Christian without a spice of this sin Ioshua is ready to envy them that seemed by their light to darken his Master Cantharides a venemous worm usually breedeth in Wheat when it is ripe the highest Christians as the greatest Favourites at Court are usually the greatest objects of envy But O t is a sign of a weak eye not to behold the sunshine of others holiness without pain The holy Apostle is enlarged in thanksgiving to God for the faith and love and patience of the Thessalonians and their grace was â— strong cordial to revive him in his sorrows and distress We give thanks to God for you all Remembring without ceasing your work of faith and labour of love and patience of hope in our Lord Iesus Christ. We were comforted over you in all our afflictions and distresse by your faith Nay he was so far from grieving at others graces that he professeth the joy of his life did very much depend upon their perseverance in piety For now we live if ye stand fast in the Lord As if he had said Our life will be but a death in regard of sorrow and grief it will be so doleful a being that it will not deserve the name of a life if ye should once be loose and wandring from the Lord 1 Thes. 1. 2 3 4. 2 Thes. 3. 6 7 8. 1 Colos. 12. Grace cannot but desire and delight in its like He that truly loves his God will rejoyce in his brothers graces because they tend to his Fathers glory and he that truly loves his brother will be glad at his grace because it tends so exceedingly to his brothers good Pedaretus when he could not be admitted to be one of the three hundred among the Spartans went home rejoycing that his Country had three hundred better men then himself Surely then Christians when they behold others sparkling with grace and shining as lights in the World should rejoyce that the blessed God hath some that can do him more service and bring him more glory then themselves Good Wish about a Christians Carriage in Good Company wherein the former heads are applied THe Father of mercies and onely wise God who hath appointed â—he way in which I should walk during the time of my Pilgrimage and understandeth the multitudes of rubs and hinderances that I shall encounter with the power and policy of those enemies which will beset me therein as also how weak I am and unable to hold out how weary I shall soon be and ready to give over if I should travail alone having out of his boundless grace and goodness called me to the communion of Saints that I might be directed by their counsel and encouraged by their company notwithstanding all opposition to run the ways of his commandements I Wish that I may esteem his precept herein as my glorious priviledge improve their society to the greatest advantage both for my own welfare and my Gods honour and delight to converse with those brethren here with whom I hope to dwell in my Fathers house for ever What an inestimable dignity doth my God invest me with in imposing on me so sweet a duty How wretchedly ungrateful should I be if his paths should not be the more pleasant to me for such companions The worth and riches of this society may well invite me to trade with them and give me hopes of profiting by them All the companions on earth of the highest Callings are but a rabbel of Cennel-rakers to this noble society The Prince of this Senate is the Heir of all things the blessed and glorious Potentate such a Soveraign whose dominion is universal from Sea to Sea whose Kingdom is eternal throughout all Generations and even the highest have gloried in being his Subjects The Charter and Priviledges of this Society are the inestimable Covenant of Grace exceeding great and precious Promises wherein pardon of sin peace of conscience new natures adoption justification the love of the blessed God and eternal life are granted to them and entailed on them for ever The Servants of this Corporation are all the creatures in their several places striving which shall do them the greatest kindness They are in league with the stones of the field and the beasts of the field though never so ravenous by nature are at peace with them The glorious Angels pitch their Tents about them and count it their honour to wait upon them both living and dying The Livery in which this company is attired is the Royal Robes of Christs righteousness which renders them without spot or wrinkle and far more beautiful and amiable then Adam in his estate of unspotted innocency Their Garments smell of Myrâ—he Aloes and Cassin and for their richness infinitely surpaâ—â— that cloathing which is of wrought gold Their food is hidden Manna such meat as endureth to eternal life the bread that came down from Heaven the flesh of the Son of God which is meat indeed and the blood of the Son of God which is drink indeed Their inheritance is a Kingdom that cannot be shaken a Crown of life Rivers of pleasures an eternal weight of glory Some Societies have boasted that Kings and Lords have been Free of their Company the King of Kings and Lord of Lords is both Freee and Head of this Society they are his Hephzibah his delight his Segullah his peculiar treasure Ah! who would not have communion with them whose communion is with the Father and Jesus Christ his Son Lord let my ambition be to be enrolled a Citizen of Sion and to walk amongst them worthy of that vocation wherewith thou hast called me since the communion of thy Saints here is some weak resemblance of Heaven where all thy chosen shall glorifie and worship thee without fault and faintness teach me to hallow thy name by doing thy will on earth as it is in heaven I Wish that the gain which I am sure to reap by joyning with Christians in their common stock may make me more diligent at this spiritual trade The greatest priviledges are granted to Corporations not to particular persons The greatest victories are obtainted by Regiments and Brigades not by Souldiers engaged singly against their enemies That Oyntment which yeilded so grateful a savour as to delight God himself was compounded of several spices Exod. 30. 23 24 25. My God hath ordained the communion of the faithful for the building up one another in their most holy faith and if I expect his blessing it must be in his own way The body thrives best when all the members concur to perform their distinct and proper offices for the good of the whole Men make the most ravishing musick when many joyn in consort The two Disciples travelling together found the blessed Jesus to make a third and to warm their hearts with the fire of his heavenly Doctrine How many vessels going in company have returned in safety richly laden with the unsearchable riches in Christ If I am in doubts
answerable to my peril and my danger Lord when that day and hour draweth near that I must go hence and be no more seen do thou draw near in boundless mercy to my poor soul When I must enter into the Chambers of death and make my bed in the grave save me from the paws of Satan and the power of Hell that the bottomless pit may not shut her mouth upon me and give me to triumph in that hour of tribulation as knowing that neither tribulation nor persecution nor principalities nor powers nor things present nor things to come nor life nor death can seperate me from thy love which is in Christ Jesus my Lord. I Wish that when I am going to the place of silence I may speak the excellencies of my God and make his praise glorious It is the unhappiness of worldlings and wicked men that they cannot when they dye commend the principles whence they have acted nor the vain pleasures which they have minded and pursued How many of them whose lives have been nothing but a bundle of false-hood and lies when God hath called them to leave the world have spoken truth and told their Friends and Relations that sin is an evil and bitter thing that carnal pleasures are guilded poisons that the greatest and choicest of worldly comforts though they may have honey in their mouths have a sting in their tailes and what a vain empty nothing the whole creation is How often have they complained how the world hath deceived them the flesh deluded them and Devil beguiled and destroyed them It is my priviledge as well as my duty to extol my Master whom I have served to commend the sweetness of his ways the pleasantness of his worship the reasonableness of his precepts the richness of his promises and the vastness of that portion which he hath laid up for his Children when they come to age I have sometimes tasted his work and ways to be sweeter then the honey and the honey comb I have viewed by faith his reward to be vastly glorious and beyond all apprehensions excellent O why should I not diswade others from their eager pursuit of foolish fading shadows and perswade and encourage them to earnest endeavours after real substance and durable riches The sinner who hath wallowed all his life time in the mire of filth and wickedness will when he comes to dye and begins to return to his wits from his own experience of the emptiness and unprofitableness of his ungodly courses and from the convictions of his natural conscience acknowledge a sober sanctified conversation to be safest and the ways of God to be most gainful and upon these accounts advise his friends and relations to forsake and abandon the lusts of the world and flesh and to follow after holiness as they would be happy eternally And have not I much more cause to shew my abhorrency of sin and love to my Saviour and his image when I am entering into my Fathers house The sinner hath onely found at last a fleshly life to be vain and fruitless and is like to pay dear for his learning but I have known the paths of piety to be paths of pleasantness and rejoyced more in them then in all riches The sinner hath onely the dim light of nature to shew him the loathsomness of vice and the loveliness of grace but I have the holy Spirit of my God to enlighten my mind in the knowledge of both The sinner hath only a carnal love to his Neighbours and Kindred he knoweth not what it is to love them in Christ and for Christ I have some knowledge of the love and Law of Christ of the worth of their souls of the price paid for them by the Lord Iesus and their unchangeable conditions in the other world O that my language to them might be somewhat answerable to the love of Christ to me Lord It is unrighteousness to die in debt to man and not to endeavour to make them satisfaction according to my power I am sure to dye in thy debt for I am less then the least of all thy mercies and unable to requite thee for the smallest of thy favours It is my comfort that all the recompence thou expectest is a thankful acknowledgement and hearty acceptance of thy grace and good will O what injustice and ingratitude were I guilty of should I deny thee so small a request Be pleased to help thy servant in his last hours both to accept unfeignedly of thy grace for his own good and to acknowledge thy good will and bounty and faithfulness to thy glory for the good of others I Wish that my lost breath may be drawn Heaven-ward I mean that I may enter praying into the house of blessing and praise I am no Christian if I do not give my self to prayer whilst I live It is one choice piece of my spiritual Armour whereby I have often assaulted and conquered my soul-enemies It is the Ambassadour which I have many a time sent to the heavenly Court that always received a favourable Audience and obtained his errand It is the Vessel which hath brought me food from far and ever returned richly laden if it were not my own fault It is the element in which I live the aliment by which I subsist the pulse the breath of my soul without which it must needs dye On my death-bed I have as much need of its succour as at any season My adversaries will then imploy their greatest power and policy to rout and ruine me I am but weak flesh and blood altogether unable to combat with Principalities and Powers and how can I expect supplies from the Lord of Hosts unless I send this Messenger to intreat it My wants and weaknesses at such a time will be more then ordinary Faith must then be acted in spight of all the frights and fears which a malicious Devil and an unbeleiving heart from the number and nature of my sins the strictness of the law and the justice of God may put me to Repentance must then be exercised and my sins lye nearer my heart then my sharpest diseases In patience I must possess my soul under all the pains and pressures which the wise God shall lay upon me I must then chearfully submit to the divine pleasure and by my willingness to leave all the world to go to Christ shew that I hate Father Mother Wife Child House Lands Life and all for Christ. Those graces and many other must be put forth at suâ—h a time none of which I can do by my own power and therefore have abundant cause to fetch help from Heaven by prayer Besides the distempers of my body will discompose my soul and unfit it in a great measure for all holy service Again my Benefactors my near Friends and Relations the poor afflicted Church of God do all call aloud to me to pray for them as the last kindness I shall ever do for them I profess
endeavour to revive me When I fall he will do his utmost to recover me He will rejoyce with me in my joys and sympathize with me in my sufferings in every condition to his power be a futable consolation O that the value and vertue of this Pearl may make me esteem it at an high price and the more wary that I be not cheated in my Choice Lord thou hast ordained the communion of Saints to be for mutual comfort and counsel let me choose those for my friends that will be faithful to their own and to my soul. I Wish that I may manifest to my own conscience the truth of my conversion by my Companions and that I am passed from death to life because I joyn with and love the brethren Beasts flock together Sinners joyn hand in hand and Saints are of the same heart and walk together towards the same Heaven My Associates will discover my nature whether Vertue or Vice be my Master My Comrades will speak to what Captain I belong If I joyn with the black Regiment of the Prince of Darkness it s a sign I am an enemy to the Lord of Hosts The members of Christs Mystical Body go in company It s presumed they are unchast Women who company with known Harlots and it s supposed they are dishonest men who are familiar with Theives If Christ and grace be predominant in me I cannot like and love their enemies An holy soul cannot delight in prophane sinners goldâ— will unite it self with the substance of gold but not incorporate with dross An heart truly good cannot brook those that are evil All creatures desire to joyn with such as are of the same nature Fish Fowls Birds Beasts all every one strive to be with them that are of the same species Confederacy in sin is the livery by which the black guard of Hell is distinguished from the rest of the rational creatures True friendship is the Cognisance of true Christians By this shall all men know that ye are my Disciples if ye love one another Love is the badge of the houshold of faith which witnesseth to what Lord they appertain Where love is in truth to their persons there will be a delight in their presence For what is love but a motion of the soul towards and its complacency in the object beloved In vain do I pretend my self a Disciple without sincere love which is the life of a Disciple Love to my God is the soul of Religion which keeps it in being in motion without this the whole body of it decayeth and dyeth All my performances if this be lacking are but as an unsavoury Corpse without either loveliness or life Love to my brethren is the sign of Religion which ever sheweth it self at the door where the substance is within He that loveth him that begetteth must needs love him also that is begotten The Child is acceptable for the Fathers sake The Picture is amiable because of the Person it representeth O how grossely do they delude their souls that think they love the Head when they hate and despise the Members that say they affect and prize Christ above their lives when they reject and persecute Christians to the very death Lordâ— thou hast told me He that loveth not his Brother abideth in death All thy Children are my Brethren they have the same Father the same Mother O suffer me not to give conscience cause to witness against me that I am in a state of death of damnation for want of this brotherly affection but grant that the hot beams of thy love may so warm my heart that I may be always reflecting back love to thy self and thy Saints as an evidence of my eternal salvation I Wish that I may consider whom I choose for my Companions least I be disappointed in the ends of Company My God intendeth society to be helpful to his people in the best things But they are never likely to further me in holiness who walk in the broad way that leadeth to Hell Satans Servants will not teach me to do the Lords work That friendship is ill made which is soon broken no band can hold him who is a stranger to Religion Where there is no fear of God in the heart there can be no true friendship They who are two in disposition will scarce be one in affection Where there is no true likeness there can be no true love Can two walk together unless they be agreed Grace is the onely Cement which conglutinates hearts and maketh true friends A brutish Sinner and a Beleiver are contrary each to other An unjust man is abominable to the just and he that is upright in his way is abominable to the wicked the Eagle hath perpetual emnity with Serpents and Dragons and their seed So hath the Eagle-eyed Christian with the seed of the Serpent Beasts hate fire and so do those whom God calleth Foxes and Lions and Bulls the fire of grace that burneth in a Saints heart and flameth out in his life Lambs and Wolves Doves and Ravens cannot unite Jerusalem and Babylon Sion and Sodom can never be compact and at unity togeâ—her Can I expect love from that person that hath none for his own soul nor for the blessed God Can contraries meet and not fight Is there any hope of an amicable conjunction betwixt them that are not onely differing but opposite I am born of God he is of his Father the Devil My work is to do the will of my Father in Heaven his work is to do the lusts of the wicked one Self is the Byass by which he moveth Scripture iâ— the Compass by which I sail I am travailing towards heaven he is hastening to hell and is it possible for us to have one heart O that no worldly advantage might make me ever strive to strike a Covenant with them to whom I am thus contrary They must needs be false to me that are made up of unfaithfulness A true friend is another self a vicious man cannot be a true friend because he is never himself Sometimes he is drunk with passion and so loseth his guide and leaveth the dictates of reason those servants are often in rebellion and thâ—n like the troubled Sea he casteth up mire and dirt In his fury he will strike at friends or foes and discover what he knows and more many times Passion is an high Feaver wherein men talk idly therefore the wise man gives a special Caution against such Companions Make no friendship with an angry man and with a furious man thou shalt not go Sometimes he is overcome with wine and then the Beast in him puts the curb into the mouth of reason and hath the command of it A Drunken man hath Nebuchadnezzars brutish heart and is fit onely to graze with Cattel Clitus is killed by his drunken Master and such a one speaketh and doth he knows not what He speaks what he should forget and forgets what he hath
of others do speak aloud in thine ears that health and rest are mercies O how shouldst thou adore that God who distinguisheth thee thus graciously from others Mayst thou not think with thy self Here is a person full of pain the day is full of darkness to him and wearisome nights are appointed to him Lo his Wife and Children and Friends are weeping about him but cannot relieve or redress him all the comforts of this life are unâ—avoury to him His aches and grief and diseases hinder him much in spiritual performances and in the prosecution of a better life how much aâ— I bound to the Lord that it is not so with me I can relliâ—h outward mercies and am refreshed with bodily comforts I have no such distemper or pain to take me off from prayer or Scripture but I may be as frequent and as urgent as I will about my soul and eternal concernments Bless the Lord O my soul and all within me praise his holy name Surely health is the Prince the first-born of outward blessings Though foolish men deprive themselves frequently of it for the satisfaction of a sensual wanton appetite yet it s more worth then a thousand of those brutish transitory delights A Stomach is of more value then meat and a good digestion then raiment Men think not much to part with much of their wealth in their sickness for a little health O it deserves thy prayers to God for it with submission to his will when thou wantest it and thy praysing of God for it with enlarged affections when thou hast it 3. In observing the necessity of a timely repentance and its difficulty on a dying bed How unfit is a man to begin to live when he is wracked with pain and going to die The dolour and trouble of his body are great impediments to the good of his soul. When the outward man is in great distress and the inner man sympathizing with it the best words are often wasted and thrown away and the mind is unfit either to receive counsel or comfort Further How irrational is it to give Satan our prime our health or strength and God our weak and consumptionate and dying parts to present our enemy with our quick and nimble and active faculties and members and to put off our best friend with a body full of sores and a soul full of sin Besides the longer men continue in sin the more difficult their conversion will be He that hath wandred or travelled out of the right way all day will hardly be perswaded to go back all the way and set out again at night Where Satan hath dwelt long he will hardly be removed A Ship the longer it leaketh the harder it is to be emptied The fâ—rther a nail is driven in the more trouble to get it out The longer my soul continueth in disobedience the harder it will be to bring it to repentance The more sin is riveted and habituated in me the more pains and toyl and grief it will cost to get it subdued and slain 4. In learning more the excellency of grace and an interest in Christ and God which will do a man good in a day of â—ickness and an hour of death He is a friend indeed that is a friend in a day of adversity The sinners folly in neglecting durable riches teacheth the Christian wherein true wisdom consisteth and the worth of it That it consisteth not in heaping up such treasures or getting such friends as will be useless and unprofitable in a time of need but in laying up a treasure in Heaven and ensuring eternal comforts Cold â—harp weather sheweth the value of an healthy constitution A storm will speak the worth of a sure Anchor and a skilful Pilot. The excellency of grace and holiness and Christ and God are not fully known till we come into the other world where all sublunary comforts are wanting But the more any condition in this world resembleth that and the nearer we approach that the more visible is the value of divine and lasting blessings A Cordial is not esteemed till we come to fainting fits A soul that in time of health and wealth and outward prosperity made the fear and ways of God and the estate of the godly the object of his scorn and contempt when he comes to be awakened by the alarum of death and to look into the other world will make them the object of his choice and give a world if he had it for them A Good Wish about the visitation of the sick wherein the former heads are applied THe righteous Lord and God of all grace who for sin afflicteth man with sickness yet in the midst of judgement remembreth mercy intending his instruction not his destruction by it having designed such afflictions as rods to whip men to himself to make them out of love with sin the spring of all their sufferings and sorrows and to wean them from the earth who otherwise would make it their Heaven and hath also appointed men to be the means through which these mercies shall be conveyed and sicknesses sanctified to them I Wish in general that I may never omit to visit those Neighbours with pity whom God hath visited in fury muchless insult as the Edomites over the afflicted Israelites and persecute them whom God hath smitten drawing blood from those wounds which are already blew with the blows of the Almighty but may be faithful to the precept and purpose of my God in this particular and adopt my second table duties into the Family of the first table by visiting the sick not out of common civility but out of charity and in obedience to the God of my health It is my priviledge that my Almes may become Sacrifice my Courtesies worship and in paying that debt of love which I owe to my Neighbour I may pay that duty which I owe to my Maker O that in all my common transactions I might move upon principles of reason and especially in works that have a tendency Godward act upon grounds of Religion Lord thou hast an eye to my good in all thy providences and dealings why should not I have an eye to thy glory in all my practices and actings Cause thy fear so to possess my heart that I may visit the sick out of conscience and let thy grace so assist and accompany my endeavours that thou mayst visit them to their eternal comfort I Wish that the Command of my God may be a sufficient Motive and warrant to make me set about the practice of this work It is my duty to visit them that are sick as I am the Lords Servant I disown his authority I deny his Image if I do not sympathize with others in misery Nature it self commandeth me to be affected with the conditions of such as are afflicted All creatures will commiserate those of their rank and order that are in misery Bees will rather stay and starve with those of their kind that
Sons to peace lest they should lose the Kingdom he left his heir The Saint must conjure his Children to purity in the first place lest they lose their souls and the Kingdom of Heaven Mr. Robert Bolton on his Death-bed called his Children together Wisht them to remember the counsel he had formerly given them and he verily beleived none of them durst meet him at the great Tribunal in an unregenerate estate Mr. Sanders a little before his death in a Letter to his Wife writeth thus Dear Wife riches I have none to leave behind me wherewith to endow thee after this worlds manner but the treasure of tasting how sweet Christ is unto hungry consciences ' whereof I thank my Christ I feel part and would feel more I bequeath to thee and to the rest of my beloved in Christ to retain the same in sense of heart always O how pathetically how earnestly should dying Christians who know somewhat of the worth of grace and holiness and of the evil and end of sin and sinners perswade their Children and Relations to love and fear and serve the Lord when it s the last time that ever they shall advise or counsel them How hard should they woo that the souls of their Kindred may be married to Christ Secondly In commending thy self and others to God by prayer When the body breaths shortest it breaths quickest Though the Christian on his death-bed may want strength for long solemn devotion his short ejaculations should be both fervent and frequent The first thing a Child of God doth when new born is to breath to pray Act. 9. 27. And its one of the last things he doth Act. 7. ult He entereth praying into the place of praise Paul the Hermit was found dead saithe Ierom with his hands and eyes lifted up to Heaven that the dead corps seemed to pray Demus operam ut moriamur in precatione Let us endeavour to dye at prayer saith Austin 1. The sick man should pray especially for himself Lord Iesus receive my Spirit saith Stephen Father into thy hands I commend my Spirit saith Christ Lord saith dying Beza Perfect that which thou hast begun that I suffer not Ship-wrack in the Haven Children desire to dye in their Fathers bosome or on their Mothers lap Mr. Perkins died begging remission of sin and intreating mercy at Gods hands Bishop Vsher was often heard to desire the like end that Mr. Perkins had which he obtained for the last words which he was heard to utter were But Lord in special forgive my sins of omission not long after which he expired Luthers prayer a little before his death or rather thanksgiving was Pater mi caelestis Deus Pater domini nostri Iesu Christi ago tibi gratias quod filium tuum Iesum Christum mihi revelasti cui credidi quem sum professus quem amare c. My Heavenly Father the God and Father of my Lord Iesus Christ I thank thee for revealing thy Son Iesus Christ to me whom I have beleived whom I have professed whom I have loved Others must not be forgotten by us but our own souls must in a special manner be remembred Bellarmin tells us of a desperate Advocate in the Court of Rome who being exhorted on his death-bed to pray to God for mercy made this speech Lord I have a word to say to thee not for my self Ego enim propero ad inferos neque enim est ut aliquid pro me agas For I am hastening to Hell neither is there any thing that I would beg on my own behalf but for my Wife and Children This he spake saith Bellarmin who was then present as boldly as if he had been taking his journey onely to some neighbouring Village 2. For his Relations The more hot our affection is to any the more fervent our petitions should be for them Praying Parents are the most loving Parents When dying chiefly they should bless their Children in the Name of the Lord. So Isaac did Gen. 28. 1. Thus Iacob Gen. 48. 15 16. Godly Parents may plead the Covenant made to them and theirs unto God on their Dying Beds with comfort They are best acquainted with their Childrens conditions conversations wants weaknesses and so fittest to open their cases to God and to beseech grace on their behalves that they may be an holy seed a generation arising to shew forth his praise Christ when nigh death committed his spiritual Children to his Father and earnestly begged his care of them and favour for them Holy Father I come to thee I am no more in the World but these are in the world Keep them thrâ—ugh thy name keep them from the evil sanctifie them through thy truth So should a godly Father or Mother when dying Lord I am leaving my poor Children in the midst of snares and temptations and miseries I am coming out of the world to thy Majesty where I shall be above all frights and fears and beyond all malice and mischief but my children are in the world and will dayly be environd with allurements and affrightments with assaults and batteries from their spiritual enemies thou knowest the power and policy of the world and the wicked one the treachery and deceitfulness of the flesh within them and their weakness and inability to wrestle with and overcome the flatteries of the World and the suggestions of the Devil O keep them through thy name that they may look beyond the World live above the World and expect and eye their portion and happiness in a better World Though they live in the World let them not live as the World but walk all their days as heirs of another World Keep them from the evil of â—in however it please thy Majesty to deal with them about the evil of Suffering Give them the Shield of Faith whereby they may quench the fiery Darts of the Devil Let thy Covenant of grace be their portion thy love their cordial and thy Mansion-house their eternal possession Be thou their Father to direct protect govern and provide for them and give them a name in thy house better then of Sons and Daughters O sanctifie them through thy truth that they may be saved and may meet me with joy at the great day Luther when dying made this Will for his Wife great with Child and his little Sons O Lord God I thank thee that thou wouldst have me to be poor in this world I have no House Land or money that I should leave them Thou hast given me Wife and Children I restore them to thee Do thou O Father of Orphans and judge of Widows nourish teach keep them as thou hast hitherto me 3. For the whole Church of God It s good to pray by our selves but its ill to pray onely for our selves When we are dying and going to the Church triumphant we should be sure to put up some requests for the poor members of Christ and the Church
obtain them what ever it cost or to dye in the undertaking T is by the sap which from the root is derived through the bark to the branches that makes them fruitful T is from â—he strength which faith derives from Christ that the Christian becomes so abundant in holiness cut off the bark and the tree withereth Take away faith and no more good works The extension of the branches ariseth from the intension of the sap and how shall that be conveyed but by the bark Christ like Ioseph keeps the granaries wherein is abundance of soul-food and faith unlocks those Store-houses and takes out supplies As Pharoah when the Egyptians cryed to him for bread said Go ye to Joseph and what he saith to you do So God saith to Christians that call on him for Grace Go ye to Christ by Faith and he will relieve you It pleased the Father that in him should all fulness dwell Here is 1. Fulness abundance not a drop or a small degree of living water 2. All fulness a redundance the fulness of a spring a fountain not of a vessel 3. All fulness dwelling abiding there to eternity running over and running ever But you will say What is a Christian the better sor it I Answer Of his fulness by faith We all receive grace for grace As a Pipe from the River supplieth the house upon all occasions and the several offices therein with water so doth faith supply the Christian with grace from Christ answerable to his several exigencies and necessities Indeed all the graces act valiantly in their several places under the command of this General Hence though fear and love and heavenly mindedness were specially operative in many of the Patriarchs actions and passions for God yet still the crown is set upon the head of faith under whose banner and conduct they fought Heb. 11. per tot When this Champion like Goliah is vanquished the other graces as the Philistines are put to the rout As dark clouds obscure the glorious stars so doth unbeleif blemish the lustre of a Christians graces If this shepherd Faith be smitten other Graces like â—heep are scattered If this grace keep the field the rest always keep their ground The length of the days depends upon the shining of the sun as this shines more or less so the days are longer or shorter The degrees and measures of other graces depend exceedingly upon this grace The branches blossom answerable to the sap which they receive from the root Other graces bud and blow according to the sap which they receive from faith For example sake Repentance is more or less according to the degrees of faith T is the fiducial apprehension of divine love that mollifieth the stony hearâ— None mourn so much as they who apprehend God a father The hot beams of divine grace and favour by faith united in the soul thaw the most iâ—y heart They shall see him whom they have pierced i.e. with an eye of faith and mourn for him as one that mourneth for his onely childe Peter saw Christs love in his look and then went out and wept bitterly 2. Humility We are never lower in our own eyes then when faith assures us that we are high in Gods favour The Centurions humility seems to keep equal pace with his faith though Christ saith of his faith I have not found so great no not in Israel Lord I am not worthy that thou shouldst come under my roof neither thought I my self worthy to come unto thee When Nathan brought David word that God had a great respect for him and would build him a sure house for ever He presently crieth out What am I and what is my fathers house that thou hast brought me hitherto c. 2 Sam. 7.18 3. Love The fire of love flames more or less according to the fuel which faith provides To whom much is forgiven the same loveth much The knowledge of a pardon granted by such a Lord who hath all the reason in the world to loath the soul turns it into a lump of love 4. Ioy Faith broacheth the pipe of the promises and presenteth that wine which rejoyceth the heart of the new man In whom beleiving we rejoyce with joy unspeakable and full of glory 1 Pet. 1.7 5. Patience He that beleiveth his bonds are good that his estate is in safe hands and that his forbearance doth abundantly encrease it will wait quietly for the day of payment He that beleiveth maketh not haste None quarrel or fret but from want of faith Run with patience the race set before you Looking at Iesus If the Christian be weak faith will give him the staff of the Word to lean on if he be weary faith will shew him his journeys end Lo yonder is heaven saith faith hold out a little longer your work is almost done As the Eagle by stretching her self towards the Sun through its heat hath her old feathers fallen off new ones growing in their places and her strength renewed so the Christian cleaving to Jesus Christ the Sun of righteousness by faith reneweth his strength as the Eagle runneth and is not weary walketh and is not faint It s reported of the Chrystal that there is a vertue in it to quicken all other precious stones when it toucheth them it puts a lustre and brightness on them It s true of faith it hath a vertue in it to enliven and quicken all other graces These stars have the greatest influence when in conjunction with this Sun As the Philosopher saith of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is of all things the best most soveraign and precious because it s of universal influence in the life of man so I may say of faith it is of all graces most excellent in regard of the universality of its influence upon all duties graces providences ordinances T is by Faith that prayer becomes so prevalent Whatsoever ye ask of the Father beleiving ye shall receive Joh. 16. 22. An unbeleiving prayer is a Messenger without a tongue no wonder if he dispatch not his errand Heb. 11. 6 7. T is by Faith that Scripture is so powerful This sword of the Spirit doth no Execution save in the hand of Faith The word did not profit them not being mingled with Faith in them that heard it Heb. 4. 2. T is by Faith that the Lords Supper becomes so nourishing and strengthning This is the hand that receiveth that flesh which is meat indeed this is the mouth that eats it this is the stomach that digests it without this thou mayst receive the Elements but not the sacrament 1 Cor. 11. 25 26. Unbeleivers like Waspes may sit upon the tops of these flowers and seem to gather honey but alas they are far from any such thing T is by Faith that Crosses are turned into comforts and afflictions into mercies This like Mithridates can digest poison and get strength from the wrath and rage of Men and Devils 1 Phil. 19. Heb. 11. 38. T
others which if written in a fair character will invite those with whom I converse both to read it and to learn it My advice may to others be very advantagious If in the morning I sâ—w the seed of some savoury counsel and in the evening with-hold not my hand though carnal reason tells me it is cast away upon barren earth which will make no return yet my God can cause it to spring up richly Possibly other particular callings may depend on mine and thereby many persons for their lively-hoods under God on me Now what an opportunity of doing them good of serving my Lord and of furthering my own account is put into my hands How willing are these who have their dependance on me to model themselves to such a form as will best suit my temper Though they are as hard as Rocks to others they are as soft as Wax to me and shall not I labour to imprint the Image of my God upon them O that by those cords which bind their civil interest I might draw them to a consideration of their spiritual estates and let them know that there is but one way of approving themselves to God and me How false am I if I do not improve the ground I have got in the hearts or hands of any for the honour of my Master Inlightned souls are all liberal to disperse their rays for the good of others How busie are most men to propagate that quality which is predominant in them The Scholar would have his companion learned the Courtier his associate handsom in his carriage the Souldier his Comrade Valiant and shall not I endeavour that my friends be vertuous Nay how diligent are the Devils Agents to spread the poyson of vice amongst all with whom they converse Though they find sin already thriving yet they think it not enough to nourish those ill weeds which grow so fast of themselves but even sow new seeds of oaths and cozening and prophaness as if their mutual commerce did oblige them to diffuse their venome to each other and as if it were a dishonour to the Tradesman to go to Hell without his Customers and Chapmen O my soul dost thou not blush at thy own backwardness in bringing souls to thy God â—hen the Emissaries of Hell are so forward Do they devise wickedness continually Prov. 6. 14. search out iniquity yea accomplish a diligent search Psa. 64. 6. leave no means untried no ways unattempted but study and search narrowly for fit seasons when they may convey their infections to others and communicate their plague-sores with the greatest success and wilt not thou as a liberal man devise liberal things sit down and contrive how thou mayst give counsel to poor sinners administer comfort to poor Saints to the best advantage of their souls Shall Satan go about seeking whom he may devour and wilt not thou go about seeking whom thou mayst recover out of the snares of the Devil Though grace sets bounds to thy Conscience yet it doth not to the Love of thy God If the love of thy God be without limits will not thy desires and endeavours to exalt him be as large It s his favour to trust thee with any Talents for his honour Opportunities of doing him service which now and then he affordeth thee are precious the stump of time remaineth when the branches of opportunity are lopt off In times of scarcity men pick up all the grains of corn that none be lost he that in a dearth gives his corn to his beasts is himself a brute Seasons for the advancement of thy Saviour and the soul advantage of thy brother are rare and wilt thou throw them away upon vain talk and needless toys David could say Is there none left of the house of Saul to whom I may shew kindness for Ionathans sake And mayst not thou say Is there none left of the houshold of fâ—ith or belonging to it though now aliens from it to whom I may shew kindness for Jesus sake Ah Lord whence is it that my soul is so backward in sending beggers to thy gate Am I ashamed to let the World know how much I am indebted and what bountiful almes I have there received Art thou so bad a Master that I should blush to tell others to whom I belong or affraid that if I should commend thee to them and send them to thee they would find me false Surely to sit at thy feet and to wait at thy Gate is infinitely more honourable and comfortable then to sit on the highest worldly throne and to be waited on by the greatest earthly Princes What then are the fetters that hinder me from running to invite others to thy Gospel-feast Do I fear that thy house will not hold us all or that the inheritance of thy Saints being divided amongst so many the lesser share will fall to me No I beleive that in my Fathers House are many mansions that there is room enough and to spare for all thy righteous ones and that my sight of thee the true Sun will never be the less pleasing and refreshing though millions of worlds should enjoy thee If ever it be true t will be there The more the merrier An innumerable company which all thy creatures cannot number may draw water with joy out of the Well of salvation and yet there not be one drop the less Where still is the fault that I am so unfruitful and do not encourage others to enter themselves in thy family Am I the fig-tree which thou hast cursed and said to Never fruit grow on thee more Or Is it not rather my wicked heart of unbeleif that tells me Godliness is grown with most but a dead commodity and if I offer to put it into my Chapmans hands my own wares will go off the worse How often hath it suggested to me that to commend truth to my customers will be the way to lose my trade that I must not follow holiness too close at the heels lest it dash out my brains that it is to no purpose to perswade men to godliness and that I do but lose my labour in all my counsels and admonitions to others This unbeleif Lord is the traytour which is such an enemy to the Crown and Scepter of thy dear Son O let it please thy Majesty to execute it speedily Why should this Worm lye gnawing at the root and hinder my soul from glorifying thee by bringing forth much fruit Is not my soul a Vine of thine own planting Thou broughtest her out of Egypt a state of bondage and slavery to Sin and Satanâ— and she is come up from the Wilderness leaning upon her Beloved Why doth this Boar of the Wood waste her and this Wild Beast of the field devour her even this evil heart of unbeleif whereby she departs away from the living God Return I beseech thee O God of Hosts look down from Heaven and behold and visiâ— this Vine fence it by thine Almighty power prune
is a Traytour to his supreme Lord and to his Viceroy within him Reason but a Saint and a wicked man are contrary consider them from head to foot they stand both in defiance against each other Their understandings are contrary the one is light the other is darkness the one judgeth sin to be the greatest and most abominable evil the other judgeth it to be a pleasant eligible good Their wills are contrary the one is a resolved Souldier under the Captain of his salvation fully set to lose his life before he will give up his cause or leave his colours the other is a sworn Officer under the Prince of the powers of the Air an implacable enemy to the former General and stoutly bent to dye nay be damned rather then desert him Their affections are contrary the affections of the onâ— as fire ascend upward are set on things above the affections of the other like earth tend downwards and are set on things below what the one loves above his life the other hates unto death what the one forsakes as worse then Poyson the other followeth after as his onely portion Are these two Reader like to agree and to be as friends should of one heart and of one soul Idem velle idem nolle est vera amicitia saith the Oratour T is true friendship to Will and Nill the same things what kind of friendship must that be then between those that always will and nill contrary things Let thy own reason be judge if likeness be the ground of love what love can there be amongst them that are wholly unlike O let noâ— any carnal interest sway thee to choofe Sodom for the place of thy habitation much less to accept of Gods Foe to be thy bosome friendâ— for what communion hath light with darkness or what fellowship hath righteousness with unrighteousness and what concord hath Christ with Belial or what part hath he that beleiveth with an infidel 2 Cor. 6. 14 15. Like as the Elements according to Empedocles opinion are always at strife together but specially those that are neerest so godly and evil men are always at odds but those especially that are nearest The Horse hath a natural emnity against the Camel and the Camel against the Horse Therefore Cyrus being to fight with the Babylonians who excelled in Horses used as many Camels as he could get The sinner is like the Horse altogether unclean the Christian like the Camel that cheweth the cud though he divideth not the hoofe is parly clean partly unclean now there being an enmity betwixt these there can never be any society The Feathers of Eagles say Naturalists will not mingle with the feathers of any ohter Fowls Many complain of the treachery of their friends and say as Queen Elizabeth that in trust they have found treason but most of these men have greatest cause if all things be duly weighed to complain of themselves for making no better choice He is right served in all mens judgements who hath his liquor running out which he puts into a leaking Vessel or riven Dish SECT III. I Come now to shew wherein the power of godliness consisteth or how a man maketh Religion his business in the choice of his Companions First Be as careful as thou canst that the persons thou choosest for thy Companions be such as fear God The man in the Gospel was possessed with the Devil who dwelt amongst the Tombs and conversed with Graves and Carcasses Thou art far from walking after the good spirit if thou choosest to converse with open Sepulchres and such as are dead in sins and trespasses God will not shake the wicked by the hand as the vulgar read Iob 8. 20. neither must the godly man David proves the sincerity of his course by his care to avoid sucâ— society I have walked in thy truth I have not sat with vain persons Psa. 26. 5. 6. There is a twofold truth 1. Truth of Doctrine Thy Law is the truth free from all dross of corruption and falshood oâ— error 2. Truth of affection or of the inward parts this may be called thy truth or Gods truth though man be the subject of it partly because it proceedeth from him partly because it is so pleasant to him in which respect a broken heart is called the sacrifice of God Psa. 51. 6. As if he had said I could not have walked in the power of Religion and in integrity if I had associated with vile and vain company I could never have walked in thy precepts if I had sat with vain persons Observe the phrase I have not sat with vain persons 1. Sitting is a posture of choice it s at a mans liberty whether he will sit or stand 2. Sitting is a posture of pleasure men sit for their ease and with delight therefore the glorified are said to sit in heavenly places Eph. 2. 6. 3. Sitting is a posture of staying or abiding 2 King 5. 3. standing is a posture of going but sitting of staying The blessed who shall for ever be with the Lord and his chosen are mentioned to sit down with Abraham Isaac and Iacob in the Kingdom of Heaven Mat. 8. 11. David in neither of these senses durst sit with vain persons He might as his occasions required use their Company but durst not knowingly choose such Company They could not be the object of his election who were not the object of his affection I hate the congregation of evil doers saith he in verse 7. As sitting is a posture of pleasure he did not sit with vain persons He was sometimes amongst them to his sorrow but not to his solace They were to him as the Canaanites to the Israelites pricks in his eyes and thornes in his sides Wo is me for I dwell in Meshech and my habitation is in the Tents of Kedar Psa. 120. 5 6. It caused grief not gladness that he was forced to be amongst the prophane Again He might stand amongst them but durst not unless necessitated as a Prisoner kept by force in a Prison sit with them A godly man may go to such persons as we do sometimes to felons in a Gaol about business but he likes not to stay in such a nasty place It s said of the Lyzard an unclean Bird that she liveth in Graves and such places of corruption But the Dove a clean creature loves to build and lie clean Though â—he sinner like Satan delights in herds of Swine the Saint disesteemeth a vile person and honoureth them that fear the Lord Psa. 15. 4. The Burgess of the new Ierusalem saith one upon that Text reprobos reprobat probos probat he rejecteth the vicious and though they may be great and high counteth them but vile Elisha was so far from bestowing his love that he thought an evil King not to deserve a look As the Lord liveth were it not that I regard the presence of Iehosaphat the King of Iudah I would not look
towards thee nor see thee saith the Prophet to the King of Israel 2 King 3. 14. That unerring pattern our blessed Saviour did not judge wicked Herod worthy of one word Then Herod questioned with him in many words but he answered him nothing Luk. 23. 9. But the true Christian honoureth them that fear the Lord though he disesteemeth the wicked Saints are Gods jewels and therefore must needs be of great price with them that have any judgement Ingo an antient King of the Draves at a Feast sets his Pagan Nobles in his Hall below and entertained a company of poor Christians at his own Table in his Presence Chamber in the most Royal manner and with the costliest chear that might be and when this different dealing was wondered at by his Peers he gave them this Reason I do this act not as King of the Draves but as King of another World where these poor men shall be my Companions and fellow-Princes David was a great Soveraign yet the Saints onely were his Associates Let them that fear thee turn unto me and such as keep thy righteous judgements They who but touched the carcasses of men and wicked men are but moving carcasses were unclean seven days Numb 19. 11. The flesh that toucheth any unclean thing shall not be eaten Levit. 7. 19. God commanded the Jews Thou shalt not let thy Cattel gender with a diverse kind Thou shalt not sow thy field with mingled Seed neither shall a Garment mingled of linnen and wollen come upon thee Lev. 19. 19. This indeed taken literally was ceremonial to them and is vanished with their Commonwealth but taken mystically there is something in it which is moral and binding to us namely that God abhors mixtures of good and bad persons more then of different things and the Apostle applieth it to the same purpose Reader if God hath opened thine eyes thou seest that Saints are lovely though low and precious though poor I am black but comely O ye Daughters of Jerusalem as the Tents of Kedar Cant. 1. 5. Kedar signifieth black and the Tents of Kedar were of hair-cloth made of Goats hair wherein they dwelt Here the Church which elsewhere is called the Tents of Iacob Jer. 30. 18. is for her persecutions and pilgrimage and poverty compared to the Tents of Kedar saith Aynsworth but I suppose there is one thing more in it and that is as the Church did resemble the Tents of Kedar in her outward condition so also in her inside The Tents of Kedar were stored with gold pleasant odours and jewels within O how glorious is the Kings daughter within her inward ornaments are infinitely more worth then wrought then choice gold Dost thou not behold the Saints vertues under their vail their beauty under their black Cypress How they are a Crown of Glory a Royal Diadem Princes in all his Lands higher then the Kings of the earth more excellent then their richest wisest and most honourable Neighbours the Lords portion his peculiar people his Privy-Councellors his Children his Love and Delight and doth not thine understanding prise them thy will choose them and thy affections cling and close with them Surely such persons are worthy to be thy Companions Christians must resemble the Loadstone to attract that only to them which is of some worth and not like the Iett draw stubble and hay and straw to which wicked men are compared To the Saints that are in the Earth and to the excellent in whom is all my delight saith that man after God◠own heart Further It s thy interest to choose them only for thy friends Others will one time or other prove false Those men will stick closer then a brother Greet them that love us in the faith such love will be firm Tit. 3. 15. Ungodly men may be about us as Mice in a Barn whilst something is to be had but when all the Corn is gone they are gone too If thou ceasest to give they will cease to love When the weather is foul as Swallows though they chatterd about our Chimneys and chatterd in our Chambers they will take their flight and leave nothing behind but dirt and dung as the pledge of their friendship Hamans friends who when he was in favour were ready to kiss his feet no sooner saw the King incensed against him but they are as ready to cover his face and help him to an Halter There is no faith in that Man who hath no fear of the great God SECT IV. SEcondly If thou wouldst manifest godliness in the choice of thy Companions thy care must be not onely to choose such as are godly but also to choose them because they are godly As Godliness must be a ruling quality in them that are chosen so it must be the ground of thy choice A man may keep company with godly men because they live near him or because they are related to him or because they are wise learned or ingenuous persons or because they may do or have done him a courtesie and yet not put forth the least grain of godliness in it When Gods grace in them is the onely ground of our choice and Gods Image on them the cheif Loadstone of our love then we exercise our selves to godliness in the choice of our Companions If I love my Neighbour and like his company because he resembleth me in his feature or in his nature or because he is a mild meek peaceable man or because I expect some kindness from him herein I shew my love to my self but none to my God and therefore nothing of godliness Laban delighted to have Iacob with him and would by no means hear of his departure he sets him to be chief over his flock he bendeth and boweth to him he flattereth and fawneth on him though his servant and underling and who so much as Iacob in his books but mark the ground of all And Laban said unto him I pray thee if I have found favour in thy sight tarry for I have learned by experience that the Lord hath blessed me for thy sake Gen. 30. 27 He loved Iacob fo◠himself or rather loved himself in Iacob he courted him not because he was a good man but because he was a good servant herein was nothing of Religion As the Jews followed Christ not for the miracle but for the meat Joh. 6. Such men love others for the outward goods they bring to them not for the grace or godliness they see in them for if they were not holy they would desire their Company This is faigned and not the love the Apostle speaks of 1 Pet. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unfaigned love of the brethren or love without dissimulation The voice of a worldling in the choice of a friend is much like that of Ioram to Iehu Is it peace Iehu Is it wealth Is it honour Is it power then be thou my friend But the voice a Christian is like that of Iehu to Ionadab Is
thy heart right as mine is Is there the fear of God truth of grace in thy heart then give me thy hand come up into the Chariot be thou my friend The Choice of a Christian must flow from another fountain then worldly profit namely the amiableness of the Image of Christ in the person The heat and light of a wicked mans love as a lamp is fed with and floweth from some earthly substance and is extinguished when that is denyed but the heat and light of a Saints friendship as the solary rays springeth from an heavenly cause and therefore will continue The Apostle speaketh of love out of a pure heart 1 Tim. 1. 5. That iâ— pure love a pure stream which ariseth from a pure heart a pure spring that is not onely the grace of God secret in a Christian but the grace of God seen in his Companion whom he loveth It is clearly visible that many associate with Christians not for their vertues but at a venture they were possibly the first they fell in league with or upon some other respect for they know others as high in holiness whom they slight nay possibly hate whereas he that loveth grace in one loveth grace in all It s an infallible sign of a crooked nature saith Cicero to be affected with none but Praetors and great men It s little sign I am sure of grace to joyn onely wiâ—h those Saints that are rich or high in the World If thou admirest holiness in scarlet and robes and contemnest it in sackcloth and russet I must tell thee thou art grosly deceived for thou admirest the Scarlet and honour not the holiness at all I do not deny but amongst Christians a man that hath the opportunity may choose out some rather then others to be his most intimate companions Christ though he loved all his Disciples yet had one especially the beloved Disciple who leaned on Iesus bosome Amongst all the Apostles he vouchsafed to three onely the favour of his extraordinary friendship When he raised up the Rulers daughter he suffered none to go in save Peter Iames and Iohâ— When he was transfigured he took up with him onely Peter Iames and Iohn In his bitter and bloody Agony these three were taken out from the rest Luk. 8. 51. Mat. 17. 5. and 26. 37. But if I might advise thee Reader in such a Choice I would give thee these two Cautions First That thou prefer those whom God prefers I mean such as have most grace It s a sign of a Coward to choose a weak enemy and its a sign of little grace to choose the weakest Christian friends He that hath most of Gods heart deserveth most of thine I am ready to think that Peter Iames and Iohn that had more of Christs love then the rest had more of his Likeness and Image then the rest I confess some respect in the choice of a bosome friend ought to be had to his prudence Some men though holy are indiscreet and in point of secrets are like Sives can keep nothing committed to them but let all run thorough A blab of secrets is a Traytour to society as one that causeth much dissention It s good to try him whom we intend for a bosome friend before we trust him As men prove their Vessels with Water before they fill them with Wine If we finde them leaking they will be useless as to that purpose Too many are like the Dead Sea in which nothing saith Aristotle sinks to the bottom but every thing thrown into it swims at the top and is in sight Nakedness in mind is as well a blemish as nakedness in body It s wonderful folly which some persons manifest in stripping themselves naked before every one and unbosoming themselves whoever stands by Pictures that have no Curtains before them gather much dust and so do those minds that are ever open and exposed to every mans view Others are like the Sea full of wealth and worth of great abilities in spiritual things but there is no coming at it they are so concealed that none is ever like to be the better for it Those golden Mines that are never known enrich none There are a middle sort of Christians between these that like a secret box in a Cabinet is not seen without some difflculty but as occasion is it is opened and then many jewels of rare value appear The Bow that is hardest to bend doth the most service for it sendeth forth the Arrow with the greatest force The Nut that is hard to crack hath the best kernel These Christians may as likely as any be thy bosome friends Though some respect I confess may be had to sutableness of disposition in him whom thou choosest for an intimate friend As in marriage so in friendship its best when there is some equality and likeness in pairs as of Tongs or Gloves there must be a parity Such friendship founded both in grace and nature is like to be lasting 2. That in prefering some thou castest no contempt upon others The smallest piece of peaâ—l is worthy of esteem the little violet is pleasant The poorest Christian he that hath the least grace deserveth our love and observance Christ takes notice of two mites of a little strength of some good thing and shall not we Math. 12. 43. Rev. 3. 8. 1 King 13. 14. Babes in Christ being unable to help themselves have most need of good Nurses Weak Saints who can hardly go alone do most want an helping hand A Saint that is mean as well as a mean Saint must be countenanced It s good to countenance godliness in the rich but its evil not to encourage it in the poor Our love must like the oyntment powred on Aarons head which ran down not onely to his beard but to the very skirts of his garment be drawn out to the highest and fall down on the lowest Saints David by this shewed the life and truth of his love I am a Companion of all that fear thee and keep thy Statutes Psa. 119. 63. Of all None that hath thy fear but shall find me their friend Though I am their King and above the highest yet for thy sake I can chearfully be Companion to the lowest SECT V. THirdly In thy Choice have respect to spiritual ends and accordingly improve it Attend and intend thy own and thy Companions soul-good in it Fâ—iendship hath a key to the heart which it may use nâ—t only to let it self into its secrets but also to introduce its own conceptions He hath a great advantage of perswading another to and encouraging him in holiness who is already entertained as his friend into his heart Where the person is so acceptable the instruction will be the more welcome We carry others sometimes along with us to our friends houses and they are kindly entertained for our sakes Now to improve this interest any other way then on Gods behalf is sacriledge How abominable were it then
toucht it desileth but Fullers-Earth doth not so soon cleanse If Israel once joyn themselves to Baal-Peor they quickly eat the offerings of the dead and bow down to their Idols It s as ordinary to put on other mens faults as their outward fashions One Corah did but kindle the fire of rebellion and presently two hundred and fifty Captains brought wood to increase its flame to their own destruction If I know of any that have infectious diseases love to my body will not suffer me to drink of their Cup or to sit at their Table and when I know of them that have such contagious spiritual sicknesses shall not love to my soul move me to forbear their society Lord my prayer hath often been Lead me not into temptation shall I run into temptation thou knowest how prone I am should I walk with wicked persons to walk in their wicked paths and hast therefore laid thy strict command upon me Enter not into the path of the wicked and go not in the way of evil men Avoid it pass not by it turn from it and pass away Prov. 4. 14 15. keep me from hazarding this frail Potsherd my flesh upon the Rock of evil company from venturing amongst those vipeâ—s lest I be stung Enable me to avoid the Congregation of evil doers and keep me from going with the wicked lest I learn their ways and get a snare to my soul. I Wish that I may be the more fearful of joyning with sinners lest my God joyn me with them in their sufferings It is evil and woful to be found in that house which is all over in a flame The anger of my God is worse then a consuming fire and shall I associate with them that are always under his fury When a City is taken by storm in the night the sword makes no difference amongst the Inhabitants betwixt friends and foes What safety can I expect in being near them that are far from Gods Law and Love Wicked men are dross they have no good mettal in them they are neither fit vessels to serve nor currant mony to inrich me but though I be Gold if mingled with such Dross I must look to be melted If the Stork accompany the Cranes it s no wonder if she be taken in the fame Net Jehosaphat was a good man yet for joyning with the wicked wrath came upon him from the Lord 2 Chron. 19. 2. If I follow him in his sin shall I be free All that sailed in the Ship fared the worse for one disobedient Jonah his company cost them the loss of their lading and was like to have cost them their lives The whole body of Israel fell before their enemies because wicked Achan stood amongst them O my soulâ— dost thou think then to afford such thy presence and not to share in their punishment Consider with seriousness what thy God saith Depart from the Tabernacle of these wicked men and touch nothing of theirs lest ye be consumed in their sins Wouldst thou for any carnal profit be found amongst those persons who are every moment in danger of the bottomless pit The Earth clave asunder that was under them and swallowed them up their houses goods and all that appertained to them O what man unless bereft of his wits would be one hour contentedly in the company of these Corahs that are always liable to Gods curse Let the great use thou makest of such dreadful Doctrines be not to partake of their sins so much as by thy presence that thou mayst not partake of their plagues And they that were round about them fled at the cry of them for they said Let us be gone quickly lest the earth swallow up us also Numb 16. 26. and 31. 34. Lord Thine Enemies enjoy many mercies through their Neighbourhood to thy Friends thou art so loving a Father that the servants of sin whom thou countest no better then Dogs do fare much the better for that bountiful Table which thou keepest for thine own Children the Dogs have eaten the crums which fall from the Childrens Table The Tares continue the longer in the field and the sickle of thy justice doth not yet cut them down for the unquenchable fire because the Wheat is amongst them but thy Saints have suffered much outward misery for their nearness to sinners thou art such an holy jealous God thine hatred of sin is so infinite that when the fire of thv wrath hath consumed unbeleivers some sparks of it have lighted on their best Neighbours when the hand of thy fury hath fallen heavy on the workers of iniquity thy Chosen sitting by them have been sensible of the blow My prayer hath often been Remove thy stroke away from me and my Complaint for I am consumed by the blow of thine hand I tremble to think of the frownes of thy face but surely the weight of thy hand would sink me indeed O guard thy servant so powerfully by thy grace that I may avoid all appearance of evil As I would avoid thy batteries let me avoid the Camp of thine enemies and keep me from giving them the least countenance that I may not be wrapt up in their vengeance I Wish that the great gain which I may get by good Companions may make me the more diligent to find them out Though it s no small unhappiness to be joyned to them that are ever standing under the spout of the Lords fury yet it s blessed to be near them that are always under the dropings of divine favour Christ is always present with his people and therefore I may say with Peter It is good to be there When a King comes to visit one of his Peers all the family oftentimes tasteth of his bounty but the Noblemans Relations of his grace and love he converseth with them and they with him If Sinners are the better for the Neighbourhood of the Saints and for their sakes God lets his Enemies experience his goodness surely Beleivers shall be the better for the Neighbour hood of their Brethren and shall have experience of special good-will I cannot conceive the kindnesses which may be done for me by these Friends at Court Their interest is great in the blessed and glorious Potentate The King is not he as was once said in another sense that can deny them any thing Whatsoever they ask the Father in Christs name he will do it for them When guilt flieth in my face and I dare not appear or when through the prevalency of temptation I cannot pour out a prayer they will appear for me put up my suits and that with success If I be dull they may quicken me If I am in doubts they may resolve me If I wander they will be faithful in acquainting me with my faults to reduce me If I walk uprightly they will be helpful by administring Heavenly Cordials to encourage me A faithful friend will be my second self and love me as his own soul. When I faint he will
words of our Saviour Mark 8. 38. he acknowledged it openly It is very dangerous to walk in the dark Saints are children of the light and should have their light shining before others Lewis the eleventh of France was better at carnal politicks then real piety who desired his Son might learn no more then this He who cannot counterfeit must not wear a Crown SECT IV. FOurthly Labour to get some good by such as are evil The precious stone Amyanthon being cast into the fire is made the more clear and pure A skilful Naturalist will make some use of the most venemous Hearbs and Serpents A gracious person may improve the vilest sinners company to his own spiritual profit As wicked men are helpful to the temporal good so often to the eternal good of Gods people Like Leaves though they are nothing worth in themselves yet they keep the good fruit from blasting and hereby are instrumental to its further Growth and Ripening Ismenias the Theban Musitian taught his Scholars not onely by shewing them such as struck a clean stroak with Do so but also by shewing them such as bungled at it with Do not so Antigenidas thought men would like better and contend the more for skil if they heard untuneable notes Satan intendeth wicked men as dirt and earth onely to besmear and defile them but God outshoots him in his own bow and makes them as Fullers-earth to purge and purifie them As poisonous as they are in their own nature through the Correctives of the Spirit they become not only not hurtful but helpful to the beleiver Ungodly men are compared to dung and filth which we know being applied to the good Trees makes them more fruitful That slime and mudde which the overflowing of Nilus carrieâ—h along with it in the Summer Solftice causeth Egypt to bring forth abundantly The Graces of Saints have increased even by the abominations and oppositions of sinners Lots hatred of sin was the greater by viewing the unclean conversations of the Sodomites The Serpent Tyrus saith Brittenbacchus is so venemous that there is no remedy against its bitings but by cutting off the member yet even of this there is a Treacle made which serveth for excellent purposes Though the flesh of the Vulture saith Pliny be unwholsom and unmeet for meat yet it is most medicinable an Oyntment made of the fat of it is specially strengthning to the sinews Though ungodly men are ill food and not fit to be our ordinary constant diet yet they may be good Physick and profitable when necessity compelleth us to use them A deboice lewd Master may teach a Scholar many good lessons If God send us to School to the Beasts of the field Job 12. 7. Ask the Beasts and they shall teach thee I know no reason but much good may be learned from these brutes in the shape of men Some tell us that gold was extracted out of Ennius his dung Thou mayst Reader through the help of the Spirit get that which is better then Gold out of these noysom and loathsom persons The smell of Trefoil is often stronger in a moist and cloudy dark season then in fair weather So should the savour of a Saints graces be most fragrant amongst evil Companions 1. Let thy zeal be the more inflamed zeal is the heat or intention of the afâ—ections It is an holy warmth whereby our love and anger are drawn out to the utmost for God and his glory Now our love to God and his ways and our hatred of wickedness should be encreased because of ungodly men cloudy and dark colours in a table make those that are fresh and lively to appear more beautiful others sins should make God and Godliness more amiable in thine eyes Thy heart should take fire by striking on such cold flints David by an holy Antiperistasis did kindle from others coldness Psal. 119. 39. My zeal hath consumed me because mine enemies have forgotten thy word Cold blasts make a fire to flame the higher and burn â—he hotter A true child hearing others speak faintly is the more fervent in the commendation of his Father Because the wicked forsake thy law therefore I love thy commandments above gold yea above much â—ine gold Psa. 119. 127. Do others in thy presence declare their loathing of Gods preâ—cepts do thou love them the more Do they trample them under their feet do thou prize them at the greater rate Truly the more they dishonouâ— God by their swearing and scoffing at Godliness the more reason thou hast to honour him Phineas is Sainted in Gods Calendar for being zealous in Gods Cause as Varnish addeth a lustre to all colours and makes them amiable so zeal addeth a beauty to all our services and makes them the more acceptable The Spirit of God works like fire and if it dwell in thee t will make thee fervent in Spirit How little sign have they of their Saintships who can hear sinners belch out their blasphemies against God and tear the precious body of Christ in peices with Oaths and yet are as sensless as stocks and stones as if they had no relation to God and Christ The redeemed of the Lord are a zealous people Tit. 2. 14. Thou art but false in thy profession of friendship if thou canst behold others abusing thy friend and sit still Ah what true Christian can see hellish lusts embraced publiquely and the glorious Lord disowned openly and not loath the former and love the latter the more for it The Grecians would bring their children to hate drunkenness by shewing them Drunkards wallowing in their vomits what loathsom persons they were in such conditions Good examples are provocations to holiness Mal. 3. 8. Bad examples may work a detestation of vice Deut. 18. 9. Ephes. 4. 17. Wise men have more to learn of fools then fools of wise men said Cato That Trumpet which is filled only with wind may encourage and awaken a living man to the battle That person who is dead in sin may rouse up a sleepy yet living Christian and raise his affections more towards God 2. Let thy heart be the more inlarged in thankfulness Dost thou behold the prophane glorying in their pollutions Dost thou see sinners abusing Gods creatures Dost thou discern ungodly ones making a mock of sin jearing at holiness and riding post to Hell how should thy heart be raised in thankefulness to thy dearest Redeemer that thou dost not run with them to the same excess of riot and in the same road of eternal ruine Every time thou comest into such company and observest their wicked courses thou mayst well pity such deluded souls and praise thy gracious Saviour Mayst thou not think thus with thy self Lo here are those that play with the eternal fire and sport with the Almighties fury that dance merrily over the bottomless pit and take pleasure in the way to endless pains that are wholly regardless of God and Christ and Heaven and their unchangeable estates
in tâ—e other world I was as bad as the worst of them or at least I had slept as deep into that mire of prophaness and equalled or exceeded them in all manner of impiety if free grace had not with-held and prevented me I have the same root of bitterness and had doubtless brought forth the same cursed fruits if the hand of mercy had not new grafted me What thanks do I owe to my Redeemer who makes me to differ and what cause have I to love and laud to please and praise him world without end O friend if the Israelites blessed God for their preservation from those waters in which the Egyptians were drowned hast not thou cause to give thanks for preservation from that wickedness in which others are damned 3. Thy care and watchfulness should be the more increased The falls and failings of others should be Sea-marks and give thee warning to avoid those rocks and shallows if thou wouldst avoid shipwrack Thou hast the same poisonous seed therefore take heed lest thou committest the same sin These things saith the Apostle were written for our example to the intent we should not lust after evil things as they did 1 Cor. 10. 6 16. All these things happened unto them for examples and they were written for our admonition As the sins and sufferings of others are recorded for our instruction so God lets them be acted before our eyes for our admonition If he that walketh before me falleth and breaketh his neck I have the more reason to ponder the paths of my feet If a fire break out in one house every wise man will look the more to his own If enemies be near the walls the Garrison will be the more diligent to keep watch and ward Ah how foolish is that Mariner who beholdeth a Ship before him cast away upon some Rock and doth not steer his course with the greater care Thus the Sword of Goliah may be serviceable to a David and those weapons of unrighteousness which are designed for our destruction may be helpful to our preservation Those Kites that destroy Chickens do also eat up offals of Beasts and many noisom things which otherwise would infect the Air whence say some it s a Law in England that near a Market Town they should not be kill'd Unclean Beasts are serviceable to men and unclean men may be helpful to Christians SECT V. FIfthly Endeavour their reformation Thy duty is as a good Physitian to loath the noisom disease but to pity and strive to recover the Patient What difference is there betwixt thee and a carnal person if thou sufferest him to die and offerest not thy help for his cure Thy Father doth good to all he causeth his Sun to shine on the just and on the unjust O Remember that thou art his Son and that his pattern is worthy of imitation That piece of Iron which is rub'd with the Loadstone will draw another peice of Iron We read of Magnetical Rocks in some Islands that draw all Ships to them which have Iron Pins and hold them so fast that they are not able to stir Shew that thou hast been toucht with the Spirit that the Spirit of God dwelleth in thee by thy endeavours to draw others to God Christ never sat at Table with any sinners but he made better chear then he found If he sat with the prophane he did convert them if with the pious he did confirm them Luk. 7. Be not discouraged at the weakness of thy gifts or the small degree of thy graces but consider that the event of the enterprize depends upon him who sets thee a work and that its all one to him whether he have great means or small means or no means A poor contemptible Flie may hinder an Elephant from sleeping a poor upright Christian may awaken great sinners out of their spiritual sleep and lethargy A little Boat may land a man at a large continent A weak believer may help a soul to Heaven Endeavour to reform them these three ways 1. By wholsom Counsel Every place thou comest into should be like Libnah in which the Israelites pitcht a place of Frankincense perfumed by thy presence The breath of a man serves him both to cool his broth when hot and warm his fingers when cold The breath of a Christian should serve to put some warmth into them that are cold Heaven-ward and to cool and slack them that are hot Hell ward An wholsom tongue is a Tree of life Prov. 15. 12. Thy tongue should be like the Tree of life in Eden of which he that did eat was to live for ever Gen. 3. 22. or like that Tree of life in the midst of the street which bare twelve manner of Fruit and the Leaves of the Tree were for the healing of the Nations Rev. 22. 2. I have read of a person who led a dissolute life and was so wrought upon by the Counsel of a good man that he turned over a new Leaf and when his Companions asked the ground of that change which they soon observed in him and why he would not walk along with them in his old wicked ways he answered them I am busie meditating and reading in a little book which hath but three leaves in it so that I have no leasure so much as to think of any other business In the first leaf which is red I meditate on the passion of my Lord Iesus Christ and of that precious blood which he shed for the remission of my sins In the second leaf which is white I meditate on the unspeakable joys of Heaven purchased for me by the death of my Redeemer In the third leaf which is black I meditate on the intolerable torments of Hell provided and kept in store for the wicked and ungodly Prudent and pious advice may bring wandring sinners home to Christs fold There is a special art in baiting the hook aright so as thou mayst take sinners ere they are aware I being crafty caught you with guile 2 Cor. 12. 16. It s possible â—hou art amongst men that are moral and civil yet unsanctified by commending civility yet discovering its insufficiency thou mayst beat them out of their rotten holds and cause them to run to Christ for help Mat. 5. 20. It may be thou meetest with those that are openly prophane by bringing in wisely an example of Gods judgements on such persons thou mayst fright them from such lewd practices Sometimes thou mayst turn earthly discourse by degrees into heavenly and spread a Table and set a running banquet before them which they never thought of Do they ask for â—ant of other discourse what news After some prudent preface answer them that thou canst tell them good news from a far Country which is worthy of all acceptation namely That Iesus Christ came into the world to save sinners Do they ask how such and such do acquaint them concerning their bodily welfare and if it may be done conveniently
expect every moment when divine justice should Arrest me for them O my soul what answer dost thou give to these Arguments Wouldst thou for all the World be one moment under the guilt of the least sin Didst thou never feel its weight and water thy couch with tears by reason of it Hast thou not sighed out mournfully to God There is no rest in my flesh because of thine anger nor quiet in my bones because of my sin And wilt thou for fear of mens displeasure incur the infinite Gods anger and to avoid at most a raze in thy flesh admit a wide gash in thy conscience O that I might have more love to my self and more respect for my neighbour then to suffer sin upon him through my cowardly silence or to joyn with him by any inward complyance lest both be involved in the same vengeance Lord the supplies of thy Spirit is the onely preservative against all infections be pleased to afford it to me that I may keep my self pure in the most prophane society and no way be partaker of other mens sin I wish that I may always make the choice of Moses rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season yet that I may never through my rash zeal or indiscreet medling with others matters or imprudent opening my mind to every seeming friend bring my self into suffering I have trials and troubles enough from others I need not be the procurer of any to my self I am every way surrounded with foes and shall I not be my own friend The World is my profest and dangerous enemy for his sake who hath chosen me out of the world because it cannot reach the Master it wrangleth with and abuseth his servants He that is not its child but born from above must not expect to be its darling but rather to be assaulted with its rage and revenge The Devil is my sworn and deadly adversary always ready to put forth his utmost power and policy for my ruine His Empire is large his Subjects all at his service and all his forces shall be used to make me suffer Besides my God is pleased sometimes for the trial of my graces and the purging out my corruptions to cast me into manifold tribulations since I have then so many assaults and afflictions from others I have small cause to afflict my self I desire that I may try before I trust and not unlook the Cabinet of my heart before all lest some prove Thieves It s too ordinary for wicked ones like Executioners with one hand to embrace a man and with the other to pluck out his bowels They may creep and cringe and fawn and flatter and as Crows peck out my eys with praises that they may afterwards more securely make a prey of me They as the Spies sent by the Scribes to Christ feign themselves to be good men that they might entrap him in his talk Luk. 20. 20. Should I believe all that may pretend love I may quickly be bereaved of my lively-hood and life Companions of my secrets are like locks that belong to an house whilst they are strong and close they preserve me in safety but weak and open they expose to danger and make me a prey to others My foolish freedom of declaring my mind may like the Devil in the possessed person cast me sometimes into the fire and sometimes into the water Though many seemed to believe on Christ he did not commit himself to them because he knew all men Ioh. 2. 21. Though many seem to affect me I may not commit â—y self to them because I know no man They who as Moses rod seem at present to be a staff to support and stay me may by and by prove Serpents to sting me O that I might imitate my Saviour in his Politicks as well as in his Piety and not through my folly put my outward comforts into the hands of them that hate me and lay my self at their mercy I would as my God calleth me own my Saviour in every company and never deny him who witnessed before Pontius Pilate a good confession for me but I desire that the feet of my zeal may always be directed by the eyes of knowledge and discretion lest the faster and the farther they carry me the more I wander to my wo. My God tells me He that keepeth his mouth keepeth his life but he that openeth wide his lips shall be destroyed Prov. 13. 3. Bees though engaged in hot skirmishes with other â—nsects use not their stings ordinarily but when they are transported with rage and blinded with passion then they use them to their own certain ruine and destruction No less injurious is the fire of zeal to my self and others where it is not bounded by wisdom I fear many servants of God have felt the wrath of some men in a greater degree then they otherwise would through the immoderate heats of some few Saints If under colour of hatred against sin I fall foul upon persons or instead of reproving sin the work of the Devil revile Magistracy and the Ordinance of God I may expect to suffer and with little comfort because as an evil doer Zeal is like Granado's and other fire-works which if not well lookt to and ordered they do more hurt to them that cast them then to tâ—e enemy O that I might behave my self wisely in a perfect way and behave my self prudently in the path of piety that I may never be so foolish as with the silly flye to burn my self in the candle of wicked mens power nor yet so unfaithful as to forsake my Captain when he calleth me to fight the good fight of faith Let my ambition be to be high in my Gods favour and to have a large share in that eternal weight of glory above Let my care be here below to study peace and to meddle with my own business O how much lyeth upon my hands every day in reference to my everlasting concernments to affect rather quietness from the World then acquaintance with it and to pass through it as a Pilgrim and stranger with as little noise and noâ—ice as I can Lord whatsoever tribulation I meet with in the world give me peace in thy Son make me as wise as a Serpent as innocent as a Dove that those who watch either to defile me in spirituals or destroy me in civils may be disappointed Let me not trust in man whose words may be softer then Oyl when war is in his heart but let my whole confidence be fixt on thy self how freely may I unbosome my self to thee without the least fear How willing art thou to hear How aâ—ble to help How true to all that trust thee thy faithfulness never faileth Thou art good a strong hold in the day of adversity and knowest them that trust in thee I Wish that I may Confess Christ whatsoever it may cost me and though not
thrust my self into danger yet never betray my cause or break through any Command to avoid the cruelest death It s common with the Hypocrite as the Snail to look what weather is abroad and if that be stormy to pull in his horns and hide his head The Hedghog alters his hole according to the wind The swallow changeth his nest according to the season The Bird Piralis takes the colour of any cloth on which she sits There is a Tree say some Naturalists which opens and spreads its leaves when any come to it and shuts them at their departure from it The flies will abound in a sunshiny day but if once it be cloudy they vanish When Christ rides to Jerusalem in triumph many cry Hosanna who when he is taken and tryed for his life cry Crucifie Crucifie The Jacinct is changed with the Air in a clear season its bright but if the air be overcast its darksom The unsound Christian is often sutable to his Company if they own godliness it shall have his good word if they disrelish it he can spit in the face of it But pure Coral keeps its native lustre and will receive no colouring The upright soul is constant in his profession and changeth not his behaviour according to his Companions Oh that I might never through shame or fear disown him who hath already acknowledged me Alas I have that in me which he might well count a disgrace to him I am his creature and so infinitely his Inferiour The vilest beggar is not near so much below the most potent Emperour as I am in this respect to the Great God and my Saviour The whole Creation is to him as nothing yea less then nothing and vanity what then am I poor silly worm that lie groveling in this earth I am a sinner and thereby his disparagement and dishonour If a sober Master be ashamed of a deboice drunken servant much more may the holy Jesus be ashamed of me an unholy wretch and trayterous rebel against his Crown and Dignity yet for all this distance for all his difference he is graciously pleased to acknowledge me and shall not I own him If I be ashamed of him I am a shame to him But why should I be ashamed of Christ The object of shame is some evil which hath guilt or filth in it but he knew no sin though he was made sin for me that I might become the righteousness of God in him He was a Lamb without spot and blemish None of his malicious enemies could convince him of sin He is so far from being the object of shame that he is infinitely worthy to be my boast and glory He is the Prince of life the Lord of glory the King of Kings the Fountain of all excellency and perfection The highest Emperors have gloried in being his Vassals Angels count it their honour to serve the meanest of his Servants and shall I think it a disgrace to be one of his Attendants O that I might be ashamed of my sins loath my self for all my abominations be often confounded because I bear the reproach of my youth but in no company be it never so great or prophane be ashamed of him who is the blessed and onely Potentate and the glory of his people Israel Again Why should I out of fear disown my Saviour Is there any safety but in sanctity Whilst I travail in the Kings High-way I have a promise of protection but if I leave that upon any pretence I run my self into peril and perdition Those that when called to fight flie from their colours die without mercy What can I expect if I leave the Captain of my Salvation but Marshal Law even eternal death I may possibly by my cowardise keep my skin whole but I wound my conscience I sink my soul to save my body as Lot prostitute my Daughter my dearest off-spring that will abide with me for ever to save my guests which lodge with me for a night and will be gone from me in the morning What is it I fear that I should be guilty of so hainous a fault Is it the worlds frowns and fury Why Its kindness is killing and therefore its cruelty is healing If my God see it good he can and will defend me from the worlds cruelty without my denying Christ and in direct courses and if it be his will that I suffer for well-doing I may commit the keeping of my soul to him as to a faithful Creator Certainly there is nothing to be gotten by the Worlds love and nothing worth ought to be lost by its hatred Why then should I seek that love which cannot help me or fear that hate which cannot hurt me If I should be so foolish as to love it for loving me my God would hate me for loving it Do not I know that the friendship of the World is enmity against God If I loath it for hating me it cannot injure me for loathing it Let it then hate me I will forgive it but if it love me I will not requite it for since its love is hurtful and its hate harmless I may well contemn its fury and hate its favour Lord thou hast commanded me neither to love the worlds smiles nor to fear its frowns I acknowledge that its allurements have been too prevalent in gaining my love and its affrightments too powerful in causing my fear O that thy exceeding rich and precious promises might make me despise all its glorious proffers and faith in thy threatnings stablish my heart against all its childish bug-beares The fear of man bringeth a snare but he that trusteth in thee is sure Let the dread of thy Majesty swallow up as Moses rod the Egyptians all fear of men And since thy truth hath no need of my lye thy power hath no need of my sin to preserve me safe let me never break over the hedge of any of thy precepts to avoid an afflicting providence but in a way of well-doing commit my ways unto the Lord and my thoughts shall be established Suffer me never to say a confederacy to them to whom thine enemies say a confederacy neither to fear their fear but to sanctifie thee the Lord of Hosts and to make thee my fear continually I Wish that since my God intends in all his providences my spiritual and eternal good I may gain something by those that are most graceless and though Satan purposeth my defilement in my converses with them yet they may prove my profit and advantage That blowing which seems to disperse the flames and trouble the fire doth make it burn the more clear The waters of others opposition may increase my spiritual heat A dull Whet-stone may set an edge upon a Knife A mean vile Porter may bring me a considerable present Black coals may scour and make Iron Vessels bright Ashes cast upon fire put it not out but are helpful to preserve it all night against the morning which would otherwise
be consumed Why may not my soul find some Pearl in the Heads of these Toads and get some spirital riches by trading with them for temporal Naturalists tell me its wholsom for a flock of Sheep to have some Goats amongst them their bad sent being Physical to preserve the Sheep from the Shakings Surely then the presence of ungodly men may sometimes be profitable for me and prevent that lightness and vanity which I am too apt to discover in every company Though I am loose amongst my friends and it be my sorrow I had need to be serious amongst mine enemies lest I become their scorn Frankincense put into the fire giveth the greater perfume Civet doth not lose its savour but is the sweeter in a sink O that my soul might draw the nearer to God because others depart farther from him and do him the more service and be the more diligent at his work because they are so unworthy and wicked Executioners and Hangmen are helpful to a Country to free them from those Felons and Murderers that would destroy the Inhabitants My sins may receive their deaths wounds through the hands of them who have no true love to me My Pride may well be abated because of their prophaness Free grace alone makes me to differ I had been as bad as the worst of them if infinite mercy had not preserved me I shall be as bad if boundless love do not prevent me to God alone therefore belongs the glory Possibly they may sometimes twit me with my faults and herein they may prove my friends Every man hath need of a Monitor My friends too often are cowardly and afraid to tell me my errors lest they should give offence my enâ—mies will speak their minds freely if they know any thing amiss by me and so do me a great kindness Myrrhe though bitter may heal wounds and preserve from putrefaction so may the taunts and gibes of ungodly men cure my inward sores and make me watchful against future wandring T was a worthy speech of the Macedonian King Philip when he was told that Nicanor spake evil of him I believe he is honest and I fear I have deserved it I may also be the better for wicked mens counsel as well as their carping if I have but the wit to follow it so far as it is good Evil Joab gave good counsel to David and had he desisted upon it from numbring the people it might have saved the lives of some thousands It is ordinary indeed to value the advice by the person and thereby it becomes unprofitable But is silk the less precious because it s spun by vile worms Are Roses the less sweet because they grow amongst briers and brambles Silver and Gold are not the worse by being taken out of the lowest element the Earth That Wine may strengthen and refresh my nature which is drawn out of a wooden or wormeaten caske O that I might take the counsel of the worst in that which is good and refuse the counsel of the best in that which is evil Lord thou canst command that these stones of wicked men be made bread to nourish my soul teach me by their falls to walk more humbly with thee and to cleave more fast to thy Son through whose strength alone I stand Blessed be thy justice which hath made them examples to me and blessed be thy mercy that hath not made me an example to them I Wish that whilst my God calleth me among them I may do good to them as well as receive good from them that I may as Musk cast a fragrancy amongst such course and foul linnen Though I hate their sins yet I am bound to love and pity their souls T is true they are vile and vicious they work iniquity they walk after the flesh they walk contrary to God and bid him depart from them But may I not say Father forgive them they know not what they do Did they know him they would not by their sins crucifie afresh the Lord of glory It s no wonder that blind men should wander out of the right way that those who have been kept in Dungeons all their days should be contented with the poor Rush-candles of creature comforts and never desire nor enquire after the Sun of Righteousness Alas the God of this World hath blinded their minds lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them He knoweth that did they but see the grace they abuse the love they despise the excellency and certainty of that Salvation which they neglect and the extremity and endlesness of that misery which they are hastening to they would quickly turn about and mind the things which concern their everlasting peace therefore he holds his black hand over their eyes and so they are alienated from the life of God through the ignorance that is in them O what pity should I have for such ignorant persons as are running hoodwinkt to Hell If to him that is afflicted pity should be shewn what pity doth he call for who is all over infected with sin and every moment in danger of everlasting death Can I be troubled to behold the blind or the lame or the sick and have I no bowels for those souls that lye weltring in their blood Besides the time was that I had as low thoughts of God and his ways and as high thoughts of the flesh and the world as they I was once in their condition a servant of sin an heir of wrath and therefore I owe them the more compassion Those that have been sensible of the Stone or Gout or Tooth-ach are the more pitiful towards them that are affected with the same pain My God bids me to be gentle shewing all meekness towards all men Tit. 3. 2 3. Because I my self was sometimes disobedient deceived and serving divers lusts and pleasures When I was wallowing in my uncleanness and priding my self in my pollutions the heart of my God was turned towards me and the hand of mercy open to me O my soul shall not that infinite perdition to which thou wast obnoxious and that infinite compassion of which thou hast tasted prevail with thee to pity others O that thou wert so affected with the misery thou hast deserved and that rich love and grace which thou hast received that thou mightest seriously and studiously endeavour by thy affectionate counsel pious carriage and prudent admonition that others may be partakers of the same mercy and grace if my carriage be unblameable my counsel and reproof will be the more acceptable wholsom meat often is distastful coming out of nasty hands A bad liver cannot be a good counsellor or bold reprover such a man must speak softly for fear of awaking his own guilty â—onscience If the Bell be crackt the sound must needs be jarring I desire that I may be as bold to reprove as others are to commit sin yet that I may be so prudent
as never to reproach the sinner when I reprove the sin lest I break their heads instead of their hearts and make them flie in my face instead of falling down at Gods feet Bone-setters must deal very warily and Physick is given with great advice and in dangerous diseases not without a consultation I would distinguish between crimes and not fall upon any as the Syrians did on Gilead Amos. 1. 3. with a flail of Iron when a small wand may do the work nor as Jeroboam threatened Israel chastise them with Scorpions who may be reformed with Whips It was not the heat but the cool of the day when my God came down to reprove Adam The wrath of man workeâ—h not the righteousness of God It s in vain to undertake to cast out Satan with Satan or sin with sin I must turn anger out of my nature but I must not turn my nature into anger Yet let me be serious not light in all my admonitions It s ill playing or jesting with one that is destroying and damning himself Would it not stick close to me another day should I laugh at them at this day that are going into the place of weeping and wailing and gnashing of teeth My frothy carriage would as Hazaels cloth dipt in water instead of recovering stifle my brother to death Physick works best when its warm I must love my Neighbour as my self True self-self-love will throw the first stone at its own sin I may not suffer sin in my self therefore not in my neighbour Lord thou hast commanded me in any wise to rebuke my neighbour and not to suffer sin upon him I confess it s an unpleasing work to rake into sores and ulcers If I lance festred wounds I make the Patients angry by putting them to pain and O how averse is my wicked heart to such a task I am prone to fear their ill-will more then thine and rather to let them rot in the hony of flattery then preserve and save them by faithful admonition How backward is my cowardly spirit to undertake the work how many excuses will it plead for its neglect When through grace I have overcome those lets and hinderances how flatteringly and unfaithfully do I go about it rather stroaking the sinner then striking the sin O pardon my omissions of this duty and all my falseness in the performance of it Let thy Spirit so encourage me that I may not fear the faces of men so direct me that affectionately prudently and zealously I may admonish them that go astray and O do thou so prosper and bless that I may bring them home to thy flock and fold I Wish that I may unfaignedly bewail others wickedness and lament that dishonour to my God which I cannot hinder It s an ill sign of my Sonship for others to blaspheme the name of my father and me to be insensible Adoption is ever accompanied with filial affection If I expect the priviledges I must ensure the properties of a Child Nature will teach me to be troubled for affronts that are offered to the Father of my flesh and will not grace enable me to be greived at the dirt which wicked men throw in the â—ace of the Father of Spirits Again I must not look for freedom from others sufferings unleâ—â— I lay to heart their sins The mourners in Sion are those that in a common calamity are markt for safety Ezek. 9. The destroying Angel will take me to be as guâ—lty as others if it fixd me without grief and so wrap me up in their punishments my God himself judgeth me infected with those sins for which I am not afflicted and can I then think to escape O that my head were water and mine eyes fountains of tears that I might weep day and night for the iniquity and misery of dying gasping sinners Lord thou canst fetch water out of this rocky heart and open the sluces of my eyes Break my heart because others break thy Commands When others kindle the fire of thine anger help thy servâ—nt to draw water and poure it out before thee Let me be so far from seeing others provoke the eyes of thy glory without sorrow that when ever I remember the transgressours I may be greived because they forsake thy statutes Let rivers of tears run down mine eyes when the wicked forsake thy Law I cannot for my life so carry my self but I shall sometimes fall amongst wicked men Whilst I am amongst them I endanger my soul either by complying with or conniving at them in their evil actions There is no safety in evil society Such Pitch is apt to defile my conscience Who can expect to come off without loss from such Cheats and Juglers It is the peevish industry of wickedness to find or make a fellow Besides they are Children of the world whose friendship is enmity against my God they are Children of disobedience therefore contrary to my new nature and so must needs be uncomfortable to me Children of the Devil therefore Traytors against Christ and so abominable to my God I cannot be certain not to meet with evil companions but I will be careful not to be their consorts I would willingly sort my self with such as should either teach me vertue or learn of me to avoid vice And if my Companion cannot make me better nor I him good let me rather leave him ill then he should make we worse Though if I depart from â—hem the world will judge me proud yet should I stay with them needlesly my God would count me prophane and is it not better that men accuse me falsly then God condemne me justly What need I care what men think so God approve T is to his judgement that I must stand or fall for ever It is likely that those who cannot defile my conscience will injure my credit and publish to their fellows that I am a precise fool But this is my comfort there is a time coming when innocency will cause the greatest boldness and freedom from sin will do me more service and be infinitely more worth then the highest renown that ever mortal acquired Lord thy people in this world are as Lillies among Thorns The Canaanites of the Land are Thornes in the eyes and Pricks in the sides of thy true Israelites Wo is me that I dwell in Meshech and my habitation is in the Tents of Kedar My soul hath long dwelt with them that hate peace They like not me because I am not like to them and count my Company not good because it is not bad and I dare not sin with them They are mine enemies because I follow the thing that good is O how black are their tongues with railing and their hearts with rage against them who dare not provoke thee as much as themselves I am ready to say now upon the view of their abominations and the hearing their Oaths and Curses and Blasphemies Cursed be their anger for it is fierce and their rage
with their firebrands to burn up the good Corn As Simeon and Levi they are brethren in iniquity the instruments of cruelty are in their habitations Shall they as Ananias and Saphira agree together to tempt the Spiâ—it of the Lord and shall not Saints agree together to please the Spirit of the Lord Surely if sinners have their Come with us let us lay wait for blood let us all have one purse Saints may well â—ave their Come let us go up to the House of the Lord Come let us walk in the light of the Lord â—sa 2. 5. Come let us joyn our selves to the Lord in a Covenant not to be forgotten It is confiderable that though sinners differ never so much amongst themselves yet they can unite against the Lord and his chosen Herod and Pilate before at odds can comply as friends and joyn together against the Lord Christ. As Dogs of differing colours disagreeing bigness and of several kinds that sometimes for bones and scrapâ— fight and mangle and tear one another can with one voice and cry and consent pursue the poor innocent Hare So the Kennel of Sathans Hell-hounds though sometimes they quarrel among themselves about the honours and riches of this world and are ready to rent one another in peices yet can with open mouth and full cry all joyn to persecute the harmless Lambs of Christ. We read of such different mettal such a speckled rabble gathered together against Israel that one would think the diversity of their Countries Constitutions Customes Languages Lusts should have kept them from melting and running into one piece Yet Lo they all unite against Gods people They take crafty counsel against thy people They consult against thy hidden ones They have said Come let us cut them off from being a Nation that the name of Israel may be no more in remembrance For they have consulted together with one consent they are confederate against thee The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon and Amalek the Philistines and the Inhabitants of Tyre Assur also is joyned with them and they have holpen the Children of Lot Psalm 83. 3 to 9. Shall such a cursed crew agree together to pull down Sion and not the blessed Company of Gods Children unite to build it up O! how shameful is it that Satans black Regiment should with one consent watch for us as the Dragon for the Man-child to devour us And as Herod for the Babes of Bethlehem to destroy us And that we should not watch over one another for our safety and defence It may well be our grief that the Children of this World are wiser in their Generation then the Children of Light T is true the combination of wicked men is no true union but rather a conspiracy against God and against their own souls Satan serving them by drawing them into this league and making them to be of one hellish heart infinitely worse then Scyron and Procrustes famous Robbers in Attica served the poor Travellers why by cutting short the taller and stretching out the lesser brought all to an even length with their bed of brass Yet such a confederacy may well move us to pity such distracted ones and doth too much reflect upon us for our dissentions Thirdly Consider the backwardness of our own hearts to any good and the need we have of all helps to quicken them towards heaven How averse are our souls to any thing that is spiritual How many excuses pretences delays will they make To sin man needs no Tutor he can ride post to Hell without a spur but how backward to do that work which he must do or be undone for ever The stone is not more untoward to flye nor lead to swim then our carnal hearts to exercise any grace or perform any duty incumbent on us Our head-strong passions hurry us our worldly interests byass us and our desperately wicked hearts draw us from God and Heaven If the wood be green there is need of constant blowing or the fire will go out when the iron is so dull it must go often to the Whetstone or little work can be done with it It s no wonder that the Spirit of God useth precept upon precept line upon line here a little and there a little when man is like the wilde Asses colt so blockish and dull to understand Gods way and so backward and heavy to walk in it How much are we in the dark about the ways and Word and Truths of God! and how apt through mistakes to stumble and fall calling evil good and good evill and do we not want their company who carry a light a lanthorn with them How often do we flatter our selves that we are rich in grace and in the favour of God when its little so looking on our selves through the false spectacles of self-self-love and doth it not behove us to be much in their society who will set before us a true looking-glass wherein we may behold the native countenance of our souls without any fraud or falshood We are full of doubts and want counsel and Physitians that are able themselves will in their own cases ask advice of others We are liable to many sorrows and want comfort and who can give it us better then those who fetch all their cordial waters out of Scripture We are apt to slumber and nod and neglect our spiritual watch the flesh is drowsie and the cares of the world fume up into our heads and incline us to sleep what then will become of us if we have none to jog and awaken us It will go but ill with the new man if whilst he hath so many enemies to hurt him he hath never a friend to help him Exhort one another daily lest any of you be hardened through the deceitfulness of sin Heb. 3. 13. I have somewhere read of a King that having many servants some wise some indiscreet some profitable some unprofitable was asked why he would keep those foolish unprofitable fellows To which he answered I need the other and these need me and so I will have them all about me I am sure weak Christians need the strong its ill for a tottering house to have no prop and strong Christians may need the weak That knife which is best mettal may sometimes need a dull Whetstone The smallest wheel nay pin in a Watch is necessary and so each needing the other there is great need they should hold together While there is flesh and spirit combating within us and the worse so potent and likely to conquer we shall want all manner of Auxiliaries to relieve the better part Fourthly Consider The evil of neglecting Christian Communion I know the Children of God must sometimes be solitary there are some duties which cannot otherwise be performed and some callings which cannot otherwise be followed but as there are seasons for solitariness so also for society to forbear the society of Saints without
3. Think he did it ignorantly that had he known the consequence he would not have been guilty of such a crime Surely the man thought no hurt he spake on a sudden such words came out of his mouth before he was aware or he would never have spoken them I my self in an heat might have been as harsh When high winds blow storms will follow 4. If thou canst not be perswaded but the injury was wittingly offered then think He was overcome with some great temptation There were extraordinary fumes at that instant flying up into his head which made him talk idly and of which now he may be repenting before the Lord. The strong man was too hard for the weak Christian. Flesh and blood was easily conquered by Principalities Powers I may well forgive him his sin will cost him sorrow enough before his Father smile on him III. The Natural burthen as I may call it though it hath a relation to spiritual but not fully in the former sense of their infirmities Some by reason of bad instruments are but bunglars at their work They have naturally understandings very dull to receive and memories very slow to retain spiritual things They have ill constitutions of body and thereby the worse frames of soul and the more apt to be peevish and fretful Now we exhort you brethren that ye support the weak and be patient towards all men 1 Thes. 5. 14. All the persons in Gods family are not of the same height and strength though some are Old Men and Fathers and others are Young and strong yet some are little Children Babes in Christ some can go alone or with a little help if you hold them but by their leading-strings but others must be carried in arms and will require much love and patience to overcome their childish frowardness Christ winks at their weaknesses who hath most reason to be moved with them though his disciples were raw and dull and slow to believe and understand yet he bears with them Nay though when he was watching for them and in his bloody sweat his whole body being in a goar blood under the weight of their and others sins on his back and they lay sleeping and snoring and could not watch with him one hour he doth not fall fiercely upon them but calmly asketh them Could ye not watch with me one hour and afterwards excuseth it for them First From the natural cause There heads were full at that time ofâ— fumes Their eyes were heavy with sorrow They were full of grief for their dear Master and their sorrow hindring the digestion of their food filled them with vapours which ascending to their brains inclined them to sleep Secondly From the Moral cause they would but they could not The Spirit indeed is willing but the flesh is weak there better part would move more swiftly and do any thing at my call and command but their flesh draweth back and makes them drive heavily It s no wonder that their pace is so slow when like the snail they have such an house such an hinderance upon their backs The spirit is willing but the flesh is weak Who can think of this infinite grace of the blessed Redeemer in making such an Apologie for them whom he had such cause to be full of fury against and not be incited to imitate so admirable a pattern There is another famous instance in the Old Testament and that is Gods patience towards peevish Ionah by which all may see how much he bears with his froward children First Ionah runs from his business God sends him to Niniveh he will go to Tarshish here was plain rebellion against his Soveraign One would have expected that the jealous God should have given him a Traytors wages and when he was at Sea have suffered the Ocean of waters to have swallowed up his body and the Ocean of fire and wrath his soul but loe he cannot permit his Ionah to perish he will rather whip him to his work then let him wander to his ruine But how gentle is the rod God cannot forget the love of a Father though Ionah forget the duty of a childe but will rather work a miracle and make the devourer his Saviour then Ionah shall miscarry T is true he was tossed with a violent tempest and thrown over-board but God provided him a shelter before the storm and prepared a Whale to swallow him down not for his destruction but his deliverance And the Lord spake to the fish and it vomited up Jonah upon the dry land Well now the childe is brought home you will look that he should make some recompence for his former disobedience by his faithfulness and diligence for the future that the danger he had been in the death he had so narrowly escaped the miracle which had been wrought for him and the extraordinary mercy he had so lately received should have melted him wholly into Gods mould and have made him like Abraham to have come up wholly to Gods foot But alas he addeth sin to sin and neither mercy nor misery prevail with him to know himself Indeed he undertakes the journey and message he was called to upon a second command but as unwillingly as the Bear goeth to the stake After he had pronounced a sentence of death upon the Ninivites and shewed them a warrant under the high Gods hand and seal for their speedy execution how ill doth he take it that upon their humble petition a Reprieve should be granted them he frets inwardly against God and through the exceeding heat of his heart his tongue blisters with casting Gods mercy in his teeth He was wrath for that in which he had cause to rejoyce His love to his brethren might have made him glad of their escape and his love to his God should have quieted him in all his wise and holy proceedings But it displeased Jonah exceedingly and he was very angry and he prayed unto the Lord O Lord was not this my saying in my Country for I knew that thou art a gracions God c. Therefore O Lord take away my life He quarrels with Gods providence and he doth as it were twit God with that which is the glory of all his Attributes and actions and the best friend the poor children of men have his Grace and Pity desiring rather the destruction of above sixscore thousand persons then that himself by the blind ignorant world should be reckoned a false Prophet Behold impatience in its largest dimensions Ionah will dye because so many thousands are allowed out of infinite kindness to live O what a nest of vermine was in the womb of this disobedience Here is pride both in preferring his own will before Gods and in his unwillingness to suffer a little in his repute in the eye of the people Here was passion to the height and that against God himself Here was murmuring against sparing mercy and the Divine pleasure Here was unbelief as if God could not repair his
Itenerar Sacr. But reprove a wise man and he will love thee Austin notes it as a sign of grace in his friend Alipius that he received his reproof so well Paul rebuked Peter sharply and that before a considerable Company of Peters friends yet he loved not Paul the less for it for in his Epistle which was written some time after that contest and after the Epistle to the Galathians which records it he makes honourable mention of Pauls writings and of that very Epistle among the rest 2 Pet. 3. 15 16. and calleth him his beloved brother As they who love their sins hate the reprover so they that hate their sins love him When Isaiah had declared from God a dreadful threatning against Hezekiah for his pride he doth not flie out into a passion against the Prophet but submits with Good is the word of the Lord which thou hast spoken T is said of Gerson the great Chancellour of France that he rejoyced in nothing more then a friendly reprehension And it is storied of our Richard the first that he would be admonished by a poor Hermit Alphonsus King of Arragon being asked what company he liked best answered Books for they saith he without fear and flattery will tell me my faults faithfully Faithful are the wounds of a friend but the kisses of an enemy are deceitful A loving reproof is a wound in love the wound of a friend and therefore we must bestow our anger upon our faults that deserve the reproof not upon our friends that give the reproof How foolish is he that breaks his own head then rageth at his friend for endeavouring to cure it Ahab quarrels with Elijah as the Incendiary of Israel for reproving their Idolatries when alas like AEtna that flame arose out of their own bowels which threatned to reduce them to ashes Some of the Heathen were so sensible of their proness to erre and to be partial in their own cases when they had erred that they both kindly accepted reproofs and earnestly desired a Reprover It is reported of Alexander that having had a Philosopher a long time with him he should say to him Recede a me prorsus consortium tuum nolo quod cum tanto tempore mecum degeris nunquam me de vitio aliquo increpasti Be gone from me I will have none of thy company for thou hast lived long with me and couldst not but observe some failings in me yet thou hast not reproved me of any And Augustus Cesar for this cause did much lament the death of Varro because thereby he was deprived of one that would deal faithfully with him when he offended Yet as they say some roses are too tender to endure the strength of the smell of Wormwood so some Christians that its hoped are sound cannot without wry mouths and angry faces drink down this bitter liquor Asa was a good man yet time was when he imprisoned a Prophet for bringing him an admonition from God One would have thought that the King would have bid the servant welcome for his Masters sake but truly a prison was all the reward he had for his pains It was the speech of a wise and experienced Christian That he never was acquainted throughly with any one but first he displeased him by admonishing him of his faults But as light stuff and rubbish kindleth sooner then solid and more substantial wood so they are the weaker and less wise Christians that are so soon fired into a pet and passion if but told of their errors T is childishness to be unwilling to take bitter medicines A prudent person will rather permit cupping-glasses and corrosives to be applied to his body then suffer his distemper to reign and kill him The sharpest fruit is most profitable and wholsom The Lemon is more tart yet is more excellent then the Orange which delighteth the taste Reader is it not better to be awakened by a rousing reproof then to sleep the sleep of death and wilt thou be angry with thy friend for doing thee that courtesie Is it not better for thy familiar companion to tell thee meekly of thy miscarriages and call thee to repentance then for God to reprove thee and set thy sins in order before thine eyes When God uttered his voyce the Heavens thundered the mountains smoaked and Moses himself trembled The voice of the Lord is powerful the voyce of the Lord is full of majesty the voyce of the Lord breaketh the Cedars yea the Cedars of Lebanon the voyce of the Lord shaketh the wilderness yea it shaketh the wilderness of Kadesh How wilt thou then endure the thundring of such a Cannon a reproof for thy sins from the Almighty God at whose rebuke the earth quakes the rocks are rent in pieces and the foundations of the world are moved The Israelites said unto Moses Speak thou to us and we will hear but let not God speak lest we dye Exod. 20. 19. Truly so mayst thou say to thy companion Speak thou to me of my offences deal plainly with me about any thing that thou seest amiss in me and I will hear thee but let not God speak to me lest I dye lest his voyce strike me down strike me dead There is an absolute necessity of thy sense of and sorrow for thy sins This ordinarily must be wrought in thee either by admonition from man or by some severe rebuke from God Consider seriously therefore whether it be not easier to take a faithful check from thy fellow creature then to be called to repentance by some dreadful judgement from the jealous God O t is a fearful thing to fall into the hands of the living God for our God is a consuming fire One thing more Reader is considerable It is not enough to take a reproof with patience but also to be awakened by reproof to repentance It s a dreadful aggravation of sin to continue in it after thou art convinced of it Such impudence is followed with fearful vengeance He that being often reproved heardeneth his heart shall suddenly be destroyed and that without remedy Pro. 29. 1. Fourthly Christians if they would exercise themselves to Godliness in good company must rejoyce in each others grace and good True love will rejoyce in the welfare of another as its own Peter beholding those eminent Graces in Paul did not repine that a brighter star was risen which would eclipse his splendour but glorified God in Paul and gave him the right-hand of fellowship It s a prophane Esau that hates a Iacob for having obtained his Fathers blessing beyond himself Envy is from the evil one Saul who was without God eyed and hated David for slaying more of Gods enemies and obtaining thereby greater renown then himself could Yet alas the spirit which dwelleth in the best lusteth to envy Corrupt nature will shew it self if it be possible at this window There are some Countries as Candie that have Naturalists tell us no poison but there is not any
bold as to dare God why should I be so bashful as to fear him Love that he may discern my affection to his soul in my detestation of his sin If he suspect me to bear ill-will in my heart he will throw my potion in my face What man will take Physick from an enemy Lord shouldst thou suffer me to go on in sin and not call me back though by a severe admonition it were a sign thou didst hate me Thou didst never strike Ephraim worse then when thou didst forbear to strike at all but saidst Ephraim is joyned to Idols let him alone Should I not seek to pluck my brother out of the fire of sin into which he is fallen but suffer him to lye there I hate him and am in thine esteem a murderer O deliver me from such blood-guiltiness thou God of my salvation Let thy good Spirit so strengthen and direct me when ever thou callest me to this duty that I may do it with zeal to thine honour not daring to jest with such an edged tool as sin is and with love and wisdom that if by any means I may bring back a wandring sheep to thy fold I Wish that I may receive as well as do good by all my converses with those that are good Christians are trees of righteousness planted in Gods Vineyard and it s my own fault if I gather not some good fruit from them My God tells me The lips of the righteous feed many if then I rise hungry from the Table it s a sign I am sullen and will not eat My Father delights to see his Children distributing their spiritual food as the Disciples the Loaves and Fish to the multitude amongst their brethren till they all are filled He hath acquainted me that its an argument of wisdom to receive and folly to refuse counsel Give instruction to a wise man and he will be yet wiser teach a just man and he will increase in learning Prov. 9. 9. The holy Apostle though high in the School of Christ and in the uppermost Form yet hoped to learn somwhat from those that were far meaner Scholars He writes to the Romans that he hopes to be filled with their Company They that are Dwarfes in Religion may do service to the tallest if they be willing to accept it A Rush Candle may give me some light if I do not wilfully shut mine eyes A brazen Bell may call me to prayer as well as one of silver if I do not stop mine ears The smallest and meanest creatures were serviceable to the Great God against the Egyptians and shall my proud heart refuse the help of mean Christians against the enemies of my salvation Did a Damsel possessed with a Devil bring her Master much temporal gain and may not a poor servant filled with the holy Spirit bring me much spiritual gain What or who am I that none must teach me but those that are eminent in grace and gifts I am sure I have nothing that good is but what I have received and this pride of my heart is too great an evidence that I am but poor in holiness Those branches that are fullest laden bend most downward Those trees that abound in clusters of fruit do not disdain to receive sap from the mean earth which every Beast trampleth on It s no wonder if a soul decline in strength that refuseth its food because it s not brought by the Steward but by some inferiour person of the Family If Satan can keep me in this proud humour he doth not doubt but to keep me in a starving condition and to hinder the efficacy of all means for my growth in grace When this Dropsie once seiseth upon my vitals I may expect a Consumption of my whole body Lord it were my duty to hear thy voice though it were through the mouth of a Balaam thou hast sometimes conveyed the water of life through these Pipes of Lead and sent considerable presents to thy chosen by contemptible messengers O suffer me not to be wise iâ— mine own eyes and thereby to turn away mine ears from the words of them that are endued with spiritual wisdom but cause me to hear counsel and receive instruction that I may be wise for my latter end I Wish that I may be so much my own friend as to esteem a bitter admonition better then the sweetest flattery and never quarrel at any for waking me out of my spiritual Lethargy The World indeed is full of them that rage at such as would prevent their ruine choosing rather to have their wounds fester though they kill them then be searched throughly to recover them Their words to their Neighbours are like the Jews to the Prophets Prophesie not unto us right things Prophesie unto us smooth things Prophesie deceits Isa. 30. 10. And their works are like theirs too If a Stephen deal but faithfully with them and tell them of their faults they are presently cut to the heart and gnash at him with their teeth Their bones are so out of order that the smallest disturbance makes them fret and fume Like Owles if any offer to lay hold on them they soon make him feel their claws Rebuke a scorner and he will hate thee But I have not so learned Christ Though Toads are no sooner toucht but they swell and are ready to spit out their poison in the face of him that hindleth them yet Sheep will be felt and shorn and suffer their sores to be drest with patience Though fools hate him that reproveth in the gate yet rebuke a wise man and he will love thee saith God Prov. 9. 8. O that I might never be so void of love to my fallen brother as not to give him a serious reproof nor so void of love to my self as not to receive a serious reproof The nipping frosts though not so pleasant are as profitable as the Summer sunshine I deceive my self if I judge no liquor wholsom but what is toothsom There is no probable way of curing some diseases but by Blisters and â—â—pping-glasses and painful medicines Is it not better for me to accept an admonition and amend then to walk on in a wicked way to my destruction Will it not be much easier for me to bear a rebuke given in love and with meekness from my fellow-creature then to provoke the Iealous God with eyes full of fury to take me by the throat and ask me what I am doing How I dare thus slight his Laws and contradict his Will O how can my heart endure or my hands be strong in the day that he shall deal with me Well might my God say He that hateth reproof is brutish Lord let me never be so much a beast as to lye snoring in a nasty kennel of filth and when any come to wake me flie in their faces but let me prefer a sharp admonition before the smoothest deceits When any praise me for the good in me cause me to suspect
my self when any reprove me for the evil in me let me accept it with thanks Make me able to say with that sweet singer of Israel Let the righteous smite me it shall be a kindness and let him reprove me and it shall be an excellent oyl it shall not break my head I Wish that I may by no means repine but always rejoyce at the gifts and graces of others If the other members of the body thrive the heart doth not grieve but is glad at it It s ordinary for younger brothers to boast and glory in the large estate and great possessions which their elder brothers have left them by their Fathers Why should not my soul be joyful at the great share of spiritual riches which the onely wise God hath given some of my brethren If a man love sweet smels the greater degree of them he observeth in any place the moâ—e he is refreshed with them He that delights in Pictures if he see one in a room exactly and exquisitely drawn above all the rest that shall have more of his eye and his heart Is not grace compared to sweet Oynments and shall not I be comforted the more for the greatness of its savour Is not the Image of my God amiable in mine eye and ought I not to delight most in that Copy which is nearest the Original Surely if I envy any their spiritual excellencies I shew my self too like a Child of the Devil There is hardly any worm that gnaweth that unclean spirit more painfully then the grace which God gives his Children Their sins are his utmost joy their graces are his extream greif Would I be found in Satans livery at the last O that I might be so far from murmuring at that double portion of the Spirit which my God bestoweth upon some of his people that I might bless God heartily for it and beg of God to add to it an hundred fold how great soever it is The pretty Birds sing the more merrily the higher the Sun mounteth in the Heavens I have cause to be the more chearful the nearer any ascend to Heaven and the higher they mount in holiness My love to my God to my Brother nay to my self all command me to it My love to my God He that loves his Soverain will rejoyce that he hath any Subjects eminent above others for duty and loyalty They that have much spiritual strength will do my God much spiritual service The more grace they have the more glory they bring to God It s an honour to the Father of Spirits when his Children keep open house according to their estates cloathing the naked feeding the hungry soul and relieving liberally such as are in want I am no Christian if I be not tender of my Gods honour and joyful when that is exalted in the World Besides Love to my brother should quicken me to this duty If I love him as my self I shall both grieve at his soul-losses and rejoyce at his spiritual gains Love delighteth in the welfare of the party loved The hotter the beames of grace are in the party beloved the more they rejoyce the heart of the lover Why should any mans eye be evil towards his Brother because Gods is good to him Have others the less because some have so much Or is it not my own fault that I am not as holy and gracious as he God is a Fountain of grace always running over but he derives it to us according to our capacities If I go to the Well of Salvation and receive but little of the water of life I may know the cause my Vessel was no bigger Nay Love to my self may make me glad at others gifts and graces The greater the Saints estate is the more he will relievâ— others As the Earth though it sucketh in so much water as will give her self a competent refreshment conveyeth many springs through her veins for the cherishing and refreshment of others So the Saints do not onely advantage their own but also others souls Lord though in Hell there be little else but murmuring and repining at the good of thy chosen yet in Heaven there is no emptiness in themselves no envying at others every Saint there hath his joy doubled for anothers joy and is glorified in anothers glory Suffer not thy Servant to make his heart a little Hell by filling it with grief at the good of thy chosen But O make it thy lesser Heaven be thou pleased to dwell in it and then I shall begin the work of eternity in time magnifie and bless thee for thy love to them and praise and bless them for their likeness to thee Finally I Wish that I may so carry my self in all my converses with the Children of God here that I may meet them in the Fathers house and sit down with them at the Supper of the Lamb. Lord if Communion with thy Saints be so pleasant and delightful on earth how pleasant and delightful will it be in Heaven Here my communion with them is imperfect my flesh will not suffer me to receive the good I might from them nor their flesh allow them to do the good they might to me But there shall be no evil no occasion of evil no appearance of evil no sin shall clog the chariots of our souls no flesh shall fetter us from running to embrace and delight in each other but all shall be free to rejoyce and refresh one another Every Saint shall be as it were a fountain of Communion in the sweetest mannerâ— and fullest measure from every one shall flow Riâ—ers of water of life and every one enlarged to rellish and receive If Jonathan beholding a little grace in David on earth loved him as his own soul how doth he love him in Heaven Here our Communion is much lamed by the defects in our bodily organs we cannot impart our minds without our members which being defective make our Communion so but there we shall be as Angels seeing each other without eyes hearing each other without ears and embracing each other without hands Here our Communion is interrupted our particular callings our eating our drinking our sleeping our many occasions call us from it But there is no calling but our general calling of worshipping and enjoying our God no feeding but on the tree of life that groweth in the midst of Paradise no drinking but of the Rivers of Gods own pleasures and no night no sleeping but that rest which remaineth for the people of God O what darkness what night can be there where all the righteous shall shine infinitely brighter then the Sun in his noon day lustâ—e Here our Communion is hindered by the differences that frequently arise â— like Children of the same Father we quarrel and wrangle but there they will all be like-minded having the same love being of one accord and one judgement There indeed Jerusalem is a City compact together and at unity within it self There Pauls desire is granted
that they all speak the same thing they are one in affection one in opinion aud one in expression There Christs prayer is granted Father that they may be one as we are one as thou Father art in me and I in thee that they may be one in us If it be so good and pleasant a thing for brethren here to dwell together in unity and it be as a precious Oyntment and as the Dew which descended upon the Mountains of Sion where the Lord commanded his blessing even life for ever How good and pleasant will it be for those to dwell together in perfect unity there where the consolation of Christ is perfect the fellowship of the Spirit entire the comfort of love compleat no crying no complaining no angry word no frowning look no suspicious thought But as old Gryneus said There Zwinglius and Luther are well agreed Our Communion here is but with a few we are acquainted but with few and our communion is not so large as our acquaintance we have seen but few we have heard but of few and we have discoursed with fewer There are but few in the Counties in the Kingdom where we live and many of them are wholly unknown to us But There is a glorious Company of Patriarchs Prophets Apostles a noble Army of Martyrs a numberless number of Saints of all Countries Callings Conditions Relations a thousand thousand are before him and ten thousand times ten thousand minister to him If Peter when he saw but two of the Children of God in glory with Christ on Earth cryed out Master It is good to be here How good will it be to be There where there shall be a great multitude which no man can number of all Nations and Kindreds and People and Tongues standing before the Throne and before the Lamb cloathed with white robes and Palmes in their hands and crying with a loud voice Salvation unto our God that sitteth upon the throne and to the Lamb for ever O what a blessed time or rather eternity will that be when I shall fully understand what the Communion of Saints meaneth If Solomon could say of militant Saints As Oyntment and perfume rejoyce the heart so doth the sweetness of a mans friend by hearty counsel How much better might he speak it of Saints triumphant What is the sweetness and joy of that societyâ— where every soul is a bed of spices an Orchyard of Pomgranats a Cabinet of perfumes for their mutual delight and refreshment If David was so taken with the beauty of the Church in this World notwithstanding her blackness by reason of corruption and affliction that he saith If I forget thee O Ierusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Ierusalem before my chief joy How much is he taken with the Spouse of Christ There where it is granted unto her to be arrayed in fine linnen pure and white which is the righteousness of the Saints not onely imputed but also inherent to be cloathed with the embroydered graces of the holy spirit perfect knowledge perfect love perfect joy and all the beauties of holiness without the least spot or wrinkle or any such thing there indeed he prefers Jerusalem before his chief joy whâ—lst he beholds her all fair compleatly conformed to Christ with such a peculiar resemblance of his glory as if the name of Christ was written on her fore-head and her spiritual affinity and kindred manifested thereby Surely it is a lovely communion when Saints sit down together at the Lords Table in this world and partake of his last Supper when they see and hear and taste the true pledges of their Fathers infinite grace and read their Redeemers boundless love written by himself in his own blood Their hearts have many a time been so ravished therewith that they have wished the ordinance might have lasted longer and that Christ would have lain so all night between their breasts But O how infinitely short is this Communion of that which â—hey shall have in glory when they shall be called to the Marriage supper of the Lamb when they shall eat of the hidden Manna and drink of the new wine in their Fathers Kingdom then then indeed every one may say I sit under his shadow with great delight and his fruit is sweet unto my taste without question that Communion which Adam had with Eve that short time which they continued in innocency was exceeding sweet She was to him as a Crown of glory a meet help and the delight of his eyes What a â—air Bride was she whom God himself drest and deckt with all the ornaments of grace What joy must there needs be at that Wedding which was celebrated in Paradise covered with the curious Tapestry of thâ—se pleasant trees which the very hanâ— of the most High had planted and delighted with the raâ—ishing noats of those pretty Quitisters which Infinite Wisdom had taught to sing at the Marriage feastâ— where there was a perfect likeness and love between the Maried Persons where there was not the least evil or shew of evil to allay their joy and especiaâ—â—y where the God of all consolation was fully and fâ—â—ourably present as Master of the Feast Adam could not but esteem her his loving Hind and pleasant Râ—e his sweet yoke-fellow and pleasant play-fellow the partner and sweetner of all his comforts he could not but he satisfied with her breasts and ravished with her love But even this is far inferiour to the communion of the Saints above There in heaven are more glorious bands and sweeter knots of loving fellowship then that of Marriage the attire of the Bride is far richer the beauty of the Bride far greater the wedding chamber is the heavenly Paradise the melody made there will be by celestial Courtiers Angels themselves and there the Fountain whence all joy floweth will run more freely and he will turn that water which Adam had below into the richest wine Lord I acknowledge to thy glory that I have sometimes been refreshed with the company of thy chosen in this world I have seen thee in them and heard thee by them yet how little good have I got by them in comparison of what I might and ought Pardon all my weaknesses and do thou so supply my spiritual wants that I may both love more and improve better the society of thy Saints here that so when thou callest me from this imperfect communion with some few I may be carried to Abrahams bosome and enjoy perfect fellowship with those thousands that are before thee where thou art visible in all every one being thy temple and every heart being the altar upon which the fire of thy love is ever burning O let me praise thee in that great congregation and my glory sing of thee before much people for there shall those that mourned for Sion be filled with comfort and rejoyce for
herein I shall give thee an example though I would desire thee to remember that the advantage of meditation is rather to be felâ— then read He that can paint Spikenard or Musk or Roses in their proper colours cannot with all his Art draw their pleasant savoâ—r that is beyond the skill of his pencil Let us O my soul a little retire out of the worlds company to converse with the word of thy God I cannot but hope the malefactour hath an high esteem for that Psalm of mercy without which he had lost his life I have reason to believe that thou hast no mean value for that Gospel of grace and the graece of that Gospel without which thou hadst lost thy soul thy God thy joy thy delight thine all and that for ever yet sure I am the price thou sets on it is far inferiour to the worth of this Pearl and besides I have observed of late wheâ—her partly because of its constancy with thee things common though never so necessary and excellent being less valued then meaner things that are rare or cheifly because of thy old seeming friend or rather real enemy thy flesh within thee that never speaks well of it because of its contrariety to the word from which it hath received its deaths-wound and therefore would die as the Thies on the Cross spitting out its venome and malice at it or what ever be the cause I perceive too much thou beginnest to decline in thy respect to it what else doth thy backwardness to read it thy carelesness in minding what thou dost read and thy neglegence in practicing it signifie Therefore let us take a turn or two together and argue the case lest it be argued against thee in an higher Court to thy cost and I charge thee before the dreadful God at whose judgement seat thou art to stand or fall for ever that thou attend to me seriously and not dare to give me the slip till the whole be debated for it is not a vain thing but iâ— for thy life What is this Word which thou art so prone to despise Consider it O my soul First in its Causes and then tell me whether the child be not worthy of love and esteem in the superlative degree for his parents sake 1. It s Principal Efficient cause is the glorious and supreme Majesty of Heaven and Earth the Spring and Fountain of all excellency and perfection All Scripture is given by inspiration of God It s the Word of the Lord the Breath of his Mouth the Law of his Lips whoever were the Pens or Scribes his Mind indicted and his Hand wrot every sentence in it What a word must that be which is the result of infiniteâ— wisdom How precious are those Tables which are the writing of God himself How glorious is that beam of light which was darted from this Sun to whom a whole Firmament of Suns were worse then perfect darkness If the breath of a man be so sweet that his doctrine drop as the rain and his speech distil as the dew If the heart of a man can indict a good matter and his tongue resemble the pen of a ready writer O what is the speech of the tongue of a God! Never man spake as he spake his enemies themselves being judges The Queen of Sheba came from the utmost parts of the earth to hear the wisdom of Solomon and blessed those Servants that waited at his Table and heard his wisdom But loe O my soul A greater then Solomon is here How blessed are they that wait at his Gates and that watch at the Posts of his doors 2. The Pen-men and Scribes of it were men of choice gifts and graces Some of them were like Saul higher by the head and Shoulders then their brethren in the fear and favour of God As Moses the meekest man upon the face of the earth David the sweet singer of Israel a man after Gods own heart Solomon who excelled in wisdom all that were before him or came after him Isaiah of the Blood-Royal an Evangelical Prophet or Prophetical Evangelist whose prophesie is clean and clear and curiously garnished with all kind of Rhetorick Iohn the beloved Disciple that leaned on the bosome of Iesus Paul who was wrapt up into the third Heavens and as famous for active and passive obedience as any in the world in his days All of them were men extraordinarily inspired and assisted by the Spirit of God Not onely the notions but the very phrases and words were imprinted on them and infused into them by God himself The writings of some Naturalists have been bought at a great price and thought worthy to be presented to great Princes but the best of them though the Prophesie of the Sybills which the Heathen so highly esteemed be included is but a bundle of folly and vanity to this book Prophesie came not of old time by the will of men but Holy Men of God spake as they were moved by the Holy Ghost O how excellent must that Scripture be of which such incomparable persons were the Pen-men or Amanâ—enses and to whom the infinite wisdom of God did dictate every word 3. The matter of them is heavenly and divine the epitome of all equity and righteousness the compendium of whatsoever is fit to be beleived or practiced The Scripture is a perfect rule both for faith and manners It informeth us fully in our carriage towards God and towards men how we ought to walk in all relations and conditions it forbiddeth evil all evil in the very thoughts it commandeth good whatsoever is good in the whole course of our lives It speaketh of such things as are far above reason and yet nothing that is contrary to reason The truths delivered in it are many of them such as no humane or created capacity could have possibly invented yet such as are all agreeable to a rational understanding It would have exceeded the wisdom of an Angelâ— to have thought of such a sweet mixture of justice and mercy as is discovered in the Gospel about the redemption of fallen man It teacheth the nature and excellency of God the trinity of persons the unity of essence the immensity of all his attributes how he is infinite in his being wisdom knowledge holiness mercy and faithfulness how he is a pure act without the least passion a perfect being uncapable of any addition eternal without either beginning or ending immutable without the least alteration incomprehensible beyond all coâ—ceptions omnipresent without any circumscription It instructeth us in the person and offices and states of the blessed Redeemer how he being the Son of God was partaker of the humane nature that the Sons of men might be partakers of the divine nature How God and Man were united in one person that Man and God might be united in one Covenant How the eternal God married our natures that he might exalt his boundless grace in marrying our persons How man
would not reverence the issue for the Authors sake Surely that coin deserves esteem which hath that Kings Image and Superscription on it The matter in thee merits respect Thou art a Love-letter from God to his creature revealing his eternal thoughts of good will publishing his acts of grace and oblivion to all traytors and rebels in arms against his Majesty upon condition they will throw down their weapons and become Loyal Subjects for the future Thou art the Churches Charter containing all the priviledges which the blessed Jesus purchased for her What wise man would not value the deeds and evidences which speak and give a right to pardon love grace joy peace and the undefiled inheritance for ever When thou comest to a soul salvation comes to that soul Thou art always attended with a rich train of all sorts of comforts The good tidings thou bringest and great blessings thou conveyest where ever thou comest may well make thee welcome I may well say unâ—o thee beholding the bracelets and ear-rings wherewith thou adornest the Spouse of the true Isaac as Laban to Abrahams servant Come in thou blessed of the Lord why standest thou without I have prepared lodging for thee If I am bound to bless my God for the natural lights which he hath made the greater to rule the day and the lesser to rule the night because thereby it appears that his mercy endureth for ever Psa. 136. 7 8 9. How much am I bound to bless him for the spiritual light of his word that true that marvellous light which shineth in a dark place till the eternal day dawn O what mercy what mercy enduring for ever is there in every leaf in every verse in every line of that sacred Book If Regeneration be a mercy to be partaker of the divine nature the stamping the lovely Image of the glorious God upon thee then the word is a mercy for that is the seal in the hand of the Spirit which imprinteâ—h it on thee Iames 1. 18. Is faith a mercy that shield of the soul whereby it quencheth the fiery darts of the Devil that Ladder by which the soul mounteth to Heaven and converseth daily with its Lord and Master then the word is a mercy for faith comes by hearing the word is the door of faith Rom. 10. 14. Act. 14. 27. If repentance be a mercy those second and best thoughts of the soul that recovery of the man to his wits and right mind then the word is a mercy for t is the voice of Christ in the word that casteth the Devil of impenitency and sensuality out of the heart where it raigned and raged sending out fire and flames like AEtna for many years and makes the man like him in the Gospel out of whom the Devil was cast to sit at Iesus his feet in his right mind bitterly weeping and mourning for his former folly and madness T is the hot beams of love that shine in the Gospel that thaw the frozen spirits Is hope a mercy â—hat Helmet of salvation which defendeth the head of Christians from Swords and Musquets the souls of Saints from the darts and dangers of temptations those Bladders of the soul which keep it from sinking in deep waters then the word is a mercy for we through patience and comfort of the Scripture have hope Rom. 15. 4. Hope had never lookt out at the window longing for the coming of its beloved if the word had not come before as a faithful Messenger and brought certain news that he was upon the way Are pardon reconciliation with God adoption growth in grace yea Heaven it self a mercy then the word is a mercy All those Jewels are lockt up in that Cabinet Man durst not have presumed he could not have conceived that the glorious jealous God should ever have such infinite respect for such wretches and rebels if he had not found it written with his own hand in the word T is on the waters of the sanctuary that the Saint saileth safely through the Sea of this world to the Port of salvation There was no visible bridge laid over the Gulf of Gods wrath for sinners to pass into the Kingdom of grace here and glory hereafter till the Gospel erected one O my soul what honour can be high enough what love hot enough for the holy Scriptures 1. Consider the preciousness of them in the eyes of good men and the love they had for them Iob preferred them before food before his necessary food Solomon before ornaments of gold crowns of glory Paul before all other Doctrines though Preached by Angels David before the honey and the honey comb great spoils thousands of gold and silver all riches And when he ceaseth to compare beginneth to admire iâ—s worth Wonderful are thy testimonies And his own fervent affection to it O how love I thy law it is my meditation all the day 2. The price paid for it It cost the blood of thy beloved well may the Scriptures be called Testaments they were both sprinkled with blood and made valid by the death of the Testatour Heb. 9. 15 16 17. And for this cause he is the mediatour of the New Testament that by means of death for the redemption of transgressions that were under the first Testament they which were called might receive the promise of eternal inheritance For where a Testament is there must of necessity also be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the testator liveth 3. The pearl hid in it The Lord Jesus Christ is the matter as well as the Author of it Well may it be called the Word of Christ. Search the Scripture for they are they that testifie of me He was the substance of the Law and he is the sum of the Gospel Thou hadst not known sin but for the Law nor the Saviour but for the Gospel When David considered the kindness he had receâ—ved from Ionathan he said to his servants Is there none left of the house of Saul that I may shew kindness to for Jonathans sake He could not but in gratitude study some return suitable to that good will of his dear friend Great is the kindness I have received from the Scripture What wilt thou say what wilt thou do O my soul for this Word of thy God! O swear unto the Lord and vow unto the mighty God of Jacob surely I will not come into the tabernacle of my house I will not go up into my bed I will not give sleep to mine eyes nor slumber to mine eyeâ—lids until I â—inde out a place for the law of the Lord and an habitation for the Gospel of the God of Jacob. Wilt thou not willingly O my soul rather then this worthy guest should lie without doors take it into thy heart O that thou wert the ark wherein the two Tables the two Testaments might be laid up for ever Lord I will
him All men are naked and open to him He knoweth every thought word and action of every man as exactly as if he had none but him to mind His knowledge is infinite he knoweth all the sins of all men clearly they are as visible to his eye as if they were written with the brightest sun-beam on the clearest chrystal He knoweth all the sins of men distinctly not in a confused heap or lump but one by one knoweth all the sins of all men every moment All the sins that are that ever were or that ever shall be are continually in his eye and view 5. How he is able to revenge himself every moment David did bear with Joab because the sons of Zerviah were too hard for him He was a tender plant that was scarce rooted and feared to be overturned by their fury but God beareth with sinners though he be Almighty and can do all things He can as easily turn the sinner into hell as tell him of hell he can blow the sinner with his breath into the bottomless pit By the blast of God they perish by the breath of his nostrils they are consumed The most secret sin is within the sight of his countenance and the strongest sinner within the reach of his vengeance This is wonderful indeed he is infinite in patience who is infinite in power The Lord is slow to anger and great in power saith the Prophet Nahum 1. He that can in a moment speak the whole Creation into nothing beareth many years with his rebellious provoking Creatures The Lord looked upon the Egyptians and troubled them It s an easie matter to look especially for him that made the eye A glance of his eye will overthrow the proudest stoutest sinner Men are great in anger who are little in power their hearts are good I should say bad enough speedily to ruine such as offend them but their hands are weak and straitned that we may thank their want of power not their patience for our preservation But God who is all power is all patience he that can spurn the whole world into endless wo more easily then all the men of the world can spurn a foot-ball into the water forbeareth them year after year 6. He doth not onely forbear but also do men good His goodness towards them is positive as well as privative he upholds them in their beings protects them in their goings supports them by his power supplieth them by his providence as well as forbear them by his patience His enemies are hungry he feeds them they are thirsty he gives them drink He gives them that corn and wine and oyl which they bestow on Baal he bestows on them those mercies with which they fight against him he blesseth them with life health strength food raiment sleep reason friends peace liberty riches honours the Gospel Sermons Sabbaths offers of pardon and life whilst they persist in their provocations against him He is at infinite cost and charge night and day in sending provision into the camp of his enemies 7. He woeth us to be reconciled He doth not onely command and enjoyn rebellious man to throw down his weapons of unrighteousness but even prayeth and entreateth him with much importunity to accept of peace and pardon As though God did beseech you by us we pray you in Christs stead be ye reconciled to God He is earnest and instant by his Ministers by the motions of his spirit by the calls and convictions of conscience that he might perswade miserable men to be happy 2 Cor. 5. 15 20. 2 Chron. 36. 15 Isaiah 65. 2. and 42. 14. I have stretched out my hand all the day long to a rebellious house that have walked in a way that is not good 8. He doth all this without any expectation of advantage to himself He gains not by our holiness neither is he a loser by our wickedness The arrows of sin are always too short to reach him and he is so high that he is far above our highest service our blessings and praises infinite perfection admits of no addition Can a man be profitable to God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art righteous or is it gain to him that thou makest thy ways perfect He begs as hard as if it were for his own life but it is wholly for ours He loseth not the least if we be lost he saves nothing by our salvation It s all one to the Sun whether men open their eyes and are refreshed with its light or shut their eyes and behold nothing of its glorious splendour 9. He forbeareth us who is infinitely our Superior It were much for a King to bear with a affronts from a vile Beggar but it s infinitely more for the King of Kings to bear with indignities and treasons and malice and hatred from his vile creatures O the patience of a God! man cannot suffer a disrespect from his fellow but God doth from them that are infinitely his inferiours The Apostles were good men yet upon a little disrespect from some of the same make and mold with themselves they presently call for fire from heaven what patience and goodness is then in God who beareth with such innumerable and notorious affronts from his Slaves and Vassals from them that in comparison of him are much lesse then nothing 10. He warneth before he striketh He threatens that he might not punish and thundereth with his voice that he might not overthrow us with his hand He shoots off his warning peices that he might spare his murthering peices Men that are set upon revenge are silent When Absolon resolved on the destruction of Ammon he spake not a word to him either good or bad but God tells men fully what is intended against them by his justice that it might be prevented by their fitness for mercy That bitterest cup of threatnings hath the sweet of love at the bottom 11. He punisheth temporally that he might spare eternally When he is forced to strike he â—seth the rod that he might not use the ax We are chastened of the Lord that we might not be condemned with the world He forceth tears in this world to prevent eternal weeping how many a mans way doth he hedge up with thorns that he might not find the path to eternal death 12. He is thus patient towards men who did not wait at all on Angels The Angels were more noble creatures and able to have done him more and better service then man yet when they sinned he did not wait a moment for their repentance but he stretcheth out his hand all the day long to man He that would not wait upon disloyal Courtiers waits upon rebellious Beggers Consider the causes of it The moving cause is his own gracious nature Men forbear punishing Malefectours sometimes because they are related to them sometimes from hope of advantage by them sometimes because they are afraid of them
discern and discover the secret lusts which are hugd in their hearts Besides their consciences being defiled as well as other faculties are not so true to them as to convince them powerfully of that pride hypocrisie unbelief impenitency atheism and ungodliness which they are guilty of And Satan hath a strict watch over them to keep them asleep in sin not caring so men go to hell whether they go thither in the dirty road of scandalous and crying crimes or in the cleanly path and through the fair Meadows of Civility Whether the person be scandalous or civil it will be needful to let in light at some crevice and not to leave the sinner wholly in the darkness of despair The good Samaritan poured Oyl as well as Wine into the wounds of him that fell among Theives A little hope may melt that heart which despair would harden Sturdy Theives have wept at the news of a Reprieve that have stormed and raged at the sentence of Condemnation But this is wisely to be done lest the sinner be encouraged to presume Lenity is to be joyned with Severity Let there be love but not emboldening them to sloth let there be terror but not driving them into a fury saith Gregory If the sick person be one that is judged a true member of Christ then speak to the excellency of Grace and Christ and Heaven to the certainty and worth of those promises that are entailed on beleivers to make his passage into the other world as comfortable as thou canst It will be fit also to speak to those graces of Faith Patience Love Heavenly-mindedness and Ioy in God which should be minded and exercised in a time of sickness how the time of affliction is the spring the special time wherein those graces should shoot up and shew themselves that God expecteth some service from him under his fickness and that his last works should be better then his first If he be under doubts and fears for Satan will take the advantage of his sickness to assault him with his fiery darts and Saints are too apt to Question Gods love when they feel his hand the weakness of the body discomposing the mind and denying it the free exercise of spiritual judgement then advise him to review his former experiences of divine goodness and trials of divine grace within him to hold fast on Jesus Christ and to consider that sickness is common to men good as well as bad that though they differ vastly in the other world yet not at all in their passage thither Singular Saints have been afflicted with the sorest sickness Iob was a none-such for sanctity yet full of sores It s a question whether he were more eminent for corporal distempers or spiritual health Hezekiah David Asah Paul Epaphroditus were all thus chastened of the Lord but not condemned with the world Whatsoever the sick person be whether gracious or graceless it will not be amiss to mention the three great lessons which God would teach every one by affliction 1. The emptiness of the world appearing in its inability to afford the least ease to the body or comfort to the soul of the sick how little worth is that which fails a man in his greatest need 2. The preciousness of Christ and Grace and the Promises of the Gospel which can enliven and encourage a dying person that can cause light in darkness joy in sorrow and life in death that can enable a Christian to rejoyce in tribulation and to welcome pain and sickness nay and the very King of terrors and to look into the other world with comfort and confidence 3. The sinfulness of sin which is the original of all diseases and aches and greif and separation of friends and losses and miseries whatsoever The Rabbies say that when Adam tasted the forbidden fruit his head aked T is clear sin is the original of sickness The body is the instrument of unrighteousness therefore the subject of diseases For this cause many are weak and sick 1 Cor. 11. 30. All the evil in this and the other world are the issue and off-spring of sin Ah! what a root of bitterness is that which brings forth such bitter fruit Be sure to take the thoughts of the sick off from resting in Physitians or any means used for their cure Thâ—s was the fault of good Asah 2 Chron. 16. 12. Let them know that it is God that wounds and he onely that can heal and therefore he must not be tempted either by despiâ—ing those helps which his providence giveth or by relying on them Hippocrates gave this counsel to all Physitians that when they went upon any occâ—sion to visit their Patients they should consider first of all whether there was not divinum aliquod in morbo something of God in the disease if so he held the Patient to be desperate and his recovery impossible Cujus contrarium verum est If it were the hand of God that smote them the same hand can help them for with him nothing is impossible Let them understand that sickness hath a supernatural as well as a natural cause That all diseases are like the Centurions Servants at the command of God He saith to one Go and it goeth to another Come and it cometh to a third Do this and it doeth it God would have the Israelites know that not onely Sword and Famine and Captivity but also Pestilence Consumptions Feavers and Burning Agues are sent from Heaven Deut. 28. 21 22. He causeth those stormes and tempests and quarrels and contentions that are between the humours in our bodies to their disturbance and destruction therefore Moses beholding the whole body of the Jews except two renowned members corrupted for he lived to see all that came out of Egypt besides to die cryed out Thou turnest man to destruction and â—ayst Return ye children of men SECT V. 3. DEal closely and faithfully with him Let not fear of giving distaste or hope of some advantage to thy self make thee false to the soul of the sick Do not play the part of a Mountebank in using palliating medicines to allay the distemper or Anodynes to stupifie the patient and neglect the root of the malady Alas carnal wretches are prone enough of themselves to deceive and flatter their own souls till it be too late for second thoughts and the wicked one will be at their beds side to hinder if it be possible all means from awakening and undeceiving them be careful therefore lest thou shouldst be any way accessary to Satans design Sin is like the little Serpent Aspis which stings men whereby they fall into a pleasant sleep and in that sleep die sinners need all the rouzing and affrighting considerations that may be He that gives a potion which instead of furthering health procureth death is a Murderer The Flatterer is like the worm Terendo mentioned by Pliny in Nat. Hist. as soft as Silk in the feeling of the hand but it biteth so hard with the
the soul By these Hand-maids he wooeth the Mistress But the sick bed is a Book in which I may read their deceitfulness and treachery their perfidiousness and fallacies and thereby learn to avoid them Further I may read the sinfulness of sin in others sickness That Parent must needs be a deformed monster that begets such uncomely and ill-favoured children In the dreadful effects I may behold the poisonous cause Man had never known sickness in his body if he had not known sin experimentally in his soul T is the plague and stone of the heart that causeth those in the flesh When I behold the sick man labouring under his distemper how he is chastened with pain upon his bed and the multitude of his bones with strong pain so that his life abhorreth bread and his soul dainty meat How his flesh is consumed away that it cannot be seen and his bones stick out he is filled with tossings too and fro unto the dawning of the day When I behold his eyes sinking his heart panting hiâ— Wife and Children wailing and wringing their hands his friends weeping his tongue faltering his throat ratling his breath failing his strength languishing his whole body in a cold clammy sweat wrestling with his pain and disease may I not well cry out O what an evil is sin which bringeth all this upon the poor Children of men My Redeemer is therefore said to bear our sicknesses because he bare our sins in his body on the tree 1 Pet. 2. 24. Mat. 8. 17. And in all his applications for the cure of the diseased he had an eye to the root of the malady To one that was diseased he said Be of good cheer thy sins are forgiven thee To another Sin no more lest a worse thing come unto thee When the Angel was smiting Israel with a Pestilence holy Davids thoughts ran upon the procuring cause I have sinned I have done very wickedly My God teacheth Israel the grievous nature of their defilement in the greatness of those judgements which they brought upon them Speaking of his severity towards them he tells them Thy way and thy doings have procured those things unto thee this is thy wickedness because it is bitter because it reacheth unto thine heart Ier. 4. 18. Our bodies are full of natural corruption because our souls are full of moral corruption O how fitly may I therefore when I behold the evil of affliction on others abhor and bewail the evil of sin in my self Once more I may be instructed in the necessity of a timely preparation for such an hour of affliction Can I think a â—ick bed a fit place an hour of pain and grief a meet season to begin that great business of turning from sin of loathing my self for all my abominations and working out my own salvation Is it rationally to be imagined that trembling joynts dazelled eyes a fainting heart failing limbs a body full of aches and diseases a soul sympathizing with it and full of vexation and grief should be fit instruments about such a work which an angelical strength and agility and freedom is little enough for Ah What wise man would build his eternal making and welfare upon such a tottering and sandy foundation The greatest strength and longest time and most vigorous health is not in the least degree too much for this needful and weighty business and shall I put it off till my strength fails my health is gone and my time near its last sand Lord Beside all these I may learn the excellency of thine Image and thy favour Sickness cannot waste them nor death it self destroy them Where the Curtains are drawn and the windows close in the darkest chamber of the dying man the comeliness of thy likeness and the sweetness of thy love are most sparkling and glorious The want of outward comforts doth convince the unbeleiving world of the worth of eternal blessings When the flesh and world that made shew of such love to their deluded favourites turn them off in their extremity as the Jews did Judas complaining to them of his-folly and wickedness What is that to us see thou to that Thou standest by and ownest thy servants thou knowest their souls in their days of adversity and how-ever thou dealest with them in their health wilt be sure to tend and look to to be both Nurse and Physitian to thy sick children Thy grace is a reviving Cordial and thy love will make even death it self a sweet and desireable dish O help thy poor servant to gain much spiritual good by those natural evils which others suffer As others sickness speaketh these things to mine ears and their conditions make them visible to mine eyes do thou write them in my heart that all such providences of thine towards others may make sin more ugly the world more empty thy graces and favour more comely and desireable and that furthering my purity at present they may further my eternal peace hereafter Finally I Wish that the sickness of others may cause me to be the more industrious in a faithful improvement of my health and take me wholly off from priding and pampering and making provision for that flesh which is so apt to breed diseases and in its greatest beauty and strength is so near to death The goodliest structure of body is but earth a little better wrought or more curiously then usually moulded up and with an ordinary disease is mard and defaced and so calleth on me to be humble rather then lifted up The Flesh that I provide for my flesh is not more subject to corruption or more perishing then the flesh for which it is provided Within a few days I shall have an end both of food and feeding O that I might waste that body in Gods service which will ere long waste with sickness spend and he spent in his work who gives me my health and strength and hath promised a bountiful reward Sure I am I can never bring them to a better Market nor put them off at an higher price Is it not better to consume my flesh in doing good in glorifying my God then with idleness and ease or with distempers and diseases Satans servants do not grudge to give their prime and cheif their healâ—h and strength to their lusts and shall not I give mine to my Lord Ah Lord an unthankeful selfish unbeleiving heart hath too much â—indered me from and disturbed me in those excellent duties which thou callest me to O deliver me from it for thy mercies sake Strengthen me by thy good spirit both to do good to and receive good by such as thou chastenest with sickness so to consider the poor and afflicted and to visit others in my heath that thou mayst visit me with thy saving health strengthen me upon my bed of languishing and make all my bed in my sickness that my most mortal sickness may not be unto death eternal but for thy glory and my passage into endless bliss yea
aspire heaven-ward when its returning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to its original divinity according to Plotinus his phrase of death As his Saviour he brings out his best wine at last and his last works are more then his first Rev. 2. 19. The blessed Prince and Lord of life should be our pattern at death He got his Father most glory he did his Church most good by his death though he was eminently serviceable to both all his life time It s said of him He was obedient Phil. 2. 7. to the death Which may import 1. His continuance in well-doing His obedience lasted to the last moment of his life so should ours Elisha would not leave his Master till taken from him into Heaven and we should not leave our Lord till taken to him into Heaven Polycarp in his old age being urged by the Proconsul to deny Christ answered I have served him eighty six years and he never once hurt me and shall I now deny him 2. His obedience in his death His death was a Free-will offering in obedience to his Fathers command Not onely his birth and life was an answer to his Fathers call A body hast thou prepared c. Then said I Lo I come to put on that body to take upo◠〈◊〉 that nature and thereby and therein to do thy Will O God but also his death was in pursuance of his duty This commandment received I of my Father Thus the Christians death must be offered up as a sacrifice to God in obedience to his command The Sinners soul is Prest to this War in which there is no discharge This night thy soul shall be required of thee The Saint understanding the orders from the Lord of Hosts is a Voluntier He gives up the Ghost Into thy hands Lord I commend my Spirit 3. The gracious manner of his dying The Sun of righteousness when setting did shine most gloriously Though at his death he had such infinite disadvantage being to wrestle with the frowns of an incensed God the fury of earth and Hell and met with clouds black and thick enough to have obscured the graces and hindered the holiness of any but himself from shining at all yet how brightly did they break forth in the midst of all those Fogs and Mists and Darkness What holy counsel and comfort did he give his Disciples to prepare them for his departure in his last and one of his longest Sermon Ioh. 14 15 16. What an heavenly prayer doth he put up to his Father for them and all his elect to give them both a taste and a pledge of that intercession which he was going to Heaven to make for them When he was hanging on the Cross under such an heavy weight as the sins of the whole World Grace was not depressed His love to his Mother is observeable Woman behold thy Son And from that hour that Disciple took her to his own house John 19. 26. But his love to his membrenâ— though enemies was wonderful Father forgiâ—â— them they know not what they do His Faith in his Father Father into thy hands I commend my spirit His pity to one of the Theives His Patience in bearing the scoffing words and taunts more bitter then Worm-wood of them that passed by reviling him as well as in suffering the wracking of his bones and whole body and the anger of an infinite God in his soul without any murmuring may well call for our admiration Reader he hath set thee a pattern that thou shouldst follow his steps Some tell us the Phoenix of Saba in Arabia Faelix so called from Phoenicea or the Purple colour of her wings liveth six hundred and sixty years at the end of which time she buildeth her a nest of Cassia Calamus Cinnamon and other precious spices and gums which the Sun by the extremity of his heat and the wavering of her wings fires and she taking delight in the sweetness of the savour hovers so long over it that she burns her self in her own Nest. Thus did the blessed Jesus and thus ought his followers to expire in a Nest of sweet Spices the exercise of the graces of the holy Spirit It was a poor farewel to the world which even Octavius Augustus gave when at the point of death he called for his Looking-glass commanded to have his Head and beard combed and his shriveled Cheeks smoothed up then asking his friends if he had acted his part well Cum ita responderint vos omnes igitur inquit Plaudite It is a dreadful conclusion which Pliny relates the Hyberboreans to make who when they have lived to one hundred years or more make a great feast to which they invite all their friends and after their jollity and mirth throw themselves down a steep rock and so perish Ungodly men are always worst at last when they come to the bottom they are flat and dead and nothing but grounds and dregs How often in the eyes of the world do wicked persons go out like a Lamp leaving a stench behind them The scandalous sinner usually like the Goats beard or star of Jerusalem closeth up the flower of his presumptuous hope at high noon he is cast in his own conscience long before his death The Hypocrite ordinarily as the Daysie and Dandelion declares the approach of the evening by shutting up before its approach If he be gold in the morning and silver at noon yet as we say of Butter he is lead at night What is the hope of the Hypocrite when God shall take away his soul As its storied of the Pardora a people in India that in their youth they have silver hairs but in their age their hairs are quite black Or as the She Wolf hath a yearly defect in generation the first time she hath five the second time four then three then two then one then barren ever after So the Hypocrite dâ—clines and decreaseth in goodness faster then the Moon in its last quarter and is commonly worst at last But the sincere Christian hath his best at the bottom and hath his daintiest dish reserved to be served in at the last courseâ— Naturalists tell us of Honey that that is the thickest and best Honey which is squeezed last out of the Comb. O what excellent periods and endings both in regard of the exercise of grace and comfort have many of the Children of God made The Death-bed to some Saints hath been like Tharah to the Israelites in the Wilderness where after many journeys growing near to the Land of Canaan they rested themselves and it was called Tharah from Roah and Tarah which signifieth a breathing time The Sun when it declines into the West hath even then much more light then any of the Stars The meanest upright Christian when he is near setting hath more joy and comfort then a specious Hypocrite any day of his life When some asked Oecolampadius lying on his death-bed whether the light did not offend him he answered pointing
for his God and that it cost him so little pains and labour to be saved When Sampson was nigh his death and should have no more opportunities to exalt his God and advantage his Church he lifted up his heart to Heaven Assist me this once that I may be avenged on the Philistines for my two eyes So Reader when thou enterest thy Chamber and art betaking thy self to thy dying bed what weighty reasons hast thou to poure out thy soul and wrastle with God for Divine strength Lord I am now come in my own apprehension to the close of my days after which I shall never more enjoy a season to glorifie thy Majesty or further my own account I am going to do a great work which I never did before nor shall ever do again I acknowledge that I have been guilty of too much slothfulness and unfaithfulness in my life and have given these Philistines that are enemies to my soul too much advantage against me and occasion to mock and deride me O assist me now this once that I may do thee and thy Church some eminent service that I may be strong in faith an example of patience humility heavenly-mindedness and charity and be the death of those uncircumcised ones my cursed corruptions and be avenged on them for all the dishonour they have done to thee though I dye with them I come now to shew wherein thou oughtest to excercise thy self to Godliness on a Dying Bed First In Commending God and his ways to others The Words of dying men are living Oracles and do not dye with them It is the unhappiness of worldlings and wicked men that when they come to dye they cannot commend the work that they have followed the wages which they have merited or the Master whom they have served but it s the priviledge of Christians that they have cause to praise the sweetness of that love which they have tasted the equity of those Laws which they have obeyed the grace and mercy and bounty and faithfulness of that Lord whom they have prayed to and delighted in and worshipped and the vastness and richness and certainty and eternity of that reward which they are going to possess The men of this earth when they are dying do often cry out and complain of the falseness and unfaithfulness of the world and the flesh how they have cozened the cheated and deceived them and of their own folly and madness in toyling and moiling and drudging night and day to please and gratifie that which now in their extremity turns them off O how should the Children of God extol their Father and his care of them and kindness to them magnifie their Redeemer and his passion for them and affection to them exalt the Word and Ways of the Lord as those which they have found by experience to be the most comfortable and gainful ways The last breath of a Saint should be spent in his Gods service Oportet Imperatorem stantem mori was Vespasians Motto Oportet Episcopum concionantem mori was holy Iewels Motto Oportet Christia num glorificantem Deum mori should be every Saints Motto Dying Iacob will speak highly of Gods providence though he bring it in as it were in a Parenthesis The God which fed me all my life long to this day Gen. 48. 15. Dying Ioseph will praise the Lords faithfulness to his promise and pawn his body for its performance I die and God will surely visit you and bring you out of this land And Joseph took an Oath of the Children of Israel saying God will surely visit you and ye shall carry up my bones from hence Gen. 50. 24 25. Dying Moses ascribes greatness to his God tells the Israelites He is a Rock his work is perfect all his ways are judgement a God of truth and without iniquity just and right is he Deut. 32. 3 4. Dying Ioshua will appeal to the consciences of his hearers whether God had not kept touch with them to the least title I am going the way of all the earth and ye know in all your hearts and in all your souls that not one good thing hath failed of all that the Lord our God hath spoken Josh. 23. 14. As Moses and Ioshua did sound forth the praises of their God so also when dying they did perswade and exhort the Iews to godliness Deut. 32. 23. Iosh. 23. per tot So Paul meeting with those Ephesian Elders that should see his face no more doth solemnly charge them to take heed to the Flocks over which the Holy Ghost had made them overseers I remember saith Senarclaeus concerning Alphonsus Diazius his Friend and Bed-fellow when He and I were at Newburg the night before he was Murdered he prayed before he went to bed more ardently and somewhat longer then ordinary after which he spent a good part of the night in discourse concerning the Works of God and exhorting me to the practice of true piety and truly I found my self so inflamed when I heard him that I thought I heard the Spirit of God speaking to me Mr. Knox gave good advice to all his Visitors among the rest the Earl of Morton came to see him to whom he thus spake My Lord God hath given you many blessings Wisdom Riches and many great Friends and now is about to prefer you to the Government of the Realm The Earl of Mart the late Regent being newly dead In his name I charge you use these blessings better then formerly you have done Seeking first the glory of God the furtherance of the Gospel the good of his Church and Ministers Be careful of the King to procure his good and the welfare of his Realm If you do thus God will be with you and honour you if otherwise he will deprive you of all these honours and your end shall be shame and ignominy These words the Earl called to mind nine years after at the time of his Execution saying that he had sound John Knox a true Prophet Mr. â—gnatius Iordan of Exeter one famous in his generation for Godliness was observed in his sickness to take all occasions to exhort others to constancy in the truth Zeal for God and to make sure of Heaven and when the Mayor of the City sent to visit him he said to the Messenger Remember me to Mr. Mayor and tell him â—rom me that he make sure of Heaven be careful to do justice and provide for the poor We should when dying in a special manner mind this work of commending God and Godliness to our Relations They are more affected then others with our sickness and so also with our sayings Our Counsel may probably do them good when we are turned into corruption Iacob calleth his Children together to bless them David layeth a strict command on his Son Solomon And thou Solomon my Son know the God of thy Fathers and serve him with a perfect heart and a willing mind Cyrus upon his death-bed conjures his
Beasts he often wished by the way that he were in the midst of those Beasts that were to devour him and that their appetites might be whetted to dispatch him fearing lest it should happen to him as to some others that the Lyons out of a kind of reverence would not dare to approach them being ready he said rather to provoke them to fight then that they should suffer him to escape Bradford being told by his Keepers Wife that his Chain was a buying and he was to die the next day pulled off his Hat and thanked God for it When some wondered that Adam Damplip could eat his food so well when his end was so near he told them Ah Masters Do you think that I have been Gods Prisoner so long in the Marshalsey and have not yet learned to die Yes yes and I doubt not but God will strengthen me therein Ann Askew subscribed her Confession in Newgate thus Written by me Ann Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards Heaven Indeed it s said of a wicked man that his soul is required of him and that God takes away his soul Luk. 12. Job 27. 10. but of a godly man that he giveth up the Ghost and he cometh to his grave Gen. 25. 8. Job 4. ult Nature will teach the Heathen that death is the end of all outward miseries to all men hence some of them drank of its cup with as much constancy and courage as if it had been the most pleasant Julip but grace will teach the Christian that death is not onely a remedy against all his bodily and spiritual maladies as Sir Walter Rawleigh said of the sharp Ax that should behead him this will cure all my infirmities but also an inlet into fulness of joy and felicity Reverend Deering said on his death-bed I feel such joy in my spirit that if I should have the sentence of life on the one side and the sentence of death on the other side I had rather a thousand times chuse the sentence of death since God hath appointed a separation then the sentence of life Tiâ—us Vespation the mirror of mankind being a stranger to Christ was very unwilling â—o leave the world being carried in an Horse-litter and knowing that he must dye lookt up to Heaven and complained pittifully that his life should be taken from him who had not desired to dye having never committed any sin as he said but onely one Socrates and some of the wiser Heathenâ— comforted themselves against the fear of death with this weak Cordial that it is common to men the way of all the earth Hence it was when the Athenians condemned Socrates to dye he received the Sentence with an undaunted spirit and told them they did nothing but what nature had before ordained for him But the Christian hath a greater ground for a holy resolution and a stronger Cordial against the fear of death even his hopes of eternal life and surely if he that exceeds others in his Cordials be excelled by them in Courage he disgraceth his Physitian Aristippus told the Saylers who wondred that he was not as well as they afraid in the storm Ye fear the torments due to a wicked life and I expect the reward of a good one It s no marvail that they who lived wickedly should dye unwillingly being frighted with the guilt of their past sins and with the fears of their future torments therefore the holy Ghost saith of such a one The wicked is driven away in his wickedness as a Beast that is driven out of his den to the slaughter or as a Debtor driven by the Officers out of his house wherein he lay warm and was surrounded with all sorts of comfort to a nasty loathsom prison But that the righteous who hath hope in his death should even dye almost with fear of it before-hand is matter of wonder Lots soul is exceedingly vexed with Sodom yet he is loth to leave it This world is a wilderness a purgatory a step-mother a persecutor to all the Saints and yet some of them when called to leave it sing loth to depart and would linger behind partly from nature which dreads a dissolution and partly from the weakness of grace To fear death much argueth sometimes wickedness always weakness 3. Repentance It s said of St. Augustine that he dyed with tears in his eyes in the practice of repentance and Posidonius saith of him that he heard him often say in his health that it was the fittest disposition for dying Christians and Ministers Laudatos saith he Chistianos sacerdotes absque digna competenti paenitentia exire de corpore non debere We dye groaning iâ— regard of our bodies why should not our souls sigh that ever they sinned against so good a God! Beasts bite their enemies with more venome and indignation when they are ready to dye Maxime mortiferi solent esse morsus morientium animaliâ—m The Christian should give sin his most deadly bite his greatest abhorrency and grief and shame when he is dying and shall never see sin or sorrow or shame more As its noble and excellent to dye forgiving sinners so also taking revenge upon sin Moses a little before his death is commanded to avenge the Children of Israel of the Midianites and then he is gathered to his people Numb 31. 1 2. Samuel takes vengeance on Agag when he was old and knew not the day of his death David could not dye with comfort till he had charged Solomon to execute that justice on Ioab which he had omitted The last time the Judge seeth the Felon he passeth sentence of death upon him O how should the soul of a dying Saint be inflamed with anger against sin when he considers the rich love that it abuseth the glorious name that it dishonoureth the blessed Saviour that it pierceth and that vast happiness which he is going to possess of which without infinite grace and mercy it had deprived him Some persons when they have been to take their last revenge on their enemies have done it to purpose The beleiver on his dying bed takes his last revenge on sin he shall never have another opportunity to shew his love to his God and Saviour in his spite at and hatred of sin therefore then he should do it to purpose as dying Sampson put forth all his strength and beg divine help that he may utterly destroy it and be avenged on it for all the defilement and bondage it hath brought on his soul and dishonour to his Saviour Dying Iacob cursed the sins of his own Sons Cursed be their wrath for it was fierce and their anger for it was cruel O my Soul enter not thou into their secrets The dying Child of God should curse his passions his pride his unbeleif his selfishness even all his lusts for disobeying such righteous Laws and displeasing such a gracious Lord. When David Chrytaeus
in the counsel of the ungodly and to go in the paths of the destroyer that my feet should tend to death and my steps take hold of hell yet for thy sons sake teach me thy way and lead me in thy righteousness that my soul may never be gathered with sinners nor my life with bloody men that I may die the death of the righteous and my latter end may be like his I wish that I may look upon a dying Bed as a Fit Pulpit in which I may preach my Makers and Redeemers praise The speeches of dying persons are often highly prized as savouring of most sincerity and least suspected of selfish ends They who scorned my counsel and rejected my advice in my health and strength as fearing it proceeded rather from interest then simplicity of heart will if they have the least grain of charity believe me in earnest and my words to be the language of my soul when I am dying and entering into my eternal estate The worst of men have some reverence and respect for dying Christians What thrusting and crowding even to the prejudice of their bodies hath there often been to hear the speeches and last words of dying men The vilest Malefactour who is cut off by the Sword of justice is permitted with patience to speak and attended to with diligence at the Gallows If enemies have some respect for dying Felons and will hearken to them with meekness what hopes may a dying Saint have of advantaging the souls of his friends O that I might greedily embrace such an opportunity of advantaging the interest and honour of my God the service and good of my neighbours and by my pious language and gracious carriage at my latter end make others in love with holiness holy men and the holy one of Israel Sinners catch hold of every season to propagate their ungodly seed and commend Satans rotten wares to the men of the world Why should not Saints be as vigilant as diligent for their God and Saviour Lord I know not in what manner by what distemper it will please thee to call me to thy self I beg if it may seem good in thy sight that nothing may befal me on my dying bed which may render me uncapable of commending thee and thy ways and worship to others My chearfulness in bearing thy will and activeness to extol thy work and reward may through thy blessing perswade Satans drudges to forsake his slavery and admit themselves thy servants O that I might allure others to prepare for such a day by lifting up my head with joy when that day of redemption draweth nigh The Apprentice makes merry when his time is expired and he enjoyeth his freedom The Bride hath a feast and musick when her Marriage-day is come This life is my time of service death sets me at liberty In this World I am contracted to my dearest Saviour my solemn marriage is in the other world into which I pass through death Why should I fear that Messenger which brings such good news and be troubled at that friend who will do me so great a courtesie O enable me to live every day according to thy Gospel that keeping my conscience clean and my evidences clear I may in the day of my death rejoyce and be exceeding glad Give me to savour the sweetness of thy love the pleasantness of thy paths to feel the powerful influences of thy spirit the vertue and efficacy of thy word so to rellish communion with thy self and thy dear Son all the days of my life that when I am going out of the world and comming to thee O Father I may from my own experience quicken and encourage others to forsake earthly vanities before earthly vanities forsake them and to take thee for their chiefest good and choicest happiness who will never leave them nor forsake them I Wish that the nearer I draw to my reward the more zealous and industrious I may be about my work and that when my body droppeth and faileth most my soul may be most vigorous and active in the exercise of grace I am infinitely indebted to the blessed God for his unspeakable grace to my precious soul my engagements to the dearest Redeemer for loving me and washing me in his own blood are far beyond my apprehension This is the last opportunity that I shall ever enjoy to testifie my thankefulness and to do my God my Saviour my soul any service O how diligent should I be to promote their interest and improve this season Nature in its last conflict with a disease puts forth it self to the utmost it draweth in those spirits which before were scattered in the outward parts to guard and arm the heart it rallieth all those forces which are left if possible to win the day O why should not grace in its last encounter muster up all its strength and put forth it self to the utmost Lust is strong to the last when nature is weak and spent and the sinner disabled from his unclean or intemperate acts even then he can hug them in his heart and roul them under his tongue as a sweet morsel and commit them over and over again in his thoughts and fancy and affections The dying Theif on the Cross when his hands and feet were nailed and by force kept in order could yet find his tongue at liberty before his death to rail at and revile the Lord of life Ah is it not a thousand pities that grace should be outvied by lust and that those that are paid with such lamentable wages as everlasting burnings should dye serving their cruel Master and enter into Hell belching out their blasphemies and spitting their poison in the face of Heaven and that the Children of God should do their father so little service when they are going to their blissful mansions and can do him no more love to my self as well as to my God may quicken me to labour with all my might when I draw near my last hour As I fall now I lie for ever My eternal estate dependeth more upon my death then my life It s possible though rare that a prophane life may be corrected by a penitent death but a wicked death can never be amended He that shoots off a piece if he be not steady just at its going off loseth his Charge and misseth his Mark He that dieth ill dieth ever he is killed with death He that goeth awry when he goeth out of the world shall never come back to recal or amend his steps If I am a conqueror now I am a conqueror for ever if I am foiled now I am foiled for ever Cowards will sight desperately when they are in extremity and must either kill or be killed The Historian saith of Cn. Piso a confederate of Catalines that though he had an heart like an Hare yet he could sight like a Lyon when he apprehended a necessity of fighting for his life O that my pains my diligence may be
God Alsufficient or the Almighty God Walk before me and be thou perfect Gen. 17. 1. knowing that unless his faith were firm his steps could never be even If he had not beleived Gods power he could not be evangelically perfect And hence that father of the faithful became so eminent in obedience from the strength of his faith It s said of him Isa. 41. 2. that he came to the foot of God That Child was dutiful indeed that when his Father did but stamp with his foot left what ever he was about though it were never so delightful or gainful to him and ran to his Father to know and obey his commands Thus truly did Abraham when God called him to turn his back upon his relations and the place of his nativity nay to sacrifice his Isaac the child of the promise as well as of his love he did not question Gods pleasure nor quarrel with his precepts but obeyed them presently and all from his faith His strong faith caused strong obedience Heb. 11. It s observable that all the noble and heroick acts of obedience of the Lords Worthies mentioned in that little book of Martyrs were performed under the conduct and command of faith Faith is one of the best Antidotes against the poison of prophaness and one of the greatest helpes to holiness None are more faithful to God then they who have most faith in God They who beleive will be careful to maintain good works Tit. 3. 8. As the natural heat is the life of the body and as that increaseth with the radical moysture strength and health abound So Faith is the life of the soul as that is strong or weak his godliness is more or less He that is highest in affiance is highest in obedience This is the strength of the soul According to a Mans strength such is his walk either straight or stumbling According to a mans Faith such is his life either even or crooked 1. Faith destroyeth sin 2. It enableth to live to God 1. It killeth sin If the Pulse of a Christianâ— hand or life beat uneven it is because his Faith which is his heart doth faulter This is the shield of the soul which secures it against all assaults and dangers Other peices of the Christians Armour are serviceable to defend particular parts of the new man as the Girdle of truth the loyns rightâ—ousness the brest the Gospel of peace the feet but Faith is a Shield moveable at pleasure and surroundeth and guardeth the whole man With favour wilt thou compass him as with a Shield Psa. 5. ult Faith secureth the head from evilâ—principles What sense denieth and reason understandeth not Faith beleiveth Aristotle reading Moses concerning the Creation is reported to say Egregie dicis domine Moses sed quomodo probas Thou speakest nobly but how dost thou prove it The answer to him is easie By Faith we believe that the world were made of God Heb. 11. 2. Faith clears up the understanding and scattereth the mists of error The pesence of this Sun disperseth those Clouds Faith secureth the heart from evil purposes It s the besome that sweepeth out such dust and keeps the heart clean Having their hearts purified by Faith Act. 15. 9. Faith entertaineth the King of Saints into the heart it sets him on the throne and these traytours flye before him His presence makes these Rebels to hide their heads Who ever could find in his heart to hug sin whilst he was viewing by faith his bleeding Saviour Faith secureth the hand from evil practices The Martyrs chose the flames rather then the denial of their Master and all because of their Faith Those Worthies of the Lord of whom the World was not worthy through Faith stopped the mouths of Lyon-like lusts quenched the violence of hellish fires were tortured not accepting deliverance that they might obtain a better resurrection Heb. 11. 33 34 35. By Faith we stand 2 Cor. 1. 24. As a Souldier under the protection of his Shield stands his ground and doth his duty notwithstanding the shot that are made against him So a Christian under the protection of Faith keeps his place and mindeth his work whatsoever opposition he meets with Faith like Ioab stabbeth this Abner under the fifth rib it wounds fin mortally Hope like Saul hath slain its thousands but Faith like David it s ten thousands Whole Armies of Lusts have turned their backs at the sight of this Warriour By Faith the walls of Ierico fall down Whilst unbeleif liveth no sin will dye All iniquity sheltereth it self under the Banner of infidelity If once the banks of Faith be broken down a flood of wickedness will rush and flow in What made Abraham deny his Wife and expose her to such temptations and wickedness but unbeleif What made Isaac tread in his Fathers steps and leave Rebecah to the Heathens luste but unbeleif What made David dishonour his God by his uncomely carriage before Achish and injure his soul by his unholy language that he should one day perish by the hand of Saul but unbeleif What made Peter deny and forswear his Master but unbeleif These tares were sown by the enemy when the husbandman Faith was asleep had they believed the power and faithfulness of God to defend them in their dangers and distresses without their lyes and his grace and bounty to reward them largely for all their sufferings for his sake had they believed that God when he called them to straights would without any sinful means have brought them off safe on earth or safe to Heaven they would never have used such sinful shifts for their own safety Faith would secure the soul against all those temptations and prevent such sinister and sinful doings He that beleiveth maketh not haste He will patiently wait Gods leasure and submit to his pleasure and not venture upon forbidden courses and unlawful ways to deliver himself out of distress Vnbeleif is the dung which makes the soyl of corrupt nature so fruitful in the unfruitful works of darkness Whence cometh such immoderate love of a perishing world but from want of Faith and Beleif of that transcendent glory that is to be revealed Whence cometh such dulness and deadness in holy duties but from unbelief either of the holiness and jealousie of that God with whom we have to do or of his goodness and mercy that his reward will pay the charge of diligence in his work Whence comes such cozening and cheating and over-reaching in dealings with men that from distrust of Gods power and providence as if he could not or would not spread a Table for his Children in the most barren Wilderness Whence comes that impatience and murmuring in adversity but from want of Faith which would encourage the heart in the Lord his God in the saddest estate and when the Fig-tree doth not blossom nor the Vine yeild its fruit enable the soul to rejoyce in the Lord and be glad in the Rock of his salvation Whence
Conclusion of the Treatise FOurthly Consider the excellency of this Calling As it is said of God in respect of beings Who is like thee O God! Among all the Gods none is to be compared to thee So I may say of godliness in respect of Callings What is like thee O Godliness amongst all callings none is comparable to thee 1. It is the most honourable Calling The Master that thou are bound to is King of Kings and Lord of Lords the Fountain of honour and Lord of glory One of whom the greatest Princes and Potentates of the world hold their Crowns and Scepters to whom they must kneel and do their homage One to whom the whole creation is lesse then nothing The work that thou art imployed in is not servile and mean but high and noble the worship of the great God walking and conversing with his blessed Majesty subduing brutish lusts living above this beggarly earth a conversation in heaven a conflict with and conquest over this dreggy flesh and drossy world and powers of hell to which the greatest battels and victories of the most valiant warriours that ever drew the sword are worse then childrens play To conquer our passions is more then to conquer kingdomes Thâ—mistocles is renowned by Cicero for telling some who disparaged him for his ignorance in playing on the Lute That he knew not how to play on the Lute yet he knew how to take a City To subdue one lust is more then to subdue a thousand Cities Thy fellow servants are the elect of God glorious Angels and Saints who are higher then the Kings of the earth Princes in all lands a crown of glory a royal diadem a chosen generation the excellent of the earth vessels of Gold the Children of the most high of whom the world is not worthy The Priviledges of this calling and company are eminent Adoption remission growth in grace divine love perseverance â—n holiness an eternal kingdom are all contained in the Charter granted to thiâ— Corporation The covenant of grace that hive of sweetness that mine of gold that cabinet of jewels to which all the world is but an heap of dust is their part and portion and contains more in iâ— for their comfort then heaven and earth is able to contain To serve God is one of the fairest flowers in the Saints garland of honour hence the Lords kinsman glorieth in being the Lords servant and the Lords Mother calleth her self his handmaid Iude ver 1. Luk. 1. 38. If the meanest offices about earthly Princes are esteemed honourable what an honour is it to wait on the King of heaven The Saints duty is their preferment and that service which is commanded them a priviledge The great Apostle boasteth of his Chain for God as his glory and credit and holdeth it up as a mark and badge of honour For the hope of Israel I am bound with this chain Act. 28. 20. and begins one of his Epistles with this honourary Title Paul a prisoner of Iesus Christ Philem. 1. It is not earthly riches that make a man honourable we mistake in calling and counting rich men the best men in the Parish Riches without godliness are but a gold ring in a swines snout for which the brute is nothing the better It is not aiery applause or worldly preferments that will make a man honourable Titles are but like feathers in the hat or glistering scarfes under the armes which adde not the least worth to the man that wears them A great letter makes no more to the sense of the word then a small one Worship Honourâ— Grace Highness Majesty make nothing to the real intrinsick value of any person The ungodly Monarchs of the world are but beasts in Gods account Antiâ—chus Epiphanes whose name signifieth Illustrious whom the Samaritans stiled the Mighty God is called by the Holy Ghost because of his ungodliness a vile person Dan. 11. 21. In his days shall stand up a vile person All honour without holiness is fading as well as fancied rather then real External nobility though it glister in the face of the world is but as Seneca saith vitrea brittle as glass and compounded of earth The Potentates of the world are often like Tennis-balls tossed up on high to fall down low Hence some of the wiser Heathen have called them Ludibria fortunae the scorn of fortune Haman honoured one day the next day hanged Gelimer the Puissant Prince of the Vandals Bellisarius Charles the fifth and Henry the fourth Emperours and many others experienced the brittleness of worldly glory But that honour which is from above is true and eternal Plutarch tells us the Roman nobles as a badge of their nobility wore the picture of the Moon upon their shoes signifying as their nobility did increase so it would decrease All priviledges all prerogatives all titles all dignities without godliness are vanishing shadows T is the new creation that rendreth the children of Abraham like the glorious stars in heaven The world looks on the Saint possibly he is poor and mean in the world as the Jews lookt on Christ As a root out of a dry ground and so saw no form nor comliness in him but they who could pierce into the inside of Christ could see that in him dwelt thee fullness of the godhead bodily and they who can see into the inside of Christians behold the Kings daughter all glorious within As the precious stone Sandastra hath nothing in outward appearance but that which seemeth black bâ—t being broken poureth forth beams like the Sun So the Church of Christ is outwardly black with affliction but inwardly more bright and glorious then the Sun with thriving vertues and celestial graces The power of godliness in a mean Christian is a rich treasure in a mean Cabinet but vice in robes in scarlet is poison in wine the more deadly and dangerous Tamberlain tomb was rifled by the Turks and his bones worn by them for Iewels though their enemy and one that had conquered them in divers combates and captivated their Emperour and carried him up and down in an Iron Cage for his foot-stool God makes his people honourable in the eyes of the wicked Since thou wast precious in my sight thou art honourable and I have loved thee therefore will I give men for thee and people for thy life The sons of them that afflicted thee shall bow before thee and thine enemies shall lick the dust Isa. 43. 4. A wicked King Iohoram honoreth and waiteth on a Servant of God Elisha Herod reverenceth the Baptist. Grace is a powerful though silent Oratour to perswade all that see it to love and honour it What Diogenes spake of learning is truly applicable to grace or the knowledge of God in Christ It makes young men sober old men happy poor men rich and rich men honourable When Agesilaus was ready to dye he charged his friends that they should not make any picture or statue of him for saith he If I
heavenly things pointing out the Messiah Jesus Christ briefly explained whereunto is added the harmony of the Prophets breathing with one mouth the mystery of his coming and of that redemptâ—on which by his death he was to accomplish By Will. Guild Good company being a collection of various seriouâ— pious meditations by I. Melvin A Religious Treatise upon Simeons song or Instructions how to live holily and dye happilyâ— by T. Woodriff B. D. The Reformation in which is reconciliation with God and his people or a Catechism unvailing the Apostles Creed with Annoâ—ations in which Faith Ordinances and Governments are professed as in the Primitive Times in opposition to all Errors and Hereâ—â—es by W. K. Prospering prophaneness provoking holy conference and Gods attention several Sermons from Mal 3 15 16 17. by Zach. Crofton The Catechism of Hugo Grâ—tius done into English Benedictio Valediction or the Remembrancer of thy friend and thy end being a farewel Sermom Preached at the house of the late Right Honourable Letitia Lady Paget Dâ—wager deceased by her Chaplain Anth. Sadler Ioh. Am. Comenii schola Luduâ— Encuclopaediâ— viva i. e. Ianâ—â— Linguarum praxiâ— Comicae A divine Cordial or the transcendent Priviledge of those that love God and are savingly called A word of comfort for the Church of God The Holy Eucharist or the mystery of the Lords Supper briefly explained A Plea for Alms in a Sermon preached at the Spittle in Easter-week All four by Tho. Watson Poems of divers sorts by Sir Aston Cokain The Protestants Triumph wherein the divinity excellency antiquity and Certaâ—nty of our Religion is asserted against the Papists by Charles Drelingcourt Twelves THe dangerous rule or a Sermon preached at Clonmel in the Province of Munster in Ireland upon Aug. 3. 1657 before the reverend Judges for that circuit by S. L. The womans Glory a Treatise aâ—serting the honour of that Sex by manifesting that Women are capable of the highest improvements by Sam. Toâ—shel The discovery of the most dangeroâ—s dead Faith by Iohn Eatâ—â— M. A. Christ a Christians only Gain by R. Viâ—es A plain Answer to this practical Question What course a Christian may take to haâ—e his heart quickened in the duty of secret prayer By Rich. Mayo late of Kingstone The dying Fathers last living Legacy to his only Son A most excellent Treatise containing The way to seek Heavens Glory To flye Earths Vanity To fear Hells Horror With the Bell-mans Summons A Good day well Improved Death disarmed at the Funeral of Dr. Hill The Balm of Gilâ—â—d for the Wounds of England By Anthony Tuâ—knâ—y The true Evangelical temper wherein Divinity and Ecclesiastical History are interwoven and mixed both to the profit and delight of the Christian Reader on Isa. 11. 6 7 9. by I. Iackson Twentyfours GRoans of the Spirit or a Tryal of the truth of prayer A Handkercheif for Parents wet eyes upon the death of their Children or Friends FINIS Salv. l. 4. De gub dâ—i Tert. Apol. Psalm 39. Ambulare Hebraica phrasi significat câ—rsum vitae instituere 1 John 1. 6. Psa. 119. 1. Est motus progressâ—vus Ambulare in Chrâ—sto duo denotat Prâ—gredi perseverare in doctrina fide Christi Dav. in Col. 2. 6. Est mâ—tus perpetuus Bis de Enoch dicitur Ambulavit cum deo ad explicandum quod ab ineâ—nte aetate profecit in via dei perseveravit profitiendo in eadem semper Câ—jrer Ambulare est vivere Hac loquendi formula admonemur Christianum esse in perpetuo itinere versus caelest in patriam neque unquam esse illi subsistendum in via sed perpetuo ambulandum prâ—grediendum Dav. in Col. Job 39. 18. 1 Cor. 15. 10. Acts 14. 16. Motives 1 T is a sign of hypocrisie to be unrighteous in our dealings Heb. 13. 18. Non est vera religio quae cum templo relinquitur Lactant. 2 Motive The Credâ—t of Râ—ligion is much engâ—ged in our dealings with others Scandalum est dictum aut sactum quo aliusâ— redditur deterior Paraeus in 1 Cor. 8. 9. Quod quasi siccos madesaceret exprimeret humentes because he did advance and wet them well when dry and press them hard when wet Tacit. Iustâ—m precium quod multo amplius erat nec opinanti dedit Aug. de Trin. l. 53. c. 3. Mâ—â—imony Treatise of Thefr Cap. 7. Be religious in the manner of thy selling Tull. de Offic. Quod tibi non vis alterine seceris Sever. Arist. Hist 9. Animal c. 24 Festina Iente Illud adagium arridebat duobus Imperatoribus facile laudatissimis Aug. Tito Eras. Adag Isa. 618 Be righteous in thy words and expressions Tul. de Offic. Vsus frandis in bello gerendo laudabilis in aliis actionibus dâ—test ibilis Machiav Be Courteous in thy dealings Benigniâ—ate adeo praeditus ut quos armis suâ—â—gerat clementia magis vicerit Solin Austin Epist. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comis Affaâ—ilis Humanus ad vitae consuetudinem facilis commâ—dusque Eras. Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui sapit amica i. e. Qui studet facere ea quae alteri sunt amica grata Comitas alias dicta humanitas affabilitas est virtus in conversatione mediocritatem servans ne quis juste offendatur Praetor p. 2. Theat Eth. Sect. 13. Blunts Voyage Ruth 4. 2. Be meek in thy dealings with men Mansuetudo est virtus quae mediocritatem servat circa iram Golius l. 4. Eth. c. 5. Mansuetudo est virtus quae hominem ita tractabilem facit in communi conversatione ut non praeter aequum bonum exaâ—peretur aliorum ineptiis morositatibus peccatis leâ—ioribus etiam in suam injur amtendent hus Dav. in Col. 3. 12. Ovid Metamor Plutarâ—h Infirmi animâ—i est exiguique voluptas Vltio continuo sic Collâ—ge quod vindicta Nemo magis gaudet quam faemina Juvenal Sat. 6. Noâ—ilâ—ssimum genus vindictae est parâ— ere Contemnere opâ—rtet injurias quas injuriarum umbras dixeâ—im contumelias sive merâ—to mihi acciâ—â—t sive immerito Si merito non est contumelia sed judicium Si immerito illi qui injusta facit non mih. erubesâ—endum est Senec. in Sap. non cad injuria If Injuries be shameful it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that doth the wrong not to him that suffereth the wrong saith Sâ—crates Saeâ—â— dicere solitus sum Etiamsi me Lutherus diabolum vocaret me tamen hoc illi honoris habiturum ut insignem dei servum agnoscam Cael. Bu. Hierom observeth upon Ephes. 4. 32. that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiving your selves Nam quod bene in alium fit magis ei reponitur qui praestitit quam cui datum est (b) Hanc veniam petimusque damusque vicissim Horas Non vivitur inter perfectos bonos sed inter illos qui