Habit him as his Son and as a Son of such a Father by all which he maketh the full demonstration of a perfect Reconciliation and not content herewith to give vent to his Joy that it might not overpower him whilst he confined it to his own bosom and perhaps also that those who had shared with him in his sorrows for the loss of a beloved Son might participate also in the joy of his Recovery he goes on bring out also the fatted Calf and kill it and let us eat and be merry for this my Son was dead and is alive again was lost and is found and they began to be merry In the midst of this extraordinary Jollity it happens the Elder Son who had always continued in his Duty towards his Father comes out of the Fields where he had been Negotiating his Fathers Affairs and wonders at the unusual Jubilee And when demanding the occasion they of the Family had made him acquainted with the whole matter he takes it ill and interpreting this marvellous transport of Joy at his Brothers return to be in derogation from himself as if his Father was too easie and inclinable towards him but severe to himself and unmind ful of the long and faithful Service he had done him begins to Expostulate the matter somewhat warmly with his Father but the good Old Man mildly replies Son I am very sensible of and set a just value upon the long course of your Obedience and I have it both in my Power and in my Will to Reward you 'T is true I have not hitherto made such Solemn expressions of my Love to you as I have now done upon this Occasion for the case did not require it you as you have been always Dutiful to me so you have had my House and all I have constantly to accommodate you as you have never Rebelled against me so you have never felt the hardships your Poor Brother hath undergone by his Foolishness and as you that have never offended me never could distrust my Favour nor need not such demonstrations of my Reconciliation which this former Guilt and Extravagancies of your now Penitent Brother renders necessary in his case so also was I never over-whelmed with Grief for you who were never lost but forasmuch as we have beyond all expectation received your Brother again whom we long since despaired of and had given up for lost you cannot wonder and you must allow me this unusual transport for I say again This your Brother was lost and is found was dead and is alive again But I will now Paraphrase no longer upon the Parable it self but proceed to the next Verse in my Text which containeth in it the purpose and resolution which the Prodigal Son had in his Heart upon the consideration of his sad and desperate Condition I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee And am no more worthy to be called thy Son make me as one of thy hired Servants In the former Verse we have this Prodigal in his deep Meditations comparing things together and weighing them in the Balance But behold whilst he mused the fire kindled in his bosom and now he speaketh I will arise and go to my Father and will say unto him Father I have sinned c. In the words these three specials are observed First What he resolves to do I will arise Secondly To whom he will go viz. to my Father Thirdly What he will say Father I have sinned It was high time for the Prodigal to think of returning to his Father when he was perishing by his Disobedience and had no further refuge but in his Fathers Clemency and sure it is time for the sinner to Repent and return to God when if he be sensible of any thing he cannot but be apprehensive that in the course he is in the danger of his Eternal Ruine is as certainly impendent as it is more intolerable But now to come to the particulars And first we are to consider what he resolves to do I will saith he arise and go c. There is a three-fold Resurrection of a Christian The first is Sacramental and thus we rise again in Baptism The second is Corporal and so we shall rise again in the day of the Lord Jesus in our Bodies from the Grave The third is Spiritual which is his Resurrection in this Life in Soul from the death of sin Thus did this Prodigal arise and thus doth every true Penitent arise while he here liveth on the Earth The point may be this That Repentance from sin is as a Resurrection from death this is plain by the Apostles words Awake thou that sleepest stand up from the dead and Christ shall give thee light Vse 1. Is this so then Repentance is no such easie a matter as the World takes it to be the work of Repentance is no less Miraculous than the raising of the dead it is a work that cannot be wrought by the power of Nature but such a work as must be wrought by the mighty Power of God Vse 2. And that shall be to stir us all up thus to arise for if the Soul while it is in the Body arise not out of the Grave of sin sure it is the Body shall never rise out of the Earth but to shame and confusion use all good means therefore that thou mayest have thy part in this that so the second death may have no power on thee for otherwise it is impossible to escape the power of it by no means canst thou escape the pains of Hell Torments if thou dost not here awake stand up from the dead and with Lazarus come forth And goe It was a good and Holy motion which he had of arising this he doth not quench but cherisheth and nourisheth it he adds more fewel to this fire begun though but a spark to the good motion of arising he adds the second of going I will arise and go First then learn The good motions of Gods Blessed Spirit at any time in any measure though never so weak begun are not to be choaked but to be cherished When the Lord shall put any good motion into our Hearts we are to nourish and cherish the same to one good motion we must add a second and to that a third and to them many more and so fall to blowing and give not over until at length they break forth into a comfortable flame of Godly Practise He brings a forcible Reason Whereby you are sealed unto the day of Redemption This is the only Evidence we have of freedom from Condemnation this is Gods Mark and Character set on us and seizing us for his own This is like the Blood that was stricken upon the door-posts which shall make the Lord to pass over us and not to suffer the Destroyer to come near us when he goeth to smite the Egyptians By this we are assured that the day of
having taken thy leave of the World shalt better attend on Death Things therefore unlawful restore I say again restore Things Lawful dispose of and as in a Journey hasty and uncertain wait the Call Up then my Brethren and lose no time Now the Wind serves hoyse up Sail now is the Market make your Provision now is the Seed-time sow apace as yet you have all Advantages from Grace and Nature Word Sacrament Wit Memory Sense Strength c. Now apprehend the Opportunity Repent and be Pardoned believe and be saved obey and be for ever blessed If any hath perswaded himself otherwise my Soul shall weep in secret for his destruction which I know will be as certainly effected as now it is plainly threatned Be entreated then let God entreat you and once over-rule you You must die you must die but once being once dead you return not to make a new Preparation do that once well which being once well done will make you Men nay more than Men than Angels for ever And this is the Use for your selves A second respects our Friends Vse 2. Must all die is there no Remedy Then must we have patience in our Friends departure a common Lot no man should shrug at even in the Poets judgment who quarrels Summer for some heat or Winter for some cold a Thorn for pricking or a Brier for scratching who is angry that he is framed like other men subject to like hunger like thirst like sleep and why I pray should not our Friends resemble others in their death as well as in their birth We would not have them have more Eyes or Hands than others and why more days What do we make of Life what of Death Surely to the godly Life is but a Prison Death is an Advantage Say our Friends were tyed in Prison would we begrudge them liberty say toss'd on the Seas would you envy them the Haven say doubtful in the Skirmish would you be sorry for their Victory nay say but beaten with a Tempest would you not wish them at home Believe it Brethren this World is but a Sea a Prison this Life a Journey a Warfare if God hath prevented our Wishes shall he be returned frowardness Shall we trouble the Air with needless Crys my Husband my Father my Father as if we were the first Widows and Orphans in the World No let them mourn without hope whose life and death is without hope as for Christians who die living and live dying they lose nothing by death For first if we descend to particulars the body that is stript of all sinful and natural defects the abortions of sin and filled with all heavenly contemplations of mortal it becomes immortal of corruptible incorruptible there is no use of Meat Apparel Sleep Beds c. of dishonourable glorious like in its measure to the body of Christ which is the standard In short whatsoever might make to the annoying blemishing dishonouring disquieting of the body is removed whatsoever might make it amiable active honourable glorious comfortable is added the glory of the Sun will be but darkness to it For the Soul that is first eased of all the rags and relicques of sin delivered of Ignorance Pride Self-love c. delivered next of all the consequences of sin griefs guilts fears accusations yea delivered of all things which may any way import an imperfect state through an upright heart as Faith Repentance hungering after Righteousness c. And then in a second place it is filled with the Image of Jesus Christ First all the powers and faculties thereof are perfected and advanced above the ordinary strain of Nature Next all those Vessels are stuffed with knowledg love and all things else that are there requisite and not only so but the Soul is furnished with all the attendances of Christs Image everlasting joy perpetual peace a constant correspondency and communion with God and in brief whatsoever might offend stain blemish the Soul is removed and whatsoever might enrich it ennoble it and make it blissful is according to each mans measure added And thus of the person The rest we dispatch with all speed For the Estate thus there shall be nothing that shall be wanting that shall trouble distract or discontent there shall be nothing that the Soul shall then desire but there it is For the place thus There shall be nothing less than what shall be desired nothing more that can be desired what it is the Word no where for ought I know tells us The Church on Earth is more rich than Gold more precious than Pearl more bright than the Sun more glorious than the Moon but what is there to be seen Paul could not utter we cannot conceive only this we know that none shall be ever weary of it or willing to alter it Lastly for the Company there be of three sorts First Angels who shall not then terrifie but attend the worst and lowest Servant there shall be an Angel Secondly all the famous and godly men that ever lived there shall we meet with Adam Abraham c. there shall we be acquainted with David Paul Cypr. de morte ad Fratres c. Thirdly the blessed Trinity there shall we see him who hath done and suffered so much for us him whom the Fathers before and since his Incarnation so much longed to see Jesus Christ the blessed all which considered and believed what can we less do than abandon all fruitless and fleshly tears for our Friends departed what way are they gone but the way of all flesh with whom do they live but with Samuel with God Where are they but in better place and case with better Friends than ever before In stead of carking therefore do two other things First whilst Friends be present do the part of a Friend in praying for them in calling upon them and in fitting of them to death that so thou mayst have peace in thy self and hope of them in their departure else when thy Conscience shall say unto thee Wretched man thy Wife thy Child thy Charge is now dead and for ought thou knowest in Hell if not no thanks to thee for thou wast never the man that would call upon them pray with them or mind them of their Departures when I say thy Conscience shall thus great thee thou shalt not tell how to take it Secondly when they are gone to bed and fast asleep awake them not with thy cries but make ready to follow after so the time shall be best redeemed the loss and cross best improved and Satan who loves to fish in such troubled waters most prevented And so far this Use We will touch upon a third as we pass and that is this Must we all die then here is a cooler for the wicked and a comfort for the godly The wicked holds all his comforts only for term of life death ends his wealth his glory his peace his joy his comforts his contentments all his portions is only in
this life saith the Prophet all the sweet he hath fore-goeth death after he hath a Portion indeed but it is a Portion of Fire and Brimstone of Storms and Tempests of Anguish and Tribulation of Shame and Confusion of Horror and Amazement in a fiery Lake from the presence of God in the midst of cursed Spirits Thus death must needs be terrible to him but as comfortable to the Godly for it makes his Crosses as short as the others Comforts The Wicked cannot promise to himself Comforts of an hours length nor may the Godly threaten himself with Crosses of an hours continuance Death in an instant turns the sinners Glory into Shame Pleasure into Pain Comfort into Confusion Death in an instant eases the Godly's body of all pain his Soul of all sin his Conscience of all fears and leaves him in an estate of perfect happiness And happy are they whose Misery is no longer than life but woe be to the wicked whose jollity ends when death enters and whose Torments survive death it self and so we leave Samuel to his rest Well Samuel is well himself but in what case doth he leave his poor Neighbours at Ramah that the Text now speaks and it is my trouble yet better one than all troubled that I must speak it so briefly Israel saith the Text Jacobs issue Gods people all Israel distributively taken that is of all sorts some were gathered in great Troops either by publick command or of their own voluntary accord or both ways First to lament according to the then custom in most solemn manner Samuels end and their own loss and next to honour him at his Burial in Ramah The Points which in a passage or two must be touched from this part are two the first is this Samuel a publick and a profitable man dieth Israel publickly mourneth you see what followeth Great and publick losses must be entertained with great and publick sorrows Sorrow must be suited to the loss as a Garment to the body a Shoe to the foot when the cause of Grief is great the measure of Grief must be answerable This is one Principle when a good man and Neighbour dies there is cause of great forrow this is another the inference will soon follow and result hence and that is our Conclusion Good men of publick use and place should never pass to the Grave unlamented their death should be considered and bewailed And indeed reason calls for it for we must mourn in respect of the cause of such mens deaths not private but publick sins too God never beheads a State a Country but for some Treason Reason 1. If Samuel die it is because God is angry with the people the sheep be not thankful nor fruitful therefore the shepherd is smitten Now should it be thus when useful persons die what then shall we say to these times wherein men have not put off Piety only but Nature also No marvel if the Prophet complain The righteous perish and no man considereth it in his heart The wife perisheth and the Husband doth not consider it the Parents perish and the Children do not consider it the Children perish and the Parents do not consider it few such Brethren as David to Jonathan such Husbands as Abraham such Children as Isaac such Fathers as Jacob. These long and long felt the loss of their dearest Friends but now one month is enough to wear out all thoughts of a Brother nay of a Child nay of a Mother nay of a Wife nay in the nearest tyes one in that space may be buried a second wooed a third married Hitherto in hardest pressures and worst measures David could go to Samuel in Ramah and there meet with good Counsel and Comfort but now both Samuel himself dies and poor David must flie Shall I beloved speak as the thing is In the fall of one Cedar of Ramah we have lost much shade and shelter in the splitting of one Vessel of price wherein we had all our interesses and adventures we are all losers what we have lost we shall better see seven years hence than now but losers we are all losers Wife Children Neighbours Friends Ministers People all losers so that here that is verified which was anciently uttered of another In one we have lost many a chast Husband a tender Father a religious Minister a kind Neighbour in few a Samuel Speak I this after the flesh to please No I speak it for use to profit I report my self to your hearts You tell me that you have a publick loss your mouthes have uttered it your faces speak it my Ears and Eyes have received it from you and if so then see what follows if we have Israels loss we must make Israels Lamentation Let us take up Davids words with Davids Affection I am distressed for thee Brother Jonathan very pleasant hast thou been to me thy love to me was wonderful passing the Love of Women Are we as David to Saul Isaac to Rebekah sons Are we as Jeremiah to Josiah Prophets As David to Abner Kindsmen Are we by any name entituled to this loss Mourn then mourn not as the Infidel desperately nor bitterly as doth the froward but soberly as did David when Abners Death put him to a Fast Let his dearest Yoak-fellow say Ah mine unthankfulness and unfruitfulness let Children say Ah our Disobedience and Stubbornness and Servants Ah our Idleness and Untrustiness and all Ah our Folly and Frowardness who could not see Vertves through Frailties and Corn through chaff till we had lost all These sins of ours have strip'd us of a Samuel and covered us with darkness He is gone the Arm and Shoulder is faln from this our little body the sooner for our sins let us see it or else what abides us In the Body what Medicines cannot do cutting must what that cannot burning must or else nothing saith the Master of Physick It is so in the Soul too Oh that we could see it In our Friends Sicknesses we have been Medicined in private distresses lanced but in the loss of Publick Persons the Lord proceeds to burning If these wounds upon the very Head of us strike us not down what shall next be smitten but our Heart it self Well Israel laments and it hath cause What do they next That next we must hear They bury him and the place and manner be observed For the place they bury him at his House in Ramah the Ancient and the Mannor House his Father dwelt there before him 1 Sam. 1. where also you may be informed touching the Town Whereas there were of Ramahs four or sive this was Ramah Zophim in Mount Ephraim which borrows his Name from the Situation of it it stood high and the name importeth no less In this Ramah Samuel sometime lived and here he is Interred For the Selemnity of the Funeral it is such as argues Israels love and Samuels worth they do him all the Honour that is possible First Israel the first-born of Men
or sword or life or death yet the certainty of Gods love will support him And the Son said unto him Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son Now we come more particularly unto the words which are a Confession of sins made by this Prodigal unto his Father Wherein observe First the Matter of his Confession I have sinned Secondly the Circumstances as First to whom viz. to his Father Secondly the manner how And that was with Exaggeration Against Heaven c. Humiliation And am no more worthy c. The Reasons of this point are these First God cannot in Justice forgive except we make our Confession unto him If we confess our sins he is faithful and just to forgive us our sins saith St. John But if there be no Confession then there is no promise How can God then without violating his Truth shew Mercy unto such And therefore saith Solomon He that hideth his sins shall not prosper but whoso confesseth and forsaketh them shall have Mercy Such a one then as doth thus confess may look for Mercy and none else A Second Reason is Because there is no sound Repentance for sin where there is no true Confession of sin For the inward sight of sin would open our mouths and cause us to confess it When the Heart is pricked words will break forth the Tongue cannot forbear As we see in David who so soon as his heart smote him for numbring of the People cryed out I have sinned exceedingly in that which I have done Thus out of the abundance of the heart will the tongue speak as Christ saith These may be the Reasons The Uses follow And First seeing this is so That whosoever would have Pardon of sin must confess the same This serveth to Reprove such as look for Pardon on Gods part but will bring no Confession for their part Is this so that there is no Remission where there is no Confession Then let this Admonish every one that desires to have their sins remitted to see that they be truly and unfainedly confessed Conceal them not hide them not excuse them not defend them not and above all take heed of glorying in them Seek not with Achan to hide that cursed thing it will prove thy overthrow Be not Secretary to the Devil it is no good Office conceal not that which God commands thee to make known Sins that are smoothered will in the end fester unto Death Remember Remission is promised but upon condition of Confession suffer then no sin to go unconfessed which thou wouldst not have to go unpardoned And so I pass from this to a third Use which is for our direction For must Confession go before Remission then let every one look that as they confess so they make an upright confession Many have confessed yet found small comfort as Pharaoh Saul and Judas with many more if therefore we would speed better than they did we must look that our confession be better than theirs was Father Here we see to whom he makes confession It is not to the Servants nor to his Brother but to his Father Hence learn Confession of sin must be made unto the Lord. I acknowledged saith David my sin unto the Lord. The Reasons are these First All sin is committed against God True it is we may hurt and wrong men by our sins and bring much damage both to the Body and Goods of others by the committing of them as David to Vriah but the chiefest dishonour is against God whose Law is broken and transgressed Secondly God only can forgive sins and none but he It pertaineth only unto God to say I have Pardoned I will not destroy And Lastly Confession of sin is a special part of Divine Worship Now God will not give his glory to another he will not have any part stakes with him Thou shalt Worship the Lord thy God and him only shalt thou serve Now for Uses And first for that Auricular Confession held and maintained by that man of sin which upon pain of Damnation must be made in the Ear of a Priest by every one immediately before the receiving of the Sacrament of the Lords Supper A cunning invention for the discovering of all states and for the upholding and enriching of that Covetous and Ambitious See Hereby they come to know the Hearts and Affections of Men and knowing them they can quickly tell what course to take for themselves either for bringing good or preventing mischief for the enriching themselves and impoverishing of others Is this so that confession of sin is to be made unto the Lord Then see thou fly unto him when thou hast offended and make known thy faults to him whom thou hast much dishonoured Against Heaven and in thy sight He doth not mince and extenuate the matter he saith not Father I have sinned but I had no bad meaning I knew not what I did Neither doth he plead the instability of his Youth to extenuate his fault but he aggravateth and enlargeth the grievousness of his sin and sets it out to the uttermost 1. I have sinned 2. Against Heaven 3. In thy sight All tend to the aggravation of his fault To break a Lawful command enjoyned by the Magistrate though of Ignorance is a fault wilfully to break it is a greater but to do it in his sight and presence argueth great Rebellion From the Prodigal his Practice let us learn Doct. That it is the property of a true Penitent not to mince or extenuate his sin but to aggravate and set it out in the worst and vilest manner that he can The Reason may be this Because the Eyes of a Penitent are in some measure opened so that he now seeth sin in its own colours and apprehendeth it as a deadly Enemy to Gods glory and his own Souls Health Now we know how ready we are to speak the worst we can of those who are Enemies unto us and to set forth their vile Practises to the uttermost Thus the hatred he beareth unto sin causeth him to think that he can never sufficiently display it and maketh him so disposed as that no malicious wicked man can so set forth the faults of his Enemy whom he deadly hates as he desires to set forth the loathsomness of his own sin Thus we have seen the Reason The Vses follow And is a Penitent thus qualified Is there such a disposition in him as that he will lay to his own charge as much as possibly he can Then what shall we say of such as study this Art of mincing and extenuating sin The sins of others they can enlarge they have both will and skill in setting open to the view of the whole World in every branch and circumstance the faults of others so that many times they appear to be greater than indeed they are But in confessing of their own sins they have no such gift nor faculty than they have not done
Faith embrace thee as a strong Hold Hope wait upon thee as a sure Defence Charity relieve thee in thy distressed Members and Patience bear thy Cross as her Crown of Glory 6. Of Self-denial There is nothing brings more Honour to God and Credit to Man than the Grace of Self-denial which is a Character of Gods own Teaching but few will take the pains to Learn it because they must first be untaught self before they can be taught the Art of Self-denial Men generally are apt to study Men and study Books both Divine and Moral to increase Humane knowledge and set up the Interest of Ambition and Covetousness that when Times change and Religion and Ambition come in competition they will steer their Devotions to all Winds to shelter them from the storms of Ship-wrack whereas a gracious Heart will endeavour to study that Chymical Wisdom to draw out the Spirit of Self-denial from the Limbeck of Heaven which indeed is the Quintessence of all the Graces and makes a Soveraign Antidote against all Malignant Tumors of Self-love it combates the passions of the Heart it allayeth the flateous Humours of Pride and Vain-glory it suppresseth the Earthy Vapours of Avarice which poysoneth the Heart and intoxicates the Brain it bridles intemperate Appetites which run like a Torrent having the wind of Satans Temptations and our own passionate inclinations to split the Ship of our Souls upon the Rock of Eternal Misery Preserve me O my God from such disasters by this Mysterous Vertue of Self-denial render me I beseech thee a Disciple capable of this Science teach me effectually to spell my frailty in this golden Alphabet place it as a Frontlet before the eyes of my Soul that I may continually read the out-strayings of my Heart with regret of spirit that I may change my Affections from the love of the World to the love of thy self that when the Bark of my Soul shall put ashore it may safely arrive at the Haven of Heaven 7. Of Patience Patience under the Cross is like Gold under the hand of the Finer when sufficiently tryed in the Fire of Affliction and ordered by the hand of Heaven becomes a Glorious Crown for a faithful Christian Lord if my Earthy heart be so impatient that it needs Refining purifie it I pray thee of its drossie quality that it may be brought into a better temper and be made tractable to thy gracious Designs 8. Of Contentment Contentment is a meek submission of a gracious Spirit to the will of God in every condition it puts the Heart into a Holy frame willing to subject and lay it self low to the frowns and stroke of Justice as well as to the smiles of Mercy Good is the Word of the Lord saith Old Eli. If the Lord say he takes no pleasure in me saith David let him do to me what he pleaseth Learning with Paul in every condition to be content This gracious disposition is like Wax capable of any impression or as Clay in the hand of the Potter which may be molded into any form or fashion Where there is a suitableness between the disposition and the condition a man will suffer all things endure all things with contentment Take from him as one saith his Wealth his Treasure is in Heaven cast him into Prison his Conscience is free take away his good Name his Innocency will vindicate him against all aspersions banish him his Countrey Jerusalem above is his City of Refuge Si fractus illabatur orbis impavidum seriunt ruinae vultus Though the Foundation of the Earth should shake he will not be moved It is the mind and apprehension that makes every condition better or worse Restraints and Confinements to some are as bad as Death but to others sweet Captivities places of more Liberty for the Service of God witness the rejoycings of Paul and Silas He that hath Christ dwelling in his Heart by Faith may truly say with the Philosopher Omnia mea mecum porto my Treasure is a hidden Treasure I carry all within me and that all I shall carry to Heaven with me Gracious Lord who hath the hearts of all men in thy hands to order and dispose of them to thy own design impress I beseech thee with the seal of thy spirit upon my heart this lovely Grace of Contentment that I may bear thy Cognisance in every condition mold it I pray thee to such an Holy temper as my submission to thy will may answer thy expectation If thou cast me into the Mold of Affliction let me come out thy contented Patient if thou take from me all that I have give me thy self and I shall enjoy all things Christus meus omnia If Christ be not wanting Contentment feels no want 9. Of Peace Peace is a gracious Acquiescence of the Soul in God it is one part of that joyful Tidings proclaimed by the Herald of Heaven Glory to God on Earth Peace good-will towards men yea it is that Royal Legacy left by the King of Glory to his Apostles My Peace I leave with you as it was his dying bequest so it was his reviving salute after his Resurrection Peace be unto you This is that Peace which passeth all understanding which keeps our Hearts in the knowledge and love of God It causeth a cessation of all our Lusts which War against God and our Souls it Uniteth God and Man together in a happy Union and sweet Communion in the Court of Conscience it puts an end to all strife and begets an harmonious Agreement between man and man Blessed Saviour who art the great Peace-maker between God and Man who stilleth the raging of the Sea and the madness of the People I beseech thee bridle the floods of my Passions that they run not over me with noise calm with the word of Peace the boisterous billows of my warfaring Members that they swell not over the banks of my soul sending forth mire and dirt And since there is a necessity of War in my heart Lord convert the enmity thereof against sin and Satan that the end of this War may be Peace 10. Of Love Love is a holy flame derived to us from the Altar of God who is Love it self whose property is to beget the like so we come to love God who first loved us Philosophy tells us that Love is grounded upon similitude Nature instructs sensible Creatures to love their young and God teacheth Parents to love their Children because parts of themselves and Children by a reflective relation to love their Parents as Authors of their being How much more ought we to love God who created both Soul and Body Our Love being but a part of his parental Affection who offered himself a Sacrifice for us through the flame of his Affection Assimulate O my God the soul of thy servant unto thee and let the fire of thy spirit burn up the pile of my sins purifying my heart and kindling my Affections that I may offer up
my soul a zealous Holocaust to the flame of thy Altar 11. Of Chastity This single Grace of Chastity will admit of no Cor-rival but God himself in her Virgin-heart in which she erects a Temple of Love for the Lords delight scourging out all uncleanness with the rod of Sorrow dedicating it wholly to the Service and Honour of the Lord where Love and Beauty God and the Soul are espoused together in holy affection and sweet communion Give me O Lord what wilt thou give a clean heart truly devoted to thy service Though the stains of impure Cogitations and verbal Transgressions may unwillingly and unwarily break in to defile thy Temple O may the rod of Repentance drive them out but shield it I pray thee from that great abomination of desolation those deathful wounds of actual pollution to make it a stink of all iniquity but deck and adorn it with the graces of thy spirit that it may be made a beautiful habitation for thy honours reception 12. Temperance Temperance is as a comly Matron which walks soberly and warily in the wholesom path of Mediocrity between excess and defect her actings are to the health both of Body and Soul avoiding in order to Food and Raiment Superfluity and Sordidness being fed with Frugality and clothed with Decency as to the Soul her Religion very Orthodox running a most even course between blind Zeal and open Profaneness like the Sun in its Aequinox between the Winter and the Summer Solstice hating Enthusiasm Papism and Atheism with other giddy opinions coyned out of the Mint of inconsiderate Brains which begetteth nothing but Division Contention and Disaffection Most holy Lord who art holiness it self and delightest in the beauty of holiness pious hearts as mansions where thy honour will please to dwell square my Religion to the straight rule of thy word and so fashion my Devotion as may be most agreeable to thy own mind neither ceremoniously superstitious or irreverently rude but zealously affected in a decent and orderly manner as may be most sutable to piety and the honour of thy Majesty 13. Of Obedience and Disobedience A good natured Child will grieve that he hath offended his indulgent Father whereas a more rugged disposition will not come into the School of Obedience without much swinging Make me O Lord a child of Obedience by the smiles of thy mercy rather than by the frowns of thy Justice draw me by the silken twines of thy Affections and not by the ruff Cords of thy Corrections but if I be so ill-natured that the rays of thy love will not mollifie my hard heart let the awful stripes of thy fear make it tender so shall thy rod and thy staff comfort me 14. Of Gratitude and Ingratitude Thankfulness is the tribute of our Affections which we pay as a Rent-charge to the great Lord of Heaven and Earth by which we acknowledge his property in us and our Loyalty to him for all his blessings both for Soul and Body and nothing can out us of Possession discard us of our freedom or cancel the obligation of his love to us but Ingratitude that monster in nature which was one of the grand sins which ejected Adam out of his Garden of Paradice into a wilderness of Sin transformed Nebuchadnezar from a man to a Beast till he returned better manner'd and smote Herod in his Judgment-seat because he gave not God the glory Great God! in whose hands are all the Corners of the earth and the fulness thereof in whatsoever possession of thy blessings thy goodness please to place me as Tenant for life O may I esteem it far beyond my deservings that I may learn to be thankful And suffer not I pray thee my nature so ill to degenerate into Ingratitude as to alienate thy affections from me to out me of the Eden of thy favour and let me not be so blockishly dull as not to acknowledge thy property or so arrogantly peccant to rob thee of thy honour lest deservedly I incur thy righteous displeasure but ingratiate my heart I beseech thee with so good a nature as I may render my self a more perfect Creature to give thee thy dues belonging to thy honour and my self the comfort of thy gracious dispensations towards me 15. Of Mercy and Justice Mercy and Justice are the righteous Ballances of Heaven poized by the Hand of Truth which weighs to every one the Rewards of Life and death Mercy is filled with promises of life Justice with wages of death Faith lays hold on the Scale of Mercy through the merits of a Saviour Infidelity draws down Justice as a Recompence for Iniquity So righteous art thou O Lord in thy ways and just in thy Judgments who dispensest to every one after their deservings Merciful Father though the magnitude and multitude of my Transgressions be so heavy to draw down the Ballance of thy Indignation upon me yet being Counterpoized with thy Sons merits in the Ballance of Mercy they shall be found too light to condemn me and my Faith of sufficient weight to save me 16. Of Faith Faith is the Souls Optick which discovereth things afar off as if near at hand though darkly as in a Glass yet far surpassing all the Opticks of Astrology which takes the dimensions of the Orbs according to the sense whereas Faith maketh search into Heaven seeth God Almighty with all his Attributes in the beauty of Holiness Jesus Christ his Son sitting at his right hand interceeding for us the Holy Ghost proceeding coming down like fire to baptize the Saints with all the Heavenly Quires of Saints and Angels singing Allelujah to the King of Glory yea it discovereth Hell afar off with all its monstrosity the reward of our Iniquity seeth Satan compassing the Earth in persuite of the Mother and her Child to devour them but overcome by the blood of the Lamb. Thus O my Soul with this Optick of Faith thou mayest survey all the wonders of God making things invisible to the eye of sense visible to the eye of Reason Thus beholding thee O my God in thy glorious perfections in thy marvelous works in thy gracious Attributes let me experiment thy spirit of grace quickning thy wisdom teaching thy power supporting thy love comforting thy Justice tenderly chastising and thy mercy saving me let the light of thy countenance the splendor of thy Majesty so dart upon my soul through this Glass of Faith that thou mayest be in love with thy own beauty Faith again may be said to be the compass of the Soul which centers one part upon God the other upon the heart of man rounding a Sphear of a new Creation with circles of love through which she draws a Diameter by the Rule of the word which is as a Jacobs Ladder by the hand of an Angel to convey the Graces of God to man and the Prayers of man unto God Scale O my soul by this Ladder of Faith the Battlements of Heaven contend with thy Maker and
let him not go without a blessing so shalt thou gain by the battery of Prayer a Kingdom by violence 17. Of Hope In the greatest difficulties Hope is a comfortable support to an afflicted Soul When Epimetheus unadvisedly opened Pandoras's Box he let out all the miseries in the world upon himself but hastily shutting the lid reserved hope in the Bottom for his comfort When the waves of Affliction come rowling like a Land-flood upon a man Hope buoys up his Spirits that he swims above water it lightens fears lessens cares expelleth dispair fills the Soul with magnanimity against all disanimosity it is a cordial Grace which revives a fainting Spirit from death yea though the Lord writes bitter things against a man and hedgeth him up on every side with thorns of Affliction yet Hope breaketh through inclining the Lord to pity Though he kill 〈◊〉 saith Job yet will I trust in him When Ahasaâ—erus's Decree of Death went forth for the Destruction of the Jews though Esther had failed of her duty yet Mordecai's hope expected deliverance some other way Endeavour we then to lodge our Hope in the bosom of Heaven that when the high winds of dessolation the bitter storms of Persecution shall beat down our clay-buildings upon their sandy foundations our souls may be safely housed upon the stable rock of our Salvation 18. Of Charity Amongst all the herbs of Grace planted by the Spirit of God in the Garden of a gracious heart Charity hath the supreme vertue it is like the Oyle that was poured upon Aarons head oderiferous to God and Man This Oyl of Charity is an excellent Remedy to heal the sinful Bruises of the Soul It expelleth the Poyson of Revenge it cureth the Plague sores of Envy Hatred and Malice and is of a magnetick power to attract the Iron hearts of Enemies to brotherly Kindness yea though a man had all Gifts and Graces as is expressed by the Apostle and wanted Charity he is nothing Charity is kind envyeth not vaunteth not is not puffed up beareth all things believeth all things indureth all things So rare are the fruits that spring from the root of Charity Pour upon my Soul O Lord this Oyl of Love this Balm of Gilead this blessed Vnction of thy holy Spirit for the savour of which the Virgins love thee let me I beseech thee experiment the healing vertue the comfortable effects and fruits thereof in my Conversation to the joy of my spirit the benefit of my Neighbours and all to the praise of thee my Creator 19. Of Faith Hope and Love Faith Hope and Love as they are the three Theological Graces of the Soul so they are Handmaids to wait upon her all exercised upon an object of promise Faith beholds it Hope expects it Love imbraceth it Faith looks upon it with assurance to obtain it Hope waits for it with patience to get it Love receiveth it with comfort to enjoy it Rouze up then thy self O my drooping Soul from the slumbers of Sorrow and despair and milk Consolation from the dugs of the Promises Art thou poor and needy the Lord is thy Portion doth every one reject thee thy God careth for thee who hath said he will not leave thee or forsake thee Lay hold on these Promises with thy hand of Faith secure them unto thee through Hope in thy extremity so shalt thou enjoy them in Gods opportunity 20. Of Nocturnal Devotion In the deep of silence when Morpheus the black Jayler of the night shackles the outward senses and lays them to rest under his sable Canopy then and then only is the time of a gracious Soul that waits upon God breaking off sluggish slumbers to awake in God and to have sweet Communion with him by Meditation Supplication and Ejaculation entring into the secret closet of the heart where he may examine and read over the Errata's of the mispent day and with the holy Prophet with tears of Repentance wash them away This kind of Devotion hath ever been of the Coram at all times nothing to interrupt a zealous Votary but a Clock or a Cock which are pleasing Monitors of his well-spent minutes it puts the heart into a holy frame making it better for the succession of the next day as Plato's Royal guest with homely but wholesom Collations of green herbs being well seasoned with the savory Discourse of the Philosopher Enter then thou King of glory into the heart of thy Servant though I can give thee but mean entertainment yet if thou please to honour my Soul with the Graces of thy Spirit thy own beauty shall bid thee welcome Be thou O Lord a Saviour unto me both by night and by day rouze my Soul from the slumbers of sin and unfetter it from the gives of carnal security from the swadling bands of spiritual darkness that I sleep not in death set it at liberty as a bird from the snare that it may soar up unto thee by the wings of Prayer and have sweet society with thee before the morning Watch yea I say before the Morning and be thou as a bundle of Myrrh between my Breasts and let Love be thy Banner over me and since it is thy Precept that I should watch and pray lest I fall into Temptation though my outward Man sleep for the support of my Spirit yet let my Heart wait and wake for thee that when thou comest whether in the Evening Watch Midnight Cock-crowing or dawning I may open unto thee and give thee Entertainment 21. The Nature of Sin No sooner is Man Born into the World but sin like a Vulture seizeth the Faculties of his Infant Soul So that his Body becomes a Living Monument of his better part till like Lazarus from his four days Tomb it be Miraculously re-animated by the Word of Life As it is the greater Miracle O Lord to raise my Soul from the Grave of sin which hath not only been four days but many Years under the power and shadow of Death so shall it be through thy grace the greater Obligation to make me look upon thee by the Eye of Faith as the Object of my Soul and God of my Salvation 22. The Devil and the Spider In beholding the Spider methinks I see some resemblance of the Devil both Venemous Creatures and begin their Work alike one in the centre of her Web the other in the centre of the Heart both aiming at one end which is to kill and destroy both forming their inviting works out of their Poysonous Bowels The Spiders Web so curious that prying Flies are intangled in it The Devils Work so glorious that beautified with Objects of Pleasure and Profit every one more or less is snared in it Sweep away O Lord these Cobwebs of sin from my Captivated Soul set it at Liberty from the thraldom of Satan so shall it be delivered as thy Ransomed one as a Bird from the Fowler 23. Of Vanity Great is Diana was the cry of the Ephesians to which not
that Golden Hesperides that the red Dragon Guarded for his Minions till slain by Hercules which all passionately enquire after the greedy Miser for Wealth the Ambitious for Honour the Luxurious for Pleasure all being Avaritious of Beautiful Apples no Labour no Danger seems difficult to obtain their desires whereas the poor Soul lyes Hunger-starved for want of the sincere Milk of the Word that it may grow thereby Convert we then our thoughts from these perishing things to a holy Covetousness after a more durable substance than this eyely Fruit which like the Apples of Sodom will fade into dust hunger we after that Tree of Life which beareth twelve manner of Fruits the Doctrine of the Apostles which are for the healing of the Nations through the vertue of the Lord of life our great Hercules pray we him to cut down both root and branch of this Hesperides and slay the Dragon which keepeth Possession and that he will please to replant us with better fruit to wit the graces of his spirit that we may grow up as fruitful Trees by the water-brooks of Repentance bringing forth our fruit in due season 34. Of Prodigality It is no Paradox to say That the Prodigal is very covetous in that all his Lavishments are to gratifie his greedy Passions that could he enjoy perpetual health and strength with the unlimited Addition of large Revenues as fuel to feed his sinful humours his luxurious Appetite would never be satisfied yet is he not so unprofitable a member in a Common-wealth as the covetous miser who defrauds his Genius to indulge his lustful eye being a Thief to the Common-wealth robbing it of Treasure which should relieve his Brother Whereas the Prodigal is his own greatest enemy others partaking of his wild Disbursements though not of his sin his whole life being as a Dream his profuse phansie feeding upon all kind of Delights which may cherish the flesh and pamper Nature till awakened by the storms and pinches of Poverty which haply makes him return by weeping cross to his Fathers house for better shelter and more wholsome Diet. O thou Almighty Giver who dispensest of thy goodness to every one as in thy wisdom thou knowest convenient for them if thou please to intrust me with two or three Talents suffer me not to be so prodigally vitious as to wanton them away upon my sinful Lusts or so wretchedly avaritious as to hoard them up unprofitably in the ground of my sensual heart but that I may improve them as thy faithful steward to the best advantage of thee my Lord and Master that when thou callest me to an account I may chearfully appear before thee not fearing thy Curse but expecting thy Blessing 35. Of Vain-glory. The Vain-glorious man is a bundle of Folly swadled up in ambitious Bravery whose airy thoughts words and gestures doth metamorphize his Soul by a kind of Pithagorean metempsuchosis into a puff of Vanity his wild phansie draws the circuit of his conceit beyond the Moon his words like wind bladders him up into a fond opinion of his frothy humor his gestures so affectionately mimical that they make him more than ridiculous Come not O my Soul into this aiery Element let not vain-glory swell thee like a Bladder in an overprizing conceit of thine own weakness but let Sobriety moderate thy Passions Temperance regulate thy Affections Humility bridle thy desires that thou mayest be a friend to thy self and not a foe to others 36. Of Presumption and Desparation The Serpent having bitten our first Parents with this infectious sin of Presumption afterwards sets upon Cain with that stinging sin of Desparation Both which are the great Master-pieces he useth to batter the Rampire of our Righteousness that so he may the more easily let in death into the heart the Souls Citadel one commonly follows the other as that little ravenous beast follows the Lyon for the reversion of his Prey 〈◊〉 the great design of Satan to hush a man 〈…〉 a carnal security that he may spend 〈…〉 and flower of his years in a presumptive way of sinning in hope of an after Repentance but if he chance to look back in the Evening of his age the Devil rouzes the Conscience as a sleepy Lyon to to fly in his face which returns him into his former way of Presumption or else exposes him to the devouring teeth of Desparation Shield me O my God with thy preventing Grace from such miscarriage that passing through the Red Sea of this World I may steer my course by the gale of thy favour between Silla and Carybdis the rocks of Presumption and the Gulf of Desparation till I safely arive upon the coast of Canaan the promised harbour of eternal Rest 37. Of Vertue and Vice Narrow is the way that leads unto life and few there be that find it but broad is the way that leads unto death and many there are that go in thereat At the entrance of the one stands Vertue in her sable dress like Rachel mourning for the loss of her Children and will not be comforted crying with Wisdom in the open places of concourse How long will ye simple ones love Simplicity ye Scorners delight in scorning and Fools hate knowledge Turn ye at my Reproof behold I will shew you the way of life though it may seem cragged rough and hard yet by it you shall enter the Kingdom of Heaven But at the other way stands gawdy Vice in her rich habiliments like Solomons Harlot curiously bedect with all sensual Invitements with which she commits a rape upon the Eyes of her Beholders her lips drop as the Honey-comb and her words are smoother than Oyl her feet go down to death and her steps take hold on Hell she opens unto them the gate of Vanity which leads into a spacious place where are Gamesters of all sorts sporting themselves with the Rackets of Pleasures and Profits in the Tennis-Court of this World till unwisely unwarily and unhappily they court their own Destruction Prevent me O my God in the day of Grace with thy blessing of wisdom that I may listen to the call of Virtue and not to the Courtship of Vice that I may creep with the fewest on the knees of humility in the narrow way to eternal life and not run with the most on the feet of Folly in the broad way to eternal death 38. Of the World As the Wilderness of sin was a place of tryal and trouble to the murmuring Israelites in their way to Canaan sufferin hunger and thirst with the sting of Serpents for Rebellion and Disobedience so is the World in general to us all full of variety of Vexation of Spirit for Sin and Transgression Some are hungry and thirsty and cold and naked pinched with poverty others surfeiting with prosperity throughfulness of flesh sticking in their teeth their fiery Lusts as so many Serpents gendred by Satan upon their Sin-bearing hearts sting them to death without the mercy of a Saviour Blessed
and estates must be respected and accordingly must we cut our Coat and have our Ornament Nor may they be the Ornaments of Light House-wives or of known dissolute Persons it is not Modesty for Women professing the Gospel to go like Whores or to imitate them in their Strumper-like behaviour Christians ought not to seem to be such as indeed they would be loath to be Neither may it any way tend to provoke inordinate desires in our selves or others but such as may express the Vertues of our Minds being correspondent to Decency and Holiness Thus we see the Manner Thirdly for the Measure Excess of Ornament is to be avoided we may not have too many on our backs nor in our Wardrobes Go to now you Rich Men weep and howl for your Miseries that shall come upon you Your Riches are corrupted and your Garments are Moth-eaten and shall not these Witness against you In Ancient times such were counted infamous as did exceed this way so Graccus noted Naevius for a Licentious Fellow for having on his Hands more Rings than one Beware then of excess in this kind seeing both Heathen and Heaven doth condemn it It is a sin that goeth not alone but draws many after it For first excess in Ornament doth cause thee to abuse thy Wealth and makes thee spend it on needless and superfluous Uses when thou oughtest to spend it better as in Relieving of the Poor and such as are in want Secondly It is commonly maintained with Covetousness and Injustice When was more Pride and Bravery And when more Oppression and Cruelty What greater cause of Bribing and Extortion of Fraud and Cousenage of increasing Fines and inhauncing Rents than this excessive Bravery Pride must be maintained though it be with sale of Faith Conscience Religion and all Thirdly It is a Thief of Time Many a golden hour is spent in casting how to be most brave and what Fashion doth best become them And many an hour is spent in pranking and trimming of the Body in the too accurate and curious culture of it Had Plautus lived in these our times he would never have wondred why dainty Dames are so long in trimming of themselves if he did but see what a shop of Vanities and Fooleries they bear about them See here a cause why such as are most brave are usually most ignorant and impenitent Alas they have no time to adorn their Souls with Gods saving Graces they dress themselves by the Hour and therefore can Pray but by the Minute they want leisure for the one so much is taken up about the other And in a word what more impoverisheth the Common-wealth than our excessive Bravery Our Monies and our chief Commodities are daily Transported into other Countries and what comes in lieu thereof but Apes and Peacocks Costly stuffs silks and velvets gold and silver Laces Feathers and such like Toys for giddy pated Fools which within a few days wearing must be cast off and given to some Serving Man or Maid and soon after become good for nothing but to adorn a Dung-hill See then what a fruitful Mother of much Wickedness Excessive Bravery is Let it therefore be avoided of all such as bear any Love to themselves or to their own Countrey The last Rule to be Observed doth respect the End and that must be not the priding up thy self or to cause the Eyes of others to be set upon thee but Gods Glory while thou dost adorn his Temple See then that that be thy chiefest aim And moreover look thou make a spiritual use of the Ornaments thou wearest Remember the Body is more worth than Raiment and the Soul more worth than thy Body Affect not therefore the Adorning of thy Body more than the Adorning of thy Mind the Jewel is far more worth than the Cabinet wherein it 's kept and the thing covered is more to be respected than the Case that covers it Again let the Adorning of thy Body put thee in mind of thy shame and Nakedness in respect of sin There is a Wound else what needs a plaister And these plaisters though they be of Silk or Velvet argue that under them are some loathsome sores which being seen would shame us Before Man sinned these Ornaments would have Adorned him no more than a silken case a sweet Rose but when his Beauty became blemished by sin then was he driven to seek for Ornaments and on his uncomely parts to put on more comeliness supplying Natural defects with the helps of Art Were this well considered the best Ornaments would bring rather cause of blushing than of boasting Hath a Cripple who hath lost his Leg any cause to brag of his wooden stump Or a Thief any cause to boast of his Bolts or glory in his brand and mark of Felony What more cause have we to brag of Ornament This is that which indeed should humble us as being a continual Testimony of our sin and shame Let us then use them as a daily Monitor to put us in mind of our deformity by sin for our further humbling And thus have we seen some special Rules to be observed in this particular of Ornament which being kept we may safely and comfortably use our Liberty in this kind also Object But it may seem that Ornament is Unlawful and may at no hand be used For the Apostles both Paul and Peter condemn all broidered Hair Gold Pearls and other such like costly Ornaments as unbeseeming Christians I Answer neither Paul nor Peter do simply condemn the things themselves but the abuse of them they being used by Persons of low Estate and very mean Condition for of such in those days did the Church of God especially consist And therefore howsoever it were Lawful in it self yet it was altogether unbeseeming their Estate being in them little better than Riot and Excess And Secondly the Church was then under grievous Persecution Now at such times our Ornament must be laid aside as formerly we have heard that being a time of Humiliation and Mourning And thirdly I Answer The words are rather an Admonition than a Prohibition he forbiddeth not the using of them but admonisheth them that they would rather adorn the inside than the outside and be more careful of the Mind than of the Body And this evidently appeareth by the Antithesis that is used in both places Not with broidered hair saith Paul But with good works Not that outward adorning saith Peter But let it be the hidden man of the heart According to that saying of our Saviour Christ Labour not for the meat that perisheth But for that which endureth to eternal life The meaning is not so much for one as for the other desire more the Adorning of the Mind than of the Body Again some may demand Whether it be Lawful to cover a deformity in the Body or to mend the Complexion it being less beautiful than others is For seeing the Body may be adorned with Ornament it may seem that
They may both be true in a different sense for the word dishonour may be taken two ways 1. To degrade or make one unhonourable that before was honourable but in this sense it is rarely if at all found in Scripture 2. To disrespect or slight one that is honourable and still remains worthy to be honoured In the former sense God cannot be dishonoured but in the latter he may even as Children by their disobedience do not render their Parents dishonourable but dishonoured Par. How can men in Justice become lyable to eternal punishment for sin committed in time and it may be in a short time Conf. They are committed against an Eternal God and therefore are always as it were in committing before and against him 2. If men might live eternally they would sin eternally and God punisheth according to the rebellion of their wills 3. Though punished in Hell they still retain their enmity against God and therefore justly is their penalty continued DIALOGUE V. Concerning Christian Liberty and Liberty of Conscience Also Of the Civil Magistrate and Church Censures Par. IF Christians must not be the Servants of men how come Rulers to have any power over us Conf. The meaning is not that we must not serve men at all for that would contradict the Verses immediately fore going and almost infinite other places but do not so serve men that it hinder you in the service of God Par. If every one must bear his own burden and be judged according to his works why should any man Magistrate or other trouble or interrupt him though he be Heretical or Blasphemous but leave him to God and his own Conscience Conf. The vilest sinner on earth may plead thus But the truth is that though the Principal and ultimate Judgment of every mans cause be left to Christ to be determined by him at the day of Judgment yet God out of his singular wisdom hath appointed that open wickedness whether it be matter of opinions or practise be judged and punished also by Authority Ecclesiastical and Civil and if either sort neglect their duty herein themselves become culpable Par. But what good is this restraint like to work but to make men either more violent when they see their Tenet opposed or else Hypocrites if they be restrained for God only can change the heart Conf. This also any notorious wretch may say for himself but trust reposed in men by God must be discharged and the issue left to him Par. But if my Conscience be erroneous what course can I take If I go against the truth I sin and if I go against my Conscience I sin also Conf. It is true and therefore the way is to pray and seek for satisfaction that your Conscience may comply and close with the truth DIALOGUE VI. Treating of the State of man after death and likewise of the Resurrection and last Judgment Par. HOW can a man comfort himself in the death of his profane Kindred Conf. He may quiet his heart with these Considerations following 1. God is ready to forgive those which repent at the last moment and for ought we know may work Repentance when the party is too far spent to express it 2. Gods Decree is unchangable and therefore they either were elected and are saved or Reprobates and could never have been saved had they lived a thousand years 3. Had such as are rejected of God lived longer their impenitent hearts would have caused them still to have treasured more wrath to themselves by proceeding further in wickedness 4. Our Relation to them the main cause why we are grieved for them ceaseth after this life 5. However it is with them God will dispose of all things for his own Glory which should be more dear to us than our Friends yea our own Souls Par. If the whole man soul and body sinned how can it otherwise be but the Soul must die as well as the Body Conf. Man in his actings is to be considered collectively not distributively and as sin is not acted by the Soul and Body in a divided sense but joyntly by the whole man consisting of Soul and Body as its constitutive parts So man dies not in a distributive sense as if the Body died by it self and the Soul by it self but as a Creature compact of both he dyeth or ceaseth to be what he was when the Soul which is the essential form of a man is taken away A Parliament when dissolved loseth its essence as such though all the members be alive so doth an house dimolished though all the materials remain whole So when the Soul and Body are disunited the man is dead howbeit the Soul lives either in Happiness or Woe Par. If there be no satisfaction of the Justice of God after this life which men having given shall be forgiven and saved how is it said Till thou hast paid the last mite or uttermost farthing Conf. This word till is often found in Scripture signifying or at least not excluding perpetuity and taken in that sense the force of it is thus much if thou be not reconciled to God in Christ before thy death thou shalt be cast into the Prison of Hell there to abide the exact justice of God for ever because thou never canst never so satisfie his wrath as to be acquitted from it Par. If every Soul when it leaveth the Body goeth either to Heaven or Hell immediately to what purpose is the Resurrection or day of Judgment Conf. There is very great reason for them as First That the whole Creation may be purged and delivered from the bondage of Corruption Secondly That the Soul and Body which suffered or sinned together may in the righteous day of the Lord be crowned or punished Thirdly That all hidden things yea the secrets of hearts may be discovered that thereby Gods righteous Judgment may be also revealed Fourthly That he may publickly right his people upon their enemies Par. Godly men are men still and Christ avoucheth That every idle word that men shall speak they shall give account thereof at the day of Judgment How then can they be said to be discharged from all sin Conf. The meaning is not as if the godly shall be called to account for their idle words or any other sins but only thus much that the Judgment of God shall be so exact and severe that even so much as an idle word shall not pass him without full satisfaction to his justice on the Transgressor or his surety and that he which hath not his Pardon already procured by Christ shall be found culpable at that day and the sentence of Condemnation pronounced against him though he had only one idle word to answer for Par. Sir I thank you for your pains you have taken with me this day in resolving my several Queries but now at present I will trouble you no further Conf. The Lord give you then a heart to consider what hath been said and so for the