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
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
good of mankinde To bee thankfull to God who hath so many wayes blessed vs and so wee shall bee most respectiue to our selfe and others in all these respects As this third is more excellent than the other two so is it the right disposer of them God craueth of these lower respects that all returne to him but the most part sticke on themselues and forget God But this is the blessing of Christianitie that it maketh vs worthily to carie our selfe both in our naturall and ciuill place in mankind 67. Mans threefold Perfection GOD hath disgested mankinde in three seuerall rankes but therewith hee giueth three sorts of Perfection indifferentlie to all rankes And what euer bee our place in nature in ciuilitie and Christianitie yet these attend them The first is naturall and that is Reason which perfecteth man as man The second acquired and is Learning a perfection to Reason and a lifting vp of man aboue himselfe The third is diuine and that is the Grace of Christ and true sanctification the perfection of both these Perfections Reason is a sort of ground to the other two a solide wit is a good substance both for Learning and Grace Reason enableth the Soule fundamentallie making it capable of good Learning enableth it accessorielie and artificiallie what euer bee our naturall gifts or ciuill calling wee are the more enabled for them by Learning so a King gouerneth more wisely the Pastour teacheth the word of God more skilfullie the Lawer pleadeth more pertinently And the meanest Callings are done more dexterouslie by Learning But Grace enableth vs in both the other with a transcendent perfection the former two may bee in Reprobates and though good in themselues yet hurtfull to the possessour his neighbour Great wit without Learning is a good knife without a whetstone learning without solide judgement is as the edge of glasse it is sharpe but in brittle mettell wit and Learning without Grace are a bodie without a Soule a carcase of perfection and a sharpe sword in the hand of a mad maÌ„ They serue to deuise defend euil so to destroy the possessors Grace is merelie transcendent among the blessings of God it translateth from Nature and maketh vs partakers of the Diuine Nature 2. Pet. 1. Reason doth not so farre exalt man aboue beasts or letters the learned aboue the vnlearned as Grace doeth the sanctified man aboue them both These other differences may bee counted but this of Grace is as farre aboue them as heauen aboue the earth Happie is the man whom God hath blessed with sound Vnderstanding light of Learning and life of Grace All these three Perfections doe meete together and rest in him to his compleete perfection All these deserue great respect but not all alike And there is a great mistaking of many heerein Grace is incomparablie the most excellent and most to bee sought yet least respected of many It is counted a common and base thing but the other are admired for their supposed excellencie yea riches honour and the baggage of the world are counted more excellent and sought more than they all The world euer loueth that which is like it selfe and misliketh true Grace But hee who hath the Grace of GOD surpasseth the Wretch the Ambitious and the accomplished man in Nature and Arte And is exalted to a degree of Angelike perfection The first two may bee in olde Adams corruption but the third is our partaking of the second Adam 98. Prouidence is particular to the Saincts ALl things are subject to Prouidence this is the godly mans priueledge that hee is both sensible and conscious of it Grace in him maketh these fruitfull Obseruations and then disposeth him with Loue and dependance on God who sweyeth it so sweetly to his good Many blessings it bringeth to vs we know not how Many are our seene dangers and our dangers vnseene by manie millions exceede them but God by his mercifull Prouidence deliuereth vs out of them all Though wee see not Sathan yet at euery moment hee would swallow vs vp if God defended vs not He either with-holdeth occasions of euil that they come not or if they come hee restraineth their worke that they hurt vs not It is impossible to see all the goodnes of his Prouidence to vs but hee acquainteth vs with some of them that wee may see his goodnesse in the rest The particular respect of Prouidence to the godlie may bee seene in two speciall thinges In the furthering of our designes and in the crossing of them for the furtherance how doeth God tell vs that hee watcheth for vs Wee haue possiblie some businesse in hand and haue necessitie of some persons and occasions and circumstances and with all wee are perplexed how these thinges shall bee brought together God bringeth them to our hand wee goe out full of desires and as full of solicitude how to satisfie them And hee maketh men tyme and occasion to tryst so together that our desires are satisfieth and our expectation ouercome Oft-times at the going out of our doores wee encounter with men and occasion longed for and desired that our verie imaginations could not deuise better opportunitie for our adoes This commeth neither of our desert nor our disposing but of Gods mercie wyâ—ding and turning all about to their good who depend on him It is his will who ruleth the world and hath the wayes of all creatures in his hand to dispose times wayes and all so as may best fitte their desires who are at peace with him The crossing of our designes haue no lesse proofe of his Fatherlie care how oft doe wee fret in our selfe and chyde men for their neglects that bring disappointment to our designes and yet if wee can haue patience for a time wee shall finde that disappointment to our greater contentment Hee blesseth vs in a meanes and way knowne to himselfe seuenfold more than if our first desire had beene accomplished No hee turneth our chyding off men vpon our selfe and our miscontentment for the first disappointment in a thankesgiuing that wee were disappointed If wee could at such crossings rest on God and perswade vs it is for a better in that same point wherein wee are crossed wee should finde in end our expectation were the worke of his owne Grace Scarcelie shall a day goe ouer without some occasion of this Obseruation If wee marke it not wee are vngrate to so particular and gratious Prouidence If we marke it aright as furtherences shall giue vs contentment so these disappointments shall giue vs patience till a double contentment come 99. The sight of a new and a better World in this olde bad one â—EE are called vnto and doe professe a Pilgramage in this world but how few doe either vnderstand or practise it Some professe a contempt of it and yet oft-times are courting its applause by that contempt He is as well a slaue of the world who thirsteth her applause as he who courteth her
the world to see vs direct vs witnesse to vs in approuing or reprouing In the darknesse of the night it shineth in our Soule in our reteardnesse from men it is powerfull to keepe vs in order yea all mankynde gathered in one are but a solitude compared to his on-looking This is both a tryall of true Grace and our proficience in it I see not how wee can count our selues Christians except in some measure wee know and walke vnder the reuerence of a present God Without this all wee doe is but by guesse and custome Heereby wee know whom we worship and are sensible of our spirituall estate wee measure his assistance and desertion our strength and weaknesse and by these our joy and griefe of them all It is the earnest of our Inheritance the first Fruites of the Spirit our acquaintance with his Face in this life and our Heauen on Earth To bee conscious of it and carefull to keepe it assureth vs that wee haue it now and shall enjoye it for euer heereafter 60. GOD and Sathan contrare to their ends and wayes GOD and Sathan draw vs to contrare ends by contrare wayes GOD his end is true happinesse in Grace in this life and glorie in Heauen Sathans end is miserie in sinne in this life and damnation in Hell The proceeding is as contrare God beginneth his worke at light in the minde Hee reuealeth the goodnesse of grace gloâ—ie the vilenesse of our sinne and miserie by the mind enlightned and his holy Spirit he boweth the will sweetelie to encline to the knowne Good and decline the knowne euill By these hee moueth the affections to seeke the desired Good and flee the refused euill But Sathan taketh a contrare course hee first moueth the Humours by them the Affections and by these the VVill and by it hee carrieth the Minde headlong As his on-sets are on our weaker partes so are they preposterous GOD leadeth vs vp ward and fordward as he made vs Sathan draweth vs backward and downward blindeth the minde that hee may surpryse it by our corruption The forme of these proceedings tell vs both the Nature of the Authors and their ends When the Minde is solidlie enlightned and moueth the other powers that is an orderlie proceeding But where Humours lead the ringe the Minde is both last moued and violentlie carried there can bee no good If there were that much light in it as to discerne their proceeding wee might eschew the many temptations which surprysse vs and obtaine many blessings which wee neglect Humorous courses are both violent and dangerous they beginne with violence and end in darknesse the more stirring of humour the lesse life of Grace But the worke that beginneth and goeth on withâ—light endeth in life and happinesse In all our businesse wee are guided by one of these two It is good to dispose of our affaires with due consideration that wee may know who is our Guide what is the Nature of our proceeding and what shall bee our end Hee beateth the aire and thresheth the water who walketh without these considerations as he soweth the winde hee shall reape the whiâ—le winde Many abhorre Sathan in word who render themselues to his guiding And many honour GOD in word who pull their shoulders from his obedience 61. Tryall of Trueth OUr speach in praise and dispraise arise of Estimation and Estimation commeth of Discerning and Discerning of Knowledge A cleare particular and distinct Knowledge maketh good discerning due Estimation and a true Speach But Ignorance maketh bad discerning wrong estimation and a false testimonie wee cannot pry in the heart of man immediatelie but the worldes affection is seene in their praise or dispraise For the most part gold is called drosse drosse gold good is called euil and euill good vertue is called vyce vyce vertue And euery man perswaded of his owne wisedome is both peremptorie to pronounce of things themselues as hee conceiueth them and credulous to beleeue other reports of them There is no just testimonie but from a sound Minde enlightned of God and that as it is such a moate may trouble the eye that is otherwayes inlightned so will passion or prejudice an vnderstanding Minde I pittie posterior Ages who haue no further of former times than historicall report which carrie as much of the affection and disposition of the writer as veritie of the matter Except the sacred Historie there is none that hath infalible trueth it is a vexation to finde out the Trueth in the multitude of diuerse yea contrare reports A blind man eateth many flies and a credulous mind manie vntruths I reuerence euery man as God hath gifted him but I keepe obsequious credulitie to God alone in his word I find nothing therein but Truth as for other reports I haue often found by diligent search that to be drosse which was called gold and that to be gold which was rejected 62. Politicks secrecie is open VVOrldlie Politicks affect nothing more in their businesse than secrecie but they are not so close as they beleeue They are as the fish which thrusting the head vnder a stone thinketh all is hid but the Fisher pulleth it out of that supposed secret They laugh all the world to scorne and seeth not that they are seene by these whome they would blinde Conuoy as they will yet they are perceiued and more justly mocked both for their crooked doings and conceate of secrecie They delight to deceiue man but indeede they deceiue themselues As they glose man they cast a vaile betweene God and them thinking that hee seeth them not because they winke and will not see him But all that is seene of him and shall bee manifested to him all at the last day Since men enlightned of God doe now see through these vailes shall not his face at the last day more clearely discouer their supposed secrecie and wickednesse lurking vnder it If they worke directlie their mids tell both their grounds and end If indirectlie as now many doe affecting Gods prerogatiue to worke by contrars yet are they seene They who can inferre a like of like can also inferre a contrare of a contrare The truelie wise in God seeth him throughlie smyleth at his opinion of secrecie and sorroweth for his crooked policie Hee out-seeth him in a better sight and foreseeth his disapointment and repentance Hee could as well minde and counter-minde him if hee pleased but hee will not It is not lacke of witte but of will and of corruption of witte that stayeth him from playing the politicke Hee knoweth God hath giuen him witte for a better end to honour God doe good to his neighbour and saue himselfe but not to abuse it in weauing the spider webbe or hatching the Cockatrice egges Isa. 59. The troubler of mankinde furnisheth Politicks with a quicke VVitte and hard heart and harder face the first for plotting euill against Conscience The second for affecting it against God The third for effecting
not so wonder at their course folie in judging it as at the world that counteth them great Spirits Alexanders Courtiers mocked Diogenes but hee in his Hodged was a greater Monarch than Alexander For he commanded Pride Ambition and Lust wherevnto Alexander was a slaue I will leaue reasoning with those Spirits till they come home to themselues They are not brought home usuallie but by some great calamitie and many not till their death Moderate Spirits proue best With little businesse they doe much and holding themselues within their reach they come softlie to their just and desired ends But the other take great libertie ouer their Spirites and States and outreach them both But Prouidence will not bee commanded of them It câ—osseth their desires and breaketh their purposes in shiuers What euer Spirit wee haue in naturall partes it is good to haue it sanctified our care shall be helped with heauenly prudence furthered by Gods prouidence These shall bring to our hand more than euer wee could dreame The supposed base Spirites of this holie temper doe infinitely exceede these falslie named great Spirits Their greatnesse is more in the worldes style than in the thing it selfe but the event will proue them great in miserie they are great only in humane things in mans account True greatnes is in true goodnesse It is a base and bastard greatnesse that is separate from goodnesse These two are infinitelie and joyntlie in God who is both Optimus Maximus thee Goodest and Greatest There is more true greatnesse in the meanest degree of sauing Grace than in all the humane greatnesse in the world How euer the world count of their owne greatnesse and of the basenesse of the godly yet the Saints are Gods excellent Ones on Earth Psal. 16. 3. 79. The worke of Conscience THE Conscience is the most wonderfull power in our Soule it is both a parte of it and a Partie in it a power created in vs by God set ouer vs with diuine authority An eye looking out on all and most on God and returning againe and reflecting on our selfe it hath in it atonce both a light to see God and to see him looking on vs The worke of it is 1. to direct vs in the right 2. to watch ouer vs in obedience of that direction 3. To witnesse how wee obey 4. To judge our obedience estate with God If wee obey to gladen vs with a sweete testimonie if wee disobey to grieue vs with a fearefull checke These offices are fruitefull but the last is the strength and force of the other There may bee Watching Direction and Witnessing and yet but slow and weake judging in it But when the conscience is brought to some odde exercise in that judging part the other offices are more conscientiouslie discharged After that exercise her watching is more particular her directing more forcible and her witnessing more sincere GOD vseth a great varietie in this exercise For the Measure some are more heauily pressed down in their sense to the lower Hell other more easilie passe that burning fire For Matter some tremble before that fire for supposed or small sinne where other are scarcely touched for grosse offences For Tyme some know it not to their middle or olde Age others are preuented by it in their Youth It is in it selfe a fruite of sin a processe of Gods justice a worke of the Law and a crosse of crosses when the Charter of our peace with God is turned in a bill of diuorcement from him And the ordinar applyer of our comfort applyeth nothing but wrath to vs Yet it bringeth foorth a glorious fruite in the Sainctes and the sooner wee bee schooled in it the greater fruite In our Youth it is a notable preparatioÌ„ for our effectuall Calling And when Grace is weake and corruption strong to breake foorth at euery occasion and Sathan busie to leade vs in all sinne it is then a great blessing to bee bridled by these terrors Thereby sinne is restrained and a way prepared both for obedience and sinceritie in it The Soule that hath beene burnt with that fire will neuer doe that which will kendle it againe Hee who hath seene an angrie God and beareth the markes of his anger dare not bourd with him Thereafter our Reading Hearing Thinking and all occasions are turned to a consciencious knoâ—â—edge and that knowledge is set on worke to keepe the peace and approbation of GOD and GOD in them both The sooner wee finde that Exercise wee are the sooner schooled for keeping our Conscience in walking with God There goeth nothing to oddes in our deedes or wordes or thoughts but all is called to the Touch-stone and tried how it may stand with the will of God and peace of our Conscience It is good for a man to beare the yoke of God from his youth Lament 3. 27. Hee who so judgeth himselfe daylie and keepeth himselfe cleane shall find at the last day a friendly Iudge a fauourable reckoning and the greater and sweeter Glorie by resenting his former terrours Though Heauen bee infinitelie pleasant in it selfe it shall bee the more pleasant to them who haue tasted the sorrowes of Hell in this life Happie is hee who is conscious of his owne Conscience and both setteth it to worke and reporteth the daylie fruite of that worke And more happie is hee who knowing the weaknesse of his Conscience suteth Gods presence to ouerrule his Conscience It is indeed our Watch but that watch hath neede of a better Watch-man and this is Gods Spirit who is that Conscience of consciences WheÌ„ our bodie waiteth on our Soule our Soule on our Conscience and our Conscience dependeth on God Then God by our Conscience will direct our Soule and Bodie in the good way and blesse vs with happie successe therein And in end eternallie sease on our Conscience Soule and Bodie with his full and perfect Ioyes 80. Tendernesse of Body a Blessing to the godly A Tender Body is an heauie burden yet it is profitable to the renewed man Health is Gods blessing in it selfe but sanctified infirmities bringeth health to the Soule Constant health in many is taken for a naturall gift as it is not sought of God so neither is it holden of him as his blessing nor vsed to his Glorie Their mindes doe neither mark the course of it with joy nor turne them to God for it It may seeme grieuous to bee night day perplexed with a weake body but the fruite of it is better than all these paines God giueth not health in a constant tenour but by partes hee tapes it so peece and peece that euerie houre he giueth vs both matter of prayer and praise When I finde daylie the sentence of death I haue dayly recouse to God for life and euerie deliuerie of euerie on-set is a new gift and taker of the life It is not sought for it selfe but for God that it may be imployed to his honour A godlie Soule
of vs in our tyme Hee fulfilled the Law tooke away Sinne satisfied Gods Iustice and so brak the jawes of Death Shall I then feare to follow such a Captaine Hee hath made Death but a carcase of an enemie I haue neither to feare in it Sinne which is pardoned nor Law which is fulfilled nor Iustice which is satisfied It is a Serpent without the Sting a Gyant without bones or armes though it swallow mee vp in a naturall dissolution it shall cast mee out as the Whale did Ionah in an immortall condition when this mortalitie shall bee swallowed vp of life When Dauid had killed Goliah the Israelites ranne as fast to see him as they fledde before from him beeing aliue Doubtlesse they contemned that sometimes terrible Gyant they trod vpon him with their feete and cut him with there swords They did that securelie because hee was dead Hee who was euen now the matter of their feare his lifeles carcase is turned a matter of their contempt and his death a cause of their joye Death may separate thee from this Bodie but neither from God nor his life in thee it shall the more vnite thee to him this Bodie that dyeth by thy departing shall liue in Death It dyeth as a creature the part of such a one but it liueth as a member of Christ and the Temple of the holie Spirit both because it is separate from all spirituall corruption of Sinne and quickened spirituallie by the holy Ghost who departeth not from it and in the Spirit of Iesus who remaineth our Head euen in Death And lastlie because thou my best part shall bee in libertie with God Death may destroy naturall life but not the Spirituall neither in Grace nor Glorie It can sease on no more than I had when I sinned in Adam I got nothing then but a sinfull body but now in Christ I haue a new bodie created to his Image who is Life it selfe so farre is it from either destroying mee or dissoluing my union with him that it both saueth mee setting mee at libertie from sinne and perfecteth mine union absolutelie with him It rusheth indeede furiouslie on mee but grippeth nothing but my shaddow I am in God in Christ as I am beloued and chosen called and sanctified As I am such Death cannot finde nor grippe mee While hee grippeth nothing but this bodie of dust as Potiphars wife laying hold on Ioseph I goe to God and leaue my garment in his hand I am dead to the world and sinne and my life is hid with Christ in God and when Christ my Life shall appeare then shall I in Soule and Bodie appeare with him in Glorie Resent thine owne estate and thou shalt finde what I say Hast thou not dyed to the world and left it before it left thee And hast thou not left the bodie before it leaue thee If thou had not come to God till the world had forsaken thee and the bodie chased thee out hee had found just cause to forsake thee and send thee backe in disdaine to these thy beloued false friends But now since in thy prosperitie thou renounced the worlde and in thine health and strength thou went daylie to God choosing rather to bee in him than in the bodie Surelie hee will welcome thee That is a token of thy liuing in him and his liuing in thee Marke how thou hast euen in this life preuented the buriall of thy bodie Hast thou not with Ioseph of Aramathea hewen thee a Sepulchre in the Rock And cropen in by the holes of that Rocke that was pearced for thee How oft hast thou gone in by these wounds of Christ to his heart by his suffering to his loue and the loue of God in him and washen thy selfe in the blood of his satisfaction Hast thou not also prepared the fine Linnen and wrapped thy selfe in the winding-sheete of his righteousnesse Thy sinnes are buried in the Seas of his mercie and thy selfe is hid in him before euer thy bodie be layed in the dust And hast thou not prouided Oyle for thy Lampe that when thou goest out of this bodie thou wander not in darknesse but enter streight way in Heauen All thy care in this life hath beene to get Oyle and to make it shine to find light and walke in that light The Rock thy Sepulchrie hath inclosed thee the Linnen of his Righteousnesse couered thee and that burning Oyle in thy Lampe shall not waste till thou enter in Heauen Since God euen thy God hath anointed thee with some measure of the Oyle of gladnesse hee hath prepared thee for his Heauenlie buriall and the smell of his Oyntments powred out on thee hath wrought a distaste of all worldlie pleasures Foure speciall thinges bring solemne joyes in this life and if we bee in Christ they all meete in vs at Death Birth Mariage Triumph and Coronation Death is my best Birth day If the childe in the wombe knew that hee were comming foorth to a free light hee would not weepe at his birth but Nature in him taketh his deliuerie for destruction so maketh him mourne at the just cause of his joye My first birth brought me out of the prison of the wombe My second brought mee out of Nature and Sinne This third and last shall bring mee perfectlie out of the world and all miserie It is my Mariage day with Christ mine Husband he hath loued mee with euerlasting loue and betrouthed mee to himselfe in righteousnesse and trueth And our Bandes are daylie proclaimed in his worshippe his Gospel preached is the signification of his loue on his part and our Prayers and desires are the signification on our part since I am glad of the Match and rejoyce at the proclaiming of these Bannes why should I fray at the solemnizing of the Mariage God sendeth out Pastors as Abraham did his seruant to choose a wife to Isaak These Messengers haue found me continuallie about the well of liuing waters The sight of Abrahams riches euen the chose Graces of God haue wone mine heart to Isaak and I haue gladlie condescended to forsake all and goe to him Though I finde him at the Euening and Sun-sette of my life I shall enjoy with him an euerlasting day of heauenlie contentment Esther was not sorrowfull but rejoyced to be takē by Ahashuerosh to wife and should not I rejoyce when the Lambe of God Christ Iesus sendeth for mee It is an glorious triumph Dauid was glad whē he heard the people sing of his victorie ouer Goliah shall I not rejoyce when God hath stramped all mine enemies vnder my feete when the deuils are howling for their defeate and the good Angels◠and Spirits doe welcome mee with joyfull Acclamations It is more seemelie that I put in my part with the glorious Spirits in the heauenly harmonie than with the euill ones in howling To bee dashed in Death is to let the present victorie goe out of mine hands Sathan shall then ouercome mee when
I am triumphing ouer him And while I am breaking his power his policie supplanteth mee if I bee dejected for that which is my glorie It is my Coronation day why should I be ashamed of it Ioseph and Mordecay were not so base minded as to sorrow at their preferment and why should I not rejoyce at this my greatest exaltation to bee taken vp to Heauen and honoured to an equalitie with Angels and conformitie with Christ. Arise therefore O my Soule and make thee for thy last birth day Come foorth of this Bodie wherein thou dwellest and out of this greater Tabernacle from this visible worlde and goe to God So long as thou art inclosed in the straite bounds of the creature thou cannot enjoy freely thy Creator Arise and mak thee readie to meete thy Bridegroome hee is comming to thee and his reward is with him prepare thy Lampe powre out thine Oyle make thee to meete him who is comming to thee and hath wooed thee to himselfe Lift vp thine eares and heare the howling of euill spirites triumphed and subdued and the encouraging shouting of the glorious Spirites how all that Queere of Heauen doe gladlie desire to take thee in their number to keepe thy part of their harmonie of the new Song to the praise of God And lift vp thine head now full of hope to receiue that Crowne of Glorie which Christ hath purchased to thee and is readie to set vpon thee O Lord I haue foughten my fight I haue finished my race and keeped the Faith hencefoorth is laide vp for mee the Crowne of Righteousnesse which God the Righteous Iudge will giue to mee and not onelie to mee but also to all that loue his glorious comming 2 Timoth. 4. Will thou know what is this noyse about thee it is the hand of thy Lord softlie loosing the pinnes and slakening the coards of thy Tabernacle it is the noyse of his Chariots that hee hath sent from Heauen to bring thee to him Olde Iakob reuiued when he saw Iosephs Chariots to bring him to Egypt though his posteritie were thereafter in thrall shall thou not bee glad to goe vp in these Coaches to Heauen where thou shalt euer bee with Ioseph and vnder a good King who knoweth Ioseph and will neuer die This noyse is nothing but the sound of Christs key opening thy prison and fetters Lift vp thine head and rejoyce for thy Redemption is at hand hee that is to come will come and not delay Behold hee commeth and his reward is with him Thou shall heare in due time the voyce of thy beloued crying Arise my spouse my beloued arise and come away for the winter of thy calamitous life is gone the raines of thine affliction are passed Cant 2. Fearefull indeede are the cryes which torment the wicked at Death The cry of their sinnes accusing them the Law condemning them the Conscience tormenting them the Gospel testifying their contempt of it Sathan insulting ouer them and of a craftie tempter become a cruell tormenter The creature cursing them for wearying it with sinne and vanitie The Heauen debarring them and the hells gapping for them But I thanke God in Christ I haue a better cry in some measure and hope to heare it more at the last My Conscience comforting mee in the peace of God The Law absoluing mee because it is satisfied for mee in Christ my Cautioner The Gospel testifying my delight in it and care to beleeue and obey it Sathan and his Angels lamenting their disappointment The Heauens opened to receiue my Soule and Angels readie to carie it to Heauen So long as thou hearest these sweete voyces the noyse of Death shall not trouble thee All this noyse of a decaying bodie is for thy libertie as it decayeth thou shalt increase as it goeth to the Earth thou goest to Heauen You came from diuerse beginnings the bodie of the Earth and God put thee in it in your loosing you seeke backe to these beginnings the bodie to the dust and thou to God that gaue thee thou wilt bee stronger freer cleanner when thou can not vtter thy selfe to man than euer thou was before The Ballance are well casten when the more the body returneth to dust the more thou ascendest to God thy Sauiour I finde a change whereof I neuer thinke to repent a great change without losse My bodilie eyes waxe dimme but my minde seeth God more cleerely Mine eares are slow of hearing men but my Spirit quicke in hearing the consolations of the holy Spirit My taste distasteth meate but the delight in tasting the sweetenesse of God increaseth All my naturall powers are failing but my Spirit is more vigorous in affecting and more peaceable in resting vpon God and his happinesse It it a fearefull change which goeth all to the worse and in end to destruction but this change is all to the better and shall end in Saluation This is a sure token that as I haue not enjoyed mine happinesse heere so I haue not lost it heere But liuing in the hope and beginnings of it I am now going to the possession of it This my change tendeth to happinesse though the body by dissolution seeme to goe farre about yet it is in the way to its owne perfection And thy change is directlie for it from Faith to sight from hope to possession and both Soule and bodie in their seuerall perfections shall bee in the last day conjoyned to make vp my compleatest perfection There shall neither bee sinne nor paine in bodie or Spirit all miseries of both shall bee gone and happinesse of both shall bee compleate That worke of Gods Grace perfected in glorie and his hand crowning my desires with enjoying himselfe Many unions hath thou with the bodie and but one separation In our creation in Adam an union in innocencie in my birth an union in vncleannes I am begotten and borne according to the image of Adam fallen and sinfull in the resurrection I shall haue a glorious union in Christ and but onelie one separation in Death This separation is now needefull it was threatned in Paradice if wee offended and now I cannot enter in Heauen without it except I either liue till the last day and be changed or be translated as Enoch and Elias To hold all mankind aliue till the last day is against GODS appointment who hath drawne our dayes to an hand-breadth To bee translated is the priuiledge of a few and cannot bee the lot of all Therfore the separation is in mercie that the Soule may enter in Glorie and the bodie rest in hope for a time It is not casten away but laide vp and God hath a speciall care of the dust of it to raise it vp againe When our friends and neighbours haue laide it in the cold clay they leaue it there but God leaueth it not but keepeth it till the last day Since there can neither goodly be an holding of Soule and bodie together till the last day neither a translating
Parents in this Towne send their sicklie Children ouer this Firth not to leaue them on the other Shore but by Sea-sicknesse to purge their Stomacke and cure them of their infirmitie So thou can imbark thine owne in the Ship of the sentence of Death and Resolution for it and bring them back againe and cause them cast out some noysome corruption in renouncing the world Thou knowest O Searcher of hearts that I neither loue this life nor desire to abide in it for it selfe but for thy Glorie Though I bee full of dayes yet if I can honour thee in it I care not what miseries I vndergoe I had neuer greater contentment than when I was most injured for thy cause As I count of no life but in thee so I desire not to liue but for thee If thou bring mee backe againe serue thy selfe of mee in mercie and doe with mee as seemeth good in thine eyes If thou hast decreed that at this time I shall not die but liue then grant that I may declare the mercies of the Lord That in my lent and prolonged dayes I may magnifie thy glorious Grace in Christ in teaching sinners thy wayes turning them to thee That thy vowes may bee on mee O Lord and I may pay them in the sight of thy people in the great Congregation that when thou hast redeemed my Soule from Death mine eyes from teares and my feete from falling I may walke before the Lord in the Land of the liuing Psal. 116. And may both feele and say with thine holie Apostle Blessed bee God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort Who comforteth vs in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selues are comforted of God For as the sufferinges of Christ abound in vs so our consolation also aboundeth by Christ. And whether wee bee afflicted it is for your consolation and saluation Or whether wee bee comforted it is for your consolation and saluation 2. Cor. 3. 4. 5. 6. I looke for a glorious Resurrection and eternall day of light and comfort after it all my deliueries in this life hath some night of affliction following and the verie day of prosperitie may both haue gloumie cloudes of miscontentment and the eclypses of thy face in some desertion But that day in Heauen shall haue no night following none obscuritie by raines or cloudes of affliction None eclypse by desertion but the constant enjoying of thy face for euer Thou will wype all teares from mine eyes both the teares of sorrow vnder temptation to sinne and vnder guiltinesse for sinne committed and vnder affliction As also the teares of joy I shall then rejoyce without teares for my bodie shall haue none excrementitious humour to cast out at mine eyes And that joye shall not bee by way of passion as now but of a glorified affection it shall not bee mixed with feare of ending but endure eternallie Who can refuse to die for to obtaine such a Glorie Death is but short and that Glorie beyond it is euerlasting and shall wype away all sorowes both of this life death Dauids Worthies for a litle water of the well Bethlehem brak throgh the Armie and shall not we for the well it selfe of liuing waters aduenture vpon Death Men sicke of Ambition cast away there life in battells or combats where the victorie is vncertaine and the following fame is but smooke And shall wee not combat with Death where the victorie is certaine and the following glorie is weightie and eternall I haue had an longsome toyle in the world now I am called to the Lords Rest I had no rest heere but in him and it is kindlie that I finde it more in him in the Heauen There I shall rest from my labours There thy wearisome journey shall end in the owne home O my wearie Soule thou needeth goe no further than thine home and thy growth shall end in that thy perfection There is no way beyond the end nor growth aboue perfection Though there bee sundrie degree of of Glorie in Heauen yet the least degree if perfection can bee little shall haue fulnesse It can neither desire more nor receiue more When desire is satisâ—ied and capacitie filled that is absolute perfection Goe then to this rest and sute it of God vpon all these rights which his mercie hath furnished to thee Thou hast his right of the promise in the Couenant Of his acquisition in the purchase of Christ Of his Legacie in the Testament Father I will that these which thou hast giuen mee bee where I am Of Infeftment by the earnest of the Spirit Of begunne possession by the first fruites and of perfection by so many fulnesses Thou art full of dayes and full of labour both of Gods worke in thee and by thee in other in thy calling and full of desire of dissolution and of that better life What then can hold thee out of it God is the Donatour and hath it in his hand Since he hath made thee all these rights hee will maintaine them and put thee fullie in the possession Goe and claime it of his mercie thy claime will bee admitted of him who hath both founded and fraimed it in himselfe How can I but expect the happie end of thy worke in mee O Lord who haue found thee so mercifull in the bygone course of it As thou beginnest in thine own so thou proceedest till thou crown it with glorie My feeling of it is by parts and degrees but in it selfe and in thee it is a continued and compleete worke Thou didst begin in it my free election and seeing mee lye in the lost masse of mankinde didst choose mee in Christ Thou broughtest mee in the world in a time and place where the Gospel was preached and Grace offered And scearcely was I borne when thou washed mee in Baptisme in the blood and renewed mee by the Spirit of Christ. When I was offered to thee in that Sacrament little did I knowe what grounds of Grace thou was laying in mee Thou broughtest mee vp in humane learning vnder good Masters and hemmed in the folie of my youth with the care and proficience in learning With these good occasions thou blessed mee with the hearing of godlie Pastors who did sow the seed of godlinesse in mine heart so that in the verie throng of Schoole-studies thou drew me to a set dyet of priuate deuotion in reading thy word in calling on thy Name So soone as I could discerne any thing thou inclined mine heart to the sacred Ministerie and made mee desire to serue thee in it aboue all callings And sweyed all my thoughts and studies for the obtaining of the abilities of that worke In the verie course of humane learning thou put thine hand in mine heart and entred mee in the grieuous exercise of Conscience to prepare mee for thy seruice and