him the more wee loue his goodnesse flee his offence and burne in greatest desire of his union in Christ It setteth all the powers of the Soule on all the reuealed properties of GOD and powring out it selfe on him by all these receiueth the influence of his goodnes most fullie and sensiblie Faith Hope Loue Delight and all other Graces are herein busied on their sweetest worke and God in Christ comming downe to our weaknesse draweth vs so neare to him that wee may taste how good and gratious hee is It is the most immediate worship of God wherein wee draw neere to the Throne of Grace and adore an incomprehensible God-head in Christ wee are thereby not onelie for the present filled with Loue Reuerence and feare of a divine Majestie but at other times holden vnder that same disposition We know wee are euer in his sight and remaine in some measure affected to him as wee are in the time of prayer Beside the great blessinges that wee obtaine in it this is a great one that by daylie standing before God wee know him more and more to our union with him No Soule can seeke his face and see him daylie but must affect him and render it selfe absolutelie to him The disposition to it the worke of it and the fruite of it are three great blessings Poperie is mercenarie and doeth no seruice to God but vnder name of hyre So is it in prayer they haue proclamed to the world that they know neither the delight nor fruite of it while they call it a laborious worke put it among penall satisfactions If they had the Spirit of adoption crying Abba Father they could not haue such pleasure as in that exercise no there is no greater torture to a deuoute Soule than to bee stayed from it The heart-scald doeth not so vex the stomacke as these impediments doe the Soule The impressions of God are so strong in that heauenlie conference that nothing can counterfit them and our contentment so sweete by that sense of his loue that no humane delight can equall it When our heart is taken with a delight to pray we haue found a compendeous way to know God sauinglie and to bee taught of him Next to his holy word the impressions and affeâ—â—ions obtained in Prayer are two cleare Commentaries of his divine properties 8. Fruitfull labours in our callings OUr Soule hath the owne measure which it can not well exceed within that compasse it worketh easily profitablie Without it and aboue there is great toyle but no fruite In our calling and gift wee may doe something because of Gods ordinance promise But without them wee are out of our theets and haue neither a promise of his presence or blessing Yet in our calling and gift wee may exceede if wee reach vs further than the measure of our gift promiseth As God hath distinguished men by callings so by giftes in a calling and men of that same gift by sindrie degrees of the gift The lacke of this consideration maketh so many crosse themselues and others and forceth God to mis-know his owne ordinance while they walke not as hee appointeth While euerie man will doe euery thing no man almost doeth any thing as hee should Our gift and measure of it is our Talent and the labour of our calling is ouâ— exchange According thereto our place is reckoned both in mankinde and the Church so our reckoning wil be at the last day It is wisedome to consider our Calling Gift and measure of the Gift The Calling giueth authoritie and power The Gift sufficiencie The measure of the Gift dexteritie And all of them in this harmonie promise a blessing The Calling presenteth the taske to vs The Gift the parte of it And the Measure the degree of the taske To labour without a Calling is curiositie Without a Gift is presumption And without a Measure is a foolish ouerweening and ouer-reaching it is an abusing of the worke our Gift and our selfe Hee shall not bee ashamed of his reckoning whose labours haue beene all within the bounds of his Calling and their Measure within his Gift degree As God hath first blessed him with the honourable imployment of a Calling and next with some sufficiencie for to doe it And thirdlie with some answerable successe So in end he shall crowne all these Blessings with acception both of himselfe and his labours Well done faithfull seruant thou hast beene faithfull in little I will make thee Ruler ouer much enter into thy Masters Ioy. 9 The world is worse and worse MAnie doe wonder wherefore the world is worse and worse and that justlie how so bad a thing can grow in euill It lyeth all in euill euen in Sathans armes and that is euil enough It would appeare that long instructions Letters Diuine and humane Lawes and Discipline exercise of Religion examples of Gods judgements for sinne might haue some force to mend it These would indeede proue forcible to a curable nature but the world is vncurable The heart of man which is the heart of the world is desparatelie and incurablie wicked Though some men be renewed yet they beget not renewed men but naturall Euerie Age commeth in with the owne guise to adde euill to the former Their corruption letteth them not see the good of former or present times they take hold of euill and thinke it a proofe of their succession both to follow that and augment it As a kinde Burgesse in a Citie loueth the increase of common good so euerie man the increase of the common euill of the world how can it bee good since it hath no good of it selfe but resisteth the goodnesse that God offereth to it all the sins of former Ages remaine in it by reason of mans great corruption and Gods just desertion increaseth wonderfullie And the Prince of it watchfull at all occasions multiplieth wickednesse that God may multiplie wrath It is kindlie to euery thing to growe in its owne gift good thinges by reason claimeth that groweth but euill by violence obtaine it Wee must seeke a new world in this olde one for this will neuer amend Hee shall finde his life for a prey who keepeth himselfe from the contagion of his time Though wee bee some part of it yet let vs not be like to it The new man with new grace shal mak good plenishing for a new Heauen when like draweth to like in the justice of God we shall bee gathered to Heauen while the incurable world goeth to their owne place Hee must bee secured by sauing Grace who would not bee lossed in the worlds wickednesse This preseruatiue commeth onely of God who hath chosen vs out of the world as hee can prouide vs peace in the midst of it so can hee preserue vs in despyte of it hee is ouertaken in the worldes sinne and shall bee involued in their damnation who seeth not this common euill and keepeth not himselfe from it We are foretold that the world
all our businesse on worldly thinges But Gods Spirit teacheth the godly a better forme of barganning The kingdome of Heauen is a precious Iewell It endureth when all these worldlie trifles will evanish and wee finde it without a price The Mercat of it is cryed free without money Ho euery one that thirsteth come yee to the waters and hee that hath no money come buy and eate yea come without price Isa. 55. 1. These wise Merchants shall rejoyce for euer before God who vnder termes of buying and selling hath freely giuen them eternall Life where the foolish seekers of the world shall euer lament their neglect of this free Mercat and the losse of their labour their fruite and of themselues It is good to leaue the worlds folie to it selfe since we cannot cure it let it not spoile Grace in vs The wicked losing their soule for their bodie lose body and all together The godly losing all for God their Soules saue themselues fullie Hee is no loser who hath God for his portion and him selfe in Soule and body unite to God in Christ. Thinges worldlie come not in this compt before wee were wee had them not and in the Heauen wee shall not haue them Their vanitie not use are as a not beeing to vs. Where God filleth the heart there is no roome to desire or receiue them on so miserable conditions Let them fall to these who are like to them dust and dust doe well agree whē we shall enjoy God for euer 54. The loue of good and hatred of euill SOme things there be which I cannot loue and some thinges which I cannot hate I cannot loue Sathan for he is Gods enemie Nor Hell for it is his House Nor Sinne for it is his worke And the more neere that Sinne is to mee the more I hate it In the godlie more than in the wicked And in my selfe more than in any These againe I cānot hate God because he is Goodnes it selfe Nor the Heauen because it is his dwelling and reward Nor his Grace because it is his Image both the causes of that loue and the work of it is from himselfe I loue them because I loue him and it is his will and worke in mee to loue them I thanke God I cannot hate them who haue true Grace I mislike their faults and shall disgest their injuries but my Soule cannot hate them who loue God and are beloued of him His Image and Grace where euer I see it though in my professed enemie commandeth my dearest affection all their injuries cannot so grieue mee as the conscience of my sincere loue to them comforteth mee By this I know that I am translated from death to life because I loue the Brethren 1. Iohn 3. 14. But there can bee none assurance of his Loue and Grace where the Sainctes are hated His loue is shed abroad in our heart not to remaine there but to run out to embrace them whom hee loueth neither am I beloued of him nor haue parte of that in shed loue if I hate them who so are beloued of him are inclosed in his heart agree in Iesus Christ as they are such cannot hate one another This is our victorie ouer their corruptiō our own that notwithstanding of their injuries we loue them deerelie God loued and choosed vs when he saw vs his enemies in the masse of lost mankynde And now loueth vs when wee offend him daylie How then can the heart sensible of this loue hate anie that is so loued of God If wee doe so wee hate Gods Image and loue in the Sainctes in our selfe and in God may justly doubt if we be the Lords beloued 55. The best Lotte hath some want EVerie mans Lot is mixed with some want And GOD hath so wiselie temperated all estates that no man hath all blessings and no man lacketh all crosses If we haue some blessings we lacke other Yea our miscontentment can make wants where none is and augmenteth these which possiblie are Wee take on vs a creating power and that in euill How oft doe wee compleane of that Lotte which is good in it selfe and better than wee are either worthie to receiue or wise to use aright Many haue so large a Lotte that if it were diuided in an hundreth partes it would content some hundreth persons and euerie one of them possiblie is more worthie and would bee more thankfull than he who hath it all alone with miscontentment The smallest Lot with God if there can be any small with him is a large Lotte And the greatest Lot without him if there can bee any great without him is extreame lacke Hee lacketh nothing who hath God for his portion and he hath nothing who lacketh him God carueth not sparingly to that Soule to whom hee giueth himselfe and in that case it lacketh nothing but to know that Lotte and enjoye it God hath indeede wisely tempered our Lottes but the error of our desires and miscontentment is our owne and yet hee bringeth good out of that error His care is to keepe vs euer loose from the earth If wee found all our desires contented heere wee would forget to seeke a better Lotte in heauen Let euery lacke chase vs to seeke a supplie It is a daylie and hourely earand to God by prayer Wee cannot finde it in this life let vs seeke it where it is Our Lot on earth satisfieth vs not but our Lot in heauen shall fill vs with contentment It is perfect in it selfe and craueth that wee bee perfect for it If in the midst of so manie lackes wee seeke perfection in the earth wee proue the lacke of wit more than of a sufficient Lot all lackes tell vs and command vs to seek supply in God who onely is All-sufficient 56. Danger of corruption daylie THere is none houre wherein we can say that wee are free of danger and yet not so much of outward accidents as of inward surprysing of our Corruption The more aduanced in Grace the more is that danger both in it selfe and to our feeling Other see our infirmities and they are more grieuous to our selfe than of before This is a bitter Experience that when wee haue lamented our slippes renewed our vowes and chastened our selfe in an holy griefe for them they breake out vnder our hand Scarcelie is our heart calmed from a former griefe when it is conceiuing either the same or a greater infirmitie These Canaanites liue still in vs they are left as a mater of our Exercise the whetstone of grace and a Spurre of Prayer Wee cannot cast thē out but we should put them vnder tribute It is best to hold our eye cōtinually on our corruption that it break not out or bee grieued for that out-breaking Daylie danger is a lesson of the necessitie of a daylie guarde And since that danger is most from within our best Guarde must bee from without Nature in vs that worketh our woe cannot prouid our
safetie God by his Spirit is our best Guarde When he keepeth our heartes in his hand then wee are secured from all dangers It is not good to sleepe securely wheÌ„ a Serpent is in the house or to be carelesse wheÌ„ a mad dog is tyed with a loose roppe Such carelesnesse is an infalible precedent of some grosse fall Dauid at rest in his owne place fell worse than when hee was chased as a Patridge in the Wildernesse If we cannot escape Sathans supprysings we should turne them against himselfe God maketh these out-breakings in his Saintes as a staffe to breake the heade of Sathan in their corruption They are as the borrowing of a Baire hee houndeth out our corruption to foyle vs but God sendeth it home as a carcase to him againe Beside the former exercises it entertaineth Humilitie and the sense of Gods mercie who beareth with our faults Pride as a Page attendeth excellent Spirit But the slippes and buffets of our corruption layeth these feathers Pride goeth before a fall and an hautie heart before destruction 57. Gods best Gifts THere is no maÌ„ who receiueth not of Gods Liberalitie but not all of that same kinde and that measure Some as Keturahs sonnes get common gifts and goe away from him Other as his Isaac get the Inheritance and abide with him Some haue the giftes of body and minde and Fortune as they call them gifts in themselues but no sure pledge of his sauing loue But to the godly with his gifts he giueth himselfe a spirituall beeing by Renouation a spirituall life by his Sonne a spirituall mouing by his Spirit Our disposition will tell vs his affection If wee take his gifts runne away with them and use them without and against him then wee haue gotten his gift but not himselfe But if they lead vs to him and make vs seeke him aboue them all then wee haue himselfe with his gifts These are best giftes which are most excellent in their kinde Greatest in measure and most profitable for use What is better than GOD Himselfe And amongst his gifts none is better thaÌ„ sauing Graces They bring with theÌ„ the Image and warming power of a speciall loue and stamppe the heart of the receiuer with a re-louing of him For measure they are sufficient to our greatest necessitie of Saluation For use they leade vs through the Valley of this life through the foorde of Death And exalt vs aboue all use euen to the fruitioÌ„ of God And so in this life are the immediate matter of our contentment Common gifts come out naked but sauing Graces are guarded that same choosing loue of God where from they flow sendeth out a secrete vertue with them to pull that heart to God that receiueth them Though they come out from him yet they are not separate from him neither suffer they vs to stand abacke from him That his loue in Christ that giueth them quickneth vs with the sense of it selfe that as by him wee liue so wee cannot liue but in him This is a sweet intercourse botweene God vs in his sauing blessings in Christ I count more of his smallest grace with himselfe than of all the world without him 58. Discerning of Flesh and Spirit HOw profitable were it for vs to discerne betweene the flesh and Spirite But this discerning hath a great difficultie and that because both parties are within vs And both of them in euery parte and power of vs Their likenes also one to another and the readinesse of our mistaking and most of all because wee incline more to the flesh which is natiue to vs than to Grace which is a stranger Flesh is first in vs by Nature and soonest at worke And so forestalling our mindes purchaseth our allowence to it selfe Confusion of our minde maketh them as Rebekahs twinnes wee finde them stirring within vs but cannot discerne them Passions and self-Selfe-loue make vs judge wrong wee take that for Spirit which is Flesh and cherish it And that for Flesh which is Spirit and neglect it That coueting one against another is sensible but we know them not particularlie And more easilie can we discerne them in another than in our selfe The worke is then manifest and wee are not prejudged by our selfe-loue It is a great part of the worke of conscience to marke this difference The Apostle excelleth in this who said I finde another Law in my members The best way to try them is not to leaue them to the event but to bring them to the rule The true knowledge of Gods Law will tell vs That is Spirit which agreeth with it and that is Flesh which agreeth not with it At diuerse times wee haue contrarie thoughts of one thing the one must bee flesh and the other Spirit what sauoureth of pride and vanitie is flesh What sauoureth of Humilitie and feare is Spirit As the descerning of them argueth a great degree of Grace so to doe according to that discerning proueth a greater degree of it When the motions of the flesh are broken as a Cockatrice egges before they bee hatched and the motions of that Spirit are intertained Both these workes are noysome to the flesh but they are more profitable in that they grieue it He hath a painefull task who pondereth all his thoughtes in the ballance of the Sanctuarie but the fruite of that labour in puritie and holinesse is greater than all the paines Iustice is painted with a ballance in her hand and the practice of a good Conscience in this discerning is a continuall pondering Where this discerning is exact particular it is a singular preseruatiue to keepe vs from yeelding to temptation a spurre to Repentance when we are fallen He who is so exercised shall either not fall in sinne or come soone out of it 59. Gods mercifull presence GODS Presence in mercie is aboue all things in this life to bee sought and keeped But euery one knoweth not what it is or how to keepe it As Creator hee is with euery one sustaining maintaining and directing them in their wayes The greatest A thiest cannot shift himselfe of that sort of presence But wee seeke his presence as Redeemer in Christ. In this hee seeth vs and maketh vs see him Hee sheddeth abroad his loue in our heart and maketh vs to loue him and by his working in loue maketh vs both sensible and conscious of him and carefull to walk worthie of that his presence His couÌ„tenance both humbleth vs in our peace and comforteth vs in aduersitie Our well and woe are judged by his smyling and frowning If hee lift vp the light of it aboue vs nothing can gâ—ieue vs If hee hide it from vs wee are swallowed vp It hath both a changing and augmenting power Thereby aduersitie is changed in prosperitie and prosperitie is doubled by that Blessing of blessings euen as the lacke of it changeth prosperitie in aduersitie and doubleth aduersitie by that crosse of crosses His eye is more to vs than all
of the whole man God hath chosen the mid way to translate the Soule the best part to dissolue the bodie so Gods threatning is keeped thou shalt die and thou shalt returne to dust the example of Christ in death is followed our best part is translated for our happinesse and the assurance of the bodies reunion and a way to all Death in this respect is not penall but premiall in a sort not of Gods anger for our sinne to punish vs but of his mercie for our well to perfect vs. Oft-times God giueth vs plaine documents heereof if wee would obserue them euery twenty foure hours we haue cleare proofes of foure things 1. Our Life in the day time when we are busied in our Calling 2. Our Death at Euen when wee rest from our labours 3. Our Buriall when wee goe to bedde wee are not casten in them nor our garâ—ments pulled off but wee goe in quietnesse and lay our garments downe in order intending to take them vp againe 4. Our Resurrection when wee rise in the morning more vigorous to our Calling than when we lay downe then wee shall behold his face in righteousnesse and when wee awake shall bee satisfied with his Image Psal. 17. The sentence of Death in bodilie paines hath taught mee many thinges 1. The mortalitie of my body which must once bee ouercome and yeelde to them and so turne to dust this Cottage of clay so oft and so hardlie beaten must once fall Many haue a strong desire to liue long and turneth this naturall desire in a conceate that as they would and may so they shall liue longer Though there bee necessitie of Death in a decaying bodie and the spending of the life yet that desire and hope of life groweth euen with the decay of life But the holie desire of Immortalitie will eate out that fleshlie desire and the sense of daylie mortalitie will cut off that false hope 2. The immortalitie of my Soule in that vnder such paines it can haue the own free working on God If in a body so diseased it can seeke him and finde rest in him shall it not beeing separate from the bodie haue a more free working 3. The loue of God in deliuering mee from damnation How often haue I cryed in the midst of my paines O how farre am I bound to thee my Redeemer who hath deliuered mee from the fire of Hell If a short and light paine vnder thine hand in loue bee so heauie how intollerable is that paine of soule and bodie eternallie vnder thy wrath 4. That thy loue can stand well with affliction thou hast made light to arise to mee in darknesse and caused thy countenance to shine on mee in Christ and giuen me great peace in my Conscience in my greatest extremitie O what a Iewell is a good Conscience in affliction Though no man want his slips and infirmities yet he may eschew the grossest sinnes though none can attaine to a legall perfection yet hee may haue an Evangelicall perfection in Faith Repentance and begunne obedience When the Soule darre attest God as witnesse and appeale him as Iudge to its sinceritie In intending nothing but his Glorie In inquiring his will as the way to that Glorie And endeuouring to doe according to his knowledge for that good end Then in some measure wee may say with Ezechiah Remember O Lord how I haue walked before thee in trueth and with a perfect heart The conscience of these things haue so taken vp my Soule that my paines at the greatest are mitigate that holy and heauenly diuerting of my Spirit by so sweet and spirituall influence sometimes beguyleth my bodilie sense that it doeth but tolerablie affect mee The present sense of thy loue in mine acceptation in Christ and assurance of Glorie to come are strong ingredients to temper the greatest paines in this life And it is a profitable paine in the bodie that both occasioneth the seeking and bringeth out the feeling of the health of the Soule in thy sensible loue It hath also giuen mee a new Experience of Death surelie Death to the Sainctes is not as the most part take it 1 not a destruction but a deliuerie 2 It is both my last affliction and my last deliuerance from all miseries 3 It is both an end of this life and the beginning of my life of Glorie in Heauen 4 In it selfe it is a curse but to the Sainctes a blessing in him who hath ouercome it 5 I finde it both a dissolution from the world and of Soule and body and of euerie part of the bodie from other and my first great union with GOD the Sainctes and Angels 6 It is both my death and perfect birth day I haue now a seeming life but I liue not perfectlie till I die the New man shall then come foorth to a glorious libertie in the face of God 7 It is my last and greatest pollution my bodie is sometimes and by partes affected with weaknesse and Death turneth all in a lumppe of vyle and lifelesse clay and yet it is my first and greatest purgation Many purgations spirituall hast thou giuen mee in this life in Baptisme the Laver of Regeneration from sin in euerie act of Faith purifying the heart in euerie act of Repentance washing mee in the blood of Christ in euerie exercise of spirituall worship clensing mine handes in innocencie to compasse thine Altar But this is the great and last purgation when I am cleansed from all sinne In that same instant when my Soule and body doe separate all spiritual blemishes are separated from mee That is the worke of thy Spirit in mee hee knoweth no vncleane thing can enter in Heauen and therefore at my last breath he will giue me the last full cleansing and last degree of sanctification I tremble not at the fire of Purgatorie The enemies of the crosse of Christ are justlie so punished by that their errour when Christs Blood hath cleansed mee from all guiltinesse of all sinne and his sanctifying Spirit hath purged out the nature of it And his perfect obedience hath relieued mee from all punishment there is neither place nor use for that purging or rather tormenting fire after this life 8 Death is in it selfe the most terrible of all terrors but I find it in Christ most desireable The wicked doe tremble at the thoughts of it they see it onelie in the fearefull respects as a destructioÌ„ a curse an end a death a dissolution a pollution Therefore they abhorre it and the mention of it is to them as the hand-write on the wall was to Beltashar But thou shewest to mee these pleasant respects of death as a deliuerie a blessing a beginning a birth an union a purgation They haue none but fearefull grounds they are yet in Nature vnder the Law vnder sinne without Christ and vnder an euill conscience but thou hast layed better grounds in mee and put mee vnder Grace and vnder the Gospel vnder remission of
vs. All these enemies may will our hurt but cānot work it Our yeelding to them giueth both life and way to their euil will Of our selues wee meere Grace offered with neglect contempt and opposition and when wee haue receiued it with abuse and vnthankfulnesse Grace justlie beareth the name for it is a free gift God is good to vs for no foreseene good in vs but of his free fauour Hee findeth vs euill and maketh vs good The beginning growth and and perfection of Saluation is all of Grace It is good to finde this our natiue gracelesse disposition When wee finde nothing but euill in vs and all good to come freelie of God then wee knowe the praise of the glorie of his Grace Who so seeketh any ground of his Saluation or Election in his foreseene faith or Workes or Humilitie is not humble but proud against God hee maketh himselfe a step-bairne and not a natiue Sonne of God He is not begotten of a speciall loue but respected with a posteriot and following fauour which dependeth on some worthinesse foreseene in himselfe and the worke of it vpon the willingnes of his owne will Hee who buildeth vpon his owne will and not on the good will of God can neither haue stabilitie nor peace on so tottering a foūdatiō As foolish babes presuming of ther owne strength will not receiue the prepared meate by the hand of their mother but with their owne hand they losse that foode defile their garmentes and starue in the meane time So proud selfe-sufficient men will not receiue Saluation by Gods powerfull application They must be partiall workers themselues and Gods worke must depend on their will and so they loose the offered Saluation They who with a childish pryde will not bee freely saued most justlie are not saued at all God wrought the worke in it selfe without vs and in the application hee sweetelie and powerfullie bowes our will to receiue it This giueth glory to him and peace to vs. The Angel ranked these thinges aright Glorie to God in heauen Peace on earth and towards men good will Luke 2. Gods good will giueth peace to men and the glorie of all is due to God alone 25. Proude sinners to Hell PRoude Sinners haue strongest conceat that they goe right at leaste in the way of their choyse Sathan blindeth them so that they mistake both the end and the way In their compt they are running to heauen whē they are posting to hell Hee serueth them kyndlie with fresh Post-horses Sometimes he mounteth them on drunkennesse and when they haue runne a stage on that beastlinesse hee can mount them on Lecherie Againe hee can refresh them with Auarice and if they wearie of that slow jadde hee setteth them on loftie Ambition and to make them more spritie hee can horse them on restlesse Contention Euery on seeth not Sathans Equirie There is no complexion or disposition but hee hath a fitte horse for it and that of it selfe Euery mans predominant is a beast of Sathans sadling and prouyding to carie men to Hell The way is one the Post-master is one hee is to be found at euery stage mounting his Gallants their horses are all of one kynde though not one spece Happie is the man whom God dismounteth in that euil way more happie is he who taketh with that stay and turneth his course to heauen Many are stayed who turne not God checketh them by his word by their owne conscience by crosses by censure of Church and Policie by admonition of friendes and Pastors but they goe on and compt the helpers of their sinne their onely friendes and their admonishers to bee their enemies But the godlie take with reproofes as Gods owne dismounting them off their beastlie passions And with Dauid blesse God who sent Abigal in their way to stay them from euill When hard hearted sinners sold to sinne post on to distruction the godly that take admonition shall bee saued Gods sauing Grace is powerfull in that Soule in whom wholesome admonitions without and yeelding to them within doe meete together 26. Gods calling is a sufficient warrand IT is some token of the life of God to sturre at a weightie calling A blind horse is in the myre before hee see it but the seeing horse goeth about They are euer most ambitious who haue least worth and most deserted of God when they come to their desire Gods calling is both the onely right to enter in a charge and a surtie of sufficiencie for it He suffereth no man to serue him on his owne expenses but what euer he send vs to doe hee furnisheth vs for it and it importeth asmuch the glorie of his mercie trueth and wisdome to furnish strength as it is needfull for vs to haue it When hee calleth hee obligeth himselfe to bee with vs As it is a laying of a burthen on vs so it is a surtie of his assistance As the taske is imposed so is his presence promised If men call themselues they run away from God who justlie deserteth them in that aspyring course and will more forsake them in their fruitlesse labour But when his calling is waited on and vndertaken not for any conceate of strength but for conscience of his outthrusting prouidence confidence of his assistance there is a sweet concourse The patient on-waiting and modest shifting till conscience obseruing his will command vs to yeelde is a speciall sort of Gods directing Grace and will bee followed with as comfortable a vertue in the discharge of our duetie This maketh men called of God bold as Lyons their faithfull seruice to him breedeth them indeede bitter opposition But their conscience sheweth them their warrand and their Master who wil not desert them Be not affrayed Paul for I am with thee and no man shall hurt thee Actes 18. 9. And as I was with Moses so will I bee with thee Iosua I will not faile thee nor forsake thee bee stronge and of a good courage Iosua 1. 6. 7. and 9. But they who call themselues dare not bee faithfull They see man and not God and so dare not offend man They find not opposition of him or if they finde any they haue no further warrand than their owne aspyring humour and none other assistance than their owne conceated strength which is weaknesse indeede Hee who is conscious of an holy Calling is guarded from all difficulties that may occure Hee knoweth of a sure retreate when hee is troubled for his honest labour Though hee be weake in the sight of man hee is sufficient to beare out his Masters quarrell against all the world Yet none who knoweth God dare glose with him in this businesse hee is a foole who lieth in his owne purse The conscience of our sinceritie in all this worke is a seale of Gods continuall and comforting presence The world loseth their labour and endangereth themselues in damnation who oppose them who are called of God 27. Atheisme poyson ATheisme is both the most
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
By day euen vnder spirituall exercise it stealeth it selfe away from sensiblenesse And in the night though wee close our eyes vnder a strong spiritual sense and softnesse yet in the morning wee shall finde it hard in our breast It can bee hardened not by Commission of euill onely but also by omission of good and that while wee are labouring to soften it Next to the pleasing of God I neuer found an harder taske than to keepe the heart in tendernesse There is no pleasure to the softnesse of it and no griefe to the felâ— hardnesse of it and yet when I grieue for that hardnesse I shal rejoyce if it were incurable it would bee vnfelt The Conscience of my endeuouring to flie sin giueth some comfort the vnspeakable griefe for the hardnesse of it mitigateth that griefe An heart fullie deserted of God and judiciallie hardened can neither feele that hardnesse nor grieue for it If I feare it and feele it I haue it not griefe for it is a softning and loosing of hardnesse Hee hath neede to dwell in his heart and in these thoughts continuallie who would keepe his heart in a tendernesse and affectuousnesse to God The best way to keepe hardnesse out of our heart is to intertaine an heauenly heat of Deuotion in it The Altar of God had alwayes the fire that came downe from heauen If wee keepe our heart vnder the sense of Gods loue to vs and the worke of our loue to him that warmnesse shall preserue our heart in that temper that God at no tyme shall want a sacrifice nor wee a comfort 76. Gods worship done as his worship MAny exercise themselues in the worke of Gods worshippe but not as his worship The Hypocrite doeth it to be seene of men and to purchase a name of pietie the Politicke to bee counted a professor and eschew the suspition of Atheisme And the Atheist himselfe to feede his curiositie It is a good worke in it selfe but to them who doe it with by respects it is sinne Their life doe proue how profanelie they act it they are neuer one whit better but goe on in their profannesse they obtaine the end that they intend and can sute no further Their ende is not edification in the Grace of God but other base respects the desire whereof cerieth them to the worke and in it they find their satisfaction further they looke not and finde not The end of Gods worshippe is our union with him to partake his forgiuing goodnesse in the pardon of sinne and his giuing goodnesse in all sauing Grace The forme of it is in giuing diuine homage honour to him But they minde none of these If they can purchase the name of zealous professors suters of Sermons though indeede they bee but naturallie or ciuillie disposed in all the worke and seekers of nouelties they haue all their desire But to doe the worke of Gods worshippe as his worship hath vnspeakable profite wee doe it so when the loue of God and his Grace allureth vs and the griefe of our miserie forceth vs to him when we preasse not to please men but God seeke not any base respect but his Glorie the rest comfort of our Soules in Christ Wee take time occasion place Texts all as Gods prouidence doth offer them to vs in all we seeke him find him rest on him We may both please men and our selfe and deceiue vs both therein in such by-respects Yet God will not bee deceiued what euer his secrete goodnesse worke in man yet no spirituall fruite is due to so fleshly a disposition 77. Gods stamppe in the Soule and Bodie GOD hath reserued the immediate search and knowledge of the heart to himselfe But so as hee hath left some indices for others to obserue it GODS Image is principally seated in the Soule yet it is not inclosed there but the body hath the owne part in it Election Iustification Sanctifiation pertaineth to both Soule Bâ—die though the soule be both more capable seÌ„sible of them Gods treasure of Grace in his owne is so laide vp in the Soule that it may bee seene in some measure in the body and that not onely as the Soules Instrument but as a Companion That fellowship in partaking Grace with the Soule doeth more affect the bodie than a naked Instrument The countenance conuoy of businesse gesture and wordes giue some notice how the heart is sette Though man by Education Letters Religion and Grace be subject to a change from his naturall disposition yet there is euer some Characteristicke thing in Nature to bee seene in euery one Hypocrisie the fittest visorne for deceat cannot hyde that from the discerning eye As the colour of people testifieth the soyle their language the Nation their accent of speach their Prouence as a Galilean from an Iew So euerie mans Character telleth his disposition hee must cast off himselfe before hee cast it off It is the Soules lineaments in the body words and deeds if wee find it wee haue found out the predominant both in its â—eate and chiefe instrument It is matter for our circumspectnesse to eschew mens euill and of our hope to look for their good What either good or euill can bee remarkable in them is marked by and tasteth of that stamppe It is good when the naturall Character is stamped with Grace when God reneweth me to his Image in righteousnesse and holinesse sure I am hee will make mee a signet on his arme and his heart when hee filleth all the heart with his Grace his Name will bee written in the forehead so that they who can may read Holinesse to the LORD Courtlie attendance giueth men a courtlie countenance And Sathans slaues by their deuilish consulting with him drawe on their face a sterne rasednesse the horrour of that vncleane Spirit deformeth his familiars And shall not the heauenlie familiaritie with God giue an holy impression to his daylie attendants Familiar conuersing with God made Moses face to shine The Soule is naturallie both affected with and affecteth the body with the things that it most loueth And what is more excellent or giueth stronger impression in it than God If wee come seldome to him we are but lightlie touched of him but if our Soules by continuall mynding of him bee sub-acted by these thoughtes and kned in them doubtlesse as our Spirit within so our body without shall giue some testimonies of a diuine disposition 78. Of great naturall Spirits I Saw neuer greater folie than in these named greatest naturall Spirits odde wits haue as odde gaddes no great ingyne without some mixture of madnes and their vyce oft-ten doeth equall or rather exceede their vertues No moderate thing can coÌ„tent them but al their worke is in excesse and that in the worst sense their end in intending their practise in plotting and they choose rather to hunt an vncertaine and imaginate contentment than to enjoye a certaine and present estate I doe
but where contrars by their strife are brought to a mids there is the good of mankinde Our complexion is made vp of contrare qualities of the elements and harmonie is a meeting of contrare sounds It is worth our labour to marke this disposition and Gods prudence bringing all to a temper and a good end And withall to incline to a tempered and tempering wit moderation of courses If there be any fault in such moderatioÌ„ it is both lesse in it selfe more curable than the faults of fleshly extremities If any consider these extremes a part hee can not bee without passion hee shall offend at the headie and hotter sort as fire-brands and at the coldnesse of the sluggish as impediments of good But beeing joyntlie considered as they are tempered of God to his owne glorie and the well of mankynde hee shall lay downe his offence Their nature and action seuerall is to hurt but God causeth euery one of them to hemme in another and so disposeth them to a better temper But the moderate Spirit shall be beaten of both extreames Hee is indeed a friend to both and yet is counted of both as an enemie As a Land lying far in the Sea is beaten on both sides by waues yet keepeth the soliditie of earth So he is assaulted of both yet keepeth his moderate temper Both extreames take him for their contrare extreame Fyrie men call him sottish and soft men call him fyrie but hee standeth at his stayed posednesse and enduring their frivolous censure reduceth them if they bee curable to the golden mids He rejoyceth in God who hath giuen him eyes to see that his diuine contemperation of mankynd and hath turned his Spirit of it selfe inclinable to extreames to moderation While both parties stand out against other in the claime of perfection to themselues and imputing of folie to the other hee thanketh God who both at the first and in the constant cariage of his adoes hath blessed him with that temper which they can neuer attaine but by Repentance and amendement 85. Needlesse feares are fruitfull to the godly EVen false and needlesse feares worke true good in the godly If they come not as they apprehend our profite is double one in the escaping of the feared euill the other in the great store of Grace which they produce It is the best sort of errour when feares proue false and the feared euill commeth not but that errour is recompenced with a true fruite when it draweth vs neere to God There is great oddes betweene the true and false feare in their grounds but not so in their fâ—uit For the false doeth shake vs and bring out Repentance and resolution for death as well the other Beside the contempt of the world the loathing of the vanities of it holy vowes of better obedience to God a renouncing of all come of such feares It is great mercie in God to work the same work of Grace in vs by false feares that hee would by true feare and the greater that our losses are lesse and our lesson the same Wise Captaines can giue false alarmes to their Souldiers if they goe franklie to their Armes they conceat of their courage So if we goe to our spirituall Armour wee are not feeble if wee looke to our deseruing euery appearance of danger may make vs feare wee are vnder guiltinesse and God hath vs vnder processe for it and all Creatures are readie to execute his will how soone may the sentence both come foorth and bring foorth the executioÌ„ against vs and it is a great mercy that the fray commeth before the stroke His judgement commeth out in the owne degrees 1. We sinne 2. And his justice-inquiring fiâ—deth our sinne worthie of punishment 3. Our Conscience convincing vs and justifying him doe apprehend the presage of punishment If all these can turne vs to Repentance happie are wee with Ninivie we shall eschew the stroke it selfe wee may call feare needlesse in respect of the euent which God in mercie with-holdeth but it is not causlâ—sse so long as sin remaineth The best way to mitigate our needlesse feares is to bee at peace with GOD and if they come to reape that good fruite of them Repentance Resolution and Obedience Grace so obtained is well purchased the peace that commeth after is double pleasant because it is so farre contrarie to our deseruing and expectation All things worke to the good of these that loue God Rom. 8 28. 86. Thirst of Newes ALl are not borne or liue in Athens yet wee are all sicke of the Athenian disease in a desire to heare tell newes And that not in the younger soâ—t who may haue a longer time in this life but euen in the aged who are at the end of their race Belike they are prouiding fresh Newes to carrie with them out of this lifeâ—â— but such wares will giue no price thâ—ae Whatâ— businesse in inquyring for Newes and in reporting of them Scarcely are they heard when they are loathed They become stale with the first report and are olde in the verie birth the desire is full of them at their first noyse and yet desirous of some other To tell these same newes ouer and ouer againe is as tedious as their first report was pleasant It seemeth to bee a new worke of a new man To bee euer thus busied about newes but it will bee found the worke of the olde man There may bee and is a fruitfull disposition about Newes in the prudent but that is so new to these Nouellers that they know it not They seeke onlie Newes for Newes and goe nâ— further than to heare and then to 〈◊〉 of them and that not as they heare them but as a liberall hoas they send them away with a new portaâ—â— They giue them a large allowanâ—◠〈◊〉 passe for Newes that is newlie â—â—â—mented lyes They may haue some ground of trueth for their beginning but by few reportes it is buried in the multitude of new additions Wee would thinke it strange to see a Booke haue as many editions as it findeth Readers And yet Newes haue that current and changing Noueltie that many reporting the same thing make it still new by some alteration or augmenting Bookes haue that immunitie because they are a standing report in print but Newes leâ—t to a vanishing report cannot bee secured from change It is Sathans policie to abuse our eares in â—earing our tongues in speaking 〈…〉 our heartes in beleeuing lyes to disablâ— vs from the discerning of Trueth But God hath giuen them to bee busied abâ—â—t Trueth God hath giuen to his owne a soueraâ—â—â—e remeede of that disease to bee fulâ—â— possest â—ith the best Newes in the worlâ— and then to make a spirituall vse of common Newes I finde these good Newes That Christ is come to saue sinners And that I am one whom hee hath saued The testimonie of mine adoption the Spirit witnessing to my Spirit that I am one
of his Children The testimonie of my justification Son bee of good comfort thy sinnes are forgiuen thee The Seales of mine Election and calling in the â—ruites of the Spirit These and the like are excellent newes their matter is good and glorious Their delight is great and constant Though they were heard euerie houre yet they are euer fresh and new to the New man They fall neither vnder stalenes in themselues nor loathing to mee but their last hearing delighteth mee as much as the first hearing As for other matters I rest not on them as Newes but obserue in them the prouidence of God how he ruleth the world by ouer-ruling the malice of Sathan and madnesse of man to his owne glorie and good of his Saintes to make them new and to put in their mouth a new song To bee grieued with Nebemiah when wee heare of Ierusalems desolation and rejoyce when wee heare of her prosperitie is a marke of Grace in the New man When all trifling Newes shall bee ended God shall put a new Song in his mouth to praise him eternallie The Soule enstamped with Newes of Grace turneth all occurrent Newes to that better and biding substance 87. The comfort of Calumnies ACalumnie is the Deuils minde in the mouth of Man and his arrow shot by mans bow Hee lendeth him his lyes and malice borroweth his tongue to vtter them He hath this name from traducing and thrusting through the fame of the godlie His first and maine care is by temptation to destroy their Conscience and if hee preuaile not in this hee turneth him to their name that hee may rent it by Calumnies whose Conscience hee could not defile by temptation This is his policie against Gods dearest Children they are most hated of him who are most beloued of GOD Hee careth not to make euill reports of his owne and counteth no great gaine to defile the face of a Moore but all his care is to blamish the face and stenzie the name in whom Gods Grace shineth cleerelie Hee knoweth that treasure in them is giuen for his hurt Hee cannot stay God from giuing it to his beloued but hee turneth him to the next to make it fruitlesse to other Hee cannot stay a daylie and fresh increasing of that Grace but hee prâ—asseth to make it distastfull to man that so it may bee fruitlesse Surelie hee loseth not all his labour though hee be ouercome by the Saints whom hee calumniateth yet hee ouercommeth them who doe calumniate them It is a fearefull thing to lend to Sathan the Heart for deuising the Eare for hearing and the Tongue for vttering of Calumnies and in all to disgrace the Grace of GOD in his Children and make it fruitelesse to themselues Where Sathan hath set his porter of prejudice though Christ himselfe were on Earth that Soule would take no good of him It is a deuilish worke to enuy the Grace of GOD but more to deny it and most of all to disgrace it Wee finde heerein a great proofe of that particular worke of Conscience in justifying vs At other times wee can content vs with common and slender examining of our selues but being so falslie misconstrued wee are put to a second and a stricter tryall which vpon the cace of our tryed innocencie endeth in a notable seale of the holy Spirit Hee both approueth our first innocencie as good seruice to God and our suffring for it as a just matter of our gloriation Hee who offereth vp his Soule and bodie in a Sacrifice to God must resolue to bee crucified in his Name daylie by Calumnies and these daylie blowes are an argument that his sacrifice is acceptable to GOD because Sathan rageth at him who serueth God vprightlie hee knoweth that Conscience within is repleate with God and his peace therefore hee laboureth to rent their Fame without whose inward peace hee cannot trouble It is better to haue him molesting vs without than possessing vs within The godlie Soule so afflected goeth to God in the bitternesse of Spirit appealing him as a Iudge of their cause in the Conscience of their innocencie They commit their cause to him and prayeth for pardon to their injurers Their innocencie is both the occasion cause of calumnies with the Deuill and the soueraigne remeede of them with God and their own Consciences Herein they haue a triple conformitie with Christ Hee was innocent and yet hee was calumniate and prayed for his injurers Better it is to endure the scourge of the tongue than want this triple conformitie Why should we not glory in so cleare an Euidence of Gods speciall loue Sathan taketh both the cause of his hatred the measure of it from the loue of God Hee hateth them most whom God loueth most Hee had moe calumnies and euill tales against Iob than against many thousands in his time Hee was a thorne in his eye because hee was dearelie beloued of God and acceptable to him It is then the glorie of the Sainctes to bee calumniat Rejoyce and bee glad when men revile you and speake all manner of euill against you for my sake falslie Mat. 5 11. It is a token Sathan hath not preuailed against our Conscience but is now in his flight when hee renteth our Name As strength of Gods grace keepeth the Soule in temptation so the Conscience of innocencie will comfort the heart vnder Calumnies The haile showre of Calumnies proueth on Gods part a speciall loue to vs and on our part true happinesse in that his loue and vigour of his Grace in vs ouer-commingâ— Sathan And on Sathans part a double malice for that our double happinesse And in the calumniator a double miserie one in beeing the Deuils instrument in calumniating the Saincts the other in defrauding themselues of the fruite of Gods Grace in them whom they traduce The best refutation of Calumnies is not by word but by deede GOD and our Conscience seeth our innocencie let men see it in our life When Gods Grace shineth in vs as a light before men then we refute realy our traducers and proclaime them lyers to the world 88. Men are blind and quicke sighted in their owne cause EVery man is both blinde seeth best in his owne cause Hee knoweth the circumstances of his deedes but is blind in the question of his right Selfâ—-loue maketh him ingrosse his person in his deede and transchange his deede in his right And so confounding right and deede in his owne person to take all as good The Lawes of God and man must giue place to his opinion and humour they are either close forgotten or beeing applyed to him hee is made the rule and they must suffer such construction as his selfe-loue appointeth It is kyndlie to an erring minde to nurish the owne birth As it erreth in directing a couâ—se so in approuing of it when it is done It is no more fordward to deuise it than pertinacious to defend it herewith is joyned a more fearefull sinne that
as his humour is put in place of Gods Law so himselfe is put in Gods steede If many courses that seeme good were tryed to this touchstone their appearing equitie would be found iniquitie and their seeming obedience to God would proue contemptuous rebellion Selfe-loue is such an enemie to trueth and righteousnesse as they can neuer preuaile at her barre She setteth vs as a center to al her supposed good pleadeth greatest iniquity in the termes of our wealth In just reason sight should master that blindnesse but the tyrannie of Selfe-loue blindeth our verie light The speciall remeede of this voluntar and wilfull erring is to transferre both our deeds and rights to the person of some other We would judge more vnpartiallie in that case If wee censure them in other and apply that our censure to our selfe we shall be convicted of many infirmities which wee take for perfections If wee could drawe our cause deedes and persons in the light of Gods countenance such selfe-deceiuing would not haue place in us Mans judgement and our owne may faile vs but there is no place for deceite if we can sincerely processe our selues before God in the person of another The strength of Selfe-deceit is in confusion and assuming an other person than our owne but the remeede of it is in discerning that confusion and transferring our person to another 89. Particulars are mixed with common causes I Saw neuer a common cause without some particulars all may seeme to concurre to choose and vse good meanes to a common end But if all heartes were disclosed the ends might bee found almost as many and particular as the persons By-ends are euer sette vp beside the maine and good end and for these either meanes diuerse or contrare to the wholesome meanes are inuented If God did not ouer-rule so diuerse coÌ„trare projects there culd neuer a common course bee happilie prosecute As day and night make vp time and heate and moystnesse the life and health of man so hee turneth mans contâ—are particulars to his good end Hee can suffer them to intend their owne ends and plotte their owne meanes but yet wiselie in his owne time he wosteth all their particular and curious spinning in the great webbe of his prouidence As little Brookes falling from sundrie Hilles in a great Riuer keepe no longer their course or channell but are carried with the Riuer to the Sea So mens particular ends and wayes are carried within the source of Gods prouidence to his owne end They may fight one against another but cannot all resist him His ouer-ruling power and wisedome maketh good matter for his end out of them all It is a wonder to see euery man draw the publicke to his owne particular But more how God sustaineth the publicke in so manifold and manifest direptions of it And most of all how he turneth them to the preseruation of the integritie of it It is a griefe indeed to see men spoile the common with their owne particulars yet shall it bee no prejudice to God Man may propone but God will dispone the moe impediments the greater discouerie of mans folie and the more matter for proofe of Gods wisedome There bee some particulars which agree with the publicke and are rather partes of it than particulars They intend a common good and quite themselues for sustaining of it and suffer their owne small streame to fall in the greater Riuer and so come vnder Gods blessing to the common But destroying particulars fall vnder his curse who is the ranuerser of al crooked wayes They are the ivie or woodbeane that draweth out the juce of the tree which it strictlie embraceth turneth the waters of the riuer to their own ditch Though they sucke the marrow of the publicke to themselues yet God maketh it to drie their bones and not to feede them Such interuerters like Pharaohs leane kyne are as leane after the deuouring of the fatte kyne as before It is a safe proceeding to haue our end one with God and our mids these same which he hath commanded If we see men vntimouslie broyle with their particulars let vs not dispare of Gods end Whither man prosper or faile of his purpose yet the counsell of God shall stand Prov. 19. 21. Hee hath prouided great furtherance for his adoes who refuseth particular ends GOD who watcheth ouer all thinges for his owne purpose shall bring it to passe Wee may bee sure that hee will accomplish our desires when they are closed in his We should not stay on this only consideration but ascend more high to conceiue that Gods mercie from eternall purposed to determine our will to a conformitie with his that in time hee might blesse vs in the accomplishment of our will in his 90. The Remeede of our Corruption â—Ho can looke in his owne heart with the light of God without astonishment All our naturall powers giuen at the first for our good are armed for our destruction These who should sute and rest on good as our Desires Loue Hope and Ioye c. are sette on euill And they which should fence vs from euill as Feare Hatred Dispare and Griefe c. are either idâ—e from their worke or adhere to euill And some monstruous passion seasing it selfe in euerie facultie of our Soule playeth the tyrrant by course And all these to bee directed by an ignorant and erring minde and sweyed by a will free indeed but all its freedome inclining and captiuate to sin The den of lyons was no more terrible to Daniel or the fyre to the three Children than these tyrrannous passions in the heart are to him that seeth and feeleth them What pleasure can wee haue to dwell among such Vipers and to be daylie stunge by them This is our state so long as we sojourne in Meshech and dwell in the tents of Kedar Psal. 120. 5. What joy can our heartes possesse so long as they boyle in these corruptions Ambition in one corner Auarice in another Lust in a third miscontment distempering all Wee can neither cast them out of vs nor separate our selues from them except we prouide some remeede wee must bee burnt by that fire and rent by these beasts If God dwell in our heart hee will quench that fire and stop the mouthes of these Lyons Hee turneth these powers on their abused passions in a godly griefe to bee sorrowfull for them and a godly feare to eschew them and by their renouatioÌ„ destroyeth their corruption and that not for their slaughter onlie but for their buriall A watchfull Conscience ouer their sturring that they draw vs not to sinne an in-calling on GOD for pardon and assistance against their furie a striuing to defraude their desires and crosse them by their contrares are good remeedes for our corruption When that worke of restraining and renewing Grace is constant sensible in vs then the jawes of these Lyons are broken and the just cause of our griefe is turned in as
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
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
shall bee a fountaine in our bellie springing vp to life eternall How can it in our bellie spring vp to life eternall but because it lifteth our heartes to GOD in Heauen The Soule which so adhereth to God is more in him than in the body which it quickneth both because it goeth gladlie out of it selfe to bee all in him and next because it cannot dwell in it selfe but because of him it can better dwell among Monsters in the desert that in it selfe without him And thirdlie because when it is lost in sinne and securitie it seeketh and findeth it selfe more in him than in it selfe When we may say to him O thou whom my Soule loueth All these sorts and degrees of union with him are found The bosome of the mother is a kindlie rest to the Babe both for sleepe in health recouerie in sweruing that naturall heate wherein it was formed doth kindlie cherish that life that proceedeth of it WheÌ„ we lye alwayes in the bosome of God and are warmed by the sense of that sauing loue in Christ wee are both sensible of the vertue of our beginning and of the first fruites of our end The Needle of the Dyall standeth not but towards the Pole so doeth the godlie Soule to God If the secret vertue of a small stone can so moue yron shall not the Rocke of Syon Christ Iesus the Miracle of loue drawe our tender louing hearts vnto him How securlie shall wee contemne all other things and rest sweetlie content in him vnder the sense of this his drawing and vniting vertue expecting that happines which his sauing Loue procureth to his Beloued Returne now O my Soule to thy Rest and abyde in it for GOD hath beene and will bee for euer beneficiall vnto thee Psal. 116. 7. AMEN FINIS A RESOLVTION FOR DEATH written vnder the sentence of Death in the time of a painfull Disease And now published for their comfort who studie to approue themselues to God And to assure all that liue the life of the Righteous that they shall die the death of the Righteous By the same Author M. W. S. I desire to bee dissolued and to bee with CHRIST Philipp 1. 23. EDINBVRGH Printed by the Heires of Andro Hart. Anno Domini 1628. Philipp 1. 21. Christ is to mee both in Death and in Life aduantage Luke 2. 29. 30. Lord now lettest thou thy Seruant depart in Peace according to thy Word For mine eyes hath seene thy Saluation 1. Cor. 15. 55. 56. 57. O Death where is thy Sting O Graue where is thy Victorie The sting of Death is sinne and the strength of sinne is the Law But thankes bee to God which giueth vs the victorie through our Lord Iesus Christ. A Table of the following Treatise THe proposition of the Resolution Num. 1. The first ground from present misery 2. The miserie of our Bodie 3. The miserie of the Soule 4. The miserie of our Lott 5. The second ground from our Happinesse 6. The happinesse of our Soule 7. The happinesse of our Body 8. The happinesse of our Lotte 9. The third ground from Gods worke in vs concerning our miserie and happinesse 10. Sense of miserie in the Bodie 11. Sense of miserie in the Soule 12. Sense of miserie in our Lotte 13. Sense of Glorie in Heauen 14. Resolution it selfe 15. The godlie man dyeth not 16. But ouercometh Death in Christ. 17. Hee preuenteth Death in his Life 18. Hee preueneth his Buriall in Life 19. Foure ioyfull solemnities 20. Ioy at Birth 21. Ioy at Mariage 22. Ioy at Triumph 23. Ioy at Coronation 24. They are all at the death of the Godly 25. IncouragemeÌ„ts against Death from them 26. The noyse at Death 27. Fearefull cryes to the wicked 28. Comfortable cryes to the godly 29. A glorious change at Death 30. Manie unions with the Bodie 31 Necessitie of separation 32 Documents of the sentence of Death 33. 1. Mortalitie of the Body 34. 2. Immortalitie of the Soule 35. 3. Gods loue sauing vs from Hell 36. 4. That his loue standeth with affliction 37. Experience of Death 38. Eight comforâ—able contraries in Death 39 The VVicked tremble at it 40. But the godlie reioyce 41. Incertaintie at Death is fearefull 42. Certaintie is comfortable 43. It is obtained by Faith 44. By Prayer 45. And conuersing daylie with God 46. Our light clearer in Death than in Life 47. Acquaintance with Death 48. Sentence of Death 49. Lawfull desires of Life 50. Hope of glorious Resurrection 51. Hope of eternall Glorie 52 Hope of the Lords Rest. 53. Our Rights to that Rest. 54 A Catalogue of GODS speciall blessings to strengthen these our hopes 55. The fearefull Death of the Wicked 56. The ioyfull Death of the Godlie 57. The remainders of feare in the best men 58. But they are soone ouercome 59. The godlie mans Testament 60. A Prayer for an happie Death 61. And for the sight of Christ at Death 62. Confidence to obtaine them both 63. And glorie thereafter 64. The last and greatest desire 65. And last an eternall delight of the godly Soule 66. Reuel 14. 13. Blessed are the Dead which die in the LORD for they rest from their labours and their workes followeth them A RESOLVTION FOR DEATH written vnder the sentence of Death in the time of a painfull Disease Decemb. 1627. And now published for their comfort who studie to approue themselues to God WHY should I feare Death when it approacheth It is the way that I desire to goe I passe Natures necessitie in Adam that hath subjected me to mortalitie come to the priuiledge of Grace in Christ which hath deliuered mee from the curse of it I say not I make mee for Death because I must die but because I would die Long haue I thought on it and earnestlie longed for it if I stagger and feare at his reproach my desire hath either beene foolish or my Spirit is faint The grounds of my desire are 1. Present miserie 2. Next future Glorie 3. And the worke of God in mee concerning them both My Miseries are great in the weaknes of a mortall body a lumppe of earth busying it selfe and mee about it selfe For Eating Drinking and Clothing and Resting it spendeth the Tyme and it selfe and wearieth the Spirit Fraile is this lump that hath an hourelie necessitie of so fraile things and the necessitie so great that the paine of it is intolerable the easing of it by meanes conuenient is wearisome and that ease beginning with ending and ending in the beginning Scarcelie is it refreshed when it hungreth and wearieth againe One necessitie sendeth it to another and the satisfying of one bringeth on another and that same that was now eased returneth shortlie If I satisfie Hunger and Thirst. Drowsinesse calleth for Sleepe if I refresh it by Sleepe Nakednesse must bee couered and scarce haue I couered Nakednesse when new Hunger calleth for Refreshment and Refreshment sendeth me to Sleepe againe Weake is that Life that needeth so
from the Earth But for all these miseries in this life God hath prepared a remeede Our life in Heauen shall relieue vs of them all There shall bee no tempter nor temptation without nor corruption within No passion nor perturbation for any occurrent There shall bee none ignorance nor errour to leade vs wrong No perplexitie or feare or sorrow neither any thing that may trouble the peace or joy of the heart The Soule shall see God immediatelie and perfectlie and bee filled with loue and heauenly affection with that sight it shall enjoy God and rejoyce in that perfect enjoying and rest as in the desired end in a a glorious Peace This is the happinesse of a glorified Spirit This fraile bodie shall bee no more mortall but cloathed with immortalitie It shall bee no more grosse and earthlie but spirituall and pure No more lumpish and heauie but light and nimble as the Eagle in her flight No more darke and obscure but shining in glorie as the Heauen and Starres No sicknesse death but a continuall and constant health There shall be no need of meate to sustaine it or of Physick to restore our hurt health but all necessities remoued As they shall bee cleare as the Heauen so more enduring than the Heauē according to the Body of Christ who shall change our vile bodies and make them conforme to his glorious Bodie Phillipp 3. 21. This is the happinesse of a glorious Bodie Our Lotte shall bee then secured because it is all in God and is God himselfe There shall neither be lack of any conuenient good no sorrow for losses no feare of change and decay of our estate No Theefe shall be there to steale no Cousner to deceiue no tyrrant to oppresse God who hath blessed vs with it shall maintaine our Lotte and that in a place most secure from violence or changes Vanitie and changes are only vnder the Heauen but aboue it there is no change at all This is the happines of an vnchangeable Lot Then all things shall agree well A glorious person invested in a glorious estate a glorious place and that eternallie Thy worke in me about these things is wonderfull O LORD thou hast not suffered mee to bee a stranger either in the miseries of this life or in the joyes of Heauen Thou knowest that feeling is more forcible than speculation and Experience more strong than consideration and therefore hast acquainted mee with them Oft-ten haue I found the frailtie of my bodie but now more than euer for now my reines are full of burning there is nothing sound in my flesh I am weakned and sore broken I roare for the verie griefe of mine heart Lord I powre my whole desire before thee and my sighing is not hid from thee Mine heart panteth and my strength faileth mee and the light of mine eyes euen they are not mine owne Psal. 38. 7. 8. 9. 10. Painefull nights haue beene appointed vnto mee If I layed mee downe I saide VVhen shall I arise and measuring the Euening I am full of tossings till the dawning of the day VVhen I say My Couch shall relieue mee and my bed shall bring comfort in my meditation Then fearest thou mee with Dreames and astonishest mee with visions Iob. 7. v. 3. 4. 13 14. The sorrowes of the Graue doe compasse mee about and the snares of Death ouertake mee Psal. 18. 5. As for my Spirit I haue found therein great exercise all my life-time Satan euer lying in wait to enter by his allurements my corruption readie to yeelde to him My Conscience at her best watcheth ouer Sathan to marke his machinations and ouer my corruption that it yeelde not And when I fall checking mee till I repent Since I knew thee O Lord and the power of thy Grace I haue beene rent by a continuall striuing 1. My passions fighting against other 2. My passions against my reason 3. And my Conscience against them all I know all these discords may be in the naturall man yet are they stronger in the renewed man because of greater light discouering and Sathans more bitter persute And the tendernesse of Grace impatient of sin 4. And aboue them all the battell betweene the flesh and the Spirit euerie one of them lusting against another This hath beene mine exercise since I renounced the world Because these three Childrē Faith Hope Loue doe not worship the image of Popularitie Vanitie that is adored by the world Therefore Sathan held them in the furnace and heateth it seuen folde both in the worlds reuenging humour an◠in the rage of my curbed corruption breaking out in passions As for the Lot wherewith thou hast blessed mee I haue beene continuallie exercised in it Scarcelie can I find any of thy blessinges wherein thou hast not afflicted mee There bee few sorts or degrees of crosses wherein thou hast not schooled mee What Solomon preached of the vanities of the world thou hast in some measure taught mee by deare Experience So that I may justlie euen in thy presence vse the words of thy deare Prophet Ieremiah I am the man that hath seene affliction in the rodde of his indignation My flesh and skinne hath hee caused to waxe olde and hee hath broken my bones hee hath hedged about mee that I cannot get out Hee hath made my chaines heauie Also when I cryed hee stopped out my prayer Hee hath bent his bow and made mee a marke for his arrow Hee caused the Quiuer of his arrow to enter in my reines He hath filled me with drunkennes made mee drunken with wormwood Thus my Soule was farre from peace I forgot prosperitie remembring mine affliction and my murning the wormwoode and the gall my Soule hath them in remembrance and is humbled in me I haue borne the yoke from my youth and sitten alone and keeped silence because I haue borne it Lament 3. v. 1. 4 7. 8. 12. 13. 14. 15. 17. 19. 20. 27. 28. And now I am afflicted and at the point of death From my youth haue I suffered thy terrors Psal. 88. 15. I protest by our rejoycing which we haue in the Lord Iesus Christ I die daylie 1. Cor. 15. 30. Alwayes bearing about in the bodie the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our bodie 2. Cor. 4. 10. So thou hast fedde me with the dyet of thy dearest Children both to fitte mee to a publicke Ministerie that I might speake of thee and thy wayes not from any humane teaching or abstract speculation but as being taught of thee by dearest Experience And to worke in me a loathing of this life wherin euerie day bringeth a newe griefe to the godlie Heerein thou hast giuen mee the just Commentar of that Text which all of vs can reade or rehearse but fewe doe practise Hee vvho will bee my Disciple let him renounce himselfe and take vp his crosse daylie and follow mee Luc. 9. 23. Is not this enough to
gaue me no solide peace till I tooke on mee both the yocke of Christ in mine effectuall calling to grace and of the Ministerie of the Word By this doing thou drew all my thoughts to practick Diuinitie as to the best sort holding mee euer about the end and the use the fruite of the best meanes to it for keeping of a good Conscience Thou hast joyned foure things in me that furnisheth daylie exercise to my Spirit 1. A naturall disposition inclining to pensiuenesse so that my greatest rest is in the multitude and throng of enquiring thoughts 2. The worke of Grace in the sanctified exercise of Conscience 3. And thy prouidence without euerie day furnishing a new crosse as mine ordinary dyet a matter both to my naturall disposition Conscience 4. And with all these the assiduous labour of a painefull Ministerie changing the nature of rest and labour in mee So that my greatest rest is in greatest labour and a short relaxation doeth wearie mee more than long bending of my Spirit As thou didst separate me to the Gospel of thy Son and counted mee faithfull and put mee in the Ministerie thou possest me with a care to bee faithfull in it and to approue my selfe to thee in preaching thy word as thy word and in partaking of that Grace which in thy Name I offer to other Thou made mee thinke it a fearefull judgement to feede others and sterue my selfe To builde the Arke of Noe to saue others and perish in the waters my selfe but to striue to this compleat fruite of the Ministerie by faithfull discharge of my duetie to saue my selfe and them that heare mee 1. Timoth 16. I caÌ„not but count this among thy greatest mercies to mee that in the midst of my trouble thou fillest my Soule with thy peace that in the multitude of the thoughts of mine heart thy comfortes delight mee Psal. 94. 19. While I am thy prisoner in this bed of disease cannot declare thy mercies in publicke to thy people Thou giuest mee libertie to speake of thy wondrous workes to them that visite mee to exhort them to liue the life of the righteous and in as great confidence in thy Name to assure them that in that case they shall die the death of the righteous And to say with thy Prophet Come and heare all yee that feare the Lord and I will declare what hee hath done to my Soule I cryed vnto him with my mouth and hee was exalted with my tongue If I regarded iniquitie in mine heart the Lord will not heare mee But truelie God hath heard me and hath hearkened to the voyce of my prayer Ps 66. 16 17 18 19. For hee seeth no sinne in Iaacob nor transgression in Israel Numb 23 21. But as manie as walke according to this rule his peace is on them and his mercie and vpon the Israel of God Galat. 6. 16. This I take as a seale of thy loue that thou hast both accepted mee and my former endeâ—ours and pardoned all my sinnes in the Sonne of thy loue What would be my case if in those paines my wonted terrours had possessed mee But thou who comforteth the abject knowest my weaknesse layest no more on mee than I can beare Thou makest thy Grace sufficient for mee to giâ—e mee the out gate with the temptation that thy power may bee manifested in my weakenesse 1. Cor. 12. 7. 9. Blessed bee God who hath not turned away my prayers nor his mercies from mee Psal. 66. 20. How precious are thy thoughts to mee O God how great is the summe of them If I should count them they are moe in number than the sand Psal. 139. 17. 18. Many O Lord my God are thy wonderous vvorkes which thou hast done and thy thoughts vvhich are towards vs they cannot hee reckoned vp in order to thee If I would declare and speake of them they are moe than can bee numbred Psal. 40. 5. But this is a small summe of a greater roll that I may both testifie to the world my thankfulnesse to thee who hast ladened mee daylie with thy blessings And stirre vp others to marke thy mercifull dealing with them in their youth That finding thy goodnesse in good occasions and education and the blessing of both in learning and godlinesse they may bee thankefull to thee O what a mercie is it in so dangerous a time as Youth to bee brought by thy Spirit to true Wisedome and godlines Then Witte is weakest and corruption is strongest and we readie euery houre to cast our selfe in sinnes which may cost vs eternall murning But thou preuentest Sathan and ingageth vs in thy Grace and obedience before either hee can abuse vs in iniquitie or wee doe know what good thou art working in vs. Thou knowest how forcible the sense and conscience of thy mercie is both to make vs thankefull for it and desirous and confident of more None can feele thy loue in thy Fatherlie care ouer him in his Youth but his heart must dissolue in loue to thee and powring out it selfe on thee waite vpon the due accomplishment of such good beginnings When I remember these thy mercies I finde them mine obligements to thee How thou didst beare more with mee than all the world or I could beare with my selfe I both wonder at thy vnspeakable loue pursuing with kindnesse so vile a worme And am confident that thou who hath begunne thy good worke in mee will also finish it till the day of the Lord Iesus WhoÌ„ thou louest thou louest to the end Thy calling and gifts are vvithout Repentance VVho shall separate vs from the loue of Christ For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things preseÌ„t nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. 38. 39. Vnder this acquaintance with Death and certaintie of these glorious thinges after it the bitternesse of Death is disgested As the godlie and wicked haue contrare respects of Death and contrare grounds and contrare desires so also contrare disposition and practice when it commeth I leaue the horrors of it to them that are vnder sinne Their death is like a Malefactors execution when hee is pannaled and justlie convicted one pulleth the Hatte doggedlie from him another his bond a third bindeth his hands behind his backe and the poore man ouercome with griefe and feare is dead before hee die But I looke for the Death of the Righteous and a peaceable ende that it shall bee as a going to bed of an honest man His seruants with respect take off his cloathes and lay them downe in order A good Conscience then playing the Page ordereth all so that it confirmeth and increaseth his peace It biddeth good-night to Faith Hope and such other attending graces and giftes in the way When wee are come home to Heauen
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
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
the loue of God his word and worshippe and by the exercise of his mind soweth such a seed of Grace that old Age hath not a beedrole of folies to repent If wee learne the wayes of God in our Youth when wee are olde wee will not depart from them If hee fill vs with mercie in the morning of our time wee shall bee glad and rejoyce all our dayes That is a commendable Youth which is olde in Grace and sauoureth of the wisedome and holinesse of the Antient of dayes And that is a glorious olde Age which waxeth new in Grace and in the newnesse of a glorious eternitie As that gracious Youth endeth in a more gracious olde Age so that olde Age shall end into and bee succeeded with an endlesse Glorie 12. Deuotion Obedience are pleasant twinnes DEuotion and Obedience are pleasant twinnes Deuotion begetteth Obedience and is increased by it when the Spirit is bent on God all the Graces in it are at their highest extent It cannot containe it selfe but in affecting him and delighteth it selfe most sweetely both in powring out it selfe tenderly on him in a large receiuing his influences At that tyme all impediments of Obedience are remoued and the greatest spurres added to set vs fordward Then we answere him with a ready heart Speake Lord for thy Seruant heareth Soft wax is easilie stamped and hot yron easilie forged so the softnesse of a deuotious heart is plyable able to God As it droppeth out tender affections so it will yeelde obsequious actions to him Disobedience commeth of hardnesse but the heauenly warming of GODS loue turneth that hardnesse in a willingnes and affectuousâ—nesse to him As hee powreth in it the senâ—e of his loue so it powreth out it selfe in all powers on him againe So long as it is in this temper God can command no vnpleasant thing to vs though otherwise it were impossible yet it is welcome because of his will This disposition in it selfe is a great degree of inward Obedience in so great a forsaking and going out of our selfe to bee one with him What a gladnesse is it to haue the occasion to testifie our loue to God by Obedience And this daughter of DeuotioÌ„ doth nourish her mother The conscience of Obedience doubleth Deuotion We cannot satisfie our selfe in wondring at Gods goodnesse who hath blessed vs with the grace of sincere Obedience that his Grace is not common in commanding onelie but a speciall and returning Grace turning vs home to him in doing that which his commanding goodnesse exacted Deuotion tyeth vs to God and that for his infinite goodnesse in himselfe his sauing goodnesse communicate to vs And beeing in so sweete bands how can wee better discharge our selfe of them than by honouring him in holy Obedience And the more wee discharge our selues the more are wee bound Euery degree of sufficiencie to obey and euery act of Obedience increaseth Deuotion The more Grace that God giue vs for Obedience the more we loue him cleaue to him as the fountaine from whom all good floweth and the end to which it returneth These twinnes both liue and die together A dry and a withered heart voyd of Deuotion is also barren of Obedience and lacke of Obedience lacketh the testimonie of strong obeying Grace and the matter of new and greater Deuotion Hee that would haue them both let him begin at Deuotion and the other will follow A constant and tender Affection to God meeteth not his commaÌ„ds with disobedience These twins are feete to goe to God wings to flee to Perfection The first is a bond of our union and the second a proofe that wee stand firme in that union with him 13. Holy necessities are no distractions ALl distractions are not of alike nature some directlie marre our proceeding as businesse without our Calling other are seeming distractions a â—â—â—â—nesse in some other part of our Calâ—â—â—â—g then wee haue presently in hand These last are not properly distractions but rather preparations When a Pastour is going to the Pulpit it is not distraction to visite a sicke person but rather a sanctification for the publicke work Our task is to bring soules to God and sicknesse is a conuenient tyme for it Reaping in the haruest is as pleasant to the labourer as his sowing and to deliuer people in the hand of God on their death-bed is a closing of our labours about them Wee sow the seed of the Word out of the Pulpit and finde the fruite of it in their affliction I haue often found in conference with the afflicted and in the way going and comming from them moe points of Meditation than possibly in moe hours of reteerdnesse Gods ordinances doe further one another and Obedience to them hath euer a blessing following it It is no distraction that separateth vs not from the end nor turneth vs out of the way Grosse distractions are more dangerous yet if true Grace bee 〈◊〉 we shall aduance our selues more 〈◊〉 after them and rouse vp our strength and double our care for redeming our losses A well set Soule is sharpened by distractions turneth that impediment in a spurre Some steppes backward make vs aduance further in our leaping The Soule that toucheth good but occasionally is soone loosed from it but being tyed to it then incident distractions cannot separate but augment our earnestnesse of that union If wee wedde our selfe to good for eternall enjoying no temporall distraction can diuorce vs from it Hee who is alwayes about his Fathers busines shall neuer bee distracted 14. Fruitfull Experience EXperience findeth vs fooles and maketh vs wise if our folie bee curable wee can neither thinke euill to bee so euill as it is neither good so good till Exâ—â—â—ience teach vs The craft of SathaÌ„ the euill of sinne the strength of our owne corruption are best knowne by proofe to assay them is to eate the forbidden fruite and a newe degree of knowledge of good and euill The sweetnesse of Gods Grace the sauing power of the Gospel the tendernesse of Gods mercy and the worke of his holy Spirit are best knowne by Experience This is a sort of eating of the Tree of Life Our best is to eschew Experience of euill I care not how oft I haue proofe of good but it is madnesse to cast vs in the Experimenting of euill but if our foolishnes bring vs on new assayes the next is to take in a new affectioÌ„ to that euil new care to eschew it In what measure wee flee the proofe of euill let vs seeke the Experience of good though euery houre giue vs a new taste of Grace wee shall euer finde a new sweetnesse in it and when perfection commeth it shall exceede all our bygone knowledge and proofe Euery Experience with a new degree of light bringeth a new affection and stampeth the heart with a new hatred of euill and desire of good Experience is an ordinar remeede of folie but if wee amend not thereby there is