whets on the affection with a greater longing having truly tasted how good it is we can with David say Oh how sweet are thy words unto our taste yea sweeter then honey unto our mouth our soule can then handsomly reilish all holy duties and religious exercises and wee doe delight in the performance thereof as in particular the frequenting the Church the hearing of Sermons the holy Law and Testimonies of the Lord doe not now seeme a burden but as a pleasure unto us O Lord me thinkes thy words to us doe shine A sweet direction in the paths divine In receiving the word we can suck out a secret sweetnesse and comfortable benefit there from it becomes nourishable unto us the Rod of Gods justice and the staffe of his mercies bound up together in his booke doe pleasantly lead forth our soules besides the waters of Comfort but specially is our Melancholy soule most in imately affected with such Scripture which presseth home the due understanding of our momentany and mortall Condition and with funerall exercises which more lively set forth the same Salomon saith It is better to goe into the house of mourning c. and he gives the cause for that is the end of all men and the living will lay it to his heart wee shall I say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day neither can wee bestow any of the time of our life better or to more purpose then in the digging of our Graves I meane the providing for our end for though perhaps wee may live a great deale longer yet verely wee are no men of this world thy grace O Lord hath so removed our affections from these transitory things that with Saint Paul Wee are daily dying in our thoughts and desiring rather to be dissolved and to be with Christ then to live here not waiting expecting and looking for a long continuance upon earth but farre more for a happy departure Life 's not our joy at death 's our chiefest ayme By life wee lose by death wee hope to gaine Also in this prosperity of Religion doe wee alwayes apprehend a more gratious satisfaction in our prayers supplications the spirit of devotion so filleth and fatteth our soule with goodnesse that wee are wont abundantly to rejoyce therein above all other things striving to lift up our soules often in private devotion in so much that if leisure serve wee shall be ready to offer up the incense of our zeale unto God in admiring his mercy setting forth our unworthinesse desiring farther his grace and heavenly benediction to grow stronger and stronger in his feare and love and the like requests and Petitions often times even often times peradventure in a day not only in short ejaculations but even in pretty laâ—ge formes of expression for no sooner doe wee feele the sacred fire of Devotion flaming upwards and aspiring unto heaven but presently wee seriously betake our thoughts to prayer and thanksgiving by the way it may be here considerable whether for our constant devotion in private as morning and evening and the like many short ejaculations are more fit to carry up our affections unto God or otherwise some one long and large continued forme the former way through its often cuttings off being in dangsr to make us degenerate into alazie and forgetfull seldomnesse of praying the latter thorough its tedious continuance into an unadvised dulnesse in praying and therefore not much approving of either betweene both of these two or three moderate formes with an acute and strong winged brevity are me thinkes more convenient to present our cause before the Almighty in an unvariable constancy and in a piously devout apprehension but to keepe on our way Now againe in like manner are we most divinely studious and diligent to make the full benefit and advantage of that time which is properly set apart for Gods service labouring to build up others and to be built up strong in our selves as by hearing exhorting and discoursing with truly pious and religious men rejoycing in this comfortable Communion of Saints I meane the communicating acquaintance and assisting fellowship of our inner man one with another or else againe perhaps more privately managing our soules by reading as in the Bible Practise of Piety Gerrards Meditations or the like by Meditating Consulting and walking with the Almighty in spirituall thoughts ending the Sabbath dayes usually in such high and serious actions occupying our selves in that only which may tend either to improve Knowledge try Faith exercise Charity examine Conscience and the like communing thus as David hath it secretly in our owne hearts in our Chambers and being still quiet from outward perturbations thereby effectually to entertaine these heavenly Guests And therefore duly apprehending this Celestiall happinesse of the mind shal we use to long for the Sabbath before it come preferring it in esteeme above all the other dayes of the week and calling it as in the 58. of Isaiah the thirteenth verse A delight unto us the Holy of the Lord c. accounting the holy rest of this Sabbath here to be a lively Emblem and as it were a taste of that glorious rest in the eternall Sabath hereafter The due frequenting and solemne use of four a clock prayers on Saturdayes afternoone is me thinkes a worthy sweet and seasonable exercise as being an excellent preparation against the Sunday to lay aside the thoughts the cares and busines of our Calling and truly were it generally more observed and taken notice of no doubt Religion might fare far the better for it but sure The Root of evill is the love of Gold And that is it Religion is so cold Because we cannot spare the time from gaine For Heaven therefore we take but little paine To goe on as this irradiating beam of divine grace doth cloath our minds with a light and delight in spirituall things whereby not only our thoughts ate set a worke on purer objects but also our outward behaviour and conversation is ready to do its part too in Religion our tongues not vaine or offensive but ayming their words for the most part to pious and good discourses aptly applying ordinary things in our talke to some godly use or religious observation our feet not swift to go after folly nor our hand dealing with deceit I say as this illuminative beame of divine Grace doth enlighten our thoughts making us full of high and heavenly wisedome in all our wayes so in like manner it warmeth our affection towards others melting the bowels of our compassion into a more then superficiall charitableness and loving mindednesse unto all men whereby with tendernesse we alwayes construe their lives and actions in the better sense and doe sincerely wish pray for and desire even the salvation of every one but specially zealous
all the dayes of my life and I will dwell in the house of the Lord for ever So there is also another time when hee saith there is no health in my flesh because of thy displeasure neither is there any rest in my bones by reason of my sinne my wounds stinke and are corrupt through my foolishnesse c. Sinne maketh such deepe wounds in the soule that if wee foolishly neglâ—ct to dresse them often and tent them thoroughly they quickly fester inwardly and prove dangerous and therefore justly eonsidering this dangerousnesse in the state of the soule to be usuall amongst men and specially in David that holy man that more then ordinary man even that man made aftet Gods owne heart as also remembring the solicitous heed and care of that more excellent vessel of holinesse S. Paul over himselfe in the words of his in the ninth to the Corinthians the 27. verse Lest that by any meanes when I bave preached unto others I my selfe should be a Cast-away it makes us alwayes methinkes nor without cause to stand in feare of our spirituall condition not daring in our best comforts so to set our selves at rest as though wee were wholly out of the reach of unhappinesse the often tryall of our patience our wisely considered experience in heavenly things together with the comfort of the Scripture according to Saint Paul in his fifth and fifteenth Chapters to the Romanes May give us a strong and confident hope that wee shall not enter into condemnation but thorough his mercy be saved in the day of the Lord for wee are boldly perswaded that we are in Gods favour and perswaded too I say perswaded that neither life nor death nor Angels nor any other creature shall bee able to separate us from the love of God which is in Christ our Lord and yet for all that wee know wee are now but on the sea not in the Haven the sea of danger not the Haven of perfect safety we cannot therefore be high minded in our thoughts but feare feare and carefully take heed lest we fall specially when as we are conscious to our selves of a nature which is so weake so apt and ready to fall into the greatest and most dangerous sinnes O Lord and most mercifull Father there is nothing perfect in this life here wee have some joy and some sorrow some assurance some feare some knowledge some ignorance mingled together for now wee know but not in part saith the Apostle hereafter wee shall know to the full now our soule is only perswaded of her future state she taketh some remote glimpse as it were of her salvation but no full sight thereof for wee are saved by hope saith Saint Paul but hope that is seene is not hope for what a man seeth why doth hee yet hope for hereafter when she hath finisht her course and fulfilled her dayes shee shall fully know and be resolved in the matter as we hope to be thoroughly satisfied with the everlasting enjoyment therfore for the present condition of this our life we may take up that expression of the Poet Ante obitum nemo supremaque funcra faelix None be call'd happy rightly may Before his last and dying day Ye pious and devout soules that are now in the state of grace blesse O blesse the Lord your God and magnifie his name with all humility for what is it that all of us are not damnable wretches and most unhappy miscreants but only his mercy What have wee at all that we have not received O let us then take heed take heed I say lest our hearts bee hardned with stubbornesse and selfe opinion hath not the Potter power over his Clay may not the spirituall Husbandman breake off the Olive branches and graft them in at his pleasure O the depth of the riches both of the wisedome and knowledge of God! how unsearchable are all his judgements and his wayes past finding out for who hath knowne the mind of the Lord or who hath beene his Counsellor And thus have we briefly dispatcht the first and better part of our busines I meane this History of the soule endued with grace Now then our thoughts must leave their Eagle slight And downe a while top â—ddle in the durt Behold and see what policy and might The Devill can shew forth to doe us hurt When God le ts loose this roaring Lyon O what destruction doth hee bring upon us how strongly and cunningly doth he hold fast our soules in sinne how intricately are we intangled by his snares that we cannot get out the heart saith Ieremy is deceitfull above all things and desperately wicked who can know it indeed it is a most hard matter to find out all the strength and subtilty of sinne in a wicked soule for the Devil when he gets possession specially in a more Melancholy heart like a Wont makes his workes few above ground but hath many secret passages and Maeanders under the close contrived cranies whereof although we cannot fully search and tracke out yet God willing wee shall the more open and principall courses in this ensuing Part. Of the Soule ensnared in sinne NEmo repente fuit turpissimus Sinne creeps on by degrees but woe is us to what an exceeding height and to what intolerable an increase is it able to grow grow I say heavier then the sand of the Sea in weight and more in number even sufficient to fill whole volumes for who is able to find out all his iniquities or reckon up his sinnes who knoweth saith David how often he offendeth Sinne in a wicked soule is so unmercifull a thing that it hath no limits nor bounds of extent it is that over-flowing Flood in the Scriptures which drowned the old inhabitants of the earth it is that raging sulphurous fire which burnt up the Cities of the ungodly or if you will that Phaetons fire amongst the Poets which enflamed the whole world for no sooner doe we let at liberty our affections from the yoke of discipline and good order from that narrow path and rule of vertue In cujus medio tutissimus ibis O man in the midst of which thou safely mightst go but presently wee act out the true Morall of Phaetons Fable Phaeton let loose the reines to his frolick Horses and they carry him as the fiction goes to the firing of the world and his owne destruction we doe but let goe the reines to our will and affections and they carry us likewise headlong to our unavoidable destruction and to the setting on fire of this Microcosme this little world of ours here we may well note that Religio a religando vere dicta est Religion is truly so call'd from tying back the affections and therefore now when once conscience doth thus let slip the reines of discipline and its due care of the soule our little world as I say is all on fiâ—e our thoughts desires and affections being as it were without God and his feare
what troubles doth the minde now many times undergo in the immoderate hoe and care for things to come in labouring to prevent and provide for such and such accidents with the utmost of our power And yet perchance it doth no whit prevail A strange event makes all our labour fail Many even many is the time that we are unspeakably vext with the forethinking and contriving of that which in the end never comes to passe I say vext by framing of hopes of intendments and expectations upon these and these things which most times one means or other Gods providence or death doth quite disappoint and cut off according as it is in Psalm 146. 4 for when the breath of man goeth forth he shall return to his earth and then all his thoughts perish all his thoughts even all the former hopes expectations and imaginations of his heart Blessed therefore blessed is he as it follows in the next verse that hath the God of Jacob for his hope and whose trust is in the Lord his God Blessed is he that herein can take the easie yoke of our Saviour upon him by casting his care upon God thereby saving all that needlesse labour of too earnest carefulnesse and distrusting trouble of minde for the morrow because sufficient for the day is its own trouble But to tell on the souls unquiet state When sin doth thus become predominate So uncontented and so eagerly frappish are we apt to be through the uneasinesse of the soul for want of true inward rest and satisfaction I say so full of wrath of passion and anger in all our thoughts businesses and affairs that the least and smallest occasion is enough to make us fret chafe aed be most furiously moved with those either equals or inferiours with whom we have to do we cannot chuse but unsheath our passionate fury and outragious disturbance into cniding and unquietnesse we can by no means bridle our selves in the least degree our humour must have its course and then perchance afterwards our thoughts reflecting upon themselves do secretly check us and make us sorry again for this our rashnesse heartily wishing that we had not done so and that we were at one with the party as before onely that we be loth to confesse so much or bewray the acknowledgement of our own errour See the disquieting unhappinesse of sin If we do not thus vent our wrath we can be at no rest for fretting inwardly and if we do vent it we are displeased with our selves for doing it impatiently and undiscreetly others cannot please us and we cannot please our selves What peaceful harmony of concord or content can there then be to our souls I say Others cannot please us for nature hath so out of all reason bent us to our own courses to our own minde to our own wills in every thing ut ferè nihil placet quod non nostrum est that almost nothing contents us but that which is of our own doing and contriving it even cuts to the gall to be any way crossed and contradicted in our intentions and desires when we have once took an opinion let it be advised by whom it will be stiff-neck'd nature being uncontroll'd by grace it is so obstinate in her own sense that 't is as death for her not to have it go and be acknowledged in her own way and therefore let it fadge how it will we must I say we must needs prevail in contending though it be for the worse and when at length we have thus peradventure through much difficulty obtained our desire and gotten our wills fulfill'd even then also are not our thoughts happie therein though for the present it might seem to delight us yet are we not long well pleased therewith in our selves nay perhaps that also in the end gives our minde little satisfaction 't is nothing but our conceit nothing but that we would have it so and then would it had not been so this is the course of it so little peace of minde is there to that soul which is without God and left alone in the snare of sin Sure enough it is O let us observe it I say Sure enough that our own will is always our worst enemy could we but consider it nay methinks for all she seems to be as our onely friend yet in truth we have no other enemy can do us hurt but onely her not the malice of all the creatures men and devils in the world are able to bring upon us the least unhappinesse without her help He that can then his own affections quell Doth even as much as if he conquer'd hell It is this Own self and Will of ours that parts us from God joyns us in society with the devil and thus brings us at length if not prevented by Grace to the certain destruction both of body and soul It is our Saviours counsel that if our eye hand or other member offend us we should cut it off and cast it from us this doubtlesse is a most difficult thing a hard saying for a man to cut off his own flesh that which is so close and neer unto him and indeed I believe that wholly to part our selves from our selves is to divide indivisibilè that which as long as we continue mortal men is not to be divided but to cut off those rank grown extravagancies of our wills this proud flesh these limbs of the devil that must needs be done if we mean to follow Christ and enter into heaven unlesse together with them we will be cast into hell fire to follow Christ for this is the right way to follow him by denying our selves because we plainly finde both by his most holy Doctrine Mark 8. 34 and Example Mark 14. 36 that his businesse in this world was not to do any thing of his own will the will of man but in all things the will of him that sent him even the will of God But further to see what a deal of trouble and unquietnesse is there always stirring in the sinful minde of man what a restlesse vexation another while do the ambitious projects and aspiring motions of our vain imagination put us unto even so far that sure methinks it is an Ixion's task or as a Bridewell-work to undergo the toil that such encroaching and climing thoughts many times torment us with How doth our fancie labour to be so great so high so rich that we had such an office or estate that we were in the condition of such a man and such a man and thus when we have vainly supposed so far and so far when like the Giants of whom the Poets do fable we have set one mountain of ambitious desires upon another yet then at last are we as far from satisfaction as they were from heaven Again in the prosecution of our earthly policy when the event of things that do much concern us frustrates our expectation our lowe creeping mindes that sacrifice onely to their own nets
the night be gone and we are full of tossings to and fro untill the dawning of the day and with David in the 38. Psalm we may most truly say that there is no soundnesse in our flesh by reason of thy wrath neither is there any rest unto our bones by reason of our sin for our iniquities are gone over our beads and are a sore burthen too beavy for us to bear a heavy burthen too heavy as well for our enfeebled bodies as distempered souls The Soul and Body like two Turtle Doves Doe both in one affeâ—tion syrapathize What moves the one the other quickly moves Each in the others love both lives and dyes As the Soule so I say the body sustaineth an heavy portion of this spirituall misery for we doe here with in time usually grow so weak even truly as they say so weak as water being what with griefe and abstinence from ordinary food wasted and pined away to nothing but skin and bone neither have our bones also any rest in them for they are ready to ake as we but lye in our Beds and are exceedingly dryed up like a Potsheard such is the feeble wearinesse and laxation of our limbs that kneeling any whit long at Prayer when we rise we shall be ready to fâ—ll backwards so that as David in the 22. Psalme just so we are even powred out like water and all our bones are out of joyne if we sit a while more then ordinary such a benummed stiffenesse and deadnesse doth seize upon us that we shall hardly perhaps be able without help to stand upright Againe thus are we grown old I say old with griefe and are become as it is said Like a dead man that is forgotten The continuall sighing and anguish of minde seemes to presse and oppresse our flomackes as if some heavy weight did lye hard upon it thy hand O Lord presseth us so sore that it is uneasie for us to fetch our breath and lo it may be we are wholly for many daies together as in a constant feavour of distemper I have known the water of such a distressed soul only through this intollerable trouble of mind and Conscience to look so ill that a wise and well experienced Pyhsitian hath given his opinion of it that he never saw so bad and disturbed an estate in all his life before O the sad case O the sorry and miserable condition of man that is thus wounded with the sting of conscience for his sin Behold how David complaines and laments in his 39. Psalm O take away thy plague from me for I am even cansumed by meanes of thy heavy band When thou with rebuke dost chasten man for sinne thou makest his beauty to consume away like as it were a moath fretting a garment every man therefore is but vanity O man unhappy man who can sufficiently bemoane thee What heart is there can chuse but smart to see this thy misery and here to shew the griese that I now conceive Ob that my tongue could speake forth teares of blood And eyes run down with waters like a floud But to go on for we may not stay here I say to go on with the Story of our darting and affrighting thoughts when any grievous and terrour-striking flash doth dart into our minds we are presently apt thereupon to ponder and examine with our selves whether it be worse and of greater impiety then those that we have formerly had and for the most part ever the last doth seem to be the worst somtimes it may be we may thus think with our selves why what be they but bare thoughts they be not wishes desires or reall actions of the mind And then perchance the next time these thoughts do come unto us in manner of wishes which for the present through the sudden passion of feare doth confound us with such an amazement that we cannot at all tell what to think or do we are so quite out of heart with those and our other dismayments for any hope of salvation that me thinks it is but a folly to perswade our selves of comfort Well when the thoadâ— of this overwhelming tempest is somwhat allayed and past over we shall perhaps begin to consider again being loath to be drowned that grant they be wishes or be they what they will be never so bad yet we cannot help it it is not in our power to dispose of our own thoughts though they do come thus unhappily unto us we desire them not we had rather be rid of them and then vvhen vve have so far pretty vvell resolved our selves for the time rather then our melancholly fancy shall be at any rest or intermission from tormenting doubts and terrors our half bewitcht imagination our imagination I may vvell say as half bewitcht vvill also send for them and bring them into mind and then there is not the least shevv of hope any more to be caught hold by then vve are quite strucken down into Hell vvith an utter confusion of despaire vve have hitherto strived against might and all in vain too but deceive our selves with hope without question such is our perswasion and conceit we must needs be damned if ever any were damned we are now shut under Hatches past hope of recovery utterly forsaken and cast off from Grace and sure we now count it an advantage and â—he onely height of our hope if we might but be in a lesser degree of Condemnation we doe take it as a benefit to us not to be placed in the extreamest condition of Hell this this is but a poore hope a cold comfort God knows and yet even this so poore a hope can we hardly grant our selves O now shall we think how happy is that soule that is but in probability of salvation Oh it is not preferment credit rich apparell or outward pleasures the common joyes and felicities of this world that stand high in our esteem we can now value these earthly things truly as they are even as nothing we envy not the happinesse of those that have them nor are we discontent to be without them give us O Lord give us this one thing The comfort of thy grace again The hope of salvation and we looke for no more hither hither are our desires our cares our thoughts only bent here is the only treasure we aime at There 's no content without it to be had There 's nothing with it that can make us sad Two things are here well to be observed by the way First that the meerly reasoning and reflecting thoughts of Conscience doe never cause such sharp fits of dispaire in the soule of man as those which are also partly darting and affrighting the second is That dispaire in the understanding is nothing so great an impiety against God as is dispaire in the Will with an impatient resolution a dispairing motion or opinion as a desperate sin To return again to the disconsolate amazement of our souls labouring in dispaire this poore hope as
up of too much sorrow for this being swallowed up too much this over-yeelding up our strength of nature to solitary griefe and mournfull Melancholly gives the Devill many times great advantage of us as he intimates in the 11. verse of the aforesaid Chapter Least Sathan saies he should gâ—t advantage of us for we are not ignorant of his devices indeed we ought duly to be humbled and as St. Paul speaks in the first Epistle to the Corinthians the 5. Chapter To deliver over our selves our sencelesse stubbornnesse unto Satan for a time for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus But we must understand also that it is not convenient for us to grieve without measure and without end for certainly it is not the sorrow of heart that doth help us in such disease it may hinder us of help it is the religious cheerfulnesse of a better desire that in time works the cure therefore we may herein advise our selves as St. Paul did Timothy in his first Episte unto him and 5. Chapter To drink no longer water that is not to feed too much on the bread of carefulnesse nor drink in the water of affliction into our souls but to use therewith a little wine I say a little wine Wine which as David saith maketh a merry heart to strive to take comfort and to be merry in the feare of God whereby nature may be the better enabled also to set to her assisting hand in the deliverance Mirth cannot erre as long as it remembers its latter end and the feare of God to enjoy both our selves and Gods blessings in a moderate and cheerfull manner is not only lawfull but necessary for us Religion is no enemy to honest mirth neither doth the Almighty desire the death of sinners but their life their death of griefe but their life of grace Alas we are but weak Creatures and of a short continuance O Lord we have sinned as Iob saith in his seventh Chapter What shall we doe unto thee O thou preserver of men and as he saith againe in his sixth Chapter Is our strength the strength of stones or is our flesh of brasse O Lord we cannot abide the fury of thy wrath for sin nor are we able to behold thy sierce indignation thou therefore that bringest man to destruction humblest him downe to Hell and the Grave and sweetly sayest Come againe yee children of men re-exaltest him to thy favour O consider that our age is short even no more then as a span long we are alas we are but Pilgrimes Strangers and Sojourners here as all our fathers were O spare us therefore spare us a little this little space which remaines of our life that we may recover our strength before we go hence and be no more seene Before we goe thither from whence we shall Returne no more no more no more at all And now me thinks I heare the Body thus speaking unto the Soule O my love wilt thou goe away from me Alas wilt thou goe away from me thou knowest that I have no comfort at all but thee thou art my joy my whole delight and wilt thou be gone and leave me behind here to be utterly cast away to putrifie rot and perish in the earth If the Disciples were so sad and sorrowfull at the departure of St. Baul in that he said They should see his face no more how doest thou think I can chuse but even swoone and dye with conceit that thou wilt thus leave me me poore wretch that can have no being nor subsistence without thee but lo the Soul replies Why dost thou weep my deare though I must goe from thee for a time yet be not discomforted I will come and see thee againe and embrace thee with everlasting embracements I will then never goe from thee more O give me leave to depart for God hath decreed it Nature hath appointed it we cannot live together on Earth as we be but we shal live together hereafter in a most absolute and perfect being we must needs submit to mortality Ah there 's no continuing here my sweet heart Death doth the dearest lovers part For why we are mortall and all must away To take our lodging down in the clay But though we lye down yet shall we rise againe and that even in a while for loe but little while and he that shall come to open the Graves to fold up the Heavens like a scroll and to unbarre the fatall strength of time I say he that shall come will come and will not tarry Oh! but a little while and the Son of man shall appeare like the bright Lightning with the glorious company of his most holy Anâ—els to gather together the foure corners of the earth even the people from the one end thereof unto the other unto a day of Judgement where we shall then stand before the Judgement Seat of God to be setled in a perpetuall and never ending condition wherefore let our spirits O let our spirits and all that is within us with the aspiring Lark humbly mount up to meet the Lord in the Clouds now before hand with this melodious Antheme this song of Sion in our mouthes O blessed Iesu remember us with mercy whâ—n thou commest into thy Kingdome O thou that commest â—â— judge the world condemnâ—us not for our sins at the last day O sweet Saviour deliver us from that red Dragon which â—peneth his terrible mouth ready to devoure us O preserve us a while here on earth that we may be with thee for ever in Heaven To see the mighty glory and renowne Of him that is and was and is to come And to that end make us O make us in these few houres which we have to live never to forget the words which thou faidest of thy selfe in the ninth of St. Iohn the fourth verse whilst thou wast on earth amongst us I must worke the workes of him that sent me while it is day the night commeth when no man can worke That we may take this thy example for a patterne all our lives long and may turne this thy holy resolution into our practice and meditation continually First that as thou didst worke so must we worke here and not be idle 2. That as thou didst worke the works of him that sent thee into the world so must we also work the will of our father which is in Heaven 3. That as thou didst it in thy day so must we do it in our day this day of our life 4. For as the night the night of thy Passion commeth so our night of death is continually approaching 5. And then no man can work even no man at all can work out his salvation O excellent rule I here is roome enough for our souls to exercise their thoughts day and night even this day of working untill that night of rest this day of life untill that night of death when no man can
some recovering or repairing of any thing else that vve lose none at all of time our money our honour our health may be restored again but our time is so pretious that if once lost it is for ever lost Lamachus a Captaine on a certaine time chid one of his Souldiers for committing a fault in the Field the Souldier promised him never to do so againe but he replies in bello non licet bis peccare good fellow thou maist not commit a fault twice in the Battell since that one fault is enough to lose all It is our case Post est occasio calva this opportunity being once lost can never be recalled this day being gone no man can vvorke there is a time vvhen the Virgins may enter in with the Bridegroome there is also a time when the doore is shut there is a time when the poole of Bethesda is troubled by the Angell and there is also a time when it is not vere poenitens de tempore nihil perait saith Saint Bernard the true repentant Christian omits no seasonable time because he cannot tell when he shall have another the wise man bids thee go to the Pismire thou sluggard she ployes her time in the Harvest to provide against winter this is the summer and harvest for our salvation Non estas ita semper erit componite nidos The Summer that is now cannot long last O then provide before it be all past O let us provide I say provide in time Before as Salomon saith the silver cord be loosed or the golden bowl be broken or the Pitcher broken at the â—ountaine or the wheele broken at the Cisterne then shall the dust returne to the earth as it was and the spirit returne to God that gave it Dum vires annique sinunt tollerate laborem Iam veniet tacito curva senecta pede It is here good to take the Poets advice to worke whilst we have strength and vigour whilst we have marrow in our bones and perfect health in our bodies there is a night of old age too as well as of Death and then no man can well worke we must consecrate the first fruits of our age to Religion and remember our Creator in the daies of our youth Non semper vtolae non semper lillia florent The Violets and the sweetest Lillies they Doe soone put off their brave and rich aray The flower and chiefe of our age will quickly fade so soone passeth it away and we are gone Have we any businesse of moment to be done we will be sure to be stirring betimes about it the worke of our salvation concerns us more then any work then any busines besides O let us then be stiriing betimes about this early in the morning I say the morning of our youth which is the best time of working Collige virgo rosas memor esto aevum sic properare tuum O young man gather the prime Rose of thy time while it is fresh for remember ere night the Sun will make it wither Is there not a season saith the Wise man and a time for every purpose under the Heaven a time to be born and a time to dye c. Our words here answer him There is a day to worke and a night not to worke a day for employment and a night for rest The busie Bee is hot at her labour in the Sunshine whilst lazie man lyes asleep in the shadow O the foolishnesse O the madnesse of man to lose so much time of so little How many excuses do we make rather then we will take the pains to go to Heaven How many daies do we put off with a Cras cras to morrow to moroow when wo is us many times the last sâ—nd of our life is even now running out this is our wont commonly to procrastinate from one day to another from one moneth from one yeare from one time to another till at last peradventure it be too late the day sure is farre spent and the night is at hand let us take heed it is great folly to say We will live as we should to morrow we must live to day if we will be sure to live at all he that deserreth the time of his working in this life shall not be able to deferre his punishment in the life to come Et acerbissima est mora quae tâ— ahit penam And that is a most bitter delay saith St. Austine which increaseth our pâ—nâ—shment he that doth not prevent it befâ—râ— shall repent it after when it is in vaine In all other things â—e do finde the danger of delaies and we can take heed to prevent it we will not lose a faire day in Harvest a prosperous gale of wind to set to Sea an advantage to get preferment and the like See in every thing else we can be wise enough save only in this and this only unto salvation I shall wish that for our selves which Moses did for the Children of Israel Deut. 32. and the 29. Oh that we were truly wise that we understood this that we would consider our latâ—er end Oh that we would remember with David how short our time is Oh that we would remember with Saâ—â—mon the end and then we should not do amisse Oh that we would duely consider with our Saviour here that the night is at hand we would doubtlesse worke while it is day because the night commeth which is he fourth Observation and comes next to be thought on for the night the night of our death commeth or is continually approaching the night a long night that shall never have a morning Soles occiderâ— redire possunt Nobis cum sâ—mel occidit brevis lux Nox est perpeâ—uo uâ—â— dormierdâ— The Sun setteth and returnes againe but man dyeth and where is he He shall not returne againe from the Grave and his place saith Job sball know him no more Oh alas no more for ever From all our friends our goods and houses we By death must part to all eternity O woe is us that we must needs away Ne're to come back no more no more for aye Never to see againe be acquainted with or so much as to heare of any of these earthly things any more with which many of us are now so earnestly and wholly taken up as if there were no other thing or being to be thought on O me what pitty is it That most of us so lavishly do spend Our daies as if they never should have end Our thoughts with death we never care to try Till death it selfe doth teach us how to dye Till death seize upon us and the night be at hand wherein no man can work for we must be assured that this long this everlasting night continually commeth on towards us there is no escaping of death no Achitopbels policy is able to bribe or put off this faithfull Pursevant of Heaven we must all all away to our long home and make our beds in the
work To begin with the first observation that as our Saviour Christ so must we Christians work and take pains before Israel could come to their Canaan of rest they did passe thorough a wildernesse of troubles no end can be attained but by the means there is no comming to salvation but by the way no getting into Heaven but thorough the Gate and our Saviour hath told us we must beleeve it That straight is that Gate and narrow is that way which leadeth unto life and few there be that finde it if we must eat our bread with the sweat of our brows sure we cannot save our souls with being idle if God will not part from his earthly things which in St Pauls language are but dung unlesse we give for them our labour and travell will he sell us that precious pearl the Kingdom of Heaven for nothing No no the Merchant-man in the Gospell sold all that he had to buy it and we must not think to have it at a cheaper rate Quam laboren suscipimus ascendere colles quid vero ut ascendamus coelum So St. Cyprian what labour do we take to get up a hill how much more must we take to get up to Heaven Our Saviour tooke not his Disciples of idle persons but of painefull Fishermen and from the midst of their labours to shew us that Christianity is not a lazie Trade an idle Profession there is not one of the Saints gone before us but hath trod many a weary step ere he came to Heaven the gall of outward crosses and the vinegar of inward afflictions that was their portion to drink and doubtlesse had there been an easier way they had not all trod in so rugged a path Christ is truly our way and he himselfe had no better portion in all his life but continuall labour and travell he was alwaies working as here I must work saies he The works c. he was ever all his life long walking to and fro taking care and pains in Preaching doing Miracles full of troubled and pensive thoughts â—orrowing and weeping even many times in the griefe of his spirit but seldome or not at all shall we finde him sitting still without employment laughing making merry or taking any recreation and though we cannot come neere his perfection yet saith one Deus abunde declaravit in fillio qua ratione servos suos in hoc orbe tractari veliâ— God hath plainly shewed that since his Son did undergoe so much trouble his servants may not expect only to live at pleasure in rest and content What a toyl had Saint Paul to passe thorough this vale of misery in watchings in fasting in prayer in fightings in all manner disquietnesse Nunquam bella piis nunquam certamina desunt Et quocum certet meus pin semper babâ—t Tryalls and troubles alwaies are at hand True piety of minde for to withstand The righteous man must not look to have his portion of good things in this life all that will live godly here are to make their accounts of nothing else but difficulties and carefull inconveniences to attend them snares and temptations from without terrors and distresse of mind from within every day every houre every moment something is out of order if we be not furnished from top to toe with Saint Pauls Armour we must looke for nothing but wounds and foyles in this spirituall life for Congrediendum est tanquam in arie voluptuariis rebus so Macrobius We must fight like Souldiers against the temptations of the World and as Souldiers we must not only fight but watch too Watch I say day and night standing in readinesse against our spirituall adversary who goeth about continually like a roaring Lyon seeking whom he may devoure What shall I say if we looke on all particulars a christians life is nothing for the most part but a reall purgatory upon Earth an Hereulian labour the very Epitome of all difficulties Lucian could say it Non parum est resistere toâ— quidem voluptatibus It is no small matter to encounter with so many pleasures much more with so many sins so many terrors of mind we have here verily a hard race to run a hard Battell to fight yet so fight we as not those that beat the ayre so run we as not uncertainly there is an eternall weight of glory set before us a certainty of comfort in the end feare not our Saviour hath said it it is your Fathers pleasure to give you a Kingdome for your labour Quodlibet opus leve est quum praemium ejus cogitatur saith Ierome There is no pains can be thought too much when we consider the greatnesse of the recompence Saint Paul is perswaded that nothing that we undergoe in this life can be worthy the glory that shall be revealed and well might he so thinke O Lord the utmost that we can do or suffer is not worth the least glimpse of that glory which thou hast prepared for them that love thee and yet thou acceptest the weaknesse of our poore desires as an ample satisfaction when we have done all that possibly we can do we have done but our duties we are unprofitable servants and yet so abundant is thy goodnesse towards us that thou wilt be pleased to impute that unto us which is so small a matter that we cannot of our selves acknowledge it to be any thing for they shall answer as it is in the 25. of Saint Matthew When saw we thee hungry and fed thee or thirsty and gave thee drinke c. And the King shall answer and say unto them again Verily I say unto you in as much as yee have done it unto the least of these my Brethren yee have done it c. Verily I will accept of this this nothing as it were of yours as a great reward and this is the reward this is the price that we must give for Heaven a purchase truly vvell worth the utmost that vve can do For Quid potes aeterno pro munere forre laboris Mercedi an tantae par labor esse potest I say What labour is enough what sweat what paine For to receive such an immortall gaine Be we not startled at the difficulty of the worke for saith Seneca It is not the part of a man to be affraid of labour much lesse of a Souldier and much lesse yet of a christian Souldier who serves such a Generall that he may be sure will never deceive him nor cast him off without his pay for he serves him with whom there is no variablenesse at all nor shadow of change even God himselfe which is the next observation and now to be considered As our Saviour vvrought the vvorks of him that sent him into the world so must vve Christians vvorke and do the will of our Father which is in Heaven vve are taught not my but thy will be done quid melius potes velle quam quâ—â— Deus vult what is there that thon canst rather desire then