vanities and that far more because her applause is her vainest vanities And others possiblie shift themselues both of her vanitie and loue and yet are not fastned on a better Hee is foolish who loseth one thing findeth not another But the truelie godly man seeth and followeth a better world in this wicked one wee haue in this visible world an Heauen and Starres Earth Aire and Creatures for our temporall vse But the spirituall eye taketh vp an higher one Hee seeth GOD for his Sunne and from his Face taketh his Light from his Loue his Warmenesse from his Presence his Seasons It is light and Day when he shyneth on our Soule in the Face of Christ It is Night horrible darknesse when he hydeth his Face The course of his times run not as in the world The heauenly Day may fall at the midst of the naturall night heauenly Summer and Haruest in the midst of the naturall winter Euen at mid-night it is mid-day in that Soule where God maketh our reines to teach vs knowledge All Seasons are numbered by his Fâ—ce allcaneâ—lie The earth of this world is the Rocke of Syon Iesus Christ. No stabilitie or rest to the Soule but in him The Aire is the sense of his Fauour and the comfortable Creatures are his Saintes who walke with him in righteousnesse and holinesse This heauenlie world is better than that visible one and will remaine when the other is destroyed It is a strange conceate in them who by an odde Prospect seeth an earth and cities and men in the Moone That fiction and fansie is verified in this Trueth The spirituall man seeth this heauenly world in the temporall one And with that same light hee seeth an hellish world in this visible one For what is Sathan abusing the world and leading it in euill but erecting of a world of his owne in the defacing of this created world These are solide groundes to make vs strangers on earth and Burgesses in Heauen when wee take vp these worlds distinctlie And the more cleerelie wee see them there will bee lesse difficultie to forsake the euill and â—eeke the good one Let the men of this world reckon their Seasons Tymes and Occasions by this world that they see Our reckoning is better and surer by that supernaturall one They change their Almanackes from time to times But our Sun of Righteousnesse shall distinguish our Seasons and shine vpon vs both in this life and in Heauen This sight is the worke of a new light and is to be found only in the new man whom God hath ordained for the new Heauen and for the new Earth His Calender is neither directed by Starres in heauen nor Tydes in the Sea nor Horologes on the Earth His Sunne and starres is Gods Face his Tydes are the ebbing and flowing of the influences of Grace And his Horologe the secret yet the strong motions of Gods Spirit showing the increase of Grace in the owne periods though the promouing of it bee oft-ten hid from vs. This Earth is a sort of mids betweene Heauen and Hell and yet both of them haue their image beginning in it We are called to forsake the euill and seeke the good and what worse than Satan and sinâ—e and the wicked And what better than GOD his Grace and his Sainctes If wee see these distinctlie we shal be the more enabled to moue our selfe from the euill to the good This sight is the worke of Grace but the naturall man taketh all confusedly he neither seeth nor seeketh better than the world And if he make any distinction it is false hee forsaketh good as an euill and cleeueth to euill as his happinesse 100 God is the dwelling place of the godly Soule EVerie Creature hath the owne element and rest for dwelling securitie and delight therein they are both frequentlie and pleasantlie It is a meanes to try our state by our resort and rest The Worldling is euer in the world there is no difference betweene him and the Earth but that the one liueth and the other doth not and this that liueth is worse than the other because hee liueth in sinne The godlie Soule resteth on God in all businesse it looketh to him and all the thoughts of it end in him to him aboue all it returneth resteth pleasantlie in him and from him it can not bee rent All beeing and businesse out of him is a vexation and our greatest labour is sweete by this onelie that it goeth to him and is acceptable to him God dwelleth in that Soule that cannot rest but in him hee hath loued it from eternall and called it in time to himselfe that is so taken with him and his delights No rendeuous is so known to any Creature and vsed of it as God is to that Soule that resteth in him A proofe of this rest is God resting in vs In all the world he found not rest but in man When he created the Heauen and the Earth all Beasts and Fowles he rested not til he created man his Benjamin his last Creature in worke but his first in affection there hee rested as in the end of his Creation His delight is to dwell with men and among men with the godlie for them onely of all mankinde hath hee assumed to union in Christ. If we find him dwell in vs then surely we dwell in him we may easilie know if Christ dwell in vs except we bee Reprobats 2. Cor. 5. There is great wisdome in choosing the best Lodging We lodge now conuenientlie in our Bodie but at Death it will cast vs out and the worlde our pleasant House will decay Wee rest now in our contentmentes but must flitte from them But God can neither decay nor cast vs out and at Death wee shall still abide in him We neede not then flitte from him but ascend and bee more joyned to him Wee cannot haue Tabernacles heere nor abide no not in the beginnings and growth of Grace which is now our contentment but shall bee receiued and bide in euerlasting Mansions that are in him Man naturallie inclineth to two things his beginning and end His beginning recalleth him by right of his Originall The fishes will visite the place of their spawning yeerelie And men of an hurte health returne to their natiue soyle as the aire which they took in at their birth gaue them the first outward matter of their naturall Spirits so the vse of it may bring them backe againe to their first integritie The end calleth vs to it by right of perfection the pryse of the runner the house of the Traueller are earnestlie desired So is it to the godly Our beginning in Grace is in God The Riuer of liuing waters flowe out from the Sanctuarie from vnder the Throne of GOD and the Lambe The Grace of election hath no latter beginning than eternitie nor lower discent than heauen and turneth vs vp to it againe The waters of life which Christ giueth vs
the rich answereth roughlie Prov. 18 23. Wee count it our happinesse that our dead and gracelesse Nature is quickned and renewed by the free and powerfull Grace of Christ. All their pleading is for a priuiledge to Nature and when all is deepelie pressed that priuiledge is nothing but hardnesse of heart than which there is no greater plague in man a libertie to fall frō Grace and to resist it They shall neuer craue blessings to mee who take that for a priuiledge and blessing to man which is the heauiest but the just plague of God on man But both these pleaders are condignelie rewarded by their Clients Defenders of Grace haue not their gages to to seeke and Natures proctors haue such gaine as shee can giue The mater abideth not in questioning the persons are discerned before the question bee debated Magnifiers of Grace proue children o◠Grace and praisers of Nature sticke still in Nature It is kyndlie to euery thing to respect the owne originall and Benefactor as it is respected of them I content my selfe with Scripture to call Christ both the Author and the Finisher of Faith Heb. 12. 2. And to professe before men and Angels that I am saued by the Grace of Christ. Ephes. 2. 5. And with holy Antiquitie to be then most sure when I ascriue all the worke of Saluation to the mercie of God and the merite of Christ Iesus 44. Conceat of Wisedome is great folie COnceat of VVisedome is a dangerous Counseller while we intend our businesse wee thinke all is rypelie aduised but in the proceeding and at the end we find weakenes we thinke then both of our Witte and worke that we might haue aduised done better that with some close Resolutiō to see better to businesse following But the next affaires finde vs in that same folie and are a new matter of after-thinking and Repentance and our first Conceate misleadeth vs as of before Corrupt Counsellers haue neede of reformation there is no more corrupt Coūseller in our Soule than this conceat So long as it is Father to beget or Mother to bring foort◠and the Nurse to foster our businesse there can neither bee hope of good successe in our adoes or of amendement of our error Conscience of our weaknesse imploring of Gods assistance and warinesse in our proceedings are better Directors When wee distrust our selfe and relye and in call on God for a blessing we shall either finde that blessing which wee aske or contentment in the lacke of it But Conceat debarreth the blessing and doubleth our miscontentment in the lacke Hee cutteth himselfe off both from Gods direction and blessing in his adoes who conceateth strongely of his owne wisedome But he is compassed of both who resteth on God As his mercie offereth so his justice decerneth the saue-guyding of him who distrusteth himselfe trusteth in God But it is the worke of his justice to desert the selfe-conceated wise man Hee gaineth much who dependeth on God His businesse are begun sweyeth and accomplished by GODS wisedome whereas the other left to himselfe must wrestle with difficulties of affaires and of crossing Prouidence The best way to bee wise indeede is to be conscienciouslie humble vnder sense of folie but the strong conceate of Wisedome is extreame madnesse 45 Dead to the world THe world is wise in the owne generation but God turneth their wisedome to folie it affecteth men as they are sette towards it the Worldlings with loue and the godlie with hatred These affections it testifieth by answereable actions honouring the beloued worldlings and troubling the hated godlie But it is foolish in both and most in this second If it did not so vexe the godly it might possibly insnare them to byde in it The Worldes fowning and flatterie is more dangerous than her frowning and her open hostilitie is the securitie of the Sainctes It is Gods great mercie to vs who turneth their injuries to our mortification Wee are called to renounce the World and it rageth thereat and preassing either to retaine or recall or destroy vs it chaseth vs out of it selfe All their contesting with vs putteth vs further from them than wee were before their hatred and injuries worke a contempt of the worlde in vs This maketh a diuorce and in end a Death to the world I take this as a dying and crucifying to it when by the Grace of God my Soule doeth neither conceiue their folies nor account or receiue them beeing suggested When the heart neither willeth nor affecteth them the memorie remembreth them not the mouth cannot vtter them according to the worlds formalities and the whole man hath a vnfitnesse to walke in their fashions Hee is liuing to God and God liueth in him who is so dead to the World 46. The right placing of our affections HOw foolishlie are our affections actions placed Christ appointed the matter and order for them both Seeke first the Kingdome of God and all these earthlie thinges shall bee casten to you Matt. 6. 33. And the Apostle Set your affections on things aboue and not on things on earth Colos. 3. 2. Heauen is first and most to bee sought The Earth both least and last but man inverteth that order hee is not farre trauelled nor high minded The earth is at hand and hee goeth no further as an home borne child he bydeth in the house as a shell-snaile he sticketh to the wall The Heauen the great first thing scarcelie entreth in his heart the renting cares of the world doe so pester it that the thoughts of heauen cannot goe through that throng Earthly thoughts salute him first in the morning busie him all the day lay him downe in his bed and play in his fansie all night The thoughts of God and his Kingdome finde none accesse Hee is all where hee should bee least or rather nothing He is little or nothing where hee should bee most hee maketh that his taske which hee should but touch by the way and hee blenketh but a squint on that which hee should continually meditate Many are busied about impertinent thinges with Martha and farre moe about impious things but few with Marie choose the part that shall neuer bee taken from them Luke 10. 42. By this I know the right situation of my Soule when God and his thoughts take vp all the roumes of it It is best to set the earth and her trash at as base an account as in situation it is vnder our feete 47. Contemplation and practise ought to bee joyned COntemplation and Practise make vp compleete Christianitie God hath joyned them as the Soule and bodie requireth them joyntlie and he who separateth them offereth a lame sacrifice to God and is scarce halfe a Christian The first as the eyes directeth vs the second as the hands and feet performeth that direction Theorie alone is as the eyes without feete and hands and practise without a solide knowledge is as strong legges and nimble handes
Affliction then wee see and feele the peaceable fruite of Righteousnesse and the health of our Soule Euerie sanctified crosse to the godly hath both a sensible decay of that outward life in the blessinges of God and as sensible an increase of the life of God in God himselfe The life of God is more strong and manifest by such wounding than without it I count it no losse to want that life that chocketh the life of God in mee the more that life is destroyed the more I liue in God and God in mee Heerein is that notable saying verified WEE HAD PERISHED EXCEPT VVEE HAD PERISHED It is good for mee that thou hast afflicted mee for thereby I haue learned to keepe thy Law Psal. 119. 71. Many deare Children of God in their owne sense had perished eternallie if they had not beene brayed in the morter of Affliction 70. Man the most disobedient Creature ALl Creatures stand in their order to God as hee placed them in the beginning but Angels and Men his best Creatures brake their order and left their place They were best gifted and yet fell most yea they onelie fell and Angels better gifted than man fell worse than Man And now while all is subject to vanitie Man is most refractarie to God what law God hath set for other Creatures they keepe it without any breake The Seas keepeth their bounds and passeth them not The Birds know their time and slippe it not The Heauens and Earth their place and change it not and all Creatures follow their Creator and are in their kinde affected towards Man as God directeth them When hee is angrie with Man they can grieue him when he is pleased they comfort him Onelie Man knoweth not or keepeth not bounds time place nor disposition like to God Gods will findeth no rebellion in the whole Creature till it encounter with the Will of Man The Patrons of Free-will may bee ashamed of such a Client and in that plea doe professe a captiuitie of their owne will in the wilfull defence of such a rebellious free-dome This is our shame that beeing better gifted wee are lesse obedient although that Gods Law to vs bee more perfect and his disposition more reuealed to vs yet his law findeth not disobedience nor his disposition a contrarietie but in vs. Unspeakable is his patience that beareth with it and his mercie that pardoneth it But let vs striue to be plyable both in obedience and conformitie with God The gifts of God doe both engage vs to obedience and enable vs for it And disobedience is punished answerablie to the greatnesse of our obligement When wee see these meanest Creatures keepe their course we should bee astonished their obedience is our conuiction as they declare the worke of God in their order so they preach our rebellion who come not neare to them in obsequiousnesse to him 71. Good men most injured THe Christian warfare is full of mistaking some knoweth not the parties other know not the cause It is not aye eâ—ill men that suffer neither at the hands of euill neither for euill But oft-tentimes good men euen the best doe suffer and that for God and at the hands of good men Grosse euils are soone discerned and as they make a dittay and bring on punishment so they close the mouth of the guiltie sufferer But it is more hard when Grace and actes of Grace worthie of loue and honour are taken for grosse sinnes and that not of the wicked onely but euen of the Children of God This sinister judging is in them not as they are his Children but as corrupted Hee is blockish who thinketh Sathan so grosse as to enjure the Sainctâ—s onely by the wicked As hee can transfigure himselfe in an Angel of light so can hee dye the corruption of men otherwise godly with the coloure of Grace and rubbe vpon Gods Children and their obedience to God the colour of impietie Grace is neuer contrare to GODS Grace but loueth and honoureth it as a streame of that same Fountaine and Image of that same God It is corruption that opposeth Grace And the like corruption in others doeth allow that opposing corruption as grace And condemneth injured grace as corruption This mistaking runneth so deepe and strong that I thinke neuer to see it mended till Christ come in the cloudes Let euery one who setteth his heart to serue God resolue to suffer at the hands of the godly and that for good Hee shall not bee a loser therein That Grace shall grow for which hee is injured It is a weake Grace that is not worth an injurie and a weaker that bringing an injurie from indiscreete man cannot sustaine him who is injured for it And let euerie one pray for Charitie and holy Prudence to keepe vs that wee offend not God in injuring his Children and his Grace in them 72 Gods Beggers are best heard IT is not betweene God and vs as betweene man and man when man giueth any thing to day he is slower to morrow and though some three or foure dayes hee giue in end hee will refuse and vpbraide the suter as importune impudent But God giueth liberallie and reprocheth no man Iam. 1. 5. Hee hath an infinite treasure which can neither bee exhausted nor diminished His liberalitie is great and the gifts he now giueth are not our full portion but beginnings and pledges of that perfection which he hath promised and intendeth to giue vs till wee get perfection wee haue not gotten the full measure that he hath ordained the oftner we aske the welcomer are wee And the more wee receiue the more hee giueth hee counteth it good seruice to begge his blessings It is happines for our miserie to haue such a Fountaine and Riuer to runne to Our condition is all in necessitie of his goodnesse and his goodnesse is all for the helpe of our necessities GOD indented with Abraham vnder the name of All-sufficient to tell him that as man bringeth nothing to the Couenant but All-necessitie so hee should meete with All sufficiencie in God Our state is nothing but All-necessitie a want of all good A want of the sense of that want So the want of an heart to desire the supplie of a mouth to aske it of an hand to receiue it and of a price to purchase it But this Fountaine sendeth out a supplie to all these wants hee maketh vs feele our miserie giueth vs an holy thirst of his supplie the mouth for prayer to aske a price in Christ to obtaine it and the hand of Faith to take it What is more conuenient to helpe our necessitie than this sufficiencie It is a goodnesse both full and free to imparte it selfe that it will both helpe the indigent and in a sort act some part of his worke rather than it helpe him not Hee is willing to giue almes who openeth the hand of the begger and then thrusteth money in that hand which hee hath opened so doeth God
chase Thee from the Earth O my Soule Miseries made Pegans to desire death but they saw not a Glorie to come God hath enlightned thee in the face of Christ thou knowest that there is Glorie layed vp for thee in the Heauen thou belieuest it hopest for it thou hast tasted it and is vnder a longing desire of it Call thy selfe to minde of the dayes of olde when either a sense of mercie or more usuallie affliction sent thee to God did hee not then allure thee to the wildernesse and speake to thine heart Hosea 2. 14. Wast thou not then vnder his liberall hand as a small vessell vnder a large Fountaine Did not his joyes so abound in thee that thou could neither receiue them all nor keep them in the measure that thou receiued them Tell me what was then thy comfort Thy God so sensible to thee in that diffusion of his loue that thou wast in a sort drawen out of thy selfe at least drawne out of mee Could thou either holde thine affection off God or containe it when it returned to thee Could thou lodge it or God that it brought with it or that sense of him and joye that it reported to thee Did not thy bodie partake of that thy joy with a sweete complacence it rested on that sense and was glad to bee so honoured as to bee a lodging of a Spirit which had so sweete and friendlie an intercourse with God When his loue shed abroad in thee could not abid in these boundes whither was thy griefe greater that so good a God should bee at any time displeased by thee or thy joye because hee was then reconcealed to thee Then atonce were the deepe groanes both of griefe and joy but more of joye than griefe and of joye for that holy griefe for offending so good a Father If thou remember these excessiue joyes why doest not thou mak good use of them They were not giuen thee for that time only but for this that is now What were these tastes first fruits but as the wine grapes that the Spyes broght out of Canaan They were so great that they could not beare them in their hand but were a burden to two men When these two senses of spirituall joy Sonlie griefe reported their burthen of an excessiue sweetnesse was not that a taste of the fruite of Canaan If a Cluster of that Land be so sweete so great to thee What shall thou finde when thou enters in that Land How can thou but loue that Land that hath such fruits long for the fulnesse of that fruite that is so sweete to thy taste when thou wast vnder that sens◠thou was more in God than in thy selfe and more in Heauen than on Earth Since the remembrance of it doeth both present the Image of it and waken it selfe againe in thee Be of good courage enter and possesse the Land God hath discouered it to thee off the toppe of Nebo and Pisgah Thou hast tasted the fruite of it by the report of the Spyes Lay hold on it by the hand of thy loue longing desire God hath cast downe the walles of Iericho before thee and hath wounded the world the sonnes of Anake at thy conuersion and daylie is killing the sonnes of Harapha in thy daylie battells Bee strong and goe fordward for God is before thee Consider by the satietie of the tastes how great a satietie thou shalt haue in Heauen when the smallest blinke of Gods face made thee patientlie to beare forget thy greatest affliction what shall that full presence worke in thee In his presence is fulnes of joy and at his right hand are pleasures for euermore Psal. 16. If thy taste bee vpright thou cannot but long for that fulnesse thou must welcome the Messenger that calleth thee to it How can I but long for a change betwixt two so contrare estates present miserie grieueth mee and future Glorie gladeth me in hope The Earth thrusteth mee from it and the Heauen allureth and draweth mee to it Who can indure such a violence of an out thrusting earth and alluring Heauen Sathans snares doe vex mee heere beneath and the sweetnesse of Christ pulleth mee aboue Naturall miseries made naturall men to desire Death and shall I not desire it more who haue an hope and sight of Glorie which they knew not I will not bee as a Meteor in the Aire betweene them two but I resolue to leaue the Earth that I may goe to Heauen Who can either delight to abide in such an Earth or refuse to goe to such an Heauen All things here inforce a remouing Our life a weariesome journey our walking in it laborious and it selfe a way and not our end And while wee are heere we are absent from God But in Heauen all is contrare our life shall bee pleasant without labour It is our end and not the way Our home in the presence of God This is sufficient to chase thee from Earth and sette thy desires on Heauen Art thou walking in the valey of the shaddow of Death yet feare not euill for God is with thee and in thee and thou in him Can a man that is in God die the death No more than Life can die can that man die that liueth in God As wee are in Christ wee are in life and that life of his euen himselfe can not die so farre art thou from dying in him at death that thou liueth more by death and in it than before it None can take that frō me on the Earth which God is keeping for mee in Heauen My life is not in this bodie nor in the world but in God in heauen It is hid with Christ in God Coloss. 3. 3. And the life that I liue I liue by the Faith of the Sonne of God Galat. 2. 20. My death commeth not so much of paines thrusting mee out of this bodie as of that life and fountaine of it in God sucking and drawing my Soule to it and that not to slay or destroy it but to quicken and perfect it Consider thy selfe art thou not dwyning and dying in this life when sinne liueth in thee and stayeth thee from good and compelleth thee to euill The Bodie though an helpe as it is boared through by the windowes of fiue Senses yet it is an hinder to thy proficiencie perfectiō of knowledge doing A Cage suffereth the Bird to looke through the wyres yet it is a prison to keepe it from libertie When thou art loosed from that cage thou shalt haue greater light in libertie As Christ himselfe ouercame Death so will he doe in mee Sathan did hound it at him as his last and most fearefull mastiue but he destroyed it they went together in others grippes to the Graue but Christ did strangle it in the owne dungeon Hee arose and left it behind him as a conquered and triumphed Enemy he did not that for himself but for vs his owne Bodie will doe it in euerie one
not of this Ioye but Gods children who know the worth of it will not value it with all the world For worth it passeth all vnderstanding and for use it guardeth the heart and mind in the sauing knowledge of the Lord Iesus Christ. It is sweete in our life but shall bee more sweete at our death then we shall see his face not frowning but smiling on vs wee shall not bee amazed but rejoyce when hee commeth with his messenger death to loose our bands Who can conceiue Simeons joye when hee song Now letteth thou thy seruant depart in peace Hee could neuer haue so spoken of death without this Peace and a sure ground had hee for his eyes did see his armes did carrie and his heart was full of the Saluation of God the Prince and pryce of this Peace It is a guard in our life and a bridge at Death to set vs safe ouer the gulfe of miserie and enter vs in Heauen 5. Wee are fooles about Happinesse OUr greatest folie is where wisedome should bee greatest euen in the choose and pursute of true Happinesse Wee cannot heere possesse all thinges and yet confusedlie wee couet them when wee choose one of them it is not the best but the worst of all in so farre as wee make it our best God is to bee sought aboue all hee may bee seene and found of all yet the most part knoweth him not and seeketh him not They professe wisedome but they practise folie herein they are not spiritually daintie either in choose or their affection any thing contenteth them The base lump of the earth and vanities of it are felicitie to them And though there be some choyse blessings in the world they light rather on the trash than on the good substance As they passe by God himselfe to his gifts so among his gifts they misse the corne and choose the chaffe Neither doeth their folie stand heere it can imagine to it selfe an happinesse in this miserable miscarrying This is indeede a fooles Paradise a conceate plat-formed by our selues we are delighted with these vanities and captiued by them which proueth our naughtinesse Raw and racklesse choosing maketh faint pursuing True Happinesse as all true good hath an alluring and drawing vertue and the godly by their inclining yeelding dispositioÌ„ to it are made partakers of it to their happines Their care about it is as far aboue other cares as it selfe excelleth other things If this rule bee applyed to mankinde how few shall bee found in the way of true Happinesse Professe with men and imagine with themselues as they will there is none appearance that either they haue found the alluring power of it or rendred themselues in their greatest desire and care for the obtaining of it It deserueth the flower and prime of all our labours and their smallest remaines may serue other trifles But when this order is inverted such men lye as fast in miserie as they are blinde and lazie in the pursute of true Happinesse If true good haue drawen vs forceblie to it selfe then wee cannot but seeke it earnestlie This is true Wisedome to passe by all thinges that wee may finde God To count these deceiuing imaginations about Happinesse to bee tyrranous foolries in the midst of so manie euils in the world to find out the good and among so manie goods to finde out the true and best good euen our good God and rest on him 6. Death surpriseth the most part of mankind MAnie are on their death-bed before they thinke rightlie of life They are going out of the world while they begin to know wherefore they came in it Wee come in it for this great businesse to saue our Soules in the Faith and obedience of God but when wee haue time to doe it we forget that busines and then begin to thinke of it when the time appointed is gone We spend much time in doing nothing and more in doing euill but little or none in that great matter wherefore wee were borne The life of sinne is in vs before the life of God and fearing the owne ejection preoccupyeth the other and taketh all time to it selfe And mortalitie seasing on vs in our conception before our perfect life subjecteth vs to inevitable death before wee liue the life of God The Soule must bee in perplexitie at the houre of death that seeth the day spent and that assigned businesse not begun A Traueller that seeth the Sun setting when hee is entring on the journey must bee agast the Euening of the day and morning of the taske doe not well agree together All the time that remaineth is too short for lamenting the losse of bygone time and if Gods mercie did not infinitelie exceed our euil none could be saued after such a neglect Time bygone cannot returne but may be redeemed and this redemption is not in the extent of the worke but in the equiualence of it God worketh not by such lent proceeding as hee doth in them that spend their time well but at-once hee perfecteth them as hee pardoneth their sinne so he perfecteth their sanctification Though God doe this in some yet he biddeth all use their time well while it goeth The fruitfull use of it may cost vs the losse of manie trifling joyes but that shall bee recompenced with solide fruite Fearfull will that encounter be when grimme Death findeth a man in sinne carelesnesse he must cry in the bitternes of his heart Hast thou found me mine enemie But when it findeth vs in our worke and at peace with God pleasant will bee that meeting It is Gods messenger to loose vs out of the yoake and bring vs to our promised and exspected reward How joyfullie shall that Soule goe to God that hath so liued as euer in the worke wherefore it came in the world When the Conscienâ—e at death saith to God Lord I beare this man record that hee hath worne himselfe and spent his time in seruing and obeying thee This testimonie is sweetâ— in our life when wee lye downe at night wearie of our labour ryse earlie to it againe and are crossed for our fidelitie in it but more sweete in our death That man is blessed whose way and journey time busines breath goe altogether The Apostle closeth all sweetlie I haue run my race I haue keeped the faith hencefoorth is laid for mee the Crowne of Glorie Hee who liueth the life of the righteous shall die the death of the righteous and shall not bee surprysed of Death 7 The great profite of prayer SOme spirituall exercises augment light as Reading Hearing conference other augment life and affection as Meditation and Praise but Prayer is for both It openeth the minde to see more clearelie and softneth the heart to bee more sensible the light of God shineth then most fullie when wee see our God and our selues in his light and the fixing of our minde on him cannot but draw our heart to him the more clearelie wee see
wil grow worse and are commanded to forsake it But the latter Ages loue it more than the former did Doubtlesse this is because man in his tyme groweth worse than the world It was neuer good to loue it no not at the best but now in the end of it when it is worse than euer it was to dote vpon it is extreame madnesse Such a dotage may end in a perpetuall union with it or rather in destructioÌ„ If we be the excellent ones of God and Sainctes on Earth wee are better than the world because wee are hiâ— choyse out of it and it is certaine that hee chooseth the best what euer wee be by nature we are vnspeakablie bettered by his electioÌ„ which maketh vs that which he choyseth and calleth vs to It is therefore a frensie to prostitute the excellencie of Gods Image in vs vnto so base an idoll as the world 10 Discouerie of mans closed heart O What a discouerie would it bee if mens heartes were as well seene as their body Small moats goe not thicker in the Sunne beames than mans intentions and ends And the threed of Spiders in a wood doe no more crosse and woft through other than mens wayes to their endes It is a wonder how man one in kinde can be so contrare in their ends and wayes And it is a strong argument that the most part misse the right end and runne the wrong way The chiefe good is one and the right way to it is onely one but man missing the right falleth in innumerable errors And it is yet more wonderfull that euerie man resteth on a double perswasion both that his end is good and that his wayes will bring him to it Neither is this all but euery man setteth himselfe as a pettie god both for worth to obtaine and for wisedome to compasse them As it is Gods priuiledge to know the heart immediately so is it his wisedome to hide it from men If all the thoughts of it were seene of other there could be nothing but a perpetuall striuing in mankynd and euerie one abhorred of other for their monstruous thoughtes neither the Seas nor Africke can bring foorth such monsters as mans heart in one houre It is best to cast off all wrong ends and eschew all by-wayes to set true Happinesse before vs as our end and walke toward it in Faith and Obedience Other ends will proue no more fixed than fleeing moates in the aire And other wayes haue no more force to fitch these ends thaÌ„ Speeders threeds haue to draw a great weight Our heart is euer opeÌ„ to God let vs opeÌ„ it to maÌ„ also the words deeds of a single heart make it visible to man Except they be possessed of Satan they cannot but loue that heart that is ful of the loue of God The wicked labour to hyde his thoughts but the godly affect to haue them knowne Hee is as the man who craued not his house to bee so built that he might see all meÌ„ none see him But rather that all men might see him in the most retired corners of his house Hee assureth himselfe to bee acceptable to man if the honestie of his heart were seene Why may he not byde the tryall of man who hath already sustained the sight findeth the approbation of God to the honesty of his heart Both the vprightnes of the hart testimony of that vprightnes are knowne of God alone and the vpright heart that hath them The world will not see that vprightnesse and they cannot heare the testimonie of it but God approueth that vprightnesse and confirmeth that testimonie and the Soule that is sensible of all these resteth in securitie 11. Youth and old Age. YOuth in many may bee called a foolish seede time to a mourning Age and old Age a bitter haruist to a foolish Youth Though in Youth wee escape grieuous and slandrous sinnes yet none lacketh his slips and infirmities thogh speciall prouidence keepe vs from grosse Commissions yet none is free of sinfull Omissions None seemeth to bee more free of the folies of Youth thaÌ„ they who are soone called effectually to Grace yet haue they their owne neglects While they are keeped by GODS Spirit from fleshly pollutions they are caried often by fleshly presumption Sathan is so craftie that when hee cannot set our corruption to worke on the owne taske of sinne he can abuse the beginnings of Grace And so many vpon the coÌ„science of Grace soone receiued fall either to neglect of their particular Calling or conceating of a perfection are carelesse of Grace it selfe their strong and short beginnings are followed with slow and weake proceedings These are indeede two Blessings in themselues to be soone called to Grace and before our calling to bee free of grosse sinnes Againe these are contrare euils to bee long of calling and monstruous in sinne before our calling but Sathan abuseth the first two Blessings in making vs carelesse after our calling as though wee needed not to bee zealous because our former life was not slandrous And God turneth the other two to good in making them more zealous who were long of calling and grieuous sinners before it S. Paul did more euill before his conuersion than all the Apostles and answerablie more good after it In euerie one there is matter eneugh for mourning to old age It is great cruelty in Youth to make â—o noysome prouision for Age That the tyme wherein wee looke for joy and rest should bee turned in sorrow Age at the best hath sufficient griefes It is of it selfe a sicknesse and a neighbour to Death and needeth not so bad prouision of Youthlie folies But since the first cannot bee auoyded it is better to mourne in olde Age than in Hell fire for euer If the Experience of Age cannot be found in Youth let not the rashnesse of Youth rule in olde Age also It is better so to diuide our life that there bee some mourning for euill than to turne it all both Youth and Age in a seede time to Hell But it is best of all to haue a seede time of Grace in our Youth for a joyfull olde Age and to turne both Youth and Age in a seede time for Glory in Heauen The godly in the midst of their corruptions sow this seed a care to please God in a faithfull discharge of their Calling is a matter of joy for their olde Age. Foolish Youth shareth vnequally with old Age It taketh libertie to it selfe and reserueth nothing but bitter pennance to the other If they fell not both in one person it were hard that Age should smart for Youths follies It is lamentable that our first and strongest time hath least wit our wisest age hath least strength Wee haue wounded our selues deadlie before wee know our estate and all our after-time is to cure these wounds O how happie is hee whom Gods effectuall Grace saluteth at the Cradle And with his first discerning indueth him with
desires of a breathing and the dimensions of a breathlesse VVretch So small an hole will hold his corps whose hopes deuoured all the Earth It is good for them in their life to take the just measure of their bodie Little will containe it why should they trouble the world with their idle and endles desires What although hee could accomplish his hopes and possesse all the Earth yet were hee but earth on earth and beeing loden with that thicke clay when he goeth to dust shall make as small addition to the Earth in quantitie as the possession of it addeth to his worth Surely their spirit in this case is more lifelesse than their carcase it is a just punishment for their wormish heart to bee cast backe in the dust which they so much affected Let them desire as they will in the end Death will deuoure them Mankynde is as glad to want him as the Earth is to haue him As a pest hee troubled men continually and laboured to turne their lottes in his bosome but now both rejoyce in his death While his friendes lament him both mankynde and Earth rejoyce that their trouble is cast out 18. Wise expounding of Gods wayes â—Ee haue no greater griefes than these of our owne procurement and the foolish expounding of Gods wayes is a great one Wee looke to some particular of his proceeding and sticke on it and rather vpon a crosse than vpon a blessing And if wee goe further wee judge thereby both his purpose and end The worke in our judgement importes both simple anger present and destruction to follow This is a great errour and is shortlie auenged on vs It maketh vs doubt of his good purpose and almost dispaâ—e of the good end But God chooseth for the best end the hardest way both to proue his owne power and to try our faith It is better to expound his wayes by his purpose and end than these by his wayes Though hee should draw vs through Hell yet let vs still bee assured of Heauen His decree is sure as his end certaine they are in him fixed and the way betwixt them lying through many occasions and actions haue difficulties and bad appearance but alongst all these thorters his good-will slideth soft and sure And if our heart bee settled anent his purpose of our election and haue pledges of his end of our glorification wee shall both ouer come the difficulties of the way and resting on the decree shall obtaine the end What albeit the middle linkes of this chaine of our Saluation doe shake on the Earth Since both the ends of it are in Gods hand yea fastened in his heart And hee hath so joyned the linkes of it among themselues that they can neither slippe nor breake and it selfe as fast as hee is vnchangeable His heart must bee pulled out of him before he change his purpose he will denie himselfe ere hee delate his inacted decree All our considerations of our present eternall state are but loose and slipperie till our heart bee fixed in the heart of God 19. The tryall of our time A Wise Traueller considereth in what part of his journey hee is and a wise disposer of his dyet noteth his age temper of his body so a good Christian marketh the tyme of the world and in what periode of the tyme hee liueth All tymes turne in the Circle 1. of Prosperitie in aboundance of Gods blessing 2. Profanesse in the abuse of these blessings 3. Punishment for that abuse 4. Repentance vnder punishment that wee may enter againe in prosperitie as the beginning of that Circle It auaileth greatlie to know in which of these foure wee are if wee bee in the time of Peace and Prosperitie to know the time of our visitation and to use aright the things that concerne our peace If in the tyme of profannesse to eschew sinne and keepe vs from the wickednesse of our tyme If vnder punishment that wee repent tymouslie Doubtles this tyme of the reformed Churches is the tyme of punishment we haue had long Prosperitie the cleare light of the Gospel and offer of Saluation but haue abused it and now God is reuenging on vs the quarrell of his Couenant Leuit. 26. 25. Let euerie one mourne for his owne sinnes and the sinnes of his tyme that hee may haue his Soule for a prey He is voide both of the feare of God and the care of his owne Saluation who now turneth not to God when his Word and Workes of justice about vs and our owne conscience within vs call vs to teares it is tyme to afflict our Soules for our sinnes If wee cannot deprecate common calamities yet wee shall receiue the Murners marke on our forehead Ezech. 9. for our owne saftie And God who had the Arke for Noah and Zoar for Lot shall bind vp our Soule in the bundell of life 1. Sam. 25. 26. Since wee haue not used our former tymes well it is not good to lose the tyme of Repentance also If wee doe there will bee no more regresse to peace but vtter exterminion But if wee returne to God with all our heart when he hath purged his Church by his fierie tryall hee will cast the rod of his anger in the fire and turne our mourning in a pleasant peace O Lord wee waite for thy Saluatioâ— Gen. 49. 20. Short care for a short life THe workes of the most part of men tell that they thinke not of Heauen or that such a heauen as they minde is on earth They seeke earthly thinges and compt their happinesse by their obtaining and their miserie by their want Riches Honour Fame Pleasure c. are the hight of their reach and that not in a small measure as passengers for the way but excessiuelie as possessors of their end No care of another life because no minde of it Or if the thought of Heauen bee forced vpon them it is soone banished by the strength of earth-delights Their desires are as base as the beasts worse for the beast can doe no more and ought no more But men are reasonable and called to Heauen They may reckon on many branches with wormes they come of the earth liue on it creepe on it and in end creepe in it and more wormish than they being more affected with the dungue of the Earth digged out of the bowels of it than with the Heauen What priuiledge their body hath in beeing liuing earth they loose it in seeking lifelesse earth for their happinesse Both doe heere agree an earthly life and an earthly spirit spent in the cares of the Earth But a friend of the life of God lifteth vp the renewed Spirit to heauenlie things It cannot be so basely abject as to mynde and glutte the baggage of the Earth But as it is from aboue so it is all sette on things aboue and turneth euen the necessar and moderate cares of this life to an heauenlie temper by that reference that it hath in their use
Many times wee are in torture resoluing but in the Action wee finde peace A solide and masculus Resolution giueth vs no rest till it put vs ouer in the hand of Practise yea it resolueth for doing and turneth all the resoluing powers to execution These are twinnes of a rype Spirit both to resolue and doe to doe without ResolutioÌ„ is rashnesse to resolue without doing is faintnesse He who doeth without Resolution dreameth of none impediment but hee who resolueth and delayeth execution waiteth vpon impediments and rather than hee lacke them hee will faine a thousand in his owne fansie Euen fansied difficulties doe terrifie the lazie as much as reall difficulties doe the wise and diligent The Sluggard sayeth There is a Lyon in the way I dare not goe foorth least I bee killed Prov. 26. 13. 35. Callings are our tryals AS Callings are Gods taske appointed for vs so are they his Tryalls to proue what is in vs Hee hath ordained many callings for mans good but many turne these meanes of good in a snare There is no lawfull Calling without the owne good end and right way to come by that end But the most part passeth that good and chooseth the wrong Equitie Honestie Humanitie Vprightnes are Gods ordinance for Callinges Deceat Circumvention Doublenesse and such like are Sathans inuention and yet many shift the first as a vyce and follow the second as the vertue of their Calling God setteth before them the good of mankind but they set nothing but their owne priuate good and care not for obtaining of it to hurt their neighbour How can God blesse the breach of his owne ordinance They may scrap together a state to themselues but God will blow vpon it They thinke that Callings are not Gods ordinance nor themselues lyable to reckoning And exerce them as though they were of their owne vptaking and had none other end than to make them great in the Earth But O miserable greatnes that diminisheth Grace and destroyeth them that haue it The losse is heere incomparablie greater than the conceated gaine What profite is it to gaine the world and loose their soule To conquesh Hell to themselus for enriching their posteritie It is a pittie to see men forsake honey and sucke Venome greedily but greater pittie to see men of an euill cariage in their Calling counted the onely men and these who are consciencious to bee counted no men I wonder not to see that same error which misleadeth men to approue them in their wrong but I wonder that mankynd injured by them doeth honour them for their euill It is a just thing with God to make them hurt man more who so foolishlie alloweth them whome hee disdaineth They cannot complaine to him of their wrong since they approue it This is a saifer course to honour God by following his will in an honest and faythfull discharge of our Calling It is good for mankynde and for our selfe and acceptable to GOD. Heereby hee proueth to other and sealeth it in our owne conscience that hee hath placed vs in our Calling in meâ—cie both to mankynde and to our selfe 36. Foode of our Soule OUr care for the bodie condemneth our brutishnesse about our Soule both are substances and haue neede of entertainment but wee are more sensible of the bodies necessities and carefull to supplie them The Soules necessities are both greater and more urging than the bodies Our bodies lye vnder colde and heate and the decay of our naturall moystnesse which must bee duelie supplyed by nurishment But the necessitie of entertaining the life of God and the sparke of Grace in the midst of our corruption is daylie and hourely It is senslesnes and death when these greater necessities are not felt and supplyed No man is so foolish as to feede his body with imaginations or if he would doe so it will not bee so deceiued it is a substance and must haue substance to maintaine it How many know not what their soule is and what necessitie it hath and how to supplie it And other who thinke they know all those doe content themselues with imaginations They doe worse to their soule than to their bodie and their Soule is more blokish than their bodie in standing content with these conceats Aske them what certaintie they haue of happinesse and securitie from miserie they haue no more reason of both than their apprehension and yet that supposed absent euill is as neere to them as that conceated good is farre from them What man can bee seased in a worldlie inheritance by imagination and yet the most part haue no more warrand for their Saluation The estate of our Soule heere and eternall Saluation heereafter is too great a pointe to hazard vpon a fansie It is a wholesome body that findeth the owne necessitie craueth good foode and turneth it in it owne substance It is a wholesome Soule that alwayes desireth God findeth sensiblie his union and by a continuall communion paâ—taketh of the diuine Nature When I finde my Soule burnt vp with the desire of him paunting like the Hart for water and gaping like the thirstie ground for raine I am sure that is of the life of God It is not fedde with fansies that is filled with God himselfe it is filled with him that cannot rest on any thing beside him and finding him in it selfe doth sweetelie rest on him who only filleth it and resteth in it Nothing can fill the Soule but that which is greater than it Though in substance it bee finite yet it is infinite in the desires And God alone doth infinitely exceed it both in substance desires It would bee counted frenesie in a man who would prease to driue himselfe in a Nut shell So is hee who seeketh contentment in the world alone 37. A constant dyet of Gods Worshippe APpetite is a good preparation for meate so is a zealous affection for the worshippe of God It is good to haue our appointed tymes for Spirituall exercises and to keepe them But withall to striue for the spirituall Appetite How sweete is that Exercise to the Soule wherein our necessitie wakeneth our desire Our desire sharpneth our Appetite and our Appetite thrusteth our heart to God and GOD pulleth both our heart and our selfe to him In one instant it is both pressed with sense of miserie and burnt with a desire of God And sweetly allured and drawen by him to himselfe These are wonderfull actions betweene God and vs and all wrought in vs by his Spirit to carie vs vp to him Though I tye mee not superstitioussie to houres of holy Exercise yet religiouslie I will keepe them These houres are sweete to mee when God draweth my Soule by strong desires and fayth to him It is pleasant when either these Exercises doe tryst with our desires or God in them bringeth vs to an holy disposition and great is the fruite of these Exercises Thereby our Soules euen at other times are keeped if not vnder the sense
prouidence wee would relieue our selues both of wearisome labour and disappointment following They spend our spirit more than serious thoughtes and their end is at the best repentance of that fruitlesse labour They are indeede but fansied errors yet they bring a reall hurt They bereaue vs of the vse and comfort of our present lotte vpon the imagination of a better and so at once worke a double discontent One present in not resting on our present Lotte Another to come in counting our Lotte as a losse in respect of that other Lotte which we fansied to our selfe He who taketh libertie to desire much and then deuoureth that large desire by as large an hope will neuer rest content with his present Lotte though it were too good for him Hee hath escaped the tyrannie of fansie who is full of Trueth and Humilitie Hee seeketh nothing but true good and hath drawne the portrate of true happinesse in God that his fantasies can no more abuse him His minde cannot fansie so much seeming or conceated good as hee findeth true good in himselfe alreadie by the Grace of GOD To bee a Childe of GOD an heire of Heauen and a fellow-heire with Christ is more than all the forged birth of out-racked fansies of earthlie things They may breake in and scanne some odde excellencies for him but at once he dasheth out these lines Hee resteth so on God and the worke of his Spirit that fantasies are choaked in their beginning Whom haue I in Heauen but Thee and and on Earth I haue desired none with Thee Psal. 73. 95. The Christians refuge WEe liue in a dangerous tyme the full measure of former sinnes and the rypenesse of Gods wrath maketh euery houre a time for calamities Craft and policie in Sathan wickednesse in the world and nothing in vs but weakenesse to resist them driueth vs all to a necessitie of refuge The most part put the euill day farre from them and are surprysed by it they are nearest to it who put it farrest away Other prouide for it but doe it amisse They runne to the bruised reede of Egypt and not to the Lord of Hostes. It is indeede a tempting of God to neglect lawfull meanes but it is a forsaking of him to trust in them There is no sure refuge in the day of trouble but vnder the shaddow of the Almightie Psal. 91. 1. Many seeke suretie for their goods and life but neglect their Soule If the Soule bee well secured all the rest shall bee disponed off by a mercifull prouidence It is foolishnesse to guard them and leaue the heart guardlesse if it bee chocked with feares what comfort haue wee in the saftie of these thinges Wee will haue no comfort but rather griefe of them vnder such astonishment The more the heart goe out to outward thinges it is drawen the more from it selfe and from God and more guardlesse than if it had no guard at all As necessities try our disposition so danger discouereth our refuge because we are readie to deceiue our selues with conceate of confidence in God alone Therefore GOD sendeth oft-times trouble to try our heartes Rumours of trouble are as the Hunters horne and the trouble it selfe as the noise of Dogs in the Forrest What euer wee runne to in our danger that is our refuge The Soule that hath God for a refuge runneth the first way to him and abideth in him This is our best at all times to dwell in God and finde him dwelling in vs If we bee in his secret wee shall bee secured hee shall deliuer vs from outward troubles and inward feares God is our guard and the peace of a good Conscience is our lurking vnder his shaddow Though all turne vp-side downe Ps. 46. 2. yet he will giue rest to his beloued Ps. 127. 2. I know whom I haue beleeued and am perswaded that hee will deliuer that to mee which I haue committed to him 2. Tim. 1. Hee is a faithfull dispositar will restore it better than it was committed we committed to him a fraile and a mortall body and an infirme Spirite but he shall render it to vs a perfect glorious Soule and body 96. Mankinds threefold degree MAnkind is one spece of Creature but Gods wisedome hath disposed them with three considerable degrees The first in naturall gifts and abilities and so euerie man hath his owne naturall and humane priuiledges as gifts of bodie of mind and of estate The second is ciuill and so euery man hath his particular calling Some are as the Head in this Body as Kings And other as the Breast some as the Hand and Feete of this great Bodie The third is spirituall whereby man is the mysticall Body of Christ wherein some are as the eyes directing as Pastours Some the other parts of this Bodie according to their spirituall gifts It is both profitable and comfortable to take vp this triple respect Euerie man hath some place in euery of them God hath so disposed that diuersities of gifts callings and graces serue all to make vp a comelie proportion and so a beautie in mankind in euerie respect all naturall gifts though diuerse in kinds and degree make vp a comelie beautie in the first respect All callings from the King to the grinder at the Mill haue in their varietie and diuersitie a comelie ciuill beautie euery one filling his own place and looking to other with the respects both of necessitie and helpe As the meanest calling hath neede of the greater so it helpeth it againe in some necessitie And all spirituall gifts in Christ make vp the heauenly proportion of Christs mysticall Body Though mankind bee the subject of this wise ranking yet the most part of men consider it not They see no more in man than Soule and a Body and outward respects in prosperitie or aduersity Their sight is so short that they neither see these diuerse degrees nor the Harmonie which is among them all Euery one answering another and all making vp that beautie Their thoughts heerein are grosse and confused and their carriage is all for confusion They disturbe the order established of God and deface the beautie that commeth of it And so defraude other and themselues of that fruite that God offereth in the wise ranking of mankind But there is some in-equalitie in them for naturall giftes are sufficient Furniture for the ciuill callinges but both the naturall and ciuill giftes doe not so rule the spirituall calling God in things naturall hath a more presse course to lay callinges on men as they are naturally gifted But in Christianitie his worke is more free therein both the gift and their place in Christ goe together and they haue no ground nor reason from man but onelie Gods most free disposing Consider your calling not manie mightie not many noble according to the flesh are called 1. Cor. 1. The beste fruite of this consideration is to know our place in all these three respects and to vse it to the
weake meanes Clay layed to Clay Dust vnto Dust and the shaddow of Death a refreshment of wearines Our nourishment is but dust and our sleepe an image of Death and Death in end must dissolue that dust that standeth vpon so base pillers and is so oft wrapped vp in the image of it Though the first worke of our nourishment bee to susteene the bodie in life yet in a second worke it furnisheth matter of diseases and so of Death And though our Sleepe in it selfe refresh vs yet it is a presage and an earnest of a longer sleepe in Death If Sicknesse fasten on the Body for remeede thereof I take on another disease Medicine is indeede a gift of God a necessitie to Nature an enemie to the corruption of it and haâ—sh and vnpleasant to the integritie of it yet when I render my selfe to it I embrace a lesser Death for avoyding a greater One dolour is a remeede to another dolour And all is but an off-putting for a time Mortalitie is so seased in the bodie that our life is stollen through innumerable diseases and deathes and in end a yeelding to Death This is the miserie of a mortall bodie in the circle of daylie and vnavoydable necessities and at last in despite of all their supplies a necessitie of Death The Soule is more burdensome in this lumpish bodie rent asunder with corruption and passions their distresses more oppressing it than these paines did the bodie It is now forced with temptation if it bee strenthened it is in danger of pride for deliuerie The remeede of one temptation is turned in the matter of a worse The naturall powers in their worke doe trouble it the ImaginatioÌ„ runneth out in phansies the Mind in inquiring is vexed and tortured by scruples The Will in inclyning declining and suspending is not so much delighted with good as crossed with the euill object and that work of it is a toyle to it selfe and to vs The Affections sette contrare Feare Sorrow Hatred tormenting vs and Hope Ioy and Loue busying vs more in their object suspended remoued hurt or destroyed than they doe in the enjoying of it Neuer any of these sweete affections in vs alone but their coÌ„trare is fixed on them while wee are in hope or joye and enjoying of God wee feare to lose that joye and sorrow commeth in with that feare But the torment of temptatioÌ„ is intolerable that Satan doth so far preuaile in vs as to stir vp our inbred corâ—uptioÌ„ that our corruption doth yeeld to him we our selues in a perpetuall trouble either watching ouer temptions that they surprise vs not or resisting them when they are moued or repenting for them when they haue preuailed to our insnaring And the Conscience aboue all sette on a continuall worke to direct vs aright in all our wayes to try our obedience to her direction and if wee haue failed to torment vs in our arriegning before Gods Tribunall and the feare and sense of his wrath to come How can I either delight to dwell in this Bodie or carrie about so grieuous a burden as this A vile prison an hole of Serpents and Coâ—katrices A body of earth and a bodie of sinne and death in it a masse of corruption euer stirred of Sathan and breaking out of it selfe Heere is a burthen insupportable a labour without end The sense of it selfe is enough to the sensible Soule to mourne for abyding in it and to cry VVoe is mee that I abide so long in Mesech or dwell in the tents of Kedar And miserable man that I am who shall deliuer mee from this bodie of Death It is impossible that perfect happinesse can lodge in so miserable a creature It craueth a Soule and bodie perfect and free of all euill therefore I must bee dissolued ere I bee perfected the Soule purified in God from all sinfulnesse and the bodie refined in the earth from all frailtie and so the whole man freed of all miserie Though fleshly Selfe-loue sometimes blind mee to desire to abide in this body yet a bettâ—r loue of my selfe in GOD biddeth mee desire to bee dissolued that I may bee perfected The greater light the greater libertie in visiting these Mansions in Heauen and adoring my God who hath prepared them for mee The greater libertie the gearter desire to bee out of this bodie wherein so long as I dwell I am absent from God and these Mansions where I long to enjoy him This is the miserie of a sinfull Soule And though our Soâ—le had peace our bodie constant health yet our Lot is vnder continuall changes Our Husband and Wife Parents and Children Friendes and Familiars are subject to Sicknesse and Death Our name is subject to Infamie and Calumnies Our goods layed open to mans deceit or violence and to Gods most free and just Providence They are either with holden from vs or taken from vs or if they remaine with vs they decay So wee are either chastened with a simple want of them or a losse or a change Our Lotte in it selfe is a blessing of God but this change and decay is a matter of griefe and feare As though God did augment our Lot for this end to augment the marke for his Arrowes and the matter of our griefe There is nothing whereof wee can say that either wee shall haue it long or in that same state wherein it is now It is either subject to want in measure or change in standing There is none houre wherein we are not either vnder a sorrowfull remembrance of bygone Calamities or vnder sense of some present or vnder a fearefull foresight of Calamities to come This is the miserie of a changeable Lotte All these miseries God hath layed vpon man to humble him thereby Ecclesi 1. 13. and to make him wearie of this present life For man that is borne of a woman is of a short continuance and full of trouble Iob. 14. 1. Hee is borne to trouble as sparkes flee vpward Iob. 5. 7. If wee found full and constant prosperitie heere wee would desire to remaine in this life There is neither necessitie nor desire of a better life in them who find all things according to their heart in this life But God hath so tempered the Cup to his dearest Children that it hath more gall and worme-wood than honie and more sowre than sweete Our life is short in it selfe and made shorter by grieuous Calamities If wee count onlie that tyme for our life wherin we haue beene free of Feare of Sense or memorie of euill it will bee shorter than the naturall course of life if all bee well examined scarcelie shall the best liuing finde so many peaceable houres as his naturall life hath dayes God knoweth that naturallie wee are giuen to nest in the world as birds To roote in it as Trees sit fast in it as Rockes Therefore hee changeth our Lotte and crosseth our contentment that hee may both loose vs and keepe vs loose
sinne in Christ and in a good Conscience What wonder that the godlie and wicked vpon so contrare grounds and respects haue so contrare thoughts and desires of Death Thou hast builded my Soule vpon these best grounds and filled it with consideration of the best respects of Death therefore it is that I loue it and desire it as thy Messenger in mercie for mine eternall good As Laban welcomed Abrahams seruant and said Come in thou blessed of the Lord so I sette mee not to flee but occure to it not to shune it but to welcome it Nothing affrayeth man more at the sight of Death than vncertaintie of his estate after it Euerie one at death is as a man on an edge of an high Hill all must leepe but euerie one knoweth not where he shall light To the wicked the valley is darke and mistie they know not what shall become of them after Death dulefull is the parting of that Soule and bodie that part vnder sinne and wrath At best they are in this confused vncertaintie not knowing their future estate and if they haue any knowledge it is all spent in mutuall accusing coÌ„demning at the last day and mutuall tormenting in Hell as authors and furtherers of sin Their Soule curseth their bodie because it was too readie an instrument to execute the wicked desires of it And the bodie shall curse the Soule because it was an euill guide to misleede it in sin They liue now in coÌ„cord mutuall flatterie of other which is nothing but their conspiracie against God But when both are sensible of their estate they shall curse other mutuallie As they part at Death so shall they bee joyned at the last day and curse other eternallie in the Hell vpon the same grounds But to the godlie all things are contrare They know whither they goe after Death and their Soules and Bodies at their parting blesse one another for their joynt happinesse in the state of Grace and in mutuall testifying of their seuerall labour in the Lord for attaining that happinesse They part full of the peace of God full of the desire of their reunion and full of the hope of it and eternall Glorie thereafter Thou hast blessed mee with this certainetie For my bygone condition thou perswadest me of my Calling and Election and hast made them sure in me by thy constant working since thou called mee to Grace For my present estate I finde my selfe vnder thy fauour in Christ reconcealed to thee in him as one of thy called and chosen Ones For my future estate I know that my Redeemer liueth and that hee shall stand at the latter day vpon the Earth And though after my skinne wormes consume this bodie yet in my flesh shall I see God whom I shall see for my selfe and not another for mee though my reines bee consumed within mee Iob. 19. 25. I know that if the earthlie house of this Tabernacle were dissolued I haue a building of God an house not made of hands in Heauen 2. Cor. 5. 1. Many seeke certaintie of vncertainties to secure their worldlie state on Earth and neglect their spirituall state in thee But all fastening in the world is loosnesse and a losing of a better But I seeke for a certaintie of that better substance By the Grace working Faith in mee thou hast made mee more certaine what shall become of my Soule and bodie after Death than I am of my goods in the world I haue no promise of their particular state thy Prouidence will secure it selfe of them and they may possiblie fall in the hand of mine enemies But as for my Bodie I know it shall rest in hope in the dust till the Resurrection and my Soule shall bee carried to Abrahams bosome Thou hast tolde mee whither I shall goe when I die euen to that Land of Light and Libertie to these Mansions which Christ in the Heauen hath prepared for mee And for thy loue and desire to bee with thee in them I visite them daylie When at euening morning and midday yea seuen times a day I call on thee my Father in Heauen then am I visiting these Mansions I cannot bow my knee religiouslie to thee but mine heart is then with thee adoring thee in the Heauen of heauens In the time of thy worshippe when I seeke thy face though my Bodie bee on the Earth yet my Soule is beholding thy face thereby acquainting my selfe with the light of thy countenance which I hope to enjoye for euer Thou knowest I counted not these for dayes of my life wherein I did not often draw neare to thee on the throne of Grace almost continuallie setting thee before mee and disposing my Soule and bodie as worthie of thy sight Shall I not then know that way after Death which I daylie haue troden in my life Or shall that light which now leadeth mee in the darknesse of this life be put out at Death I must die but it will not die to mee Thy face that now inlightneth mee shall send out a more glorious splendour in the houre of my Death than euer it sent in this life There is no feare of darknesse in the path of Death when the discouered face of God in mercie shineth on mee and perfectlie inlighteneth mee in that glorious light When bodilie senses doe faile the spirituall sense and sight succeed in their perfection I haue in this life but a small candle lighted at the meanes of Grace in reading hearing and meditation But when these meanes end and mine outward senses doe cease from their work I shall take light immediatelie from God himselfe hee worketh by his ordinance so long as their necessitie or vse remaineth but when these end he commeth in himselfe and worketh more fullie I neede not bee grieued nor my friends cry out in the bitternes of heart when my senses faile The light that I looke for in Death shall as farre exceed my present light as the Sunne in his full beautie at mid-day exceedeth the light of a small candle I shall finde no darknesse in the passage of Death since I am in Christ Hee who is in him shall not walke in darknesse but shall haue the light of Life The immediate â—ight of God needeth not the use of outward meanes It shall bee no losse to mee when perfection supplieth and succeedeth imperfection Thou hast also acquainted mee with Death and made mee feele in some beginnings and resemblance that same which I will finde at his dint that sentence of Death putteth mee to the hight of Resolution and I am vnder thine hand as Isaak vnder the hand of Abraham bound and layed on the Altar and know nothing but that the stroke will come I am readie for it and looke for none other than dissolution But thou knowest thy thoughts concerning mee If thou spare mee at this time this lesson is profitable that thou hast shewed mee the face of Death and yet brought mee backe againe As tender and louing
there is no vse of them But it directeth Loue Peace Ioy and other home graces that as they conveyed vs in the way so they attend vs at Death and enter in the Heauens with vs. The first sort beginneth endeth here their being vse The second of a more induring Nature doe beginne and grow here and shall abide in vs for euer in Heauen as a part of our perfectiō Marke the just man and consider the vpright for the end of that man is peace Ps. 37. 37. Moses after hee had beene all his dayes a faithfull Seruant in the house of God dyed peaceablie on the Mountaine in the Armes of God Hee liued all his time in Gods obedience dyed full of his fauour and peace God welcometh them kindlie to his joyfull Rest who serue him faithfullie in their life There is none so throughly sanctified who at Death shall not find some feare Nature is nature in the best men till Soule and bodie separate 1. The remembrance of bygane sinnes though pardoned 2. The sight of the great volumes of the compt Books of our Conscience though cancelled in the Blood of Christ. 3. The skarres and markes of our mortified corruption 4. And the weaknes of grace not yet fully perfected 5. And the paines of Death both then first felt and last to bee felt will worke some astonishment in them who are best prepared for Death But so soone as our Spirites gather themselues and seeth God in Christ with the Crowne of Glorie in his hand and the good Angels come to carrie our Soules to Heauen all that amazement shall euanish God in mercie both craueth and admitteth those our infirmities Hee giueth Grace in some things to correct Nature In some to cure it In other to sanctifie and perfect it All these workes of Grace doe heerein concure Natures moderate feares are sanctified her excesses preuented and corrected and her last worke closed by the succeeding glorious joyes Manie things giue vp their last worke at our death Sathan his last on-sette The Conscience if it be not fullie pacified her last accusation then turneth to be a continuall comforter The Body the last feeling of paine and all these are greatest because they are last and yet doe not argue strength or preuailing but decay Deadlie diseased bodies haue some sort of bettering immediatelie before Death It seemeth to some a recouerie of health but is indeede a dying So all these things at our Death cease from their worke by their last on-sette Pharaoh made his most fearefull assault on Israel at the red Sea but these men which now yee see yee shall see no more said Moses Wee may beare with Natures last assaulting and braids in Death it shall neuer molest vs againe I haue put mine house in order disposed all things that thou hast giuen me The world I leaue to the world thou knowest I neuer loued it nor counted of it since I saw thee The first worke of thy life in mee was the killing of the loue of the world Thy face the light of thy countenance and sweetnesse of thy Grace made mee disgust the world as gall and worme-wood My bodie I lay ouer to the dust in hope of a glorious resurrection My Soule I giue to thee who hath giuen it to mee since the dayes of mine effectuall calling it hath beene more in thee than in mee the desire of it is to thee and the delight of it in thee alone what then remaineth but that now it bee filled with thy selfe I haue not much to transport out of this world My Soule in the strongest affection is gone before and when I come away I shall bring nothing to Heauen but thy workes in me and with them a good Conscience my daylie obseruer As for things worldlie the baggage of this Earth I leaue it as the house sweepings to them who come after in this great house of the world I had none other accompt of it euen in the time of necessitie of the vse of it what shall I count of it now when that necessitie is ending As for my sinnes which thou hast pardoned in Christ I lay them ouer to Sathan as their Author they were mine in their Nature Action and Guiltinesse but they are his in Origination Hee spewed that poyson in Adam whereby all mankind are originallie defiled Thy sauing Grace I render to thee againe thou hast giuen it to me to bring mee out of Nature And the natiue course of it is to returne to thee and in that returning to carrie mee with it towards thee the Fountaine of Grace So in Death I desire to be as a Pitcher broken at the well while the potsheard turneth to the dust let my Soule with thy Grace runne backe to the well againe euen to thee from whom I receiued them Confirme this my Testament O Lord as thine owne worke and a part of the meeting of thy Testament to mee Nothing but my sinnes can hold mee out of Heauen which receiueth no vncleane thing Cast them behind thy backe and burie them in the bottome of the Sea Seale vp the discharge of them in my Conscience that when I goe out of this life I may present it as my warrand and thy token to bee admitted within the gates of Heauen assure mee more and more of that remission that I may also bee assured of all the following blessinges which thou hast purchased with thy blood Thou sanctified our Nature and assumed it in the Virgine to worke the worke of our Redemption thereby To make it a paterne and samplar of our sanctification A conduit pype to convey Grace to vs And a pledge that in due time thou wilt make vs like to it in a fellowshippe with thee Sanctifie me throughlie with thine holie Spirit that I may bee fullie receiued in thy fellowshippe and enjoye all these glorious priuiledges in thee This Saluation thou hast purchased for vs and promised to vs and hast wrought in mee both a desire of it and a particulare perswasion of it for my selfe This is a true saying and by all meanes to bee receiued that Christ Iesus came into the world to saue sinners of whom I am the chiefe 1. Timoth. 1. 15. Remember therefore thy promise to thy Seruant wherein thou hast made mee to trust This is my comfort in mine affliction for thy word hath quickened mee Ps. 119. 49. Now Lord I am taking vp the other Shore and the Land beyond the Riuer In mine effectuall calling thou brought mee through the red sea bring mee now safelie through Iordan Then thou drowned mine enemies in Baptisme These waters that washed me destroyed them Diuide likewise O Lord these waters of death that I may safelie enter into thine heauenlie Canaan Elias Mantle diuided Iordan wrap me vp in Christs righteousnesse that I may passe through Death For there is no damnation to them that are in Christ. Rome 8. 1. Set the Arke of the Couenant in the midst of it Where