is before the thing exemplified If a man is bound to love another as himself he must needs love himself first and more then another Thy love to them may cause thee to hope that thou mayst convert them but thy love to thy self should make thee fear lest they should pervert thee 2. Position A Christian is bound to avoid all needless society with wicked men Mark I say needless When our Relations command it as amongst Husbands and Wives and Parents and Children or our Vocations call for it then it is necessary Those precepts that enjoyn us to forbear their company are to be understood when we have no call to it We may Trade with wicked men we must perform all moral duties to our Kindred and acts of courtesie and charity to the worst of our enemies so we be careful to keep our selves from their corruptions and use their company no longer then the discharge of those duties doth require When by admitting their persons we cannot avoid their vices we must deny both 3. Position Christians should as God gives them opportunity if there be any hope of doing good endeavour to reform men before they wholly reject their company Nay and pray for their welfare after they have refused them for Companions It s small kindness to shut up a man that hath the plague lest he should infect others and to use no means for his own cure If I finde that a man is desperately bent in wickedness that Religion is the object of his laughter and to give him any serious counsel is to cast Pearl before Swine I must judge such Ishmaels and Esaus unworthy of humane society but it s a very hard case to shut a man up in a Coffin and bury him before he be quite deadâ— Sometimes vicious men are in distress and a godly man hath a call from God to do him some charitable office here the Christian may have less fear of receiving hurt from them Afflictions are bonds and these beasts in Chains are not so unruly Pauls Viper benummed with cold did not sting him Here a Christian hath also more hope of doing good to them The hard mettal when in the fire may receive impressions Men will take that Physick willingly in their sickness which they refused in health 4. Position A Christian may love a wicked man sincerely though he wholly shun his society He may affect him with a love of pity though not of complacency He may shew his love by powring out his heart in petitions to God for him Though a Saint deny a scandalous sinner his presence yet he doth not deny him his pity nor his prayers Nay our Non-Communion may be a means of their conversion If any obey not the word have no company with him that he may be ashamed 2 Thes. 3. 14. Shame and Confusion is a good step towards Conversion A wicked mans presence burdens a Saint and a godly mans presence hardens a sinner Surely thinks he I am if not praise worthy yet tolerable and not very bad since such a good man is so much with me They who did eat and drink in Christs presence on Earth wondered much to be excluded from his Heavenly Banquet Math. 7. 23. Hymeneus and Alexander were excluded Christian society that they might learn not to blaspheme 1 Tim. 1. 20. This wounding is the way to healing â—t makes prophane men bethink themselves when sober persons avoid their presence Object 2. Did not Iesus Christ accompany with wicked men Can I follow a better pattern or can any pretend to more purity Is not Christ upon this account called a friend of Publicans and Sinners Answ. 1. I Answer More generally All our Saviours actions are for our instruction but all are not for our imitation Christ indeed hath left us an example that we should follow his steps but not in all the prints of his feet Christ did nothing amiss but he that shall undertake to do in all things as he did will follow him too close and do many things amiss It may be commendable to imitate my Soveraign but it is possible enough to do it so far as to be guilty of treason by it Some of Christs actions were done by him as man others were done by him as Mediatour or God-man In many of these latter we cannot imitate him in others we may not Who can work Miracles forgive Sins c. as Christ did Who may appoint Apostles constitute Laws for the Church c. as Christ did Answ. 2. More particularly Christ had a Call which all others have not to go amongst wicked men Where should a Physitian be but amongst his Patients to deal with such is his calling Christ came to call sinners to repentance to heal their vitiated natures and therefore it was necessary he should associate with them He went amongst them not as a friend to their sins but as a Physitian to their souls How should he otherwise have cast out Devils cured their sicknesses and proved his Deity to their faces An Ambassadour being commissionated by his Prince may do that which if an ordinary Subject should do may cost him his life Abraham might having liberty from God stand still and behold Sodom flaming when Lot might not so much as cast an eye or have a glance towards it Christ was sent to the lost sheep of the house of Israel and so he went to them in discharge of his Errand and Mission He had also a Commission under his Fathers Hand and Seal Luk. 4. 18. Iob. 6. 27. Answ. 3. Christ had no tinder about him to take fire being conceived without sin but we are little else then dry tinder and therefore have cause to avoid the least spark The Prince of this world cometh saith Christ and findeth nothing in me He cometh with his baits but there is nothing in me that will be nibling at them Besides his Deity was a perfect Antidote against all infection As the beams of the Sun he could be in filthy places and amongst defiling persons and not receive the least pollution when we have such unhealthful souls that we are ready to receive the contagion from the least infectious breath Our corrupt nature is like fire which if there be any infection in the room draweth it straight to it self Answ. 4. Christ did not choose the Company of Publicans and Sinners though he was often amongst them A Physitian is not in a Pest-house wiâ—h delight though his own pity and their misery may call him thither Sinners were the guest Saints onely the delight of Christ wicked men had his company but the Disciples onely were his Companions He was intimate with none but beleivers others were his care they his comfort It was to them he said I have not called you servants but friends for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of the Father I have made known unto you Joh. 15. 15 16.
THE WORKS OF GEORGE SVVINNOCK M. A. CONTAINING These several Treatises VIZ. The Christian Mans Calling First Part. Wherein a Christian is directed how to carry himself in Religious Duties Natural Actions Particular Vocation Family Direction his own Recreation Second Part The Christian directed to perform his duty as Parent Child Husband Wife Master Servant and in the conditions of Prosperity and Adversity Third Part Directing a Christian to perform his duty in his Dealings with all men in the Choice of his Companions in Evil Company in Good Company in Solitude on a Week-day from Morning to Night in Visiting the sick on a Dying Bed Heaven and Hell Epitomized or the true Christian Characterized Door of Salvation opened by the Key of Regeneration Fading of the Flesh and Flourishing of Faith A Valedictory Sermon on Act. 20. 32. Men are Gods on Psal. 82. 6,7 LONDON Printed by I. B. for Tho. Parkhurst at the â—hree Crowns at the lower end of Cheap side over-against the great Conduit 1665. CLARISSIMO VIRO RICHARDO HAMPDEN DE Hampden in Comitatu Bucks Armigero SVPREMI SENATVS Regni Anglicani Membro Dignissimo NEC NON NOBILISSIMAE DOMINAE LAETITIAE HAMPDEN Conjugi Pientissimae In perpetuum Summae gratitudinis monumentum Debitae observantiae testimonium Sinceri amoris symbolum Hanc tertiam de nobili 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercitio partem D. D. D. Georgius Swinnock Obnixe rogans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut in illos omnigenam felicitatem in praesenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in futuro seculo conferre velit THE EPISTLE TO THE READER SUch is the beauty of Holiness the excellency of Divine Nature and the reasonableness and righteousness of the Service of God as also the necessity of Mans devoting himself wholly to it that were not his understanding which is the Sun in the lesser world strangely â—â—uffled with clouds his will which as the Moon borroweth its light from it full of spots and changes and desperately bent upon evil his affections as stars of malevolent influence brutishly enslaved to his sensual appetite and his whole nature deplorably vitiated it were impossible for him to turn his back upon the authority commands and threatnings of his Maker to trample on the bowels and blood and intreaties of his Redeemer to despise the motions and perswasions and assistance of the holy Spirit in order to his recovery out of that bottomless gulph of misery into which he hath plunged himself and his restauration to a state of purity and eternal happiness and there would be no such need of calling so frequently and fervently and of crying so urgently and earnestly to him to exercise himself unto godliness As he that is an Atheist in his principles and denyeth the being of such a thing as Religion must deny his very senses since his eyes and ears and taste and feeling do all loudly Preach a deity to him So he that is an Atheist in his practices and denyeth the making Religion his business must deny his reason and debase himself into a Beast for common understanding notwithstanding its great loss by the fall will inform him that he is made for higher things then the service of a brutish flesh and the pursuit of earthly fading enjoyments and that the worship of his God the Fountain of his being and well-spring of his happiness as most sutable to his spiritual nature as most conducing to his own advancement interest and perfection is most worthy of all his heart and soul and strength and of all his time and care and labour But alas the sad fruit of mans apostacy in the depravation of his nature abundantly manifesteth it self to every eye that is not stark blind As an old disease doth not onely afflict the part of its proper residence and by its habitual abode there make a continual diminution of the strength but also makes a path and Channel for the humours to run thither which by continual defluction dig an open passage and prevail above all the natural power of resistance So hath Original sin debauched the mind and made it think crooked things straight and straight things crooked loathsom things lovely and lovely things loathsom perverted the will and made it as a diseased stomach to call for and eat unwholsom meat against his own reason enthralled his affections to sensuality and brutishness chained the whole man and delivered it up to the law of sin and laid those strengths of reason and conscience in fetters by which it might be hindered in its vicious inclinations and course of prophaness Hence it comes to pass that neither the beauty of grace nor equity of living to God nor the absolute necessity of mans exercising himself to godliness will prevail with him So great is the glory and amiableness of the New Creation that not onely the Saints who are indued with wisdom from above and can judge aright esteem it above their honours and riches and relations and lives and rejoyce in it as their peculiar priviledge and highest dignitie but even Angels behold it with admiration and look on their own purity and conformity to the divine nature and pleasure as their greatest perfection Nay God himself whose being is the pattern and whose will is the rule of holiness is ravished and enamoured with it as that which is the travail of the soul of his dear son the immediate work of his own spirit and the end and glory and master-piece of all the works of his hands Yet this heavenly off-spring this divine image this supernatural beam of light this resemblance and picture of Gods own perfections this royal attire of the celestial Courtiers which rendereth the poorest and meanest Christian more noble and excellent then his highest and richest ungodly Neighbour and makes him more glorious then a clear skie bespangled with the shining stars or an imperial Diadem sparkling with the richest Diamonds is the scorn and derision of the blind unworthy world That as Salvian complained in his days Si honoratior quispiam religioni se applicuerit illico honoratus esse desistit si fuerit sublimis fit despicabilis â—i splendidissimus fit vilissimus si totus honoris fit totus injuria c. If a noble person betake himself to religion he is presently degraded and all his former fame and honour and renown turned into disgrace contempt and contumely and men are forced to be vicious lest they should be counted vile Foolish wormes pretended Christians are like persecuting Pagans who could think and speak well of some of the Saints onely their Religion they judged like Coperas turned all their Wine into Ink gave a dash to all their vertues and excellencies Bonus vir Cajus Sejus sed malus tanquam quod Christianus was the Heathens voice in Tertullians time Blind Beetles men admire fancies shadows nothings and trample on true worth and real excellency As the Egyptians if they met with a Cat or Crocodile bowed down to it and worshipped it when
larger then I intended when I first put pen to paper about it If thy soul receive any profit by it I shall not repent of my pains only beg thy prayers that thou mayst is the desire of Thine and the Churches Servant in the blessed Saviour GEORGE SWINNOCK Reader The Authors absence from the Press hath caused many mistakes in the English Latine and Greek both in the Margin and Body of the Book the most material of those that are in the Body of the Book are corrected to thy hand thy Pen must correct or Candour excuse the rest Vale. ERRATA PAge 3. l. 30. for of the r. and the. p. 7. l. 19. add is unrighteous p. 60. l. 6. for the r. thy p. 64. l. 13. add to the honour p. 116. l. 11. for chattered r. clattered p. 118. l. 2. add of p. 122. l. 24. for detectable r. delectable p. 123. l. 4. r. grace l. 5. for toâ— r. paint p. 125. l 22. r. did not stir p. 130. l. 25. guest r. grief p. 187. l. 13. conversationâ— r conversion p. 195. l. 14. for nor any r. and any p. 232. l. 5. r. indirect p. 227. l. ult For Ieroboam r. Rehoboam p. 286. l. 23. for sweetness r. sweetned p. 462. l. ult for regenerate r. vegetative p. 519. l. 2. adorned r. adored p. 595. l. 10. Haman r. Heman p. 606. l. 3. ends r. friends p. 641. l. 29. for desired r. deserved p. 653. l. 31. r. insperaâ—am p. 656. l 24. for one r. none p. 721. l. 32. For conscience r. confidence p. 748. l. 16. for monstrous r. menstruous p. 769. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 816. l. 15. for promises r. premises There is extant of this Reverend Authors these following Treaties The Christian-mans Calling or a Treatise of making Religion ones Business wherein the Nature and Necessity of it is discovered as also the Christian directed how he may perform it in Religious Duties Natural Actions his particular Vocation his Family Directions and his own Recreation to be read in Families for their instruction and Edification The first Part. The second Part Wherein a Christian is directed how to perform his duty in the Relations of Parents Children Husband Wives Masters Servants and in the Condition of Prosperity and Adversity This third Part Diâ—ecting a Christian to perform his duty in his Dealings with all men in the choice of his Companions in Evil Company in good Company in Solitude on a Week-day from morning to night in visiting the sick and on a dying bed with Means Directing and Motives perswading thereunto The Door of Salvation opened by the Key of Regeneration or a Treatise containing the Nature Necessity Marks and means of Regeneration as also the duty of the Regenerate Heaven and Hell Epitomized or the true Christian characterized The Fading of the Flesh and Flourishing of Faith or one Cast for Eternity with the only way to Tâ—row it Well as also the Gracious Persons incomparable Portion Tâ—e beauty of Magistracy in an Exposition of the 82. Psalm where in set forth the necessity Utility Dignity Duty and Morality of Magistrates 1 TIM 4. 7. But refuse Prophane and old VVives Fables and exercise thy self unto Godliness And Exercise thy self unto Godliness The Preface THe life of Man is not seldom in the Word of God compared to a Walk The womb is the place whence he first in the morning of his age sets out and his actions are the several steps by which he is alwayes hastening to his journeys end the Grave that common Inn of resort The life of a Christian is called a walking in the light a walking in the Law because his motion is regular and his whole race by rule He must have a divine word for all his works and a precept from God for all his practices Scripture is the Compass by which he steereth and the square by which he buildeth Hence he is said to walk with God because he walketh according to his Commands and his example he doth not walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Man 1 Cor. 3. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his measure as God willeth and as God walketh Further the holy life of a Saint is compared to an orderly walking in these two respects First In regard of his gradual proficiency He doth not stand still but gets ground by his steps They go from strength to strength Psa. 84. 4. From faith to faith Rom. 1. 17. He is ever going forward in Heavens way and never thinks of sitting down till he comes to his Fathers House Sometimes indeed he is so straightned that he can onely creep at other times he is inlarged that he can run but at all times he is going on towards perfection The light of his holiness though at first but glimering is always growing and shines brighter and brighter till perfect day Pro. 4. 18. Secondly In regard of his uniforme perseverance It is not taking a step or two in a way which denominateth a man a Walker but a continued motion It is not one or two good Actions but a good conversation which will speak a man to be a right Christian. A true beleiver like the heavenly Orbes is constant and unwearied in his motion and actings An Expositor observeth of Enoch that it s twice said of him He walked with God Gen. 5. 22 and 24. to shew that as he first began to walk and profit in Gods path so he alwayes continued profiting to the end No man is judged healthy by a flushing colour in his face but by a good complexion God esteemeth none holy for a particular carriage but for a general course A sinner in some few acts may be very good Iudas Repenteth Cain Sacrifiseth The Scribes Pray and Fast and yet all were very false In the most deadly diseases there may be some intermissions and some good prognosticks A Saint in some few acts may be very bad Noah is Drunk David defileth his Neighbours Wife And Peter denyeth his best friâ—nd yet these persons were heavens favourites The best Gold must have some grains of allowance Sheep may fall into the mire but Swine love night and day to wallow in it A Christian may stumble nay he may fall but he gets up and walks on in the way of Gods Commandements the bent of his heart is right and the scope of his life is straight and thence he is deemed sincere It is the Character of the Christian to be constant in his gracious course If you would speak with the Tradesman you may meet him in his Shop The Farmers usual walk is in the Fields He that hath business with the Merchant expecteth him in his Counting-house or amongst his Goods And he that looketh for the Christian shall not fayl to finde him with his God Whether he be alone or in company abroad or in his Family buying or selling feeding himself or visiting others he doth all
nourishment Fluxes in the mind as in the outward man are arguments and authors of weakness The milk must be set some time before it will turn into Cream The longer Physick remains within me tâ—e more operative it will be The flame of Davids extraordinary affection to Gods Law was kindled at the hot fire of his constant meditation O how love I thy Law it is my meditation all the day His love was hot burning coals He speaks not barely by way of affirmation I love thy law and by way interrogation How love I thy Law but also by way of Admiration O how love I thy Law But his abiding thoughts on it were the warm beams which beating constantly upon him put him into such a violent heat It is my meditation all the day As the Hen by sitting on her eggs some weeks warmeth them and hatcheth young ones so may I by applying savoury subjects home to my soul and brooding some considerable time on them bring forth new affections and new actions Though my affections seem as dead as the Shunamites son by stretching my thoughts thus on them I shall warm and enliven them Many blows drive a nail to the head many thoughts settle a truth on the heart O that I might not onely at some times exchange a few words with the subject of my meditation occasionally as I do with a friend passing by my door but also at set times invite it as Lot did the Angels to stay with me all night being confident it will pay me bountifully as they him for my charges in its entertainment Yet I would not onely have my affections renewed but also my actions reformed by my meditations If I meditate what is good to be done and do not the good meditated on I lose my labour and take much pains to no purpose Cogitation is the sowing of the seed Action is the springing of it up the former is hidden and under ground the latter is visible and many are the better for it If the seed should still lye buried in the earth it is but lost and thrown away t is the springing of it up that causeth the Harvest Meditation is the womb of my actions action is the Midwife of my meditations An evil and imperfect conception if it hath the favour of a birth yet the mind is but delivered of a monster and of that which had better been stifled in the womb then ever seen the light A good and perfect conception if it want strength for its birth perisheth and comes to nothing like Ephraim It playeth the part of an unwise Son and stayeth in the place of the breaking forth of Children Its pity that such conceptions should prove abortive or such beautiful children be still-born Lord thou hast appointed me to meditate seriously on thy statutes and those excellent subjects contained in them I confess my heart is unwilling to this needful and gainful work and apt to be unfaithful in the management of this sacred duty If thou pleasest not to lay thy charge upon it and to use thy power over it it will either wholly omit it or perform it to no purpose Why should it not dwell now upon thee by meditation with whom I hope to dwell for ever What unspeakable joy might I receive in and from thy self could I but get above this earth and flesh O who will bring me into that strong City not made with hands Who will lead me into thy holy hill of Sion by meditation Wilt not thou O God Grant me thy Spirit I beseech thee that my spirit which lives upon thee may be united in thinking of thee and may live wholly to thee O my soul now thou art spending thy self in Wishes set upon the work and turn thy prayers into practice for an example and pattern to others and for thy profit There is one Attribute of thy God to which thou art infinitely indebted and beholden for every moments abode on this side the unquenchable sire even his Patience and long-suffering Ah where hadst thou been at this hour had not that Attribute stood thy friend Let the kindness thou hast received from it encourage thee to a serious consideration of it Old acquaintance and former courtesies may well plead and prevail also with thee to afford it entertainment for some time in thy thoughts What is this Patience of thy God to whiâ—h thou art so much engaged It is his gracious will wherâ—by he beareth long and forbeareth his sinful creatures It is that Attribute whereby he beareth their reproach and forbeareth revenge It is sometimes called slowness to anger Psal. 103. â— He is not easily overcome by the provocations of men but striveth to overcome them by his patience A small matter doth not incense him to anger he is not presently put into a fury and his wrath is not easily heightned into revenge Thou wast a trangressor from the womb for mine name sake I will defer mine anger and refrain for thee that I cut thee not off Isa. 48. 8,9 It is sometimes called long-suffering Exod. 34. 6. He expecteth and waiteth a long time for the repentance of sinners He doth not onely pity our misery which is his mercy and notwithstanding all our wickedness and unworthiness load us with benefits which is his grace but also bear many days many years with our infirmities which is his long-suffering Men are transgressors in the womb before they are able to go they go astray yet after a thousand and thousand affronts from the womb to the tomb he bears with them Forty years long was I grieved with this generation Infants or green wood are fit fuel for the eternal fire yet he forbears rotten Okes and old sinners They owe an infinite debt to Iustice and are liable every moment to the prison of Hell but Patience stoppeth the arrest of destructionâ— Rom. 9.12 This Patience of thy God is amplified by considering 1. How odious sin is to him the evil of sin never obtained a good look from God Thou art of purer eyes then to behold iniquity He seeth all sins with an eye of observation but he seeth no sin with an eye of approbation T is not out of any love to sin that he is so long-suffering towards sinners for sin is the object of his anger and dislike He is angry with sinners every day Sin is the object of his wrath which is anger boyled up to its greatest heat The wrath of God is revealed from heaven against all unrighttousness and ungodliness of men Nay it s the object of his hatred which is the highest degree of detestation Hatred is abhorrency heightned to an implacability Bare anger might be appeased wrath might be pacified but hatred is irreconcileable The foolish shall not stand in thy sight thou hatest all workers of iniquity Six things doth the Lord hate yea seven are an abomination to him There is an antipathy in his nature against the smallest sin as sin is
Reprove seasonably Reprehension is not necessary or convenient at all seasons Admonition is like Physick rather profitable then pleasant Now the best Physick may be thrown away if a fit time of giving it be not observed Some unskilful Physitians have wronged their Patients in administring sutable potions out of season It s a great part of Christian prudence to discern the fittest time of lancing spiritual sores if they be taken when they are ripe the corrupt matter may be all let out and the party be the healthier whilst he liveth but if before they be ripe it will not be so well A fool will always be talking and is ready to burst if he may not have vent but a wise man will keep a word for afterward Prov. 29. He will neither run before an opportunity nor neglect to follow after it many a fair child is spoiled by an untimely birth and good duty prejudiced by an unseasonable performance Sometimes a sudden reproof upon the commission of the sin hath reformed the sinner but this is not always safe When men are rebuked before their Companions their hearts are usually enraged against the Reprover suspecting him to intend their disparagement rather then their amendment Besides when their spirits are hot and their minds drunk with passion they are apter to beat the Christian then to hear his Counsel When a person is in a violent Fever it s not good to give him Physick its safest to stay till the fit be abated or over Abigal would not tell Nabal of his danger till he was sober Some small fish are twicht up with the violence of a sudden pull when the like action would break the line whereon a great one hangs But I would not be understood Reader to encourage thee in the least under pretence of deferring it till a fitter day to omit the duty if there be no probability of a better season nor any hope of doing good after some ejaculations to Heaven for assistance and success take the present opportunity Fabius conquered by delaying but Caesar overcame by expedition Though it s not ordinarily so good to sow Corn when the Wind is high yet the Husbandman will rather do it in such weather then not at all or then to want his harvest As the Bird often flieth away whilst the Fowler still seeks to get nearer and nearer her so doth a season of advantaging our brethrens souls whilst we wait still for a fitter It s thy duty therefore to take hold of the present where thou hast no likelihood of another and to improve the first good opportunity rather then to adventure the loss of all by expecting a better 4. Reprove prudently A Christians wisdom in the matter of his reproof will very much further its working As an ear-ring of gold and an ornament of fine gold so is a wise reprover to an obedient ear Prov. 25. 12. A wise reprover is a credit to the Reproved It s an honor to be wounded thus by one that is wise Some men would receive blows with more patience if they were given them with more prudence None so likely to find an obedient hearing as they that are wise in reproving the best ear will hardly brook foolish speaking there is a way to make men take down their bitter potions before they are aware The recovering of a fallen sinner is the setting of a bone in joynt which requireth much skill and dexterity Every Mountebank is not fit to undertake this ask First Have respect to the person whom thou reprovest Secondly Have respect to the crime for which thou reprovest First Respect is to be had to the person both as to his condition and his disposition 1. To his condition and quality Though the sins of Superiours may nay must be reproved by those that have a call to it yet not in that bold manner which is allowable to our equals nor without some acknowledgement of that reverence which is due to their Callings and Conditions Rebuke not an Elder but intreat him as a Father 1 Tim. 5. 1. When Daniel was to interpret Nebuchadnezzars dream and to acquaint him with his danger observe with what respectful language he cloatheth his dreadful message Dan. 4. 19 24 27. The Prophets that spake so boldly to their Princes were commanded commissioned by God what to say Though Superiors ought to be reproved yet they ought not to be reviled Paul as I conceive acknowledged his passion when he had spoken irreverently to the high Priest I wist not brethren that he was the High Priest I did not consider as I ought to whom I spake Act. 23. 5. It will not excuse us to give ill words though we receive ill wounds from Magistrates Is it fit to say to a King thou art wicked and to Princes ye are ungodly Job 34. 18. Though this Text doth not silence all from acquainting Kings with their faults muchless justifie any that shall daub them with their flatteries 1 King 18. 18. 2 King 3. 13. yet it proves that Princes must be spoken to respectfully because of their places Superiors may be amended by exhortation equals by friendly admonition inferiors by severe reprehension Secondly Respect is to be had to the disposition of the offendorâ— some in their fainting fits are recovered easily with throwing some cold water in their faces others must be beaten or rubbed very hard Some men are like Briars you may handle them gently without harm but if you grasp them hard they will fetch blood Others as Nettles if dealt with roughly do the less wrong Iude 22 23. And of some have compassion making a difference and others save with fear Some are like tiled houses that can admit a brand of fire to fall on them and not be burnt yet some again are covered with light dry straw which with the least touch will kindle and flame about your ears By scruing strings moderately we may make good Musick but if too high we break them All the strings of a Viol are not of equal strength nor will endure to be wound up to the same pitch we may sooth a Lion into bondage but sooner hew him in peices then beat him into a chain A difference ought to be observed between party and party an Exhortation will do more with some then a severe Commination with others The sturdy Oak will not be so easily bowed as the Gentle Willow Elisha recovered the dead Child with a kiss but Lazarus was restored to life with a loud strong voice Reproof must be warily given for t is like a Razor whose edge is keen and therefore the sooner rebated It s dangerous to give a medicine stronger then the disease and constitution of the Patient require A gentle fire makes the best distilled waters Respect is to be had also to their faults Wise Physitians will distinguish between a Pimple and a Plague-sore Those that sin of infirmity are to be admonished more mildly then they that sin obstinately
with their firebrands to burn up the good Corn As Simeon and Levi they are brethren in iniquity the instruments of cruelty are in their habitations Shall they as Ananias and Saphira agree together to tempt the Spiâ—it of the Lord and shall not Saints agree together to please the Spirit of the Lord Surely if sinners have their Come with us let us lay wait for blood let us all have one purse Saints may well â—ave their Come let us go up to the House of the Lord Come let us walk in the light of the Lord â—sa 2. 5. Come let us joyn our selves to the Lord in a Covenant not to be forgotten It is confiderable that though sinners differ never so much amongst themselves yet they can unite against the Lord and his chosen Herod and Pilate before at odds can comply as friends and joyn together against the Lord Christ. As Dogs of differing colours disagreeing bigness and of several kinds that sometimes for bones and scrapâ— fight and mangle and tear one another can with one voice and cry and consent pursue the poor innocent Hare So the Kennel of Sathans Hell-hounds though sometimes they quarrel among themselves about the honours and riches of this world and are ready to rent one another in peices yet can with open mouth and full cry all joyn to persecute the harmless Lambs of Christ. We read of such different mettal such a speckled rabble gathered together against Israel that one would think the diversity of their Countries Constitutions Customes Languages Lusts should have kept them from melting and running into one piece Yet Lo they all unite against Gods people They take crafty counsel against thy people They consult against thy hidden ones They have said Come let us cut them off from being a Nation that the name of Israel may be no more in remembrance For they have consulted together with one consent they are confederate against thee The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon and Amalek the Philistines and the Inhabitants of Tyre Assur also is joyned with them and they have holpen the Children of Lot Psalm 83. 3 to 9. Shall such a cursed crew agree together to pull down Sion and not the blessed Company of Gods Children unite to build it up O! how shameful is it that Satans black Regiment should with one consent watch for us as the Dragon for the Man-child to devour us And as Herod for the Babes of Bethlehem to destroy us And that we should not watch over one another for our safety and defence It may well be our grief that the Children of this World are wiser in their Generation then the Children of Light T is true the combination of wicked men is no true union but rather a conspiracy against God and against their own souls Satan serving them by drawing them into this league and making them to be of one hellish heart infinitely worse then Scyron and Procrustes famous Robbers in Attica served the poor Travellers why by cutting short the taller and stretching out the lesser brought all to an even length with their bed of brass Yet such a confederacy may well move us to pity such distracted ones and doth too much reflect upon us for our dissentions Thirdly Consider the backwardness of our own hearts to any good and the need we have of all helps to quicken them towards heaven How averse are our souls to any thing that is spiritual How many excuses pretences delays will they make To sin man needs no Tutor he can ride post to Hell without a spur but how backward to do that work which he must do or be undone for ever The stone is not more untoward to flye nor lead to swim then our carnal hearts to exercise any grace or perform any duty incumbent on us Our head-strong passions hurry us our worldly interests byass us and our desperately wicked hearts draw us from God and Heaven If the wood be green there is need of constant blowing or the fire will go out when the iron is so dull it must go often to the Whetstone or little work can be done with it It s no wonder that the Spirit of God useth precept upon precept line upon line here a little and there a little when man is like the wilde Asses colt so blockish and dull to understand Gods way and so backward and heavy to walk in it How much are we in the dark about the ways and Word and Truths of God! and how apt through mistakes to stumble and fall calling evil good and good evill and do we not want their company who carry a light a lanthorn with them How often do we flatter our selves that we are rich in grace and in the favour of God when its little so looking on our selves through the false spectacles of self-love and doth it not behove us to be much in their society who will set before us a true looking-glass wherein we may behold the native countenance of our souls without any fraud or falshood We are full of doubts and want counsel and Physitians that are able themselves will in their own cases ask advice of others We are liable to many sorrows and want comfort and who can give it us better then those who fetch all their cordial waters out of Scripture We are apt to slumber and nod and neglect our spiritual watch the flesh is drowsie and the cares of the world fume up into our heads and incline us to sleep what then will become of us if we have none to jog and awaken us It will go but ill with the new man if whilst he hath so many enemies to hurt him he hath never a friend to help him Exhort one another daily lest any of you be hardened through the deceitfulness of sin Heb. 3. 13. I have somewhere read of a King that having many servants some wise some indiscreet some profitable some unprofitable was asked why he would keep those foolish unprofitable fellows To which he answered I need the other and these need me and so I will have them all about me I am sure weak Christians need the strong its ill for a tottering house to have no prop and strong Christians may need the weak That knife which is best mettal may sometimes need a dull Whetstone The smallest wheel nay pin in a Watch is necessary and so each needing the other there is great need they should hold together While there is flesh and spirit combating within us and the worse so potent and likely to conquer we shall want all manner of Auxiliaries to relieve the better part Fourthly Consider The evil of neglecting Christian Communion I know the Children of God must sometimes be solitary there are some duties which cannot otherwise be performed and some callings which cannot otherwise be followed but as there are seasons for solitariness so also for society to forbear the society of Saints without
burned We strike fire by meditation to kindle our affections This application of the thoughts to the heart is like the natural heat which digesteth the food and turneth it into good nourishment When we are meditating on the sinfulness of sin In its nature its contrariety to God his being his law his honour its opposition to our own souls their present purity and peace their future glory and bliss In its causes Satan the wicked one its Father the corrupt heart of man its Mother In its properties how defiling it is filthiness it self how infectious it is overspreading the whole man polluting all his natural civil spiritual actions making his praying hearing singing an abomination how deceiving it is pretending meat and intending murder In its effects the curse of God on all the creatures evident by the vanity in them the vexation they bring with them in the anger of God on sinners apparent in those temporal punishments spiritual judgements and eternal â—orments which he inflicteth on them I say when we meditate on this we should endeavour to get our hearts broken for sin ashamed of sin and fired with indignation against sin O what a wretch am I should the soul think to harbour such a Traytor against my Soveraign What a fool am I to hug such a serpent in my bosom What sorrow for it can be sufficient What hatred of it is enough What watchfulness against it what self abhorrency because I have loved it and lived in it can equal its desert O that I could weep bitterly for the commission of it and watch narrowly for the prevention of it and pray-fervently â—or pardon of it and power against it How much am I bound to God for his patience towards so great a sinner How infinitely am I engaged to Christ for taking upon him my sins T was infinite condescention in him to take upon him my nature but O what humiliation was it to take upon him my sins What life can answer such love what thankefulness should I render for such grace such goodness The close applying of our meditations to our hearts is like the applying and rubbing in oyl on a benummed joynt which recovers it to its due sense He that omits it doth as a chapman that praiseth ware and cheapens it but doth not buy it and so is never the better for it David proceeds from meditation of Gods works to application of his thoughts Psal. 8.2,3,4 When I consider the heavens the work of thy fingers c. What is man that thou art mindful of him and the son of man that thou dost thus visit him 5. It is a serious applying of some sacred subject that his resolutions may be strengthned against evill and â—or good The Christian must not onely pray his good thoughts but practice them he must not lock them up in his mind but lay them out in his life A Council of war or of State is wholly useless if there be none to execute what they determine That Kingdom flourisheth best where faithful execution followeth sound advisements Therefore the Heathen pronounced that City â—afe which had the heads of old men for consideration and the â—ands of young men for execution Action without consideration is usually lame and defective consideration without action is lost and abortive Though meditation like Rachel be more fair execution like Leah is most fruitful The beasts under the law were unclean which did not both chew the cud and divide the hoof Ruminatio ad sapientiam fissa ungula pertinet ad mores Chewing the cud signifieth meditation dividing the hoof an holy conversation without which the former will be unprofitable saith Austin Reader Hast thou thought of the beauty and excellency of holiness in its nature its conformity to the pure nature and holy commands of the blessed God in its causes the Spirit of God its principal efficient the holy Scriptures its instrumental In its names it s the image of God the divine nature light life the travel of Christs soul grace glory the Kingdom of heaven In its effects or fruits how it renders thee amiable in Gods eye hath the promise of his ear is entituled to pardon peace joy adoption growth in grace perseverance to the end and the exceeding and eternal weight of glory and hast applied this so close to thy heart that thou hast been really affected with its worth and wished thy self enriched with that jewel though thou wert a beggar all thy life and resolved with thy self Well I will watch and weep and hear and pray both fervently and frequently for holiness I will follow God up and down and never leave him till he sanctifieth my soul Now I say to thee as Nathan to David when he told him of his thoughts and resolution of building a temple Do all that is in thine heart for God is with thee 2 Chron. 17.2 or as God to Moses concerning the Jews They have well spoken all that they have said O that there were an heart in them to keep my commandments It s well thou art brought to any good purposes but it will be ill if they be not followed with performances Good intentions without suitable actions is but a false conception or like a piece charged without a bullet which may make a noise but doth no good no execution Indeed there is no way better to evidence the sincerity of thy intentions then by answerable actions David was good at this I thought on my wayes there was his serious consideration and turned my feet to thy testimonies there is his holy conversation So again I will meditate on thy precepts and will have respect to thy testimonies T is in vain to pretend that like Moses we go into the mount of contemplation and converse with God unless we come down as he did with our faces shining our conversations more splendent with holiness This saith the cheif of the Philosophers will a man to perfect happiness if to his contemplation he joyn a constant imitation of God in wisdom justice and holiness Thus I have dispatched those five particulars in meditations The first three are but one though for methods sake to help the Reader I spake to them severally and are usually called Cogitation the other two Application and Resolution Cogitation provides food Application eats it Resolution digests it and gets strength from it Cogitation cuts out the sute Application makes it up Resolution puts it on and wears it Cogitation betters the judgement Application the affections and Resolution the life It s confest this duty of set meditation is as hard as rare and as uneasie as extraordinary but experience teacheth that the profit makes abâ—ndâ—nt recompence for our pains in the performance of it Besides as Milstones grind hard at first but being used to it they grind easily and make good flower so the Christian wholly disused to this duty at first may find it some what difficult but afterwards both facile and fruitful Reader to help thee
with others And they injure themselves most by being false to their trust Should they feed the bodies of their Children and Servants on the Lords-days and make no provision for them on the week-days their consciences would flie in their faces and tell them they were inhumane and unnatural and yet they can omit all regard of their immortal souls which are far more worthy of care and tendance without remorse and sorrow I must tell such persons that if Atheism had not the predominancy in their hearts it would not bear such sway in their houses Such men are like Swine with their Pigs as if all their noses were nailed to the trough in which they feed they look not up to the God of their food and of all their comforts Such Children and Servants will in the other world find cause to curse the time that ever they knew such Fathers and Masters Others there are some of whom I hope to be godly though not in this particular that pray in their families every night but omit morning duties As if God were the God of the night and not of the day as the Syrians blasphemously affirmed that he was God of the Hills but not of the Vallies These as Austin speaks of those that woâ—ship the Moon are Atheists by day as they that worship the Sun are Atheists by night The day is thine the night also is thine thou preparest the light and the Sun Psa. 74. 16. Surely though evening Sacrifice ought to be minded yet there is as much if not more reason for morning duties A man at night in his Chamber is like a Souldier in his Garrison subject onely to the unavoidable and more immediate hand of God whereas in the day when he stragleth abroad from his quarters to fetch in his supplies he is then exposed to many unexpected casualties and unthought of accidents Family perils and dangers every day call for family prayers and duties every morning Family favours and kindnesses every night call for family thanks and acknowledgements every day When many are joyned in a Bond they go often together to see the money paid All in a Family joyn in borrowing domestical mercies therefore they must all joyn in paying hearty praises Reader if thou art Governour of a Family Consider that thou canst not faithfully serve God as a Commander unless thou takest care that all the persons under thy power do their duties in their places The Lord of Hosts will never thank that Officer who is careful to sight for him in his own person but suffereth his Company through his carelesness to fall away to the enemy Do not pretend Servants are abroad or scattered here and there about their imployments and are not at leasure but answer 1. Art thou and thy servants contented to go all day without Gods protection and provision Without question thou art most unworthy of them that dost not think them worth asking Surely God may as well say he hath no leasure he hath other employment then to defend and feed and preserve thee as thou that thou hast no leasure to serve him 2. Dost not thou and do not thine squander away more time idly and vainly then need to be taken up in morning duties 3. Do not Children and Servants come together every morning to feed their bodies and why not to feed their souls 4. If any man should make use of thy Goods or Servants of thy Time without leave thou wouldst take it very ill at their hands Thou art Gods and all that thou hast may not God therefore take it unkindly that thou shouldst dispose of thy self and thine affairs without his leave 5. Is it not plain Atheism and horrid disrespect to the blessed God to put thy self or them under thy roof upon worldly imployments without asking his providence and blessing Is it not too plain a speaking that there is no such need of him that thou canst do well enough without him 6. Thou wilt not say that thou and thine have no leasure in the morning to plough or sow or buy and sell oâ— follow earthly affairs and why not leasure as well to serve and worship the Lord His worship is of greater worth of greater weight It is of more necessity it concerns thine endless bliss in the other world It will bring in the greatest profit In the doing of his commands there is great reward Dost thou not believe that he is a better pay-master then the world 7. Art thou able to do any thing in any part of the day without his assistance Dost thou not depend every moment upon him for all thy motions and actions and is he not worth acknowledging 8. Wilt thou sayâ— Thou hast no time no leasure to be saved to escape Hell and to attain Heaven I must tell thee if thou hast no time to serve God he will have no time to save thee 9. Wilt thou stand to this Plea at the day of Christ When God shall ask thee Why thou and thy Family went abroad prayerless and drowned your selves in worldly affairs and were taken and torn by snares and temptations and disowned him and his laws as if they were not worth regarding Dost thou think it will be sufficient then to answer Lord I was a Knight or a Squire and though I had many servants yet they had their several offices and employments and could not spare time to pay that homage they owed to thy Majesty to implore thy mercy and to intreat an interest in the merits of thy son We had other things to look after then thy beautiful Image and the blessed vision of thy face for ever Or suppose thou art of an inferiour rank canst thou imagine it will be a comfortable Plea to say Lord early in the morning my Children and Servants were called to tend my Sâ—op or Flocks or Cattel or set upon some needful business or other that they could have no leasure to mind their inestimable souls or to approach thy glorious Majesty in holy ordinances O blush Reader if thou art guilty of morning omissions and either cast away thy frivolous pretences and set upon the duty or else stand to thy foolish pleas and try whether they will bear weight at the great and terrible day of the Lord Jesus but remember in the mean time that thou hast had one warning more I have written somewhat largely about family duties in the first Part and therefore had intended onely to have saluted them in this place and so to have left them but observing how some families even where governous are judged to fear God are without morning though not without evening sacrifices I dwelt the longer upon it to quicken them to this duty that they might be able to say with Abijah The Lord is our God and we burn incense and offer sacrifice every morning and evening unto him 2 Chron. 13. 10 11. SECT III. SEcondly Spend the greatest part of the day in thy particular calling He that mindeth
will be the more faithful all day when it knoweth before-hand that it shall be called to an account at night and the more conscientious we are in the day the more chearful we shall be at night Seneca reports of Sextius the Roman Philosopher that every night before he took his rest he would examine his soul Quod hodie malum sanasti Cui vitio obstitisti In qua parte melior es What evil hast thou this day healed what vice hast thou resisted in what part art thou bettered and then he addeth how sweet is the sleep which ensueth upon such a review As the Shop-keeper hath his day-book wherein he writes down what he buyeth what he selleth which he looks over in the evening so must the Christian that would thrive in his general calling at night reflect upon his well-doing his ill-doings his gains his losses left his books cast him up as some find by experience because he will not take the pains to cast them up The Merchant findeth it a ready way to make his Factours and Cash-keepers faithful to reckon with them frequently When great persons neglect to account with their Stewards they tempt them to be dishonest Our consciences are corrupted as well as other faculties and will be false if not timely examined Seneca acquaints us with his own practice which may shame many Christians Vtor hac potestate quotidie apud me causam dico Cum sublatum e conspectu lumen est conticuit â—xor moris jam â—ei conscia totum diem mecum scâ—utor facta ac dicta mea remetior Nihil mihi ipse abscondo nihil transeo quare enim quicquam ex erroribus meis timeam cum possim dicere Vide ne istud amplius facias nunc tibi ignosco In illa disputatione pugnacius locutus es Illum liberius admonuisti quam debebas itaque non emendasti sed offendisti I use saith he this authority and daily plead my cause with my self When the candle is taken away and my Wife acquainted with my custom is silent I search into the whole day and review all that I have said or done I hide nothing from my own scrutiny I pass by nothing For why should I fear any thing by reason of my errors when I can say See that thou do it no more and for this time I will pardon thee c. Pythagoras taught his Scholars to talk thus with themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What evil have I committed what good have I omitted Reader let not them who knew not God rise up in judgement against thee Put every night some brief Qâ—eries to thy conscience upon these few heads How did I behave my self in Religious Duties in Natural Actions in my Particular Calling in Recreations if any were used in Company and in Solitude Compare the carriage of thy heart and life herein to the word and law of God bring all to the touchstone Hereby 1. Sin will be prevented The Child will be the more dutiful and diligent all day who expecteth to be examined by them that have power to punish or reward for every part of it at night The Christian will keep his heart as clean as the neat maid her house who is ever in fear of a severe mistress 2. Hereby if sin be committed it will speedily be repented of The wound will be healed before it be festered A disease is much more easily cured at the beginning then when it is habituated in the body Had David called his conscience to a serious account at the close of that day wherein he defiled Bathsheba he had prevented both much sin and much sorrow 3. Our hearts will hereby be the better prepared for evening duties The reflection upon the sins committed in the day past will make the streams of our sorrow to run the more freely Wounds when fresh bleed most Our Petitions also will be the more fervent for divine strength when we are newly affected with the sad consequence of our own weakness The more we feel our pain the more urgent are our cries for a Physitian A review of the mercies newly received will likewise enlarge our hearts the more in thankâ—fulness Divine favours like flowers affect us most when fresh and green Old courtesies as old cloaths are too often cast by and thought little worth 4. Hereby our souls will be always ready for our great accounts whenever God shall summon us to give it up The keeping a diary of Receipts and disbursements facilitates the Stewards annual reckoning with his Lord. They who make all even between God and their souls every day need not fear calling to account any day None will give up their accounts with such comfort at the great day as they that cast up their accounts with conscience every day Often reckoning will make long friends He that will not hear the warnings of conscience must look to feel the worm of conscience Sixthly Close the day with God in Praying and Reading his word both in thy Closet and Family Our bed is resembled to our graves sleep to death it s of worse consequence to go to bed before we have made our prayers then to our Graves before we have made our Wills God is the first and the last and ought to be the beginning and ending of every day Thou causest the out-goings of the morning and evening to rejoyce Some understand the inhabitants of East and West others the vicissitudes of day and night for which men rejoyce in God David was mindful of the Word at night I have remembred thy law O Lord in the night and also of prayer Evening and morning will I pray and cry aloud Psal. 119. 55. Psal. 55. 17. The sins of the day call for our mournful confession The mercies of the day call for our sincere thanksgiving The perills of the night call for fervent petitions so that none can want matter for a nights prayer Our wandrings and aberrations in the day may wellengage us to confession and contrition every night They who do not paddle in every gutter or thrust their hands into every ditch though they washed clean in the morning find them durty at night We cannot meddle with money but we foul our fingers nor about earthly affairs but we defile our soul. Infirmity bewrayeth it self in all the actions of fallen man We are steady in nothing but wantonness and wickedness The feet of men limp at best and are too slow to follow the Word of God close at the heels If we intend well in any action like arrows that are shot in mighty windsâ— we wander from the bow that sent it and miss the mark Now whilst the Ship leaketh the Pump must go Whilst we sin daily we must sorrow daily He is unworthy of the least favour from his Creditor who thinks much to acknowledge his debt Austin had Davids penitential Psalms written by his Bed-side which at night he used to weep and read to read and
Joseph shall send to convey me to the true Goshen I Wish that I may with patience submit on my dying bed to the divine pleasure It hath been far from some Moralists to murmure either at the extremity of their sickness or the necessity of dying By impatience I do not help but rather kill my self before-hand It s the general lot of mankind to sickeâ— and dye Am I angry that I am a man that I am mortal Because I know that I must be sick and dye I know that I must submit The knowledge of an approaching evil is no small good if improved Though it cannot teach me to prevent it by all my power or providence yet it may teach me to prepare for it and to bear it with courage and patience Discontent and quarrelling are great arguments of guilt and a defiled conscience The harmless sheep conscious of their innocency do quietly receive the Knife either on the Altar or in the Shambles and give death entrance with small reluctancy when the filthy loathsom Swine roar horribly at their first handling and with hideous cries are haled and held to the fatal block The Children of God and members of Christ who are perfect through their head do often give up the Ghost and desire to be dissolved and to be with Christ when the souls of wicked men are required of them and they are strangely passionate at the approach of death and with dreadful screeches salute its Harbinger sickness O that patience might have its perfect work in me when I am taking my leave of it and its work is near an end Lord my heart is too prone to be impatient under thy hand though thou art infinitely wise as well as gracious and knowest what is best for me In my sickness turn mine eyes upon my sins that my discontent may be at my self for that which is the original of all my sorrows and then I shall never repine or murmur against thee I Wish that I may daily think of death and wait beleiving and repenting and working out my salvation till my change shall come My whole time is given me that therein I might prepare and dress my soul for my blessed eternal estate Why should it not be imployed for that end The Child who hath all day been diligent about his duty may expect his Fathers good word at night But what Master will give a reward to him in the evening who hath all the day long served his enemy My life is the seed which will yeild a crop of horror or comfort in an hour of death If that be good my Harvest will be glorious and joyful if that be sinful my Harvest will be bitter and sorrowful Do men gather Grapes of Thorns or Figs of Thistles The Grapes of comfort are not to be expected from the Thistles of corruption nor the Figs of peace from the thorns of impiety I should blush to commit to the keeping of a cleanly and considerable person a foul and filthy vessel With what face can I commend to the holy and glorious God an impure and polluted soul O how dreadful will it be to meet with my dying bed before I have met with the Lord of life and to be going out of the world before I have seriously considered why I came into it My great work in this world is to get my depraved nature healed by the blood and spirit of Christ ifâ— I forget my business when I have time to do it and trifle away my days in doing evil or doing nothing I lose my soul am unfaithful to my Master and deepen my judgement by the number of my days â— That Traveller may well be agast and perplexed who hath a long journey to go upon pain of death in one day for which the whole day is little enough and seeth the sun near setting before he hath begun his journey How ill doth the evening of my time and the morning of my taske accord together How justly may God reserve the dregs of his wrath for me if I reserve the dregs of myâ— days for him What folly am I guilty of in deferring my preparation for death If he be a ridiculous person that having choice of lusty horses should let them all go empty and lay an extraordinary heavy load upon a poor tired jade that is hardly able to go much more foolish is he that prodigally wasteth his youth and health and strength in the service of the flesh and the world and leaves the great and weighty affairs of his soul and eternity to be transacted on a sick or dying bed O my soul what little cause hast thou to future or delay thy solemn provision for the other world First thy life is uncertain thou hast not another day at thy disposal There are some creatures they say in Pontus whose life lasteth but one day They are born in the morning come to their full growth at noon grow old in the evening and dye at night What is thy life but a vapour that soon passeth away The first minute thou didst begin to live thou didst begin to dye Death was born when thou wast born the last act of life is but the completing of death As on thy birâ—hâ—day thou didst begin to dye so on the day of thy death thou dost cease to live How many outward accidents and inward diseases art thou every moment liable to May I not say to thee as Michael to David Save thy self to night for tomorrow thou shalt be slain Others have died suddenly by imposthumes or the falling-sickness or violent means and if thou promisest thy self a fair warning before the fatal stroak thou dost but cozen and cheat thy self But secondly If thou wert sure to see the evening star of sickness before the night of death overtake thee thou art not sure thy sickness shall not be such as may not incapacitate thee for the working out thy salvation Extremity of pain anguish of body lack of sleep the violence of a fever may indispose thee and distract thee that thou canst not so much as think of God Or thy distemper may be such that the Physitian may charge thee not to trouble thy self with melancholy or sad thoughts lest thou wrongest thy body and yet the Minister commandeth thee to pull up those sluces of sorrow if thou wouldst not lose thy soul for ever Or cold diseases as the Lethargy or Palsie may surprise thee and incline thee to continual slumbers till at last thou sleepest the sleep of death O how sottish art thou and how grosly doth the destroyer of souls delude thee to defer that work of absolute necessity of conversion to God upon which thine endless weal or wo dependeth to a dying Bed when thou art not sure to dye in thy bed but mayst as well dye in thy Shop or Fields or in the Streets when thou art uncertain what disease if thou shouldst meet with a dying bed should send thee to thy eternal
concern thee to watch Consider 1. His Power Your adversary the Devil It is not a weak man but a mighty Devil Thou art not called to wrestle with flesh and blood but Principalities and powers Is man a match for a Devil or a stripling nodding fit to enter the Lists with Goliah What is a Pigmie to a Giant or a a dying creature to the Prince of the powers of the air Had David been asleep when the Lion out of the wood came against him the Lion had sooner tore him by the throat then he had taken the Lion by the beard The cobweb may as soon withstand the broom in the maids hand and the dust oppose the force of a violent wind as a nodding secure Christian the temptations of Satan 2. His Policy Seeking whom he may devour Had our enemy strength without craft there were not so much danger nor cause of vigilancy but when he hath seven heads as well as ten horns and exceeds us in subtilty as much as in power it concerneth us to be watchful He that playeth with a cunning Fencer will heed his wards the more Reader the Devil hath a shrewd guess what Dalilah is most likely to entice thee and deprive thee of thy spiritual strength and if amongst all the uncircumcised there be any that will fit thee thou shalt not want her He hath not walked too and fro in the earth so long for nothing but he knoweth what weeds will take best and thrive most in the soil of thy heart be confident he will help thee both to the seeds and plants of them The subtle serpent that could wind himself into Paradise knoweth surely how to wind himself into thee If he were too crafty for man when he was perfect much more is he for man polluted And can such a strong politick foe be resisted when thou art lazing upon thy bed of security 3. His Industry Your adversary the Devil goeth about He is a diligent servant never from your elbow As Ioseph's Mistris when denied still sollicited and Sampsons Harlot pressed him with continual importunity night and day that his very soul was vexed unto death So the Devil serveth men he will never forsake them but follow them with his darts and assaults till they are safe in heaven from hiâ— or safe in hell with him He is called the Prince of the powers of the air and his Angels spiritual Wickednesses in high places the air is the seat of his Empire and truly as ravenous foul hover up and doâ—n in the air to catch and kill little chickens and though they be frighted away by any one yet they lye near at the catch and the person is no sooner gone but they are descending to destroy them So those infernal spirits are hovering up and down walking too and fro to defile and destroy souls and though they are resisted and foiled yet they impudently continue their former endeavours to undo us Now hath he any time for sleep that is every moment in such danger 4. His Cruelty As a roaring Lion seeking whom he may devour The Lions of the Forrest have no pitty Lest he tear my soul like a Lion renting it in peices Psal. 7.2 The Lions brake the bones of Daniels accusers before they came to the bottom of the Den But the Lions of hell have much less pity his tender mercies are cruelties indeed it is not the loss of thy life but of thy soul and thy God and thy Christ and that for ever which he looks after The racking of thy body and renting thy bones is nothing to the flames and whips and torments which he makes men suffer and that not for a day or week or year or age but to all eternity Reader is there not infinite reason for watchfulness Had not the Apostle ground enough for his precept Be sober be vigilant when our adversary is so strong a Devil so sedulous going about so cruel as a roaring Lion and so crafty seeking by all means whom he may devour Yet alas this is not all Go where we will we see abundant cause to look well to our feet Every place we come into is a net to ensnare us we cannot look out of our eyes but we see a baited hook nor open our ears but we hear the Syrens songs we cannot put forth our hands but we touch pitch nor set our feet but in the midst of nets every part of the body is a Iudas a Traytor to the soul. Our crosses and afflictions if we be secure will be to us as the Goal to a prisoner filling us with Vermine Our greatest earthly comforts if we be not watchful prove but like traps set for vermine pleasant and killing When the world sings most sweetly in our ears she doth but like Orpheus with his pipe endeavour to lead us by the ears into unquenchable flames Theives with provender in their hands catch horses to steal them The world allures our hearts by its pleasures and profits and steals them from God Our own hearts are Iacobs Supplanters of us deceitful and desperately wicked As the water-foul in Friezland will decoy other wilde foul in a net and then give a watchword to their Master to seise on them so officious will our own hearts be to the Devil And shall we not watch and pray that we enter not into temptation Sleep is the great Leveller which makes all equal The strongest Sampson is as liable in his sleep to be slain as the smallest infant When a deep sleep from the Lord had seised on Saul and his Souldiers how easily might David if he had pleased have killed them He took away Sauls Spear and Cruse of Water to assure him that he could have taken away his life Ah! how soon may the Devil or World or Flesh defile deceive and destroy a sleeping soul Bees that have many enemies Mice Spiders Drones Hornets Birds and Beasts never dare say Naturalists to give themselves to security but night and day have their Scouts and Centinels and Corp-du-guard to keep watch and ward lest some of their many enemies should on a sudden surprise them The Christian may learn this duty from such creatures Spiders weave their Cobwebs near the Flowers where the Bees use to gather and also just over the passage out of their Hives that so at their going out but especially at their comming in laden and weary they may catch them and make a prey of them David saith In the way wherein I walked have they privily laid a snare for me So mayst thou Reader say In the way wherein I daily walk doth Satan privily lay Baits to catch me at my Table in my Closet in my Shop in my Bed in the Streets in all places where I go he hath laid snares for my soul. If there be a snare and such danger in all things then let me advise thee if thou woulst avoid them in the words of Paul to Timothy Watch thou in all things 2 Timoth. 4. 5.
and smiling but his conscience is red and fiery But the godly mans inside is his best side though his full sacks of joy and delight are not opened till he comes to his Fathers house yet the blessed Jesus gives him as Ioseph the Patriarchs sufficient provision for the way The Law gave the first fruits of the earth to God the Gospel gives the first fruits of Heaven to men which are both an earnest and a taste of their glorious and everlasting harvest All sorrow proceeds from sin As the shadow followeth the body so doth grief follow guilt Lust like rotten flesh or wood will breed worms to gnaw in the sinners bowels Therefore it s no wonder that Nabal Saul and Belshazzar when their lusts flew in their faces dyed or were ready to dye with horror If a godly man sin wilfully and wound his soul it s no wonder if he feel the smart and pain of it When David steps awry and slips with his feet and falls dangerously he may well keep his bed and water his couch and cry out of his aches and broken bones yet the very sorrow of a Saint for sin against his God hath more real joy and delight in it then all the skin-deep pleasures of gigling Gallants Crates could dance and laugh in his thread-bare coat and his wallet at his back which was all his wealth The Saint can rejoyce in his saddest afflictions though he seldom live in Palaces yet he always lives in a Paradice having if he be careful to keep a good conscience a constant youth of joy and perpetual spring as that place they write of under the AEquatour The tears of those that pray saith Austin are sweeter then the joys of the Theatre It s true godliness doth abridge men of sinful pleasures but it s the more pleasant for seperating it self from that which is worse then poison Agesilaus could taste by a natural appetite that such pleasures are more fit for Slaves then Freemen Averroes and the rest of the Arabian Philosophers are ashamed of that sensual and beastly Paradise which their Mahomet provided for them as most unworthy the soul of man and infinitely shoâ—â— of true delight Godliness doth not deny us our natural delights onely rectifie and regulate them lest we should surfeit on them It doâ—h not deny us drink but drunkenness nor meat but gluttony Nature even in things in themselves lawful would run out unlawfully if she were not restrained Grace onely keepeth the reins in its own hands least that skitâ—ish Colt should through its wantonness break its own nâ—ck It is as the Pale to the Garden to preserve the flowers in it from Beasts or as an hedge to a Field to keep what is in it within bounds As Leonidas the Captain perceiving that his Souldiers left their Watch on the City Walls for the Ale-houses commanded that the Ale-houses should be removed to the City walls that they might both enjoy their pleasure and discharge their duties together Godliness alloweth men the comfort of their Relations and Possessions only it so limiteth our delight in them that we may not by them be hindered from working the work of God and minding our eternal salvations Godliness brings more noble and excellent pleasures Others are puddle-water those pleasures which godliness giveth are pure and clear streams such as flow from God himself There is more sweetness in one drop of the Fountain then in all the waters of the Sea There is more joy more comfort in a little communion with God then in the greatest confluence of creature-enjoyments Austin saith How sweet was it to me on a sudden to be without these sweet vanities thou Lord who art the true sweetness didst take them frem me and enter in thy self who art more pleasant then all pleasure and more clear then all light The world as they say of Fairies deprives of true children and puts changelings in their room deprives men of true substantial joy and gives them shadows in the room but godliness on the contrary deprives oft painted poisons and gives them wholsome and real pleasures All the comforts of this world to a person void of grace are but as a sack of perfumes and medicines and cordial drugs to the back of a galled horse which may vex and inrage his sores with their weight but do not ease or abate his pain with their vertue A Saints life notwithstanding his greatest sufferings whilst it is blessed with the smiles of his father is an heaven upon earth but the sinners life notwithstanding his honours and pleasures and riches and relations whilst under the wrath of an infinite God and anguisht with the gripings of a guilty conscience is little less then an earnest and taste of hell Grace is sugar to sweeten all our crosses and sin is vinagar to sower all our comforts The iron seems to embrace the load-stone with great delight and to be rapt with an amorous extasie So as Thales thought it animal and yet that motion is void of the least sense of pleasure The wicked man seems by his smiling face and gigling countenance to be the onely merry man when he is as far from true pleasure as from true piety The least Bee finds more delight in making and tasting a little honey then the great Sun and all his glorious attendants in their high and perputual courses The meanest Christian hath more comfort in making sure his salvation and tasting the sweetness of his Saviour then the Kings of the earth and their Courtiers in their abundance of all earthly comforts The Wiâ—e man tells us concerning the ways of wisdom wherein a Christians daily walk is Her ways are ways of pleasantness and all her paths are peace Pro. 3. 17. And the Saints find them so by experience The word of God which is the rule of their work is sweeter to them then the honey and the honey comb and they delight to do the will of God The sinners life is an uncomfortable life beâ—ide those inward gripes and horror which sin causeth in the conscience at present and its end the sting in the tail which is the eternal fire there is trouble and fear and shame and vexation in the very act or commission of many sins To forgive an injury which is one peice of Christianity is pleasant and delightful but to revenge an affront what heats and colds what passions and perturbations doth it cause To love our neighbours and wish their wellfare is a sweet thing a reward in it self it hath meat in its mouth but to envy my neighbour because he is richer or more honourable or hath larger gifts and more friends then my self is as rottenness to the bones it wasteth and consumeth the inward parts as rust eateth out iron according to Solomons phrases A Contented man hath an heaven upon earth all the year with him is spring-time or summer like a child he takes no carking care for food or raiment or houseâ—rent but minds
his duty and leaves all to his father who knoweth what he hath need of But the Covâ—tous who like the barren womb hath never enongh pines with fear of want can neither eat nor drink nor sleep quietly lest he should lose what he hath or not have sufficient to hold out nay he will not allow himself convenient food or raiment though he have never so much but like a beast feeds on thistles when he hath all sorts of provision upon his back Temperance hath health and strength with it and thereby renders the other comforts of this life savoury and comfortable so also Chastity But â—luttony and Drunkenness and Whoredom bring weakness and sickness on mens bodies and imbitter all other blessings besides the fear of being discovered to the shame and disgrace of the Authors which tormenteth not a little There is comfort in dealing honestly and righteously but if a man will cheat and cozen and filtch and steal no wonder if he tire his head with plots and projects â—o carry it on cunningly and secretly and terrifie his heart with apprehention that it will be known and then he shall be branded for a knave or suffer the penalty of law in a more severe degree The sinner is hurried hither and thither by his opposite Lords and contrary lusts and torn piecemeal by them as a man by beasts which draw the parts of his body contrary ways The Commands of sin are harsh and heavy No Tyrant ever put his subjects upon more crabbed painful work But the Commandments of God are not grievous 1 Joh. 4. 3. Sin is sâ—avery and its servants worse then those that row in Turkish Gallies but Gods law is a law of liberty and they walk at liberty who seek his precepts The ways of sinners are called crooked ways rugged ways which are unpleasant to travail in but the ways of God are called strait ways plain paths which are delightful to passengers I am confident the true Christian hath more true pleasure in suffering for Christ or one act of mortification or victory over one lust then the highest earthly Potentate hath in his largest dominions in the multitude of his subjects in the richness of his kingdoms and in all the honour that is done him or good things enjoyed by him all his days 3. It is the most profitable Calling Reader this argument is Achilleum or instar omnium the strongest argument and instead of all with most men gain is the great God of this world that commandeth all their heads and hearts and hands to whom they bow down the knees both of their bodies and souls The theif murderer are quickened by this to their hellish trade Come let us lay wait for blood let us lurk privily for the innocent without cause We shall find all precious substance we shall fill our houses with spoil Prov. 1. 9 10. The Sechemites upon this ground will endure the pain of Circumcision and throw up their former religion Shall not their beasts and their cattel and their substance be ours The Soul for this will scale the Walls and leap upon the Pikes and run upon the Mouth of the Cannon The Husband-man for this will rise early go to bed late eat the bread of carefullness toyl and moyl all day and make a drudge a slave a pack-horse of himself all the year The Merchant for this will plough the Ocean dance upon the surging billows suffer many dangers and deaths through his whole voyage The Shop-keeper for this will croud into any hole of the City break his sleep waste his health run about hither and thither early and late Gehezi Achan Iudas Balaam for this will venture their bodies their souls any things all things Profit is such a bait that all will bite at The Devil that Arch Politician who hath had so many thousand years experience besides his extraordinary natural knowledge could not judge any Topicks more likely then this to take with our blessed Saviour All these things will I give thee if thou wilt fall down and worship me The gods themselves were said by the Athenians to be corrupted with Philips gold that their Oracles still were in favour of him Money is the absolute Monarch which can put men upon the most dangerous defignes Therefore Cassius surnamed the Severe one of the wisest of the Roman Judges in all doubtful Causes that came before him would demand Cui bono Who gained or had the profit well knowing that that is the bias which turneth men aside to wrong others and the heady wanton horse which breaks through the fence to trespass upon neighbours Now Reader If profit will prevail with thee Godliness with contentment is great gain All the gold of the world is dross all the diamonds of the world are dirt all the gaines of the world are loss to this gain of Godliness Egypt watered by Nilus hath four rich harvests say some in less then four months Solinus saith the Egyptian fig tree beareth fruit seven times in a year Godliness brings forth 30 60. 100. fold increase It giveth an hundreth fold in this world and in the world to come life everlasting After ye had your fruits unto holiness in the end everlasting life Mat. 19. 29. Rom. 6. 22. Did the sinner but believe Scripture that speaks the infinite reward of holiness he would quickly set up this trade Pinder the Poet saith in regard of the fertility of Rhodia and the wealth of the inhabitants that it rained gold in that country The fruit of wisdom is better then silver and the gain thereof then fine gold She is more precious then Rubies and all thou canst desire is not to be compared to her Prov. 3. 14 15. Lucian fancieth all the Heathen gods and goddesses sitting in Parliament and each making choice of that tree which best pleased them Iupiter chose the Oak for its strength Apollo the Baytree for its greeness Neptune chose the Poplar for its length Iuno chose the Eglantine for its sweetness Venus chose the Myrtle-tree for its beauty Minerva sitting by demanded of her Father Iupiter why since there were so many fruitful trees they all had chosen barren ones He answered Ne videanâ—ur fructu honorem vendere Lest they should seem to sell honour for fruit Minerva replied Well Do what you please I for my part make choice of the Olive for its fatness and fruitfulness They all commended her choice and were ashamed of their own Folly This fiction doth fitly represent the foolishness of men at this day in chusing the honours and preferments and glory of the world which are barren and unfruitful things of no wâ—rth in the other world before that honour which is from God and the eternal weight of glory and also the convictions of their consciences another day which will force them to be ashamed of their own folly and to commend the choice of a Christian for preferring grace and godliness which will stand him in stead in an hour of