the living God This blood is never dry the vertue of it never wasted the good Samaritan will pay all 3 The promise of God is that upon our repentance the multitude of our sinnes shall be no barre to his mercy Ezek. 18. 21. If the wicked man shall turne from all his wickednesse all his transgressions shall not be mentioned unto him Nay rather where sin abounds grace shall superabound Rom. 5. 20. 4 Mercy pleaseth him yea unstinted mercy when Peter asked our Saviour how oft his brother offending should be pardoned whether unto seven times our Saviour answered I say not unto thee till seven times but unto seventy times seven times that is so oft as he repenteth If God require in man in whom is but a drop of mercy that he should not pardon by tale and number but so oft as the brother returneth he must have all forgiven how much more must the Lord whose wayes are above mans and with whom is the Ocean of mercy and who delighteth in nothing more then mercy be infinite and unstinted in pardoning when we truely returne Indeed the number of our sinnes is such as may well set us in a maze and astonish us and when wee see them grow to so great a reckoning if the Lord did pardon by number and not beyond such a number wee might sinke under them But when when we see him a Chirurgion that hath salve enough for all wounds and infinite playsters of compassion to heale all our sinnes this upholds us and make us sue to him for pardon We have a sea of rebellions but he hath a farre more bottomelesse sea of compassions to drowne them in 5 Oppose the examples of great sinners readily received to mercy As of Adam in whose one sinne were couched many first contempt of Gods Commandement who charged him not to eat of the forbidden fruit secondly incredulity not beleeving that word In the day thou eatest thou shalt dye thirdly unthankfulnesse not contented with their good estate fourthly pride desiring to be like unto God and know good and evill fiftly presumption that they should not die though they did eate sixtly murder and homicide bringing death upon themselves and all their posterity In a word this one sinne was the breach of all Gods Commandements and was a sinne out of measure sinfull First in regard of the fruits of it the contagion of all mankinde secondly of Adams person whose excellent gifts might easily have resisted thirdly of the facility of the Commandement it was no hard one fourthly of the place Paradise where he wanted no content and had no provocation And yet Adam thus tumbling in a multitude of sinnes had mercy offered before he required and a gracious promise of the like to all his posterity Here we see the father of the Prodigall childe running to meet his sonne a farre off even before he say I will returne to my father Consider also the example of David who sinned grievously 1 Against God who had done many things for him above other as he confesseth Against thee against thee have I sinned Psal. 51. 4. 2 Against Uriah by defiling and dishonesting his wife more deare to him then all his substance by making him drunke and taking away his sobriety and by taking away his life being so faithfull and good a subject adventuring his life for the safety and honour of his Countrey A bloody sinne 3 Against Bathsheba whose sober and formerly chaste minde hee had corrupted and whose body hee defiled 4 Against his owne house and family by bringing into it dishonor uncleannesse death and sword Dishonour by bringâ—â—g in a bastard by which he made the 〈◊〉 〈◊〉 God to blaspheme Vncleannâ—sse and fâ—â—lenesse by the sinne so much the fâ—uler as the person was higher Death of the childe borne in adultery and the sword which never departed out of his house This sin was every way odious and yet see the readinesse of God to pardon this multitude of sinnes Nathan comes and tels David of it David said I have sinned and Nathan saith presently The Lord hath put away thy sinne 2 Sam. 12. Whereunto adde that God by forgiving many sinnes as to Mary will be loved so much the more Luke 7. 47. And let this stay and content the heart laden with many sinnes if repenting beleeving and saying There is mercy with thee that thou mayest be feared CHAP. VI Of the greatnesse of sinne trouble and Contentment AGainst the greatnesse of sinne a penitent and godly heart quieteth it selfe by these Meditations 1 The promise of God to them that returne and repent Esay 1. 18. If your sinnes be as red as scarlet and as crimson I will make theâ— as white as snow What offences can be more hainous or enormities more capitall then these bloody scarlet sinnes and yet God offereth mercy for them But that Text hath more comfort for he doubles the words scarlet and crimson sins which notes the reigne and dominion of sinne and the doubling of their sinnes for these colours are not made without a double tincture in the wooll and cloath of a double die and deeper colour So though a man be died in grain with a double die of sin originall and actuall and so resemble scarlet yet upon his repentance here is an offer of free grace Beside the doubling of the promise should double our hope and confidence in the certainty of this grace and favour of God that our sinnes of a double dye seeming hard to be washed out yet shall not foyle the gracious promise of mercy The like is that of Christ Matth. 12. 31. Every sin and blasphemy shall be forgiven unto men onely excepting the sinne against the Holy Ghost which is joyned with finall impenitency 2 The merit and price of Redemption which is the Blood of Christ the Sonne of God God shed his Blood and was this onely to get remission of smaller sinnes that had beene but a small thing to us and not of greater But herein is this blood preferred above al the blood of Buls and Goats that what that could not put away this precious blood of the unspotted Lambe washeth as white as snow This was notably figured in the sacrifice of the red Cow offered for a sinne-offering for the Congregation of Israel Numb. 19. 6. The Cow must be red whole burnt and in the â—urning the Priest must cast into the midst of the fire Cedar-wood Hyssope and Scarlet Lâ—ce Christ was figured by this Cow red as shee strong and fresh without blemish as she or spot of sin on Wch never came yoake as she not subject to any commandement of men slaine without the gate as she that is crucified without Ierusalem Hebr. 13. 12. burnt whole as she that is as it were consumed with the hoâ—e wrath of God due to sinne an Holocaust With Cedar-wood and Hyssope as shee to be a sacrifice of sweet smell
Iob nor comes by chance or fortune but by the good providence of God He creates peace and he creates evill namely of sense and punishment not of sinne Esa. 45. 7. and Ruth 1. 20. call me not Naomi but Mara for the Lord hath humbled me And as he inflicteth so also he disposeth the time measure end He allotteth an houre for the power of darknesse to worke he appointeth the place the house field wildernesse and paradise Hee disposeth the measure and quantity that it shall not exceed our strength much lesse overturne the Elect but as the Bush burned yet â—as not consumed so the Church in the furnace may bee proved not wasted He disposeth also the end both of Intention He will not have them condemned with the world He will fit and conforme them to the image of his Sonne He admonisheth them of the vanity of this present life and inviteth them to the meditation of a better finally He passeth them by the Crosse to the Crowne and of Execution Afflictions last not alwayes they are momentany their end is determined His anger endureth but a while even for a night and at length he gives a blessed deliverance out of all Psalme 34. verse 19. Now the heart acquainted with godlinesse by these considerations frameth it selfe to Contentment in Affliction What is this the good hand of my heavenly Father and shal not I his childe be Content but rise up against it I will bee dumbe and not open my mouth because thou doest it Ps. 39. 9. If Shemei raile upon me God hath bidden him raile upon David and who can say What doest thou 2 Sam. 16. 10. If losses come upon me the Lord hath given and the Lord hath taken I content my self blessed be the Name of the Lord Iob 1. 21. Let my brethren intend evill against me as Iosephs God hath an hand in it and will dispose it for good Gen. 50. 19. If I should look only on your malice I must needs revenge and breake patience but God sent me before you to save you by a great deliverance therefore let us all be content II. A godly man lookes at the necessity of his Afflictions and this is inevitable Both in regard of Gods Word foretelling them In the world ye shall have tribulation Ye shall weep but the world shall laugh as also his word commanding to enter into the strait gate and to take up our crosse daily Luke 9 23. and his word promising that if we suffer with Christ we shall also reigne with him 2 Tim. 2. 11. And in respect of our selves our sinnes our graces our glory For all these three estates our troubles are necessary In the first respect they are merited Wherefore is the living 〈◊〉 sorrowfull Man suffereth for his sinne Lam. 3. 39. In this regard the Church is content to beare the Lords wrath because she hath sinned against him Mic. 3. 9. and David saith I know O Lord that thy judgements are just and that thou hast afflicted me righteously and the penitent Theefe We are righteously here therefore I will be content Necessary also they are for the purging and consuming of sinne As plowing of the ground killeth the weeds and harrowing breaketh hard clods so afflictions weaken and soften the heart and as the Lords drawing plaisters draw out the core of pride earthlinesse selfe-love covetousnesse and the like A godly heart will here stoope and content it selfe This is the Lords Plow to subdue the hardnesse of my heart the Lords Flaile to thresh mee as good Corne to be laid up in his Granary the Lords pruning Knife to cut away my ranke Boughes which would make me fruitlesse the Lords potion prescribed and prepared by the most wise Physitian of soules to rid me of my deadly disease of sinne and to worke an happy cure on my soule the Lords Soape wherewith he washeth his foule linnen that I may bee cleane in his sight I will therefore be contented Secondly in respect of our graces for the begetting and breeding of them Beautifying and clearing of them Exercising and strengthening of them Afflictions are necessary and usefull to beget grace as 1 Humility which is the way to honour These represse naturall pride whereby every one conceives of himselfe as a petite god these serve as a sharp bit to an unruly Colt and will tame the worst even Pharaoh himselfe Manasseh in tribulation sought the Lord greatly and hereby proud Nebuchadnezzar had his understanding restored When God chasteneth man for sinne hee makes his beauty to consume Psa. 39. 11. David himselfe will be ready to say In my prosperity I shall never be moved till God turne away his face and then he is troubled The Prodigall Sonne can by no other meanes be brought home to his fathers house but by the pinching famine and misery which his owne folly had brought upon him 2 Knowledge of God is bred by Afflictions Psal. 119. 71 It is good for mee that I was afflicted that I might learne thy statutes and 94. 12. Blessed is the man whom thou chastenest and teachest in thy Law And when vocall teaching will not serve the Lord will teach really by his hand when the word of his mouth is too weake 3 Obedience in doing and suffering Gods will And this was the fruit of Christs suffring who though he were the Sonne of God yet learned obedience by the things he suffered Hence Afflictions breake the wicked as Okes but bend the godly as Reedes 4 Invocation and prayer David upon his repentaâ—câ— exceeded himselfe in prayer Psal. 51. The thorne of the flesh made Paul pray thrice that is often and fervently See Hos. 5. 15. Esa. 26. 16. and Iudg. 10. 16. 5 Tribulation brings forth patience and patience experience and experience hope Ro. 5. 3 4. yea as Afflictions abound so doe consolations abound through Christ 2 Cor. 1. 5. Hence also ariseth deniall of a mans selfe through sense of weakenesse and confidence in God for time to come through sense of former mercy and strength as verse 9. We received the sentence of death in our selves that we should not trust in our selves but in God who raiseth the dead 6 True repentance in two speciall effects of it 1 Consideration of their estate for Affliction opens the eare that was sealed when men are at peace in their sinnes then trouble awakens them Ioâ—as sleepes soundly in the side of the Ship till the Sea bee troubled and then he is wakened Manasseh whiâ—â— he was in his kingdome prided himsâ—lfe against God and was extreamely wicked but bands and captivity in Babylon brought him to the sight of his sin Famine made the prodigall sonne consider and compare his estate with them in his fathers house so come to that resolution of returning Iosephs brethren Gen. 42. 21. for twenty yeares together were never troubled with their sinne in selling their
and with scarlet lace to put us in mind of the fruit of this sacrifice to expiate the most scarlet and bloody sinnes by so pretious a blood which is not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a price but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a counterprice able to satisfie for the sinnes of all men yea for them that have sinned the sin against the Holy Ghost whose offence is not greater then the merit of Christ but because the party neither can nor doth apply this merit is therefore unpardonable 3 The call of Christ He calleth sinners to him yea the greatest sinners the most weary and laden to whom he hath promised most ease The sicke need a Physitian he came not for the whole the parable of the Prodigall sonne shewes that there is more joy in Heaven for the returne of one such sinner repenting then for ninety nine that never offended and the promises of the Gospel are generall and indefinite excluding no sort of sinnes so that the condition of faith and repentance be performed 4 The examples of great sinners who found mercy Ahab at the best was but an hypocrite in his repentance yet when he made a show of repentance though he had sold himselfe to worke wickednesse he obteined much mercy much more shall true repentance Can there be a sinne greater then to blaspheme and persecute the Church of God yet Paul obtained mercy for these that he might be an example to others to come that should beleeve unto everlasting life 1 Tim. 1. 16. insomuch as that blessed Apostle said This is a true saying that Christ came into the world to save sinners of whom I am the greatest were I the greatest sinner in all the world as in my sense I must be Christ came to save me upon my repentance Could there be a greater sin then Peters after so many warnings and vowes to deny and forswear his Master and curse himselfe and this again and againe and yet our Lord mercifully looked backe upon him and gave him repentance and mercy Nay as though this were a small mercy to one great offendor did hee not vouchsafe mercy to them that had crucified the Lord of glory that had denyed the holy and just One and desired Barrabas a theefe and murderer to be delivered yet of these he converted above three thousand at one Sermon of Peters Acts 2. 41. What shall I say of Davids sinne of Salomons of Manasseh a Witch and Conjurer one that made all the streets of Ierusalem runne with the blood of the Saints and yet the Lord was intreated of him Whereupon a heart fenced with godlinesse will be farre from that desperate speech of Cain My sinne is greater then can be forgiven Thou lyest Cain saith Augustine for Gods mercy is greater then the sinnes of all men and it is great injury to God to distrust of his mercy 5 The Lord measureth not the sinnes of his according to the nature and measure of them but according to the affection of the sinner and therefore the most outragious sinnes being heartily bewayled carefully resisted and by hearty sorrow cast out the sinner shall get his suit of pardon at the throne of Grace Never was godly sorrow unanswered with a joyfull harvest neither is it any sin that shall condemne but lying and continuing in it CHAP. VII Of Relapses and how the heart may be quieted AGainst Relapse into the same sin a penitent and godly heart settleth and contenteth it selfe with these Meditations or the like 1 That howsoever to turne to sin as a dog to the vomit and swine to the wallowing that neither instruction nor experience of our own sins can worke in us a care to avoyd sin bee a dangerous estate yet it is neither hopelesse nor desperate seeing they are the same men after sinne they were before carrying the same corruption which dwels in them and no more priviledge from errour then before no stroÌ„ger in themselves c. 2 The Article of remission of sins excepteth not Relapses because the promise of remission doth not neither is the vertue of CHRISTS merit restrained to sinnes once committed but to all sinnes truely repented No sinne but one is unpardonable 3 Howsoever it is not ordinary that the childe of God fall divers times into the same great and grievous sinne yet experience sheweth that the best go every day over the same wants and common infirmities negligence in hearing wandring thoughts in prayer idle speech unjust anger and the like If often falling into the same sinne excluded from grace or debarred of pardon wee were hopelesse But seeing we are commanded often to repent and lay hold daily on Christs merit for salvation by renewing repentance as we doe our sinnes we have good confidence And this repentance is an effectuall instrument to seale up forgivenesse of former transgressions but not a fence from all force of sin following 4 View the examples of many of the Saints raised out of Relapses ABRAHAM twice lyed LOT twice overcome with Wine and Incest PETER thrice denyed Mary checkt twice of Christ for curiosity Luke 2. 49. and Iohn 2. 4. The Disciples twice had emulation and debates about primacy Iohn twice worshipped the Angell Rev. 19. and 22. The whole booke of Iudges is a notable proofe hereof for how often is it said that the Iewes returned to their idolatry and yet when they called upon the Lord hee ever sent them a Saviour Most of the Ancient lived in Polygamie 〈◊〉 Cor. 5. 20. Paul writing to the Corinthians that were fallen away saith We beseech you in Christs stead to be reconciled to God 5 The mercy of God is everlasting The hills shall move and the mountains tremble but the Covenant of my peace shal not bemoved saith the Lord thy Redeemer Esa. 54. 10. But if godlinesse thus â—ence the heart know it by two notes 1 It preserves in the heart an hearty sorrow for sin past else the repentance was not sound but shallow godly sorrow is permanent not transient 2 It preserves a feare for time to come The burnt childe dreads the fire he that hath beene once assauited by the enemie and wounded the smart of it will make him ever after go better fenced he that hath tasted of the poysoned cup of sinne if his conscience have beene sicke at heart and ready to give over he will not easily be brought to taste of it any more CHAP. VIII Of the worlds hatred and contentment in it THe third sort of spirituall calamities are from the world I call them so though in themselves they be externall for that the cause is internall namely the profession of Christ and walking in the light which the darknesse of the world cannot abide but loadeth faithfull Christians with 1 hatred 〈◊〉 contempt 3 persecution for Christs sake Against the hatred of the world be fenced thus 1 Christ our Lord was hated to
Luk. 13. 8. Another whom Christ cured that had an issue twelve yeares c. 8. 43. Behold the man that was lame thirty eight yeres Iohn 5. 5. And Aeneas that was sick of the palsie eight yeares Act. 9. 33. and yet were respected and cured in due season But of all examples most comfortable is that of our Lord and Head Gods deare Sonne who was a man of sorrowes and his whole life nothing but a burthen of sorrowes and never was any sorrow like unto his and yet he ceased not to be deare to his Father And the same is the condition of the members Lastly God hath just causes to defer help and seem to hide himselfe 1 To try our faith love and patience and bring it forth into example as Iob David the woman of Canaan Mat. 15. 23. 2 To acknowledge the greatnesse and continuance in sin by continuance of his hand Were our correction alway short we would not be perswaded of the greatnesse of our sin 3 To make us more watchfull against sin for hereafter A disease soon cured is not much cared for 4 To keep our peace with God more carefully hardlier gotten surelier kept And to whet our prayers and means of fellowship with him 5 That we may acknowledge how heavy and continuall those torments are which be prepared for impenitent persons if repentant sinners bee layd under such lingring evils in this life 1 Pet. 4. 17. If judgement begin at the house of God what shall the end of the wicked be CHAP. XVII Of old Age and its evils and Contentment therein THe fourth personall evill is old age which is a continuall disease or dying and many burthens are in it which godlinesse perswadeth contentment in thus First although it must be granted that the incommodities of old Age are many both in respect of body and minde as the shaking of the head stouping of back trembling of joynts languishing of spirits decaying of vitall heat the lesse of all the senses the presence of many diseases which are the forerunners of death as palsies gouts cholickes and many moe Yet the weak and diseased body is no hinderance to the discreet and good mind Neither are these inconveniences alway appropriate to old Age but often the punishments of intemperate and disordered youth Abraham being 120 yeares old begate six children of Kâ—turah after Sarahs death Gen. 25. 2. Caleb was as strong in body and minde and as fit for want or government at eighty five yeares old as at forty Moses dyed at 120 yeares and yet his eyes were not dim nor his naturall force abatâ—d Deut 34. 7. Secondly old age is a thing which every one desireth and shall no man like it when it commeth Besides if a man live it is unavoydable for wee all waxe old as a garment the whole world all the parts and ages of it teach us this and the course of the yeare comming from Spring to Summer and from Summer to Autumne and ending in Winter is proofe enough Thirdly ther be sundry singular priviledges of yeares as 1 God hath commanded reverence unto it Levit. 19. 32. thou shalt rise up before the hoare head and honour the person of the old man 2 Their experience and yeares have set them above the younger in wisedome counsell and government and their counsell neglected hath been the overthrow of Kingdomes as in Rehoboam 1 King 12. whence God sometimes threatened a great judgement that he will take away the aged Hence also hath God given them the first place in speaking which Elihu well observed Iob 32. 11. and the younger are to reverence their counsell and instruction and cap. 25. 15. to heare and wait and hold their tongue at their counsell 3 God hath set them as Copies and patternes to the yonger that they should expresse all good vertues which they have learned by the word of God or their owne experience in their lives and conversations in which sense properly their gray haires shall be a crowne of glory to themselves being found in the way of righteousnesse 4 There be also sundry comforts of old age as First as ripe fruit is most pleasant and old wines the best so is old age seasoned with piety What a comfort is it to a mans heart that he can say Thus long have I served God if he can say with Polycarpe the Martyr fourescore and six yeares have I served Christ How rich is such a one in his grace how happy in his account and in his reward Beside we like antient coynes and make much of old pictures And can we set small by a godly old man who carries an expresse image and stamp of Gods â—tâ—rnity Secondly aged persons have passed the troublesome and dangerous time of their life and are even in the haven and therefore have great cause to praise God no lesse then the Israelites did when they were were come over Iordan and entred the land of Canaan Thirdly as the Husbandman rejoyceth in his harvest when hee gathers in his corne and layeth it up safely in his barne so the godly man may in his old age which is as the harvest of a good life immediately after which hee shall enjoy the fruits of his faith hope and holinesse in the Kingdome of heaven CHAP. XVIII Of death and its terrors and Contentment therein THe fifth personall evill is death which of all evils is most fearefull and dreadfull to nature because it is the extinction of it and in it selfe a curse of sinne a passage to hell But godlinesse leaveth not the heart destitute of true content and comfort even in this great combate but stayeth the mind thus First it lifteth up the eye of the soule unto God of whom we first had our life and in whose hands our life is We had not our life by chance nor part with it by chance but by the gracious disposition of God Hee saith to Moses Goe up into the mountaine and dye and Psal. 90. 3. hee saith Returne againe yee sonnes of man and saith David My times are in thine hands Againe looking up to God it seeth how precious to him is the death of all his holy ones Psal. 116. 15. And further in that by death the godly soule is more neerely united unto God and commeth to the fruition of that pure chiefe and immortall good it can be contented to commit it selfe unto him to keep as Paul I know he will keep what I have committed unto him Secondly it looketh to Christ and seeth in him 1 Death changed and qualified by Christs death being in it owne nature a curse and the very suburbes of hell now it is disarmed and the sting of death pulled out It is a fiery serpent stinging deadly but a looke toward the brazen serpent is a ready cure Immoderate feare of death is a daughter of ignorance it being with us as with children who are
salvation that we should not consider it in the fleeting vanity of time but in the blessed use and imployment of it 3 In this short and painfull time we may as well treasure in heaven as rich worldlings doe in earth onely if in this our day we can know the time of our visitation 4 Acknowledging this our time by thrifty husbanding it we may gaine a great estate in grace to be rich in knowledge in faith and in all good workes to which we are invited by the parable of the Talents Matth. 25. Trafficke till I come And what thinke we is the Masters absence for eating drinking gaming and breaking out into all manner of ryot and not rather for imployment and occupying with the Talent that a man being faithfull a small time in small things may be made ruler of much 5 In this our seed-time wee may gaine the assurance of a blessed harvest If we sowe to the Spirit wee shall reape of it eternall life And what if wee goe forth in teares and tempests yet must we not neglect to sowe the Husbandman will sowe in a storme or shower the sorrow shall passe as a storme but he shall bring his sheaves with joy 6 Wee may gaine a ready and comfortable account to which we know not how soone we shall be called and our chiefe use of the present time must be to doe it with joy The unjust steward was commended who knowing he was to be no longer steward thought it time to provide for himselfe while he might His wisedome was commended not his injustice CHAP. III. Shewing whence the skill comes to prize and improve time aright TO number our dayes may seeme easie and soone done yet is no such plaine point of knowledge but of singular skill which none but God can teach Moses himselfe a man of greatest reach and learned in all the learning of the Egyptians the man of God an holy man a friend of God can neither teach himselfe this skill nor any other of Gods people but goes to God to be taught who challengeth to be the God hearing prayer and in the want of Wisdome hath appointed his servants to come and aske it of him Iam. 1. 6. And if we consider we shall easily finde that nothing in the world can make men wise without the speciall teaching and grace of God Nature teacheth it not Never did naturall man attaine this skill to benefit himselfe by his owne or others frailty The voice of nature rather is Let us eate and drinke for to morrow we shall die And that speech of David in temptation is the speech of nature In my prosperity I said I shall never be mooved though it see taller and stronger oakes shaken and overturned every day Or how comes it to passe that children seeing their Fathers mortality can yet live in their Fathers sinnes Who is it that hath not something to shew of his deceased Parents either lands or houses or jewels or garments or some other remembrance by which he might be put in minde of their and his mortality And yet how few make this use of it for reformation of their lives or bestirre themselves to lay hold on this point of wisdome for their spirituall advantage And all because as nature cannot reach it so they goe not to the Sanctuary of God where onely this skill is attained Neither doth the sence and experience of a mans owne or others mortality teach a man thus to number his dayes if the Lord instruct him not For in Moses time the plague had oft broken out against the people and licked them up by thousands and ten thousands yet could not all this get within their hearts unlesse the Lord pleased to carry it deeper then the sense and impression could For if the Word without the Spirit cannot prevaile nor open the eare much lesse can the Workes of God And all see that if the Ministery bee not a Ministery of the Spirit it is not saving but a dead letter As for experience that may teach the shortnesse and uncertainty of life and make a man say as David I am a stranger here as all my fathers were and every man seeth numbers of his neighbours friends kindred and acquaintance laid up daily in the house of death and this which runneth into their senses can draw out thus much that we shall all dye and death is most certaine But where is this skill of numbring urging men by burials and executions to reforme their own lives where is the living man that layeth this to heart that hence laboureth to make God his portion before himselfe have no more portion of all things done under the Sun or that stirreth up himself to remember his Creator in the dayes of his youth before his sun be darke and his pitcher be broken at the Well What is the reason but because Gods Grace and teaching goeth not with sense and experience he hath spoken to the eyes and eares but not to the heart and nothing that a man seeth or heareth or that is before him can make him wiser unlesse God nurture him and teach him to profite thereby All which must draw us before God daily with that petition of Moses in our mouthes Lord teach us so to number our dayes that wemay apply our hearts unto wisedome Psal. 90. 12. CHAP. IIII. Corollaries out of things foregoing TIme being short and precious it were good to make account of it for which account must be made unto God and ever hold it in thy hand or let it goe for something better then it selfe as wise Chapmen part with their mony Or if thou hast lost any time redeeme it againe Eph. 5. 16. Recover it by a price as when we lose a thing of value we will give much to receive it againe Exchange those lusts by which thou hast lost thy time with better courses Christ mourned that Ierusalem had lost her day Luk. 19. 42. and how should we bewaile the losse of many dayes Be more carefull of time for the future and waste not prodigally so precious a commodity Consider and meditate First what reason to be niggardly of wealth and prodigall of time whereas all the wealth in the world cannot purchase one day to live longer Secondly why wilt thou not know the worth of time before the want of time as the most doe who let it run irrecoverably from between their fingers and never know what they lose till it be too late Thirdly why shouldest thou not spare before the bottome before the vessell be drawne out whereas thou canst as easily draw backe the sunne in his course as call backe an houre of time when it is past Fourthly were it not more wisedome to set an high price on time in earth then in hell Where as Bernard saith time were a good commodity and the trafficke of time most gainefull where for one
passages But in a faire and beaten path that with our selves our company may come safely and speedily to the end of our march and journey And wisedome will teach people to live not to dispute and accustome them rather to fight with their owne vices the other mens opinions The most profitable combat is that which every man makes with with himselfe And if with others then when not victory but truth is sought else both truth and charity are lost together Fiftly Vse allowed weapons of proofe Those be not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} silver Lances which the Oracle would have Philip of Macedon use in winning an impregnable Fort Nor golden sentences strong lines froth of wit It is iron not gold that killeth in the encounter It is the Steel sword not the golden that winneth the field Lastly Take heed we let not Benhadad goe id est men committed to our trust and keeping lest our lives goe for their lives FINIS ⧠A Catalogue of such Tracts and Sermons of Doctor Taylors as are licenced for the Presse but not yet Printed SEventy three Catechisticall Exercises on the grounds of Religion upon the Lords dayes in the afternoone Sermons on the eighth of Amos 11 12. The warrantable hatred on Revelations 2. and 6. A Patterne of Peace on Heb. 12. 14. A Caveat against offences on Mat. 18. 7. A Mirror of ingratitude Iohn 26. A President for Preachers on Luke 4. 43. A Sermon on Cantic. 5. 2. A Sermon on Mat. 6. 24. A Sermon on Exod. 23. 2. A Sermon on Mat. 6. 26. A Sermon on Luke 10. 42. A Sermon on 2 Cor. 6. 16. A Tract on 2 Cor. 6. 1 6. A Sermon on 1 Sam. 1. Iephtah his vow on Iudg. 11. 35. Sermons on the Powder Treason on Gen. 45 5 6 7. On Prov. 12. 20. Massacre at Bethlehem on Mat. 2. 13. The Badge of true Christians on Iohn 13. 35. Sermons on Mat. 26. 47 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sev. Benefit of Contentment Specially in afflictions Animus aequm optimum est aerumnae cond mentum Plaâ—t in Rud. Grounds of Contentment therein 1 God inflicteth Iob 5. 6. And disposeth them for time measure end Luk 22. 53. Exod. 3. 3. 1 Cor. 10 13 Psal. 30. 〈◊〉 2 Afflictions necessary to the godly two wayes 1 2 Our sinnes merit afflictions Psal. 75. Luke 23. 41 And are purged by 〈◊〉 Similiâ—s Graces are bread by Affliction Instances 1 Psal. 30. 6. 2 God teacheth vocally and really 3 4 5 6 Two effects of repentance â—urth red by Affliction Ioh. 33 16. Culpa â—laâ—â—iâ— oculoâ— pâ—na â—pâ—rit Greg. Graces beautified by Affliction Nitiâ—ur in pondus c. Graces thereby exercised and strengthened Glory obtained by Afflictions how 1 Heb. 12. 8. Mat. 20. 23 Psal. 75. 8. 2 3 Heb. 2. 10. Grounds of contentment in scandals heresies c. 1 Foretold The necessity of them Jdâ—ò magistri erâ—oriâ— existunt quia veritatis discipuli non fuerunt Leo 2 Turned to good Both Gods glory Luk. 7. 35. And the glory of the godly 1 Pet. 1. 5. Rev. 13. 8. 3 Ever pestered the Church hitherto Propter Ca venda scandala quò ibu extra munâ—um nisi fâ—gias â—deum qui fâ—â—it mundâ—â— Aug. Homo circâ— mortem phaâ—t aâ—â—aâ— videt Siâ— munduâ— in eâ—itu sâ— mulâ—oâ— paâ—â—ieâ—ur errâ— res Chrys. Mat. 24. 1â— Ioh. 6. 66 4 Destroyed one day utterly Exod. 14. â—3 Grounds of Contentment in evils of the Common-wealth 1 Plebs ru 〈◊〉 pascua â—yraâ—â—orum miliâ—â—â— tyranni milites pascua diabolorum Ludov 12. 2 Rom. â—3 5. Hos. 13. 1â— 3 Luk. 9. 23. Mat. 5. 39. Rom. 12. â—7 21. 4 Mat. 24 6. Rom. 5 1. 5 Grounds of Contentment in Satanicall molestation 1 Voluntas semper iniqua est poâ—entia nunquam injusta Asemet ipso voluntatem habet potestatem à Deo Formidari non debet qùia nil â—iâ—permissus valet Greg. Mor. 2. 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3 4 5 â—icuâ— assâ— dua est in mari tempestas sic in isto mundo persecutio Satana Chrys. in Mat. hom 39. Grounds of contentment against the multitude of sinnes 1 Psal. 51. 1. Mic. 7. 19. 2 1 Ioh. 1. 7 1 Pet. 1. 19. Hebr. 9. 13 14. 3 4 Mat. 18. 21. Esa. 55. 8 9. 5 Many sins in the sinne of Adam Aquin 2. 2. 163. 3. Gen. 2. 17. All the Commandements broken by it Ubi sublimior est prerogativa ibi major est calpa Salv de gub l. 4. And in the sinne of David 2◠〈◊〉 â—2 4. Psal. 130. 4. Grounds of contentment against the greatnesse of sinne 1 Diâ—aâ—bâ—â— 2 Act 20. 28. Sâ—e â—ore◠〈◊〉 〈◊〉 the Aâ—thâ—rs bookâ— of the Types p. 175. 3 4 1 Kin. 2 29 Magnam injuriaem Deo facit qui de ejus misericordiâ—diffidit c. Aug. enchir c. 23. 5 Grounds of Contentment and comfort in case of Relapses 1 2 3 Peccata incursionis quâ—tidiaâ—ae 4 Gen. 19. 31. Iudg. 2. 16. 5 Two notes of right comfort 〈◊〉 this case Grounds of contentment in the worlds hatred 1 2 3 4 1 Iohn 5. 4. 5 Nemo potest perfectè diligere quâ— vocamur nisi â—derit â—â—de revocamur Aug. Grounds of Contentment in the worlds contempt 1 2 3 2 Cor. 10. ult. 4 2 Sam. 16. 10. Good we should be despised by the world 2 Cor. 6. 8. 5 Act. 2. 13. 26. 24. 17. 18. Tert. Apo log â—ap 7. 16. 1. Pet. 4. 12. Grounds of Contentment in persecution 1 Gods hand is in it six wayes Ipse adver â—arioâ— nomini suâ— exciat ut devotionem aâ— fiâ—em suorum vel probet vel vel coâ—â—obâ— ret doneâ— pressura verberibus deflueâ—â— corrigat disciplinam Lact l. 5. c. 23. 2 â—râ—â— Christi gloria Christiani 3 2 Tim. 3. 12 Inward helps and comforts 4 Comforts in the losse of liberty 1 2 Liber est is existi 〈◊〉 qui nuâ—ii â—urpitudini servit Cic. â—d Heren 4. 3 4 Comforts in the losse of Countrey and friends 1 Omne solum forti patria 2 3 Comforts in the losse of goods 1 2 2 Cor. 8. 9. 3 4 5 Comforts in the losse of life 1 2 3 Psa. 115. 16. 4 5 Martyrium est delictornÌ„ finis periculi â—erminus dux salutis c. Cyp. de laud Marty Exod. 1. 10. 6 Act. 5. 41. Euseb. hist. â—cc l. 4. c. 15. Grounds of Contentment in friends unkindnesse 1 2 Iohn 13. 1. Psal. 55. 13. Ob. Ans. Grounds of Contentment in the death of friends 1 Psal 90. 3. 2 Nâ—n exitus 〈◊〉 asitus Cypr. 3 4 〈…〉 â—oritur qâ—â—â—ies amiâ—tit suos 1 Sam. 1. 8 3 6 Eze. 24. 16 Stâ—â—temlegâ— fleâ—tem non lego Ambros. Grounds of Contentment in our Callings 1 2 Gen. 3 19. Iob 5. 7. Psal. 19. 5. 3 Alleallings have their crosses why 4 5 Specially in the calling of Ministers 1 2 3 4 Grounds of Contentment in the losse or want of riches