bosome This Mercy we should pray so for and long-after even from the heart-root we should long For if the curse was heavy and sore which we reade of Psal 109. 14. then is the mercy great and greatly to be sought after from the Lord Let not the iniquitie of the Father be remembred with the Lord against the Childe and let the sinne of the Mother be blotted out Whensoever the Lord visits the Childe for Sinne certainly it should call the sinne of the Parent to remembrance o 1 King 17. 18. and so it will doe if the conscience be not asleepe or seared Then he will discerne that there was a great and weighty reason that made the Woman of Canaan thus to petition Christ p Matt. 15. 22. Have mercy on me O Lord thou Sonne of David my Daughter is grievously vexed with a Divell She counted the Childes vexation hers so would she the mercy We have filled our Childrens bones with sinne which will fill their hearts with sorrow It is our engagement to doe all we can though that All be two little to roote that sinne out which we have beene a meanes to roote so fast in I shall in another place the Second Part q Chap. 2. speake more unto this roote of bitternesse and the fruits springing thence whereby all are defiled Here I have onely pointed unto it as it engageth the Parent upon this so necessary and principall a service touching the good culture and breeding of the Child And we see what an engagement it is the greatest and strongest that can be thought of And so much as an Induction to Duty what this Duty is comes now to be handled A CHILDES PATRIMONY Laid out upon the good Culture or tilling over his whole man CHAP. I. Wherein the Parents dutie doth consist and when it begins Of Infancy A Parents dutie begins where the childe had its beginning at the wombe There the Parents shall finde that which must busie their thoughts about it before they can imploy their hands And this work lyeth specially in considering Gods worke upon the childe and how their sinne hath defaced the same First they consider Gods worke and the operation of His hands how wonderfull it is and how curiously wrought in the secret parts of the earth so the Prophet calls the Wombe because Psal 137. curious pieces are first wrought privately then being perfected are exposed to open view It was He that made the bones to grow we know not how then clothed them with flesh He that in the appointed time brought it to Chap. 1 sect 2 the wombe and gave strength to bring forth Here they acknowledge an omnipotent hand full of power towards them and as full of grace and they doe returne glory and praise both But here it ceaseth not Now they have their burden in their armes they see further matter of praise yet in that they see the childe in its right frame and feature not deformed or maimed Some have seene their childe so that they had little joy to looke upon it but through Gods gracious dispensation it is not so and for this they are thankfull And upon this consideration they will never mocke or disdaine nor suffer any they have in charge so to do a thing too many do any poore deformed creature in whom God hath doubly impaired His Image This they dare not do for it might have been their case as it was their desert Deformitie where ever we see it admits of nothing but our Pitie and our Praise 2. Thus they see Gods handy-worke and it is wonderfull in their eyes but still they see their owne Image also and cause enough to bewaile the uncleannesse of their Birth What the Pharisees once spake of him whose eyes Christ had opened is true of every mothers Childe Thou wast altogether borne in sinnes which should Joh. 9. 34. make every Parent to cry out as that mother did Have mercy on me O Lord thou sonne of David my Childe is naturally Matth. 15. 22. the childe of wrath Except it be borne againe of water and of the spirit it cannot enter into the kingdome of God Joh. 3. The Parents see evidently now that they are the channell conveying death unto the childe The mother is separated for some time that shee may set her thoughts apart and fixe them here The father is in the same bond with her and in this we may not separate them God hath made promise to restore this lost Image this not tooke but throwne-away integritie And this now their thoughts run upon and they pray That the Lord would open their mouthes wide and enlarge their hearts towards this so great a Mysterie They have a fruit of an old stocke it must be transplanted and out they carry it and into the Church they beare it as out of old Adam whence was transmitted to it sinne and death into the second Adam whence it may receive Righteousnesse and Life Then at the fountaine they hold it blessing God Who hath opened it for sinne and for Uncleannesse And there they present it not to the signe of the Crosse but to Blood Sacramentally there that is Righteousnesse purchased by the death of Christ and now on Gods part appropriated and made the childes And the Parents blesse His name and exalt His mercy who hath said at such a time as this Live Who hath found out Ezek. 16. 6. a Rausome to answer such a guilt A righteousnesse to cover such a sinne so big and so fruitfull A life to swallow up such a death with all its issues This the Parent sees in this poore element Water appointed by God set apart fitted and sanctified for this end With it the childe is sprinkled and for it the Parent beleeves and promiseth Then home againe they carry it It is a solemne time and to be remembred and the vaine pompe takes not up much time where wiser thoughts from truer judgement take place Friends may come and a decency must be to our place sutable but the Pageant like carriage of this solemne businesse by some speaks out plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fancie Act. 25. 23. that the heart is not right nor is that vaine pompe forsaken which yet is now upon their lips to say They who have better learned Christ do better understand the nature and solemnitie of the action they are about so their great businesse is with God before whom they spread themselves and their childe Who can worke by meanes as secret as is the way of the spirit and can set this water closer to the soule then He hath set its bones which yet no man understandeth nor can tell when or how To Him they offer it before Him they lay it praying That this water may ever lye upon the heart of theirs as a fruitfull seed quickning renewing sanctifying That that water may as the Rocke ever 1 Cor. 10. 4. follow the childe The rocke removed not
we may walk worthy of His calling us and the equity hereof that we should glorifie Him whose purchase we are How should we live in sinne that lay so heavie upon the soul of Christ and could not be purged but by the bloud of God And how should we not be wholly consecrated to that Lord who so dearl bought us in whose Name we were all baptized and that is to consecrate our selves up as not our own but anothers and whose Name is called upon us It is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 500 a worthy and honourable Name indeed and it must be honourably answered It was a sad and wise reproofe which the Father gives to one who walked not decently nor in order Why doest thou defile that good and honourable name of Christianisme c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I must not insist upon this though nothing except Him who leads into all truth can be more flexanimous more perswading then is this worthy Name which is call'd upon us we who carry Gods Name how exactly should we carry our selves what manner of persons ought such to be choice persons for we have a choice Name There is not a more naturall request then what we would be such to be what we would be in Name such in deed that is that having obtained so excellent a Name we would be even what our Name importeth even such That the Name of our Lord Iesus Christ may be glorified in us and we in Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—r. lb. 6 p. 485. 2. Thes 1. 12. This is our engagement and by the solemnest vow that ever was taken And therefore it is called The answer of a good Conscience towards God for then we entred into covenant as God with us of grace and salvation so we with Him of faith and repentance as He to be our God all-sufficient so we to walke before Him and be perfect We have by Christ a right to an interest in a much better covenant and now we must looke to ours we cannot thinke that God is bound and we loose Religion is nothing else according to the denotation and meaning of the word but a gathering-up and binding of us fast to God If we look that God should stand fast to us we must cleave to Him If we breake our bands and cast away our cords we must look to be broken There was never any covenant more solemnly made and ratified then this in Baptisme nor in breaking whereof there is more danger And yet an oath despised and a covenant broken with man hath been severely punished as we reade Ezek. 17. 15 16. And as the whole Christian world feeleth at this day for it smarteth yet for that breach of league long since made with the Turke whereby they both lost the day and their honour in both an irrecoverable losse And can we think to prosper or escape that do such things or shall we breake the covenant of our God and be deliver'd keep we covenant here through Christ we can and if we do it in sinceritie that mantle will cover many defects And we are the more likely to do it the more we see how false our hearts are how ready to breake all bands and to cast away all cords for this our impotencie truely apprehended will make us feare alwayes and cleave the faster to Him in whom our strength is keeping our selves as the Apostle counselleth in the e Jude 20. love of God building up our selves in our most holy faith praying in the Holy-Ghost Such a prayer will as the Horsleech sucks out corrupt f Preces perâ—inacissima curaâ—um birudo M l. vit Luth. p. 139. c. bloud it is Luthers comparison consume our cares our feares our sorrows our sins This by the way My chiefe scope is here to put to our consideration what a straight and binding cord Religion is and better we cannot see it then in Baptisme wherein we are wholly consecrated g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Prâ—â—râ—pâ— pag. 30. to the Lord that bought us 1. There we professe our selves made the members of Christ How can the thoughts thereof but stirre us up to give our members weapons of righteousnesse unto holinesse shall we take the member of Christ and give it to our lust There is great weight in those words And if members of Christ then members one of another h Eph. 4. 25. And then we suffer as members when we suffer not in our own bodies we suffer in compassion as others in their passions such a sympathy and fellow-feeling there is In Saint Pauls i Heb. 10. 13. Heb. 13 3. Lege Chrysost in 1 Cor. c 8. ω. in ep Ad Colos cap. 4. Hom. 12. remember my bonds Verse 18. Perniciocissime la buntur quòd fratrum infirmitatem nullius pensi habent Cal. Inst lib. 3. c. 19. sect 10. construction it is ever thus If â—his brothers back be pinched it is my back I am piâ—châ—d too If his eye be offended it is as the apple in mine I am offended too If his heart is sadded it is my heart I am sadded too ye are members one of another and then ye are pitifull and mercifull As we have received so we must return according to our measure mercy for mercy bleâ—â—â—ng for blessing nay blessing for cursing knowing that we are thereunto called that we should inherit a blessing k 1 Pet. 3. 9. I know said Luther l Ignorantiam meam facilè feret ignoscet mihi Ecclesia Dei Regina illa misericordiae cujus viscera sunt merae remissiones peccatorum Luth. Prae fatio in postilla◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—n Act Apost ca. 21. Hom. 44. ω. my ignorance the Church will beare with and my faults she will pardon being the Queen of mercy and nothing else but bowels and forgivenesse of sins so like the Body is unto her Head for she hath the Spirit of Christ And so we know the true distinguishing property of the true Church In this are the children of God known They love the Brotherhood They shew bowels of mercy towards all 2. In Baptisme we are made the sonnes and daughters of God and inheritors of the Kingdome of Heaven Behold saith the Apostle what manner of love m 1 Joh. 3. 1. here is our thoughts are too short We are now the sonnes of God and it doth not appeare what we shall be but when He shall appeare we shall be like Him our thoughts cannot reach to this brightnesse our eyes are dazled with the very conceit of this glory so exceeding it is But this is clearly evident He that hath this high prerogative here to be called the sonne of God that hath this hope to be changed hereafter as from glory to glory and to inherit a Kingdome which shall never have end the glory whereof as much exceeds the glory of all other kingdomes as doth the light of the Sunne exceed
if we look downward upon the convex surface of the same for the curvature or bending thereof appeares not to the eye nor is it possible it should being but a foot or there abouts in fifteen miles yet something it is But the Globe representing the same which with the earth and sea makes but one tells us what the figure of the earth is so do the waters in compassing the same and the Sun or the Heavens rouling round about But more clearely the fabrick of the heavens declares the figure of the earth whose concave we behold and see it like an Arch or Furnace over us which plainly sheweth the Fornace flammeo same figure to be of the earth And that which is demonstrated in a little circle no part of the surface thereof is uppermost and lowermost in respect of it self but lyeth in a full aspect to heaven though it seemes otherwise to us who live on this side of the Globe as it doth likewise to them who are on the other side in the South Which also clearly concludes That there are e Antipodes though they tread not See Plin. nat Hist lib. 2. c 65. Aug. de Civit. Dei lib. 16. cap. 9. Lact. lib. 3. cap. 23. in a direct opposition to us which so posed the Ancients I meane a people for the word is improper who inhabite that other side of the Globe so clearly I say concludeth this truth and so universally that now to phrase it as one doth it scornes defence This is wonderfull to sense It is so and it must be granted to be so both to young and old for it leaves us all to wonder and no more It leaves us with our light in the darke Note it There is enough in the greatest portion of knowledge to humble us very low And enough in the least portion thereof for there is the greatest danger to puffe us up and make us swell so needfull it is to know the imperfection and shallownesse of our knowledge but more especially to know our selves to be but men And if we conceive so small a part of God here about the earth how little little is that we conceive of Him when we go higher If He be wonderfull in His foot-stoole thinke we and thinke seriously How glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fill up the heart of man no more then wind or ashes can satisfie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oslendes Te sussicis ei Aug. Cons 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Behold then The heaven is before us and Christ in our nature hath opened the way thither and There appeares for us And thither-ward must the soul tend if it looks for rest The Lord Christ seemes to speake to every soul as Ioseph to his brethren g Gen. 45. 20. Regard not stuffe for the good of all the land of Egypt is yours Regard not the stuffe and baggage lumber here below ye are borne for higher things Behold the heavens Behold all the good in those spacious mansions is yours This meditation must be followed till it hath set us loose from our spirit of infirmitie bending us down-ward and hath wrought our affections off from things below and raised them upward where the treasure is which only satisfieth thereon to fasten even upon the Lord Christ as the portion to the soul every way proportionable And woe unto us if this meditation doth not work upon us even thus farre for how shall we answer our coveting an evill covetousnesse to our house our increasing that which is not ours h Hab. 26. 9. our heaping up riches or rather as one saith sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isid Pelus lib. 2. ep 135. but all this while contemning the blessing our minding earth and earthly things wherein is such varietie of changes and neglecting house or kingdome rather which cannot be shaken How shall we answer this It is not possible saith the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 4. w. to expect pardon for so great a neglect for our eager pursuit after and care about the earth and our neglect of heaven and of our right precious souls which live to all eternitie This will besaid of us if our care be so preposterous which was said of him l Isid Pel. lib. 2. ep 156. who had built him a sumptuous house which he enjoyed a short time but neglected the chiefe and principall thing which leades to those everlasting doores whereat the King of glory is entred in In the one he proclaimes his covetousnesse in that other his great neglect his extreame folly rather So much in way of resolution to the first enquiry What figure the earth hath and what use there-from 2. Whence its dependance or how born up It is Gods question So He demands of Iob m Job 38. 45. 6. Where wast thou when I layed the foundation of the earth who hath layed the measures thereof whereupon are the foundations fastned c. And as it was the Lords question so must it be His answer for there is not a man upon earth nor ever was clothed with sinfull flesh that can shew the Kings matter What then is the Lords answer If we know the Scriptures we know what it is for thus they say He hath founded the earth upon the Seas and established it upon the floods n Psal 24. 2. Vpon the seas and upon the floods what finite understanding saith the Father o Chrysost in Gen. Hom. 12. Neere the middle Ad Pop. Ant. Hom. 9. Lege Hom. primum S. Basil in Hex can understand or comprehend
of judgement and reason Therefore when any desireable object presents it selfe to our imagination and solicites for admittance we must not open before reason and judgement have done their office We must take off our selves upon what ground we entertain such a conceit Soules Cons p. 284. whether we shall have the same judgement after we have yeelded to it as now we have and whether we will have the same judgement of it in sicknesse and death and at the day of reckoning as we have for the present That which is of it selfe evill is alwayes so at one time as well as another if the time will come when we shall think those things to be vain which now we are so eagerly set upon as if there were some great good in them why should we not thinke so of them now when as the reforming of our judgement may do us good rather then to be lead on with a pleasing errour untill that time wherein the sight of our errours will fill our hearts with horrors and shame without hope of ever changing our condition Think we hereon before we have swallowed the bait It is of speciall use to awaken the soule and to stirre up reason cast asleepe by over-powring lusts and Satans charmes of great use it is to scatter the clouds through which things seeme otherwise then they are that so we may discerne and judge of things according to their true and constant nature Is it a known and noted story That a great Commander being ready to perish with thirst delivered up himself and his command into his enemies hands for a cup of drink who so soon as he had quenched his thirst had these words For how short a satisfaction have I forfeited all my former contentments The morall of it is as well known It seems to imply thus much That he did as we all are ready to do in desireable things suffer the thing he desired to passe too soon from the imagination to affection and he made choice before his Iudgement had done its office and thereby lost the command of himself But indeed though there is use in it yet in this case it doth not presse home nor is it full to the purpose for if we should suppose Kingdomes in one scale and a dish of water in an other we know which would weigh down so low that it would be great folly to make the comparison But now again if we shall but consider how dependent a creature man is which doth engage his service to his God and to how weak supports his life is beholding and that he is in his best estate but vanitie and that his Crown cannot help or ease the head-ach nor can all the pomp and glory of a kingdome refresh his fainting spirit which yet as the case may be a dish of water may do In this case I cannot tell whether a dish of water though it be dearly bought may yet be well purchased with a kingdome Satan might speak true All that a man hath will he give for his life a Job 2. And had there bin no more but an earthly temporary blessing lapt up in Esau's birthright Esau had reason'd well I am at the point to die and what profit shall this birthright do to me b Gen. 25. 32 But the extreamitie was not so which is very observable he was short spirited all for the present The eagernesse of his spirit and his slighting the blessing he despised his c Verse 34. birthright presented it so And besides there was an heavenly blessing wrapt up in the earthly And therefore this example oâ— Esau comes home and presseth to the quick That we follow peace with all men and holinesse without which no man shall see the Lord * Heb. 12. looking diligently lest any root of bitternesse springing up trouble us lest there be any fornicatour or prophane person as Esau who for one morsell of meat sold his birth-right This presseth home and therefore from this example we must before that things passe from our imagination to affection now that pleasure solicits for admittance we must thus reason we do in hearkening unto it adventure more then a temporall contentment though what can countervaile that damage In yeelding here and giving admittance we may bring in a Worme which will never die If then judgement do its office it will reason thus Here are a few bitter sweet pleasures and here is an inch of time in this vale of teares to take them in I know not how soon my day may set perhaps I may suddenly sink down as others have done even in an eager pursuit after a shadow my present satisfaction and so at once die twice but sooner or later long it cannot be there is not much space in an inch or span of time long it cannot be before I go hence and shall be seen no more And then when I go hence I enter into eternitie the thought whereof swallowes us up as a drop in the ocean where I shall meet with everlasting burnings a perishing for ever or with pleasures at Gods right hand for evermore Shall I then so judgement reasoneth preferre a short satisfaction which will leave in the soul a very sad farewell before an ever springing fountain of glory and everlasting blisse A few bitter-sweet pleasures and these lasting but a span or inch of time at the longest before unmixt and unmeasurable joyes through all eternitie in those glorious mansions above So our judgement debating thus concludeth What then is this sading perishing and at length tormenting contentment unto me It is but like a flash of lightning before everlasting fire Carnall joy is like the crackling of thorns soon out like a lightsome flash but spirituall joy is like the light of the Sun what then is this poore short and at length tormenting pleasure unto me When d James 1. 15. Lust hath conceived it brings forth sinne and sinne when it is finished brings forth death The world passeth away and the lusts thereof but he that doth Gods will abideth for ever e 1 John 2. 17. Thus farre in the discovery of this sinne also The spring of it we know The issues therefrom are as discerneable how to stop it at the spring head commands our care and diligence if we be wanting at this point our heart will wander after our eyes and then we shall be carried like a ship in a tempest without a pilot or like a colt that hath slipt his bridle All will be out of frame within and then nothing can be in order without There will be a winking with the eyes and a speaking with the feet and a teaching with the fingers for wickednesse is in the heart and the mouth will be an open sepulchre much corrupt communication will proceed from thence But to them who maintain their watch all will work contrary They will be framed to an orderly and sweet comportment They shall have command over
A sorrow to repentance is not a work of a day or two the hanging down the head like a bulrush for a day or an houre as the custome is Where there is a breaking the bands of our yoke there is a making to go upright z Levit. 26. 13. a constant walking with God as those that have now communion and fellowship with the Father and the Sonne And though this godly sorrow is more secret in the heart and there the work also of a true penitent is most in the well ordering thereof and in watching over the issues there-from yet is it not altogether undiscernable to the outward sense for as Mr. Dearing a Heb. 2. 11. noteth well There is no affection in us according to to the flesh but if it be great it will appeare in its work much more this which is of the Spirit of God If thou be sorrowfull it will make thy face sad b Deprendas animi tormenta latentis in aegro Corpore Juven Salyr 9. if joy be within it maketh thy countenance merry if thou have a flattering heart all the members of thy body will streight serve so vile a thing if hatred be within thee thy body will shew it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it How much more if the Spirit of God have replenished our mindes with these affections of godly sorrow and spirituall joy And so much to the first requisite 2. The second is Faith the hand of the soul which the Lord createth and strengthneth to lay hold on eternall life by Iesus Christ In the Sacrament of the Lords Supper we see a full Redemption wrought and a full price paid in His body broken and bloud poured forth In the bread and wine he that Qui dividit perdit devides destroyes the Sacrament we have a full and compleat nourishment all that the soul can desire But now as the mouth is opened so are we filled As the heart is enlarged so do we receive If the mouth be shut and the principle of life be wanting no matter what dainties are set before us or what put in Therefore we must consider our Interest in the Covenant and whether we can lay hold on a promise for life reconciliation and peace For the bloud of Christ and His Body serve not for the nourishment of any in whom they have not been as the seed of regeneration both in pardon of sin and change of the heart in which conversion standeth we must remember Sacraments convert none but strengthen the converted To the fainting spirit they are meanes to convey power they encrease strength c Isa 40. 29. The Sacraments are as the breasts of the Church from which the living childe doth suck and is satisfied with consolations from which the thirsty soul doth milke out and is delighted with the abundance of her glory d Isa 66. But it is the living childe that draweth comfort here and the instrument by which he draweth is Faith which is Gods gift as is Repentance He gives both So then we must examine how provided we come hither else we come to a well of living water but having nothing to draw or we are like a vessell cast into the Ocean which hath no mouth or if any it is stopt The outward man can do its part it discerneth tasteth digesteth the outward signes But now what inward principle hath my inward man and what help hath it from all this in the beholding tasting enjoying the spirituall part Christ and the influence of His Grace issuing therefrom This is all the Question and point to be examined what Faith I have whose work is the same about the spirituall part as is the work of the outward man about the outward And yet had we all Faith I mean justifying faith we could not receive all that is offered here and though we have a weake faith if true we shall receive sufficient Our hearts as one noteth cannot comprehend all the wisdome of God in the wind that bloweth Mr. Dearing Ibid. how He raiseth it up or maketh it fall again how can we understand this wisdome of our uniting unto Iesus Christ only this we true members can say God hath given us faith in which we may believe it and out of which such joy shineth in our mindes as crucifieth the world unto us how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeve it We beleeve in the Lord our God yet we know not what is his countenance we beleeve and apprehend by hope His glory yet neither eye can see it nor eare can heare it We beleeve and see immortalitie yet our heart cannot comprehend the heighth the breadth the length the depth We beleeve the resurrection of the dead yet we cannot understand such excellent wisdome how life is renewed in the dispersed and scattered bones and ashes We beleeve our Saviour Christ is man and we have seen Him and felt Him yet how He was man born of a virgin all men in the world have no wisdome to declare Even so we beleeve that our Saviour Christ and we be one He of us and we of Him He the head we the body really substantially truly joyned together not by joynts and sinewes but by His spirit of which we have all received And this unitie I cannot conceive nor utter till I know God even as He is and His holy spirit which hath wrought this blessing But yet though thus secret and undiscernable this work of faith is we may take some evidence of the life and operation thereof by those things that our understanding part doth here in matters below and of another and much inferiour nature As thus My minde by the velocitie and speed of my apprehension can be many miles off upon the naming of the things I love Then surely my heart is dull and slow and wants the principle of a new creature if by so lively representations of the Lord Iesus Christ under these signes to nourish and cheere me if I cannot Eagle-like flye up to heaven unto Him and on that carcasse fasten and fixe my faith thence to draw strength and refreshing The soul can presently be one with that it delights in be it profit be it pleasure and it should much convince and ashame us of our flatnesse herein a matter of such concernment And in case we finde no such working then to withdraw our foot being Tremenda mysteria now approaching towards those high and awfull mysteries For if our hearts can open towards the earth and unite with things there but are flat and heavy towards Heaven no working that way where the Treasure is the Lord of Glory then surely we are no fit guests for this table For certain it is That whensoever our soul shall feele its union with God in Christ all things below will seeme
Bow abides in strength and our Armes are strong before old age hath degraded us of our former vigour and activitie so as our outward and inward faculties are bound up as in chaines of Iron and brasse I mean before the keepers of the house tremble and the strong men bow themselves and those that looke out of windows are darkned and the Grashopper is a burthen 3. That we may not make as the most do an Idoll of that last prayer which we think to put up when we are at point of dissolution and parting away hence for that hope to be heard then is the Sanctuary and Place of refuge which the most thinke to flie unto as Ioab to the hornes of the Altar in hope to finde safety But their hope is like to deceive them as it did Ioab f 1 King 2. 28 29. and as it hath deceived others Who cryed but there was none to save even unto the Lord but He answered them not then did I beat them small as the Dust before the Winde I did cast them out as the dust in the streets g Psal 18. 41. These words shew us clearely what will be the issue of this last prayer and call upon the Lord which is the great Idoll of the world what I say will be the issue thereof to all those who turne unto Him at their Death even confusion of face for evermore a Treading downe and a casting out as the durt in the streets This is of great and universall use and instructs us to encline the eare while we can heare to apply the eye while we can see to frequent the Assemblies of the Saints while we have strength and can goe and to take the occasion the smallest point of time while we may for it is soone passed and then we may send our sighes and groanes after it but cannot recall what we carelessely slighted In a word It teacheth to seeke to knock while there is Time for many shall seeke and not finde and knock and it shall not be opened shall strive and shall not be able And all this because they discerned not their season they knew not the Day of their Visitation h Quod primum est dicendum postremum solco cogitare de Orat. Lib. 2 Pag. 131. Fol. Exvâ—sâ—eribus Causae I remember a pretty inversion of order used by Cicero in point of Oratory An allusion unto it may instruct us in a speciall point of wisdome We begin first and then wee end But he made an end first and then he began I use saith He to his Oratour to make my beginning the Latine calls it an Exordium When I have ended my oration for I must fetch that out of the Bowels of the other Parts The true Christian makes an inverson of order also and upon the same ground Death is the last great work which we are to doe and the true Christian thinks of that first First I say so soone as he is able to think any thing and to purpose And he so disposeth his life as one that knowes that his life must yeeld him marrow and fatnesse when he lyeth upon his death Bed in a time of drought We commonly live first and then we dye A true Christian dyes first and then lives He is borne and he goes on in the great work of Mortification and so dyes daily And then when he must yeeld up the spirit how willing how ready how prepared is he He is dead already to the World to the flesh Hee is crucified to both and both crucified to him An easie matter now and a matter of the greatest comfort to depart hence now now that His eyes can behold His Salvation Now He chooseth Death rather then life for to Him the nature thereof is changed He hath so walked all His life so contended for and kept the Truth so clinged to Christ in obedience and Faith Who tasted Death for him i Heb. 2. 9. that now He shall neither see Death nor taste Death He shall not see Death He shall see the face of Death changed lovely and pleasant now as Esau's face to Iacob He shall see through the vaile and shadow of Death through the darke Grave and behold Him who hath swallowed up Death and the Grave in victory He shall not Taste Death The sharp and bitter relish of Death is quite allayed and taken off to Him now He tasteth nothing but sweetnesse in Death but joy and peace in Death a peace passing understanding He is swallowed up now not of Death but of very Rivers and Flouds the Brookes of Honey and Butter k Iob 20. 17. He doth not see Death nor doth He taste thereof such are the expressions l John 8. 51 52. and they are to the heart of the Beleever in Death now He seeth life accompanied with an eternall waight of Glory He lookes upon Death now as Iacob upon Iosephs wagon m Gen. 4. 5. which shall convey Him to a place where He shall have Enough so as He regards not the stuffe and baggage of the world for the good I say not of all Verse 20. the land of Egypt is His but Heaven is His and all the good that Christ hath purchased is His. And now at this Brunt much like the straight that David was in but a little before the putting on of His Crowne at this brunt I say now that Death seemes to make His Conquest it doth this Servant of the Lord the best good service for it shall open Him the way to the Crowne it shall set free the prisoner of Hope it shall be as a Waggon to convey Him unto the possession of All good even to Christ Himselfe and now I have said All. And all this this Servant of the Lord seeth in Death and then how can this person Taste of Death since it must needs be that He can have no other relish in His heart now but of honey and butter of Pleasures of Gods right Hand for evermore Thus it is with that person who doth that work first who in mortifying the deeds of the flesh doth Dye Daily When Death commeth he seeth it not he tasteth not of it But for the wicked it is not so with them They see death They taste of death They see death and the horrour of it they see it over-powring them and getting now a full conquest over them they see it rouling great stones upon the mouth of their Cave as Ioshua upon the five Kings n Jos 10. 18. there reserving them as Prisoners of no hope till the day of their doome when they shall receive that dreadfull but just sentence under execution whereof they shall lye eternally being sent to their own place where like slaves Death shall keep them under perpetuall bondage And there they must taste of it also even such bitternesse as shall be to them as the gall of Aspes within their bowells and the poyson of Vipers Thus they taste it