and not only loathsome but infectious too the Prophet therfore resolved not to be in a wicked mans company c Psal 26.5 Lastly it makes him loathsome and contemptible in the eyes of his nearest friends yea of those friends which ought according to the Laws of God nature not only to love but to reverence him Thus the Prophet of Icrusalem by reason of sinne Icrusalem hath grievously sinned d Lam. 1.18 therefore they that honoured her dispised her and though for want of faith and by reason of the weaknesse of spirituall judgement wee cannot discover the filth and uglinesse of sinne yet doubtlesse at Christs second comming when hee shall be revealed from Heaven this also shall bee revealed even what an ugly noisome creature an impenitent sinner is then saith the Prophet speaking of Doomes-day and sinners they shall be an abhorring to all flesh e Is 66. ult Againe as these boasters in mischiefe are mad so are they also prodigiously wicked for who but a man prodigiously wicked would boast that God is fallen out with him such a boaster is he which boasteth in sinne for 't is sinne that separates between us and our God f Isa 59.2 secondly every sinne is a contempt against God quo ejus pracepta contemnimus temnimus saith Bernard g Serm. 31. de mod bene viven di how prodigiously then doth he contemn God which boasts that he hath contemned him Thirdly sinne is that which excludes us heaven and flings us into hell that which deprives us of all that we call good and brings on us all that is miserable 't is the greatest of curses and the worst of judgements Hence Saint Paul labouring to expresse how much Christ had suffered for us sayes he was made sinne for us h 2 Cor. 5.21 How prodigiously wicked then is he which boasts of the greatest misery that man is capable of Lastly sin being that alone which crucified the Lord of life which tore our Saviours head with thorns pierc'd his side nail'd his feet which made him sweat blood water which put the gall and vinegar to his mouth and wrung from him that bitter complaint My God my God why hast thou forsaken me Tell me then sadly tell me is not he prodigiously wicked which boasts in that which after so cruell and shamefull a manner crucified our Saviour Nor is this boaster in mischiefe mad onely and prodigiously wicked but which must necessarily follow and be supposed is in a desperate and forlorne case and for these two reasons First because such a one sinnes with the fullest swing and willingnesse without any reluctancy and scruple nothing hath hee of the Spirit in him which might cause opposition or pawces The words of his mouth are intquity and deceit as my Psalmist of him he hath left off to be wise and to doe good hee deviseth mischiefe upon his bed hee setteth himselfe i. e. gladly goes on in a way that is not good i Ps 36.3 who being past feeling hath given himselfe over to worke all uncleannesse and greedinesse k Ephes 4.19 Secondly because these of all men are farthest from Christ and heaven being farthest from repentance whose sinnes are so farre from being a load and heavy burden unto them that they glory in their shame 'T is with these boasters as with men dived to the bottom of the water as long as they lye in the water they are nothing sensible of its weight but once recovering out would be overwhelmed with a small quantity of it So these boasters being sunke to the bottome almost as low as hell and lying there under never so many and hideous sinnes are never senfible of their load and burden whereas to a man by Gods grace recovering out of them one and the least sin will be a talent of Lead And so much of this second Question a short application and I have done Applic. And here let 's pawse a while with our best and serious thoughts admire and lament the miserable condition of our land wherein so many of these madmen of these prodigies of these desperately forlorn wretches swarme and spread amongst us Go abroad and listen and you shall hear the Drunkard boast how many swine he made the last night you shall hear the Ruffler boast what a new handsome full-mouthed oath he hath got the Goat how many women he hath abused and the Fox how many he hath over-reached and cousened Fiunt Fiunt ista palam cupiunt in asta referri But alas these though miscreants are but novices and bunglers in respect of some closer workers and deeper instruments of the devill who first guild
quisquis putat id quoque nescit An sciripossit quod semel scire fatetur c Lib. 4. But grant our knowledge may be sure and certaine yet what just matter of boasting can that be which is purchased with so much ado and may be lost so easily How much money travell sicknesse patience and study though vulgar ignorance thinke otherwise goe to the making of a wise knowing learned man whom an Apoplexy Lethargy Palsie or discontent in a moment besots or strikes lunatick Thus Eccius Luthers great adversary as great for his learning as his malice as Osiander d In Epit Cen. 16. e. Com. lib. 23. Cardinall Cressentius the Popes Nuntio at the Councell of Trent as Sleiden relates were strucke with a sudden frenzie and Calius Rhodiginus will tell you that Aristotle the Fountaine and Conduit of almost all learning and wisedome was by a violent surprisall of griefe suddenly cut off f Antiq. lect l. 29. c. 8. The Stoiâ—es the the greatest Idolaters that ever wisedome and learning had have set too low a rate upon them that they sticke not to affirme that Heraclitus and Pherecides men oraculously wise amongst them would have changed their wisedome for health if thereby they might have beene ridde of their paines and Sicknesse for health a good so common to us and beasts that some have therefore preferr'd riches before it Et divitem optare podagram Non dubitant g Iuven Satyr Thus many have there beene and thrse none of the weakest neither that have preferr'd a childes simplicity and a fooles ignorance before it lest by a fore-thought and miserably wise anticipation they might suffer afflictions before they fall and being fallen adde to the load by a punctuall comparison of past happinesse and present misery Truely in this respect spake the Greeke Poet Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweetest life is in knowing nothing h Sophoc Ajax of which Solomon gives the reason because in much wisdome is much sorrow i Ecclesu And if thou hast so little cause to boast of knowledge and wisedome then much lesse cause hast thou to boast of a towardly disposition naturall ingenuity pleasantnesse of wit yes or of the full chaine of morall vertues which all put together are but semina radices prudentiae but the rootes and ground-worke of wisedome Know therefore that in the second place sweetnesse and ingenuity of Nature nor the greatest stocke of morality can justifie thy boast i meane still though we abstract from boasting its sinfulnesse Though these happily are in themselves good Gods gifts and challenge thy thankfulnesse yet not so absolutely good or thine owne as to justifie a boast For these are at the best but home-made garments which may perchance serve to keepe out wet in the world get name and repucation amongst men yet is it not a fit dresse for the Spouse to meet her Bride-groome in and if thou art not better clad at the great marriage-feast thou wilt be found without thy wedding garment Agains doe not these endowments if not seasoned by the Holy Ghost make us more yeelding and liable to temptation witnesse these common phrases which oft out of a fond irreligious charity we bestow on swine Alas he is a man of a very good nature An enemy onely to himselfe You see the worst of him the worst quoth you God forbid I should ever see any of you so bad for happily sober and himselfe he never swore cheated lyed quarrell'd c. and may on the Lords day passe with most for a very good Christian but on Munday there comes a Messenger from the Devill one of the drinking crew has him abroad where after a Catowse or two hee loseth both his sense and goodnesse and then his lascivious gesture and prophane language confesse that his former acted civility was not grace but some towardly seedes of morality which vainglory and imitation had fostered into a custome Yet this is not all these naturally sweet dispositions and vertues make a man not onely more pliable to temptation but though I dare not say as some that they are at the best a hinderance to Religion yet certainly may I say with a Divine of ours if they are not rectified by the good Spirit they cannot but blocke up the way to the power of godlinesse and upon this his reason too because many when they have perceived that naturall sweetnesse and civill uprightnesse have got them name and credit in the world and that it will consist with the profit and pleasure which some bosome sinne affords them then presently stop they here contenting themselves with a probable being in the right way when to speake truth 't is but a plausible way to eternall death And if the best of naturall dispositions nay if the best of our morall habits which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly call'd vertues are no just matter for boasting then certainly neither is our reason or sharpnesse of judgement which is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall vertue and improperly so call'd Know Socinus in the third place that thy reason though naturally never so deepe or sharpe cannot make good thy pride and strange boasting of it which by nature and of it selfe is darkened a Ephe. 4.18 Nay darknesse it selfe b Eph. 5.8 and this is that darknesse which could not comprehend the light c Iohn 1.5 that vessell which is not able to comprehend the way of the Highest d 2 Fsdr 4.11 Though I cannot well side with them who make reason an absolute enemy to Religion e Hook Eccles pol. l. 3. Sect. 8. and that the way to be ripe in faith is to be raw in wit and judgement Though there is on the other side Sapientia Dei in aperto as Saint Austin expresses it the wisedome of God legible in the creature though the veriest Heathen hath a Law written in his heart sufficient for conviction yet there is sapientia Dei in mysterio the mystery of godlinesse as Saint Paul speakes f 1 Tim. 3.6 which is farre beyond the reach and ken of naturall reason which when I fasten my thoughts on I cannot but thinke and say nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the ancient Father Shall I cry out g Iustin Mart de trinit p. 388. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that these points of Christianity are above our understanding above our reason and above the capacity of created nature and therefore a little before he affirmeth that the interpretation of them ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to humane reason P. 375. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to the sense and will of the doctrine of the Spirit especially saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sonnes of the Church Once therefore well spake Tilenus Syntag. l. 1. cap. 3. thes 30. though since miserably he fell rationem extinguit fides ut ducem dominam adhibet ut
1 Sam. 21.6 and immediately breaks that Oath and Pacification and through the evill Spirit that was upon him sought again to smite him to the wall with his Javelin b vers 10. anon after David being certified by Ionathan of his Fathers murderous intentions c 1 Sam. 20. à ver 37. ad 41. was forc't to flie for his life and in his flight betook himselfe to Ahimelech the Priest for reliefe and succour and so well told he his tale that he got of him the Shew-bread and Goliah's Sword d 1 Sam. 21 à ver 6. ad 9. But see the ground and Author of this great mischiefe Doeg was then in the Temple and heard all as 't is the peculiar lot of Gods people to fall into the hands of Doegs treacherous and deceitfull people this sneaking Parasite carries and aggravates the businesse to Saul I saw the Sonne of Iesse comming to Nob to Ahimelech the Priest and he enquired of the Lord for him e Sam. 22.9.10 and what of that 't was after treason and conspiracy the King enquired sed ea ratio est adulatorum ut si principem calentem videant velint eum incenderc ex stulto prorsus insanū facere f Pet. Martyr in loc but such is the condition of flatterers that they 'l blow a heated Tyrant into a flame and turne his folly into madnesse Upon this false information Ahimelech and the rest of the Priests with all of their Families were sent for g ver 11. they come Saul becomes both the accuser and the Judge and presently falls upon the tryall Heare now thou Sonne of Ahituh and he answered Here am I and Saul said unto him Why have yee conspired against me h ver 12.13 But wherein laid the conspiracy in relieving a man faithfull to his God and Prince And who is so faith full amongst all thy Servants as David which is the Kings Son in Law Conjuratio est consensus aliquorum contra rempub i Pet. Martyr Ib. The conspire which mischievously plot against the Common-Wealth he goeth at thy bidding and is honourable in thy house did he then begin to enquire of God for him k vers 14.15 i.e. is this the first time I enquired for him or being thy son-in-Son-in-law and thy faithfull Servant I did not so much enquire of God for him as for thee At last knowing he was to deale with a Tyrant whom reason law or right would nothing move hee gives over pleading and falls to begging Let not the King impute any thing to thy Servant for thy Servant knew nothing of this more or lesse l ver 15. What if you had Ahimelech would you not therefore have relieved him because the King unjustly persecured him would that have beene faire dealing think you If others had been of this minde he had never overcome the Tyrants cruelty But now I see that our Priests as they desire to be cald are not the first that would rather renounce a just cause then displease an unjust man Our cruell High-Priest violent and peremptory as he was did with his power so brow-beat and dare all the rest as one of themselves lately and publikely confest that they had but one voice amongst them all the rest being but his ecchoe's his dictates out-nois'd those of their conscience for woe had been to them who had done otherwise who had relieved any though never so innocent and religious whom his Grace had slung his Iavelin at sent his Citation for or once cal'd Puritane Rubet auditor cui frigida mens est But to goe forwards would this Priest his closing with Saul serve his turne no certainly For the King said Thou shalt surely die Ahimelech thou and all thy Fathers house m ver 16. The sentence is past between which and execution some respite ought to be but no such matter now he immediately sayes unto the foot-men that were about him Turne and slay the Priests of the Lord n ver 17. fearing happily lest cooling and comming to himselfe he might on better consideration not have been guilty of so much innocent blood But wherefore should they be slaine Because they knew when David fled and told it not unto me but where is the witnesse Doeg you 'l say did affirme it but is not this against the known Law o Deut. 17.6 At the mouth of two or three witnesses shall hee that is worthy of death die but at the mouth of one witnesse he shall not die But see the honest Guard farre honester then their master would not put forth their hand to fall upon the Priests of the Lord p vers 17. they well know he was but Gods Minister for their good mandatorius siquid vult facere contra mandatum id jubet esse irritum q et Martyr Ib. and whatsoever a Commissioner injoynes beyond his Commission is voide and ought not to be obeyed But if one won't another will the Devill will alwayes supply Tyrants with suitable instruments Doeg seemes to be glad of the office and resolute to doe whatsoever the King should command him never interposing that honest condition of the Israelites to Ioshua onely the Lord be with thee r Iosh 1.17 and forthwith he fals to work fell on the Priests of the Lord and slew on that day fourescore and five persons that wore a linnen Ephod ſ 1 Sam. 12.18 he slew the Priests the Priests of the Lord he slew men unarm'd men consecrated to God he slew old men and women he slew children and sucklings to whom Scythians and Parthians have shown mercy in the time of the cruellest warre and to make up the summe he slew so many innocents he slew them he their informer was their executioner first bely'd them with his tongue and then butchered them with his hand chuse which you will now either Saul or his instrument and you cannot but confesse there is cause more then enough of my Psalmists question and exclamation Why dost thou Saul thou envious malitious unjust bloody Tyrant or why dost thou Doeg thou sneaking base informing Parasite thou cruell murdering butcher why dost thou boast thy selfe in this so unheard of a mischief But happily on good grounds Davids wonder may be that any whatsoever should boast in any whatsoever mischief therfore I shal endeavor to make good the question in general And now me thinks I am brought into a wildernesse the subject I am fallen on is so large and fearefull should I let fly my Meditations with that bitternesse and liberty wherewith such mad and prodigious boasters ought to be took up I should lose both you and my selfe But the sutablenesse of my first questions businesse both to our times and our present occasion tempted me to so much over-largenesse that I could not but in equity promise brevity in the following questons that therefore I may bee as good as my word I shall not keep you long
secondly he had many occasionall additions to his estate and is well known to you all This to free him from making too much hast to bee rich Again that he was not covetous these reasons prove First he dislik't sure I am ever since I knew him the unjust griping trade of usury Secondly he never made purchase as I have heard not himselfe only but some neighbours affirm wherein he gave not of the most Thirdly and lastly he was liberall at his door and hospitable in his house Whosoever shall be apt to condemn him out of this opinion that thrift and providence and the Lords blessing on these a joyning house to house and land to land cannot be without covetousnesse this man is much out of the way The truth doutblesse is quite of the otherside those which are carelesse of their own estates are most covetous of their neighbours witnesse Cataline of whom Salust sui profusus alieni appetens men oft spend that wit and time in taking from others which should have been imployed in keeping or encreasing their own becomming thus at the same time theeves and loyterers Some the desire of others goods and skill in cheating leaves them carelesse of their own others againe wasting their own estates become covetous of their neighbours The fifth as the last and chiefest his constancy in the observation of religious dayes and duties never since God sent me to you doe I remember that ever he absented himselfe from our holy meeting unlesse sicknesse or some undeniable and lawfull occasion detained him constantly did he observe set times of prayer in his Family And so punctuall was he in the observation of the Lords own day that when the violent danger of a fit and the earnestnesse of his friends his Minister urging reasons for it could not be perswaded that a Messenger should on that holy day travell for a Physician no not after our publike devotions were ended But his Religion wil more brightly appeare when as in the last and next place you shall heare how religiously and thriftily he husbanded the time of his sicknesse Which was almost nothing else but a continued prayer a praying alwayes a praying without ceasing For his sicknesse seized him with such violence deadly symptomes that it told him at first what he was to look for wherefore he presently pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto himself resolv'd for death and thereupon forthwith betook himself unto God in a long and serious prayer and unlesse it were in some necessary intermissions of rest of receiving either spirituall or temporall food and Physick he continued in the same posture and action untill his last fit which took him away praying Nay when he was quite tyred with the extremity of his fit sleep offered it selfe he would oft refuse it saying he could not spare so much time from his devotions and when I answered him that by rest he would be the better fitted and quickned for prayer he replyed but oh I shal have ill thoughts get within me even in my sleep to my great hinderance at last when I told him that such ill thoughts that seized on him thus unwillinly and were suddenly sorrowed for awaking would as soon vanish and be pardoned he was with much difficulty brought to admit of an houres intermission for that rest which he so much wanted Yet even then too did he manifest himself part of the Church of Christs Spouse who though she slept yet her heart waked b Cant. 5.2 for seemingly to us asleep yet many times the up-moving of his hands showed his heart was awaked unto God But when he was perfectly awaked with such earnestnesse even in his extreamest fits did he fasten his eyes and hands and heart too I dare say towards heaven that I believe 't was with him as with Stephen c Acts 7.56 By faith he saw the heavens opened and the Son of man standing on the right hand of God whom he then so earnestly plyed to pray the Father for him He came at last to such a delight in prayer that spending one whole almost even a terrible night of many threatning fits in this heavenly Colloquy and familiarity with God and I asking him the morrow following how he had sped that night Oh said he I have had many brave fits and told me withall that God would not let him lose one fit but ever after it he found his faith and comfort encreasing The Lord by them does work me said he and by degrees I creep unto him When we first sate about the great businesse of preparation for death which truth is ought to be the businesse and task of our whole life I could not take the course usuall with me on the like occasions first to administer the Law its exactness terrors and curses on the disobedience allowing some certain time and dayes for the working of it ere I administred the Gospel but by reason of the danger his fits threatned I was forc't to make a confection of the Law and Gospel to administer them mingled and compounded acquainting him at the same time with terrours and comforts threats and promises hell and heaven lest he might have been suddenly cut off in a desperate sorrow or a false joy And God bee praysed accordingly it wrought with him now you should have his eyes fastened on the ground in token of humiliation anon piercing the Heavens in token of confidence now you should have his hands wrung in token of griefe anon again held up in token of hope now a teare in token of sorrow and then a smile in token of joy just like this Month of April raine and Sun-shine stormes and calm But towards his end these enter changes ceast the calm begun to be full and glorious he might have cryed out with the Church d Cant. 3.11 12. Lo the winter is past the raine is over the flowers appeare on the earth the time of the singing of birds is come the voyce of the Turtle is heard For I asking him whether or no his comfort did encrease he answered me excellently greatly and how faith held out hee replyed strongly even then when I could scarce hear him Whereupon demanding of him loath I was the the Devill should at last gull him whether he could at the present resist unto blood be burnt undergoe the fiery tryall for his Saviours cause and glory he answered me gladly gladly Lastly the Lord so much shewed himself unto him gave him so full a view of his treasures such a largetaste of those joyes that were laid up for him in heaven as wee are charitably given to believe that he underwent the extremity of his fits not with patience only but with comfort and left the world his wealth friends and pleasures not out of a dull sense of the paine and agony of his sicknesse or a prophetick sensiblenesse of the miscries falling on this Kingdom which he would oft lament nor made he in this respect a vertue of necessity carelesly left it because he could no longer enjoy it this were like a condemned thiefe or traytor who seem willing to lay down their lives because they can no longer keep them not in this or that or the other false respect did he welcome death but therefore was with joy and cheerfulnesse dissolved because his faith assured him he should be with Christ FINIS