Life like beautiful Flowers in the Garden of the World making a Rape up the beholders Eye courting all the senses to gather them which fades away in the space of a day Let not then O Lord the Magick of these outward Prosperities so charm my Senses as to idolize such fleeting objects which glide away as a water-brook but arrest thou my Thoughts upon a more permanent beauty the injoyment of thy self that when Death shall gloom me the light of this life thou mayst beam my Soul with eternal Glory 45. Of uncertain Friends Solomon tells us That Riches take wings and fly away so doth uncertain Friends follow after leaving their quondam Cor-rival a pitiful object of Misery and Poverty whose Affections doth ebb and flow according to the turning Tides of Prosperity and Adversity as if Nature created a new Metamorphosis in their souls But happily O forsaken man mayst thou find some sure Friend some faithful Achilles who will cleave unto thee in thy necessity whose love is grounded upon some better Principles than upon such afleeting Foundation of inconsistancy Sanctifie O Lord every Condition with Contentment unto me If in thy righteous Judgment thou take from me all outward support 〈◊〉 is that I may lean more surely upon thy self though the Gusts of Adversity storm the out-work of my Body let my Soul through thy Grace retreat unto thee as a stronger Fort. And be thou O Lord a faithful Jonathan to chear my Spirit in my extremity with thy oyl of Charity 46. Of Poverty There is no greater Tryal to a Child of God than to bring him to the Touchstone of Poverty which will discover him Christian proof or not whether his Graces be true or false Gold or Brass so was the Patience of Job proved by that grand Artist Satan whose Arguments to God was Doth Job fear God for naught wherefore God suffered him to touch Job in his Estate in his Children in his Body and all to try this Saints Patience and to defeat the Policy of the Liar If in wisdom O Lord for my Souls good thou take from me what I have it is but what thou freely gavest me at first If thou strippest my body of outward raiment clothe my Soul I pray thee with thy righteous garment If thou nippest my outward man with Winter Poverty Summer my inward man with the grace of integrity that so I may appear in thy gracious Eye a right-begotten Child and not a Bastard 47. Of Prosperity and Adversity Prosperity and Adversity are two great Engines with which the Devil useth to batter the heart of man to make it malleable to his designs If the scorching rays of Prosperity will not make man forsake his garment of Integrity he will endeavour by the boisterous blasts of Adversity to drive it from him both was experimented upon Job but in a different manner God gave Job Riches for his Uprightness but the Devil made him Poor by taking them away but not his righteousness to his sorrow leaving him an Addition of Boils and Botches which made his body as sore as his soul which was grieved with uncomfortable Friends So able art thou O Lord to preserve man in every Condition manger all the malice of Satan but since there is such danger in these extreams fix I beseech thee my unstable Soul in a middle Sphere that Prosperity may not make me forget thee nor Adversity forsake thee but feed me with Food convenient for me 48. Of Afflictions Some men are so licentiously wicked that having rioted away their Fathers blessing they make themselves miserable by demerit even to feed upon sharp and short Commons till by the scourge of Affliction they are made to retreat to their Fathers house for better Provision So God oftimes deals with his rebellious Children as a loving Father with his extravagant Son who will not give him according to his lavish Appetite to make him worse but with the Prodigals Father sends him abroad to feed upon the Husks of Misery till he return better qualified happily appointing him a Garden to relieve him from starving O merciful Father since my Exorbitances hath made me uncapable of a more immediate blessing from thy own hand yet bless me O my Father in that providential way thou appointest for me so I may have Food and Raiment I will thankfully be content not repining at the Prosperity of others whose better Ingenuity hath made them capable of a greater Portion but shall account it a happiness that thy offended Clemency doth place me in the lowest forme above my deservings and if thou shalt think it needful for me to feed upon the Wormwood of Adversity to quell my luxurious Appetite Oh! may it be as wholesome diet to prepare my stomach for the bread of Life As the waters of Marah could not be drunk by the thirsty Israelites they were so bitter till sweetned with a bough cut from a Tree so are the Waters of Affliction when seasoned with the Branch of Christ Jesus to comfort the Vitals of a sin-sick soul and is as a Julip to cool the fevorish distemper of our Concupiscence If thou Lord still please to hold forth a bitter Portion to me let me receive it by the hand of Faith and drink it as the Cup of my Salvation Some things in appearance seem Instruments of much Cruelty as the Caustick Saw and knife which being put into the hands of a wise Chirurgeon are of excellent use for the preservation of life in the cutting off a putrid member so are Afflictions in the hand of God to pare away the proud flesh from our sin-swoln hearts and to dismember us of our sinew-corruptions Wise God which knowest a Remedy for every Disease where my soul is festred with the Gangreen of sin let the Caustick of thy word be my Cure that so I may come to thee though halting with the loss of a right eye or right hand Experience teacheth That the nature of Thunder and Lightning is to purge the Air of hurtful Vapours which infests our Bodies Such are the Judgments of God to clear away the foggy Meteors from our clouded souls raised by the fiery suggestions of Satan Since thou the great Commander of Heaven and Earth directest the Intelligences for the health of our bodies how much more good art thou unto our souls the images of thee our Creator If the Lightning of thy Grace will not tender our obdurate hearts it is requisite that the Thunder of thy displeasure should fright us into obedience rather than that our souls should perish so shall it be good for us that we have been afflicted He that goeth out of the path of Gods Commandments forsaketh his own safety runs out of life into the shadow of death out of the Protection of the Almighty into the Liberties of Satan where his life is in hazard every hour through the wounds of sin without the mercy of a gracious Samaritan Lord if my unwary soul chance to stray
let him not go without a blessing so shalt thou gain by the battery of Prayer a Kingdom by violence 17. Of Hope In the greatest difficulties Hope is a comfortable support to an afflicted Soul When Epimetheus unadvisedly opened Pandoras's Box he let out all the miseries in the world upon himself but hastily shutting the lid reserved hope in the Bottom for his comfort When the waves of Affliction come rowling like a Land-flood upon a man Hope buoys up his Spirits that he swims above water it lightens fears lessens cares expelleth dispair fills the Soul with magnanimity against all disanimosity it is a cordial Grace which revives a fainting Spirit from death yea though the Lord writes bitter things against a man and hedgeth him up on every side with thorns of Affliction yet Hope breaketh through inclining the Lord to pity Though he kill 〈◊〉 saith Job yet will I trust in him When Ahasaâ—erus's Decree of Death went forth for the Destruction of the Jews though Esther had failed of her duty yet Mordecai's hope expected deliverance some other way Endeavour we then to lodge our Hope in the bosom of Heaven that when the high winds of dessolation the bitter storms of Persecution shall beat down our clay-buildings upon their sandy foundations our souls may be safely housed upon the stable rock of our Salvation 18. Of Charity Amongst all the herbs of Grace planted by the Spirit of God in the Garden of a gracious heart Charity hath the supreme vertue it is like the Oyle that was poured upon Aarons head oderiferous to God and Man This Oyl of Charity is an excellent Remedy to heal the sinful Bruises of the Soul It expelleth the Poyson of Revenge it cureth the Plague sores of Envy Hatred and Malice and is of a magnetick power to attract the Iron hearts of Enemies to brotherly Kindness yea though a man had all Gifts and Graces as is expressed by the Apostle and wanted Charity he is nothing Charity is kind envyeth not vaunteth not is not puffed up beareth all things believeth all things indureth all things So rare are the fruits that spring from the root of Charity Pour upon my Soul O Lord this Oyl of Love this Balm of Gilead this blessed Vnction of thy holy Spirit for the savour of which the Virgins love thee let me I beseech thee experiment the healing vertue the comfortable effects and fruits thereof in my Conversation to the joy of my spirit the benefit of my Neighbours and all to the praise of thee my Creator 19. Of Faith Hope and Love Faith Hope and Love as they are the three Theological Graces of the Soul so they are Handmaids to wait upon her all exercised upon an object of promise Faith beholds it Hope expects it Love imbraceth it Faith looks upon it with assurance to obtain it Hope waits for it with patience to get it Love receiveth it with comfort to enjoy it Rouze up then thy self O my drooping Soul from the slumbers of Sorrow and despair and milk Consolation from the dugs of the Promises Art thou poor and needy the Lord is thy Portion doth every one reject thee thy God careth for thee who hath said he will not leave thee or forsake thee Lay hold on these Promises with thy hand of Faith secure them unto thee through Hope in thy extremity so shalt thou enjoy them in Gods opportunity 20. Of Nocturnal Devotion In the deep of silence when Morpheus the black Jayler of the night shackles the outward senses and lays them to rest under his sable Canopy then and then only is the time of a gracious Soul that waits upon God breaking off sluggish slumbers to awake in God and to have sweet Communion with him by Meditation Supplication and Ejaculation entring into the secret closet of the heart where he may examine and read over the Errata's of the mispent day and with the holy Prophet with tears of Repentance wash them away This kind of Devotion hath ever been of the Coram at all times nothing to interrupt a zealous Votary but a Clock or a Cock which are pleasing Monitors of his well-spent minutes it puts the heart into a holy frame making it better for the succession of the next day as Plato's Royal guest with homely but wholesom Collations of green herbs being well seasoned with the savory Discourse of the Philosopher Enter then thou King of glory into the heart of thy Servant though I can give thee but mean entertainment yet if thou please to honour my Soul with the Graces of thy Spirit thy own beauty shall bid thee welcome Be thou O Lord a Saviour unto me both by night and by day rouze my Soul from the slumbers of sin and unfetter it from the gives of carnal security from the swadling bands of spiritual darkness that I sleep not in death set it at liberty as a bird from the snare that it may soar up unto thee by the wings of Prayer and have sweet society with thee before the morning Watch yea I say before the Morning and be thou as a bundle of Myrrh between my Breasts and let Love be thy Banner over me and since it is thy Precept that I should watch and pray lest I fall into Temptation though my outward Man sleep for the support of my Spirit yet let my Heart wait and wake for thee that when thou comest whether in the Evening Watch Midnight Cock-crowing or dawning I may open unto thee and give thee Entertainment 21. The Nature of Sin No sooner is Man Born into the World but sin like a Vulture seizeth the Faculties of his Infant Soul So that his Body becomes a Living Monument of his better part till like Lazarus from his four days Tomb it be Miraculously re-animated by the Word of Life As it is the greater Miracle O Lord to raise my Soul from the Grave of sin which hath not only been four days but many Years under the power and shadow of Death so shall it be through thy grace the greater Obligation to make me look upon thee by the Eye of Faith as the Object of my Soul and God of my Salvation 22. The Devil and the Spider In beholding the Spider methinks I see some resemblance of the Devil both Venemous Creatures and begin their Work alike one in the centre of her Web the other in the centre of the Heart both aiming at one end which is to kill and destroy both forming their inviting works out of their Poysonous Bowels The Spiders Web so curious that prying Flies are intangled in it The Devils Work so glorious that beautified with Objects of Pleasure and Profit every one more or less is snared in it Sweep away O Lord these Cobwebs of sin from my Captivated Soul set it at Liberty from the thraldom of Satan so shall it be delivered as thy Ransomed one as a Bird from the Fowler 23. Of Vanity Great is Diana was the cry of the Ephesians to which not
They may both be true in a different sense for the word dishonour may be taken two ways 1. To degrade or make one unhonourable that before was honourable but in this sense it is rarely if at all found in Scripture 2. To disrespect or slight one that is honourable and still remains worthy to be honoured In the former sense God cannot be dishonoured but in the latter he may even as Children by their disobedience do not render their Parents dishonourable but dishonoured Par. How can men in Justice become lyable to eternal punishment for sin committed in time and it may be in a short time Conf. They are committed against an Eternal God and therefore are always as it were in committing before and against him 2. If men might live eternally they would sin eternally and God punisheth according to the rebellion of their wills 3. Though punished in Hell they still retain their enmity against God and therefore justly is their penalty continued DIALOGUE V. Concerning Christian Liberty and Liberty of Conscience Also Of the Civil Magistrate and Church Censures Par. IF Christians must not be the Servants of men how come Rulers to have any power over us Conf. The meaning is not that we must not serve men at all for that would contradict the Verses immediately fore going and almost infinite other places but do not so serve men that it hinder you in the service of God Par. If every one must bear his own burden and be judged according to his works why should any man Magistrate or other trouble or interrupt him though he be Heretical or Blasphemous but leave him to God and his own Conscience Conf. The vilest sinner on earth may plead thus But the truth is that though the Principal and ultimate Judgment of every mans cause be left to Christ to be determined by him at the day of Judgment yet God out of his singular wisdom hath appointed that open wickedness whether it be matter of opinions or practise be judged and punished also by Authority Ecclesiastical and Civil and if either sort neglect their duty herein themselves become culpable Par. But what good is this restraint like to work but to make men either more violent when they see their Tenet opposed or else Hypocrites if they be restrained for God only can change the heart Conf. This also any notorious wretch may say for himself but trust reposed in men by God must be discharged and the issue left to him Par. But if my Conscience be erroneous what course can I take If I go against the truth I sin and if I go against my Conscience I sin also Conf. It is true and therefore the way is to pray and seek for satisfaction that your Conscience may comply and close with the truth DIALOGUE VI. Treating of the State of man after death and likewise of the Resurrection and last Judgment Par. HOW can a man comfort himself in the death of his profane Kindred Conf. He may quiet his heart with these Considerations following 1. God is ready to forgive those which repent at the last moment and for ought we know may work Repentance when the party is too far spent to express it 2. Gods Decree is unchangable and therefore they either were elected and are saved or Reprobates and could never have been saved had they lived a thousand years 3. Had such as are rejected of God lived longer their impenitent hearts would have caused them still to have treasured more wrath to themselves by proceeding further in wickedness 4. Our Relation to them the main cause why we are grieved for them ceaseth after this life 5. However it is with them God will dispose of all things for his own Glory which should be more dear to us than our Friends yea our own Souls Par. If the whole man soul and body sinned how can it otherwise be but the Soul must die as well as the Body Conf. Man in his actings is to be considered collectively not distributively and as sin is not acted by the Soul and Body in a divided sense but joyntly by the whole man consisting of Soul and Body as its constitutive parts So man dies not in a distributive sense as if the Body died by it self and the Soul by it self but as a Creature compact of both he dyeth or ceaseth to be what he was when the Soul which is the essential form of a man is taken away A Parliament when dissolved loseth its essence as such though all the members be alive so doth an house dimolished though all the materials remain whole So when the Soul and Body are disunited the man is dead howbeit the Soul lives either in Happiness or Woe Par. If there be no satisfaction of the Justice of God after this life which men having given shall be forgiven and saved how is it said Till thou hast paid the last mite or uttermost farthing Conf. This word till is often found in Scripture signifying or at least not excluding perpetuity and taken in that sense the force of it is thus much if thou be not reconciled to God in Christ before thy death thou shalt be cast into the Prison of Hell there to abide the exact justice of God for ever because thou never canst never so satisfie his wrath as to be acquitted from it Par. If every Soul when it leaveth the Body goeth either to Heaven or Hell immediately to what purpose is the Resurrection or day of Judgment Conf. There is very great reason for them as First That the whole Creation may be purged and delivered from the bondage of Corruption Secondly That the Soul and Body which suffered or sinned together may in the righteous day of the Lord be crowned or punished Thirdly That all hidden things yea the secrets of hearts may be discovered that thereby Gods righteous Judgment may be also revealed Fourthly That he may publickly right his people upon their enemies Par. Godly men are men still and Christ avoucheth That every idle word that men shall speak they shall give account thereof at the day of Judgment How then can they be said to be discharged from all sin Conf. The meaning is not as if the godly shall be called to account for their idle words or any other sins but only thus much that the Judgment of God shall be so exact and severe that even so much as an idle word shall not pass him without full satisfaction to his justice on the Transgressor or his surety and that he which hath not his Pardon already procured by Christ shall be found culpable at that day and the sentence of Condemnation pronounced against him though he had only one idle word to answer for Par. Sir I thank you for your pains you have taken with me this day in resolving my several Queries but now at present I will trouble you no further Conf. The Lord give you then a heart to consider what hath been said and so for the
this life saith the Prophet all the sweet he hath fore-goeth death after he hath a Portion indeed but it is a Portion of Fire and Brimstone of Storms and Tempests of Anguish and Tribulation of Shame and Confusion of Horror and Amazement in a fiery Lake from the presence of God in the midst of cursed Spirits Thus death must needs be terrible to him but as comfortable to the Godly for it makes his Crosses as short as the others Comforts The Wicked cannot promise to himself Comforts of an hours length nor may the Godly threaten himself with Crosses of an hours continuance Death in an instant turns the sinners Glory into Shame Pleasure into Pain Comfort into Confusion Death in an instant eases the Godly's body of all pain his Soul of all sin his Conscience of all fears and leaves him in an estate of perfect happiness And happy are they whose Misery is no longer than life but woe be to the wicked whose jollity ends when death enters and whose Torments survive death it self and so we leave Samuel to his rest Well Samuel is well himself but in what case doth he leave his poor Neighbours at Ramah that the Text now speaks and it is my trouble yet better one than all troubled that I must speak it so briefly Israel saith the Text Jacobs issue Gods people all Israel distributively taken that is of all sorts some were gathered in great Troops either by publick command or of their own voluntary accord or both ways First to lament according to the then custom in most solemn manner Samuels end and their own loss and next to honour him at his Burial in Ramah The Points which in a passage or two must be touched from this part are two the first is this Samuel a publick and a profitable man dieth Israel publickly mourneth you see what followeth Great and publick losses must be entertained with great and publick sorrows Sorrow must be suited to the loss as a Garment to the body a Shoe to the foot when the cause of Grief is great the measure of Grief must be answerable This is one Principle when a good man and Neighbour dies there is cause of great forrow this is another the inference will soon follow and result hence and that is our Conclusion Good men of publick use and place should never pass to the Grave unlamented their death should be considered and bewailed And indeed reason calls for it for we must mourn in respect of the cause of such mens deaths not private but publick sins too God never beheads a State a Country but for some Treason Reason 1. If Samuel die it is because God is angry with the people the sheep be not thankful nor fruitful therefore the shepherd is smitten Now should it be thus when useful persons die what then shall we say to these times wherein men have not put off Piety only but Nature also No marvel if the Prophet complain The righteous perish and no man considereth it in his heart The wife perisheth and the Husband doth not consider it the Parents perish and the Children do not consider it the Children perish and the Parents do not consider it few such Brethren as David to Jonathan such Husbands as Abraham such Children as Isaac such Fathers as Jacob. These long and long felt the loss of their dearest Friends but now one month is enough to wear out all thoughts of a Brother nay of a Child nay of a Mother nay of a Wife nay in the nearest tyes one in that space may be buried a second wooed a third married Hitherto in hardest pressures and worst measures David could go to Samuel in Ramah and there meet with good Counsel and Comfort but now both Samuel himself dies and poor David must flie Shall I beloved speak as the thing is In the fall of one Cedar of Ramah we have lost much shade and shelter in the splitting of one Vessel of price wherein we had all our interesses and adventures we are all losers what we have lost we shall better see seven years hence than now but losers we are all losers Wife Children Neighbours Friends Ministers People all losers so that here that is verified which was anciently uttered of another In one we have lost many a chast Husband a tender Father a religious Minister a kind Neighbour in few a Samuel Speak I this after the flesh to please No I speak it for use to profit I report my self to your hearts You tell me that you have a publick loss your mouthes have uttered it your faces speak it my Ears and Eyes have received it from you and if so then see what follows if we have Israels loss we must make Israels Lamentation Let us take up Davids words with Davids Affection I am distressed for thee Brother Jonathan very pleasant hast thou been to me thy love to me was wonderful passing the Love of Women Are we as David to Saul Isaac to Rebekah sons Are we as Jeremiah to Josiah Prophets As David to Abner Kindsmen Are we by any name entituled to this loss Mourn then mourn not as the Infidel desperately nor bitterly as doth the froward but soberly as did David when Abners Death put him to a Fast Let his dearest Yoak-fellow say Ah mine unthankfulness and unfruitfulness let Children say Ah our Disobedience and Stubbornness and Servants Ah our Idleness and Untrustiness and all Ah our Folly and Frowardness who could not see Vertves through Frailties and Corn through chaff till we had lost all These sins of ours have strip'd us of a Samuel and covered us with darkness He is gone the Arm and Shoulder is faln from this our little body the sooner for our sins let us see it or else what abides us In the Body what Medicines cannot do cutting must what that cannot burning must or else nothing saith the Master of Physick It is so in the Soul too Oh that we could see it In our Friends Sicknesses we have been Medicined in private distresses lanced but in the loss of Publick Persons the Lord proceeds to burning If these wounds upon the very Head of us strike us not down what shall next be smitten but our Heart it self Well Israel laments and it hath cause What do they next That next we must hear They bury him and the place and manner be observed For the place they bury him at his House in Ramah the Ancient and the Mannor House his Father dwelt there before him 1 Sam. 1. where also you may be informed touching the Town Whereas there were of Ramahs four or sive this was Ramah Zophim in Mount Ephraim which borrows his Name from the Situation of it it stood high and the name importeth no less In this Ramah Samuel sometime lived and here he is Interred For the Selemnity of the Funeral it is such as argues Israels love and Samuels worth they do him all the Honour that is possible First Israel the first-born of Men
that Ploughs his Ground and sows nothing upon it and he that Resolves but Executes not is yet more sottish for he is at all the cost and takes all the pains but reaps no Fruit of his Labours There is such a near connexion between Consideration Resolution and Execution and they are so Naturally consequent upon one another that as on the one side Consideration brings on Resolution and that Practice so much more on the other from a Mans Practice we may ordinarily pronounce of his Resolutions and from that certainly Calculate his Meditations But to the point in hand I saith the Prodigal have delayed too long already I may consider and make Resolutions and yet sit and starve it must be doing must Rescue me from my Misery So he arose And so doth the true Penitent and our of hand closes with Jesus Christ upon Gospel-terms But observe further The Prodigals Repentance is here termed a coming to himself as if he had been out of his Wits or besides himself before his amendment So then we may from hence draw this Doctrine viz. Doct. That a Man in his sins is out of his Senses he is a Mad-man and out of his Wits Sinners are Bedlems and Lunaticks void of Sense and Reason Methinks these words of the Prophet Esay may sufficiently prove this in the 46th Chapter Verse the 8th where he saith Remember this and shew your selves men bring it again to mind O ye Transgressors The words may be thus read Return to your minds O ye Transgressors Or Return into your Hearts as Calvin reads them observing this very point from thence that they were not well in their Wits before So Musculus Mentzerus with many others And indeed the words usually used for Repentance both Greek and Latine doth shew as much the Greek word is derived of another which signifieth Folly and Madness and is as much as after-wit And for the Latine word the Prophet in the former place cited seemeth to give the signification of it And it is no wonder for their Reason and Judgment are now corrupted through sin so that as our Saviour Christ and blessed St. Steven saith they know not what they do And is it not the very definition of a Mad-man to be without Judgment to follow his Fancy and to be led by appearances without Trial See for further Proof 2 Tim. 3.9 Luke 6.11 Let the uses of the point be these First it may inform our Judgments concerning sin and sinners Sin is Madness sinners are Lunaticks being possessed with a Spiritual Frenne and Madness Look upon them with a Spiritual Eye and their Actions will declare it Some run to and fro stark Naked and blush not tearing off and casting away the Garments of Holiness and Innocency Were they ashamed saith Jeremiah nay nay they were not ashamed Are Men ashamed of their flagitious courses which layeth them Naked both to shame and judgment Alas no! they glory in them never blushing for the committing of them Others though sometimes they keep within Compass and seem to be well governed as if they were no such Men being a little displeased or any thing crossed strait fall a playing of their Mad pranks raging and raving against Heaven and Earth cursing and banning all that speak to them infecting the very Air with their vile Speeches and horrible Oaths as if they would pluck God out of his Throne and again Crucifie the Son of God afresh Others foam at the Mouth their talk is Idle and Beastly savouring neither of Wit nor Honesty sparkles of Hell come forth from their lips whereat the Devil kindles fire of Dissention And again how deeply are others possessed with this spirit of Madness Who are never well but when they are Wounding Beating and Destroying of themselves and others wasting their Estates confuming their Bodies and pitifully slashing of their Consciences and Souls yea killing and destroying whoever they keep Company with drawing them into the same excess of Riot that so they may all perish together And in a word what Mad Property is to be seen in any Bedlem that is not to be found in a Wicked Man Oh! happy were it if the Rod of Discipline were better used then there would be hope of more Sobriety Secondly is this so that Sinners are Lunaticks Let it then admonish all such as are well in their Wits to keep out of their Companies Men Bodily Mad are kept bound and Chained and narrowly watched over that they cannot hurt and yet we are loath to come within their reach we never fear these Spiritual Bedlems of whom we ought to be most wary being they are at Liberty in every place and house in most Companies and many times have power to Hunt and yet the more is the pity how careless are we Oh! be more watchful you that Love your selves be more careful come not in their Company receive them not into your Houses unless Necessity compel What though they keep within Compass for a time in some Months Mad-men seem sober yet first or last they will have their Fits and much endanger your Souls and Bodies The last Vse shall be an Exhortation to such as are yet in the state of Nature to pity themselves and Pray for themselves that they may have their Senses restored to them When thou seest a Lunatick to rage and rave to rend and tear his Hair and Flesh thou canst not but pity and send forth a Prayer for him that God would help him Behold Oh Man thine own Estate such a one art thou void of all Sense and Spiritual Understanding who dost daily wound thine own Soul by sin be as Merciful to thy self as thou art to others bewail thine own fearful Estate cry to God for help and redress never give over till thou art brought to thy self and being once Cured commiserate the estate of others that are not Turn not their Mad pranks into a Jest as most do but turn to God by Prayer for their Recovery as few do But now let us in the next place see what are the Considerations the Prodigal entertains his thoughts upon in this his Afflicted condition and here we shall find these reducible to these following heads 1. He considers what the condition was he is fallen from and how Happy he might have been had it not been 〈◊〉 his own Folly How many hired Servants c.. q. d. I that am pinched with Want now felt none in my Father's House I was Liberally maintained Honourably treated wanted nothing but the Wisdom to understand my own Felicity and in this condition I might have continued for neither did my Father's Estate complain of the Burthen of my Accommodations nor was he strait-handed or abated any thing of his Fatherly Affections towards me it was nothing but my own Folly Ruined me And then He proceeds to deplore the sad Estate he is fallen into When I set out from my Fathers House in quest of Liberty did I ever dream of becoming a
Habit him as his Son and as a Son of such a Father by all which he maketh the full demonstration of a perfect Reconciliation and not content herewith to give vent to his Joy that it might not overpower him whilst he confined it to his own bosom and perhaps also that those who had shared with him in his sorrows for the loss of a beloved Son might participate also in the joy of his Recovery he goes on bring out also the fatted Calf and kill it and let us eat and be merry for this my Son was dead and is alive again was lost and is found and they began to be merry In the midst of this extraordinary Jollity it happens the Elder Son who had always continued in his Duty towards his Father comes out of the Fields where he had been Negotiating his Fathers Affairs and wonders at the unusual Jubilee And when demanding the occasion they of the Family had made him acquainted with the whole matter he takes it ill and interpreting this marvellous transport of Joy at his Brothers return to be in derogation from himself as if his Father was too easie and inclinable towards him but severe to himself and unmind ful of the long and faithful Service he had done him begins to Expostulate the matter somewhat warmly with his Father but the good Old Man mildly replies Son I am very sensible of and set a just value upon the long course of your Obedience and I have it both in my Power and in my Will to Reward you 'T is true I have not hitherto made such Solemn expressions of my Love to you as I have now done upon this Occasion for the case did not require it you as you have been always Dutiful to me so you have had my House and all I have constantly to accommodate you as you have never Rebelled against me so you have never felt the hardships your Poor Brother hath undergone by his Foolishness and as you that have never offended me never could distrust my Favour nor need not such demonstrations of my Reconciliation which this former Guilt and Extravagancies of your now Penitent Brother renders necessary in his case so also was I never over-whelmed with Grief for you who were never lost but forasmuch as we have beyond all expectation received your Brother again whom we long since despaired of and had given up for lost you cannot wonder and you must allow me this unusual transport for I say again This your Brother was lost and is found was dead and is alive again But I will now Paraphrase no longer upon the Parable it self but proceed to the next Verse in my Text which containeth in it the purpose and resolution which the Prodigal Son had in his Heart upon the consideration of his sad and desperate Condition I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee And am no more worthy to be called thy Son make me as one of thy hired Servants In the former Verse we have this Prodigal in his deep Meditations comparing things together and weighing them in the Balance But behold whilst he mused the fire kindled in his bosom and now he speaketh I will arise and go to my Father and will say unto him Father I have sinned c. In the words these three specials are observed First What he resolves to do I will arise Secondly To whom he will go viz. to my Father Thirdly What he will say Father I have sinned It was high time for the Prodigal to think of returning to his Father when he was perishing by his Disobedience and had no further refuge but in his Fathers Clemency and sure it is time for the sinner to Repent and return to God when if he be sensible of any thing he cannot but be apprehensive that in the course he is in the danger of his Eternal Ruine is as certainly impendent as it is more intolerable But now to come to the particulars And first we are to consider what he resolves to do I will saith he arise and go c. There is a three-fold Resurrection of a Christian The first is Sacramental and thus we rise again in Baptism The second is Corporal and so we shall rise again in the day of the Lord Jesus in our Bodies from the Grave The third is Spiritual which is his Resurrection in this Life in Soul from the death of sin Thus did this Prodigal arise and thus doth every true Penitent arise while he here liveth on the Earth The point may be this That Repentance from sin is as a Resurrection from death this is plain by the Apostles words Awake thou that sleepest stand up from the dead and Christ shall give thee light Vse 1. Is this so then Repentance is no such easie a matter as the World takes it to be the work of Repentance is no less Miraculous than the raising of the dead it is a work that cannot be wrought by the power of Nature but such a work as must be wrought by the mighty Power of God Vse 2. And that shall be to stir us all up thus to arise for if the Soul while it is in the Body arise not out of the Grave of sin sure it is the Body shall never rise out of the Earth but to shame and confusion use all good means therefore that thou mayest have thy part in this that so the second death may have no power on thee for otherwise it is impossible to escape the power of it by no means canst thou escape the pains of Hell Torments if thou dost not here awake stand up from the dead and with Lazarus come forth And goe It was a good and Holy motion which he had of arising this he doth not quench but cherisheth and nourisheth it he adds more fewel to this fire begun though but a spark to the good motion of arising he adds the second of going I will arise and go First then learn The good motions of Gods Blessed Spirit at any time in any measure though never so weak begun are not to be choaked but to be cherished When the Lord shall put any good motion into our Hearts we are to nourish and cherish the same to one good motion we must add a second and to that a third and to them many more and so fall to blowing and give not over until at length they break forth into a comfortable flame of Godly Practise He brings a forcible Reason Whereby you are sealed unto the day of Redemption This is the only Evidence we have of freedom from Condemnation this is Gods Mark and Character set on us and seizing us for his own This is like the Blood that was stricken upon the door-posts which shall make the Lord to pass over us and not to suffer the Destroyer to come near us when he goeth to smite the Egyptians By this we are assured that the day of
what Family scarce is there in the whole Kingdom into which the Spirit of Division hath not breathed some malignant distemper Here are two Brethren in the Text as near as Nature Society and Religion could make them whom neither native Country nor tedious Travel nor pinching Famine nor threats of Danger or Distress could separate yet such an unhappy Breach fell out between them as that two such ancient and dear Friends could not longer live together Shall I shew you two others who were Brethren by Country by Calling and by Grace united together in one joynt Commission of Apostleship and yet a very small matter occasioned such a sharp Contention between them as that those which had been very fast Companions in Love and Labour were provoked to part asunder Between Abram and Lot the State peace was broken Between Paul and Barnabas the Church peace was broken But from the Text now read we shall gather this Doctrine That where unbrotherly strife is all possible and speedy means must be used for Reconciliation I need not light a Candle to this Sun both Nature and Nation Civility and Morality Profession and Religion Truth and Christ bespeak this Duty from us There are no Counsels so obvious in Gods word as those which perswade to Brotherly Amity to Christian Unity and peace and a blessing is promised to Peaceableness and Peace-making both in Civil and in Ecclesiastical Differences The Arguments are likewise manifest and manifold which our Saviour useth to provoke unto Love How Pathetical and full of Affection are those Arguments of the Apostle Philip. 2. v. 1 2 3. If there be therefore any Consolation in Christ if any Comfort of love if any fellowship of the Spirit if any Bowels and Mercies fulfil ye my joy that ye be like minded having the same love being of one mind Let nothing be done through strife and vain-glory Methinks the Apostles soul and words flow out together as he says elsewhere 1 Thes 2.8 We are willing to impart not the Gospel only but our own Souls because you are dear unto us What a heap of Unities doth the Apostle pile up in Ephes 4. v. 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all which is above all and through all and in you all And now what is all this Oneness but to make us One to impel Saints into the Vnity of the Spirit and Bond of Peace If all be one why should Brethren be two What mighty Convictions doth the Apostle hold forth from Natures light 1 Cor. 12. shewing how the united services of all the members in the Body natural do tutor the uniting of Christians and of all their Offices parts and gifts for the service of the body mystical Variety of gifts are not bestowed on us to work Contrariety of Affection It is a sublime notation of unity which the Apostle there gives v. 12. calling the Head and the Body one Christ plainly intimating that such who wilfully rend themselves from the Body do as much as in them lies to rend themselves also from the Head But what need I step beyond the Text for impulsives to inforce the duty of the Doctrine Two I herefind one above the Text the other at the foot of it Let there be no strife between thee and me neither between thy Herdsmen and my Herdsmen saith Abram to Lot and why 1. Because the Canaanite and the Perezite dwell in the Land 2. Because we are Brethren Let us now examine these Reasons and 1. Because of the Canaanite and Perezite which dwell in the Land as if Abram should have said Why Brother Lot do you not see that there is a Generation of ungodly men dwelling amongst us who would willingly take the Advantage from our Divisions to work us both out of this good Land I pray thee therefore Brother let there be no strife betwen us Why but some will say Whom do you mean by these Canaanites and Perizites I 'le shew you what Characters the Spirit of God doth hint unto us of them the Canaanite is derived from that cursed Seed who did mock at his Fathers Nakedness you have the story in Gen. 9.25 The Perezite from an Hebrew root which signifies to divide Both of these mischievous enough to the power of Godliness and to the peace of the Gospel The wild Boar and the little Foxes do exceeding great though not equal hurt unto the Spiritual Vine The little Foxes spoil her Grapes but the wild Boar would root it up The Wolfes teeth and the Fanthers breath do both kill but the Panther with delight the Wolfe with cruelty But what do you tell us of the Canaanites and the Perizites are there any such dwelling in our Land My Brethren I accuse none here but I am very certain you will all bear me witness that there is a Generation of Canaanites in the Land which scoff at Saints at Ministers at Profession at Ordinances and would scoff at Jesus Christ himself if he were alive who do not only triumph in such nakednesses as they see but with those in Mioah They pull off the beautiful Garment from them that pass by them peaceably they study all the mischiefs they can to render Religion and the sincere Professors thereof odious Beloved formerly love was the Badge and true Cognisance of a true Christian But I much wonder where we may now find a David and a Jonathan an Eusebius and a Pamphilius yea a Ruth and a Naomy Where shall we now seek unam animam in duobus corporibus inclusam one Soul in two Bodies Where shall we look for such as were the Apostles that had but one heart and one Soul Alas No! those golden days are past and gone and now the Dog-days are come in every one biting and barking at his Neighbour Not like Christians not like Brethren nor yet like Saints but even like Bears and Tigers striving to tear one another yea like Scithians and Canibals endeavouring to eat up another as void of all natural Love and Affection Oh my Friends is this Christianity is this to be members of the same Body is this to be Sons of the same Father Have we not all one Father hath not one God created us Why then do we deal so treacherously one with another every man against his Brother Mal. 2.10 But hereafter I shall hope better things of you and let not I beseech you my hopes be frustrated and of none effect but follow you Peace with all men especially with those that are of the houshold of Faith be ye all of one mind 1 Pet. 3.9 having compassion one of another love as Brethren be pitiful be courteous Not rendring evil for evil railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit a blessing But to proceed there is another Generation of Perizites in the Land who like Samsons Foxes have Fire-brands at their tails
Faith embrace thee as a strong Hold Hope wait upon thee as a sure Defence Charity relieve thee in thy distressed Members and Patience bear thy Cross as her Crown of Glory 6. Of Self-denial There is nothing brings more Honour to God and Credit to Man than the Grace of Self-denial which is a Character of Gods own Teaching but few will take the pains to Learn it because they must first be untaught self before they can be taught the Art of Self-denial Men generally are apt to study Men and study Books both Divine and Moral to increase Humane knowledge and set up the Interest of Ambition and Covetousness that when Times change and Religion and Ambition come in competition they will steer their Devotions to all Winds to shelter them from the storms of Ship-wrack whereas a gracious Heart will endeavour to study that Chymical Wisdom to draw out the Spirit of Self-denial from the Limbeck of Heaven which indeed is the Quintessence of all the Graces and makes a Soveraign Antidote against all Malignant Tumors of Self-love it combates the passions of the Heart it allayeth the flateous Humours of Pride and Vain-glory it suppresseth the Earthy Vapours of Avarice which poysoneth the Heart and intoxicates the Brain it bridles intemperate Appetites which run like a Torrent having the wind of Satans Temptations and our own passionate inclinations to split the Ship of our Souls upon the Rock of Eternal Misery Preserve me O my God from such disasters by this Mysterous Vertue of Self-denial render me I beseech thee a Disciple capable of this Science teach me effectually to spell my frailty in this golden Alphabet place it as a Frontlet before the eyes of my Soul that I may continually read the out-strayings of my Heart with regret of spirit that I may change my Affections from the love of the World to the love of thy self that when the Bark of my Soul shall put ashore it may safely arrive at the Haven of Heaven 7. Of Patience Patience under the Cross is like Gold under the hand of the Finer when sufficiently tryed in the Fire of Affliction and ordered by the hand of Heaven becomes a Glorious Crown for a faithful Christian Lord if my Earthy heart be so impatient that it needs Refining purifie it I pray thee of its drossie quality that it may be brought into a better temper and be made tractable to thy gracious Designs 8. Of Contentment Contentment is a meek submission of a gracious Spirit to the will of God in every condition it puts the Heart into a Holy frame willing to subject and lay it self low to the frowns and stroke of Justice as well as to the smiles of Mercy Good is the Word of the Lord saith Old Eli. If the Lord say he takes no pleasure in me saith David let him do to me what he pleaseth Learning with Paul in every condition to be content This gracious disposition is like Wax capable of any impression or as Clay in the hand of the Potter which may be molded into any form or fashion Where there is a suitableness between the disposition and the condition a man will suffer all things endure all things with contentment Take from him as one saith his Wealth his Treasure is in Heaven cast him into Prison his Conscience is free take away his good Name his Innocency will vindicate him against all aspersions banish him his Countrey Jerusalem above is his City of Refuge Si fractus illabatur orbis impavidum seriunt ruinae vultus Though the Foundation of the Earth should shake he will not be moved It is the mind and apprehension that makes every condition better or worse Restraints and Confinements to some are as bad as Death but to others sweet Captivities places of more Liberty for the Service of God witness the rejoycings of Paul and Silas He that hath Christ dwelling in his Heart by Faith may truly say with the Philosopher Omnia mea mecum porto my Treasure is a hidden Treasure I carry all within me and that all I shall carry to Heaven with me Gracious Lord who hath the hearts of all men in thy hands to order and dispose of them to thy own design impress I beseech thee with the seal of thy spirit upon my heart this lovely Grace of Contentment that I may bear thy Cognisance in every condition mold it I pray thee to such an Holy temper as my submission to thy will may answer thy expectation If thou cast me into the Mold of Affliction let me come out thy contented Patient if thou take from me all that I have give me thy self and I shall enjoy all things Christus meus omnia If Christ be not wanting Contentment feels no want 9. Of Peace Peace is a gracious Acquiescence of the Soul in God it is one part of that joyful Tidings proclaimed by the Herald of Heaven Glory to God on Earth Peace good-will towards men yea it is that Royal Legacy left by the King of Glory to his Apostles My Peace I leave with you as it was his dying bequest so it was his reviving salute after his Resurrection Peace be unto you This is that Peace which passeth all understanding which keeps our Hearts in the knowledge and love of God It causeth a cessation of all our Lusts which War against God and our Souls it Uniteth God and Man together in a happy Union and sweet Communion in the Court of Conscience it puts an end to all strife and begets an harmonious Agreement between man and man Blessed Saviour who art the great Peace-maker between God and Man who stilleth the raging of the Sea and the madness of the People I beseech thee bridle the floods of my Passions that they run not over me with noise calm with the word of Peace the boisterous billows of my warfaring Members that they swell not over the banks of my soul sending forth mire and dirt And since there is a necessity of War in my heart Lord convert the enmity thereof against sin and Satan that the end of this War may be Peace 10. Of Love Love is a holy flame derived to us from the Altar of God who is Love it self whose property is to beget the like so we come to love God who first loved us Philosophy tells us that Love is grounded upon similitude Nature instructs sensible Creatures to love their young and God teacheth Parents to love their Children because parts of themselves and Children by a reflective relation to love their Parents as Authors of their being How much more ought we to love God who created both Soul and Body Our Love being but a part of his parental Affection who offered himself a Sacrifice for us through the flame of his Affection Assimulate O my God the soul of thy servant unto thee and let the fire of thy spirit burn up the pile of my sins purifying my heart and kindling my Affections that I may offer up
my soul a zealous Holocaust to the flame of thy Altar 11. Of Chastity This single Grace of Chastity will admit of no Cor-rival but God himself in her Virgin-heart in which she erects a Temple of Love for the Lords delight scourging out all uncleanness with the rod of Sorrow dedicating it wholly to the Service and Honour of the Lord where Love and Beauty God and the Soul are espoused together in holy affection and sweet communion Give me O Lord what wilt thou give a clean heart truly devoted to thy service Though the stains of impure Cogitations and verbal Transgressions may unwillingly and unwarily break in to defile thy Temple O may the rod of Repentance drive them out but shield it I pray thee from that great abomination of desolation those deathful wounds of actual pollution to make it a stink of all iniquity but deck and adorn it with the graces of thy spirit that it may be made a beautiful habitation for thy honours reception 12. Temperance Temperance is as a comly Matron which walks soberly and warily in the wholesom path of Mediocrity between excess and defect her actings are to the health both of Body and Soul avoiding in order to Food and Raiment Superfluity and Sordidness being fed with Frugality and clothed with Decency as to the Soul her Religion very Orthodox running a most even course between blind Zeal and open Profaneness like the Sun in its Aequinox between the Winter and the Summer Solstice hating Enthusiasm Papism and Atheism with other giddy opinions coyned out of the Mint of inconsiderate Brains which begetteth nothing but Division Contention and Disaffection Most holy Lord who art holiness it self and delightest in the beauty of holiness pious hearts as mansions where thy honour will please to dwell square my Religion to the straight rule of thy word and so fashion my Devotion as may be most agreeable to thy own mind neither ceremoniously superstitious or irreverently rude but zealously affected in a decent and orderly manner as may be most sutable to piety and the honour of thy Majesty 13. Of Obedience and Disobedience A good natured Child will grieve that he hath offended his indulgent Father whereas a more rugged disposition will not come into the School of Obedience without much swinging Make me O Lord a child of Obedience by the smiles of thy mercy rather than by the frowns of thy Justice draw me by the silken twines of thy Affections and not by the ruff Cords of thy Corrections but if I be so ill-natured that the rays of thy love will not mollifie my hard heart let the awful stripes of thy fear make it tender so shall thy rod and thy staff comfort me 14. Of Gratitude and Ingratitude Thankfulness is the tribute of our Affections which we pay as a Rent-charge to the great Lord of Heaven and Earth by which we acknowledge his property in us and our Loyalty to him for all his blessings both for Soul and Body and nothing can out us of Possession discard us of our freedom or cancel the obligation of his love to us but Ingratitude that monster in nature which was one of the grand sins which ejected Adam out of his Garden of Paradice into a wilderness of Sin transformed Nebuchadnezar from a man to a Beast till he returned better manner'd and smote Herod in his Judgment-seat because he gave not God the glory Great God! in whose hands are all the Corners of the earth and the fulness thereof in whatsoever possession of thy blessings thy goodness please to place me as Tenant for life O may I esteem it far beyond my deservings that I may learn to be thankful And suffer not I pray thee my nature so ill to degenerate into Ingratitude as to alienate thy affections from me to out me of the Eden of thy favour and let me not be so blockishly dull as not to acknowledge thy property or so arrogantly peccant to rob thee of thy honour lest deservedly I incur thy righteous displeasure but ingratiate my heart I beseech thee with so good a nature as I may render my self a more perfect Creature to give thee thy dues belonging to thy honour and my self the comfort of thy gracious dispensations towards me 15. Of Mercy and Justice Mercy and Justice are the righteous Ballances of Heaven poized by the Hand of Truth which weighs to every one the Rewards of Life and death Mercy is filled with promises of life Justice with wages of death Faith lays hold on the Scale of Mercy through the merits of a Saviour Infidelity draws down Justice as a Recompence for Iniquity So righteous art thou O Lord in thy ways and just in thy Judgments who dispensest to every one after their deservings Merciful Father though the magnitude and multitude of my Transgressions be so heavy to draw down the Ballance of thy Indignation upon me yet being Counterpoized with thy Sons merits in the Ballance of Mercy they shall be found too light to condemn me and my Faith of sufficient weight to save me 16. Of Faith Faith is the Souls Optick which discovereth things afar off as if near at hand though darkly as in a Glass yet far surpassing all the Opticks of Astrology which takes the dimensions of the Orbs according to the sense whereas Faith maketh search into Heaven seeth God Almighty with all his Attributes in the beauty of Holiness Jesus Christ his Son sitting at his right hand interceeding for us the Holy Ghost proceeding coming down like fire to baptize the Saints with all the Heavenly Quires of Saints and Angels singing Allelujah to the King of Glory yea it discovereth Hell afar off with all its monstrosity the reward of our Iniquity seeth Satan compassing the Earth in persuite of the Mother and her Child to devour them but overcome by the blood of the Lamb. Thus O my Soul with this Optick of Faith thou mayest survey all the wonders of God making things invisible to the eye of sense visible to the eye of Reason Thus beholding thee O my God in thy glorious perfections in thy marvelous works in thy gracious Attributes let me experiment thy spirit of grace quickning thy wisdom teaching thy power supporting thy love comforting thy Justice tenderly chastising and thy mercy saving me let the light of thy countenance the splendor of thy Majesty so dart upon my soul through this Glass of Faith that thou mayest be in love with thy own beauty Faith again may be said to be the compass of the Soul which centers one part upon God the other upon the heart of man rounding a Sphear of a new Creation with circles of love through which she draws a Diameter by the Rule of the word which is as a Jacobs Ladder by the hand of an Angel to convey the Graces of God to man and the Prayers of man unto God Scale O my soul by this Ladder of Faith the Battlements of Heaven contend with thy Maker and
Redeemer who hast healing under thy wings for every disease cure I beseech thee my wounded heart being sorely bitten with the venomous Teeth of my Viperous Passions direct the eye of my soul as the Israelites to their Brazen Serpent to look up unto thee for my speedy Remedy that so passing through the briers of this wilderness of sin or sinful wilderness I may safely enter by the Conduct of thee my great Joshua into the promised land of Eternal Rest 39. Of the Earth When I look upon the Earth invellopt in her misty weeds methinks I see her sit as a disconsolate widow mourning the Suns absence to exhale those Vapours from her clouded brow by the vertue of his glorious beams So if my foggy Soul sit benighted under the dark Canopy of sin and Error Lord let the shining of thy Wisdom enlighten the eyes of my understanding that I may see thee in thy beauty to the great comfort of my Soul in the fruition of thy Spirit 40. Of Light Light is a comfortable emanation breath'd from the mouth of God Let there be light and there was light without which the Fabrick of Heaven and Earth was an abortive swadled up in the mantle of obscurity it distinguisheth Colours discriminates objects of various forms properties and qualities with their several dimensions it shews the great perfections of the Creator in the visibility of the Creatures especially in that choice piece called Man the model of the greater World whose intellective Soul is made capable of a twofold light like the Sun and Moon Grace and Nature the one giving shine to the Science of Divinity the other of Morality whereby we come to know God in us and us in him Lighten O Lord I intreat thee my dark heart which indeed is no better than a confused Chaos invellopt with the clouds of sin and ignorance shine upon it with the light of thy countenance which may discover unto me my deformity making me seek for better perfection in the knowledge of thy will and practice of thy word which is a Lanthorn to my feet and a light unto my paths 41. Of the Sun That glorious Lamp the Sun hath several Properties according to the Subject-matter it meets with it hardens Clay and melteth Wax its beams lighting on a stinking Dunghil causeth a noisom savour but darting on a fragrant Garden produceth a pleasant smell Cleanse my heart thou Son of Righteousness of the filth of sin by the vertue of thy precious blood that it may not be exposed to the influence of thy rays as a putrid substance but as a Nursery of graceful herbs not as stubborn Clay but as soft Wax capable of the Impresses of thy Image so shalt thou be unto it the savour of life unto salvation and not the savour of death unto Damnation 42. Of mans Heart The Heart of man came a rich soil out of the hand of God capable of bringing forth rare fruits of Righteousness but the wild Boar breaking in upon it so rooted and digged it that it became a Wilderness of sinful Weeds O may that gracious hand so husband my wild and barren heart pulling up those brambles of iniquity and sowing in it such seeds of Grace and plants of Vertue watering it with the dew of his spirit and fencing it with his blessing it may become a Garden inclosed fit for the Lords delight 43. Of Riches Riches are but golden balls which the world trundels before her Minions in the race of this life which they with Atlanta greedily snatch up to their utter undoing losing the benefit of a better prize the Graces of Heaven For earthly Riches do but clog the wheels of the Soul which drives Heavily on like the Chariots of Pharaoh to destruction not but that Riches are the Gifts of God and Instruments of much good if rightly stewarded but man being over apt to bless his soul in them he honours the Creature more than the Creator Admit O Worldling that thou couldst with Alexander compass the whole World and that thy Lordships were richly stored with all kind of Cattel feeding with more sober security than thy self thy Egyptian Granaries stuffed with Corn thy Coffers filled with Gold and Silver sumptuous houses promising perpetuity to thy Name and Posterity with all which thou mightest indulge thy soul for many years yet consider the casualties thy Goods may be driven away with Sabeans thy Barns eaten with Rats and Mice Thieves break in and steal thy Treasure the Elements enemies to thy Houses and Children and lastly death with the Fool in the Gospel robs thee of thy soul who then art of all men most miserable if thou hast not with Job laid up inward Riches in the Treasury of a good Conscience which will strongly fortifie thee against all Assaults and chearfully bear thy Charges to Heaven whereas other Riches as heavy Plummets will sink thee to Hell What got Midas in the Fable by his Grant from Apollo to make his fingers as Philosophers stones to convert by touch all things into Gold that when he would have taken pleasure in his glittering Joys his stomach craving more suitable meat was choakt to death with Golden Morsels Convert we then this Fable into a real truth which will afford us better profit Be thou avaritious in the pursuit of a better Treasure by thy Orisons summon Heaven to instruct thee in this Art of Conversion this holy Chimistry that thou mayest change all things into the Gold of Grace Art thou in love with rich Pastures Christ the Shepherd of thy Soul will feed thee in fair Meadows with running Rivers Doth full Barns delight thee make Heaven thy Store-house for Bread of Life Doth glittering Wealth steal away thy heart cast it upon the waters of Poverty and it will bring thee an income of everlasting Riches Doth costly Buildings take up thy heart lay thy Foundation on that Corner-stone where thou shalt have a building made without hands not to be devoured by the teeth of time Wouldst thou establish thy Name to all Posterity get that white stone in which is a new Name written to perpetuity And which beside all these external Accommodations superads that Joy which is unspeakable and full of Glory which will be lengthned out to Eternity 44. Of Honour Honour is as light as a Feather pufft up and down by a popular breath according to the ebbing and flowing Tides of inconstant Affections witness proud Haman who in his conceited thoughts did herauldize to himself his own Dignity in riding upon the Kings horse with Royal Habiliments How gloriously did the Sun of his Honour arise upon the sphere of Ahasuerus's favour and how suddenly was it blown amongst the clouds of his Displeasure by the breath of a Woman With what Admiration did Marcillus ride in his Chariot of Triumph after his great Victories and presently by the turning wheel of Providence his Reputation overthrown and Laid in the dirt So inconstant are the Felicities of this
out of the narrow tract of life into the broad way of death O may the rod of thy love drive it in that I may walk with more caution having my feet shod with the preparation of thy Gospel 49. Of Life Natural Objects of instability instructs us of our frailty a bubble a vapor a shadow a flower are all Emblems of our Mortality which make their appearance like Philips Page to mind us that we are but men every day liable to the stroke of Death Yea man himself may read his nullity in his own Mirror for how many comes upon the Stage of this World and suddenly returns off as if they would only shew they had a being as if Nature gave them breath presently to bequeath it to death Some with Heraclitus acts a Lacrimae from the Womb to the Tomb others with Democritus a longer Commedy of much Vanity whose Exit oftentimes produceth a sad Catastrophe making more hast out of the World by the pangs of a sudden Death then they came into it by the Throes of their Birth so fragil and uncertain is our condition Muse we then our souls on these animate and inanimate Idea's of our short-lived Being What a curious Fabrick is that Chrystaline Hemesphere the Bubble as if nature composed it on purpose to remonstrate unto us by its sudden non-entity our Fragility A Vapor which is the exstract of all the Elements how soon is it reduced to its first Principles to shew us our speedy return to our original dust The Vmbra of the Gnomon how insensibly doth it steal away our time instantly hiding it self among the Clouds till it receive a second Being from the Sun which shadows forth unto us our vanishing condition to our earthly Bed till the Son of Righteousness reanimates us to eternal Happiness or Misery That Golden Flower of Affection the Marigold enough to dazel the eye of the Beholder doth emblemize unto us in the space of a day our Infancy Youth and Old Age. But admit we some of our Temperaments be so good that the storms of sickness doth not violate us in the Bud or sudden death deflower us in our full blown Glory yet considering the Sun of our life is in its verticle point of its Declination the whole being but a span shortned by every days succession and that upon a moment dependeth Eternity Let us not be such Enemies to our selves to neglect so great an opportunity of a more permanent life but learn we to busie our thoughts upon that heavenly Decree of our Mortality and daily to live the life of Grace as every day expecting the Dissolution of the life of Nature that so when the ship of our life shall run upon the ground of our Grave we may purchase to our selves a new life which shall triumph over time in a Kingdom of Glory 50. Of Death Alexander Questioning Diogenes why he pored upon a pile of dead mens Bones Answered to find out his Father Philip's Skull if possible he could difference if from others A Reply as suitable as his research both enough to flag the Plumes and darken the splendour of the Young Gallants Glory for Objects of Mortality seriously contemplated are but dusty Characters wherein we may read our own nothingness rebate the swelling Humours of Honour Beauty and Valour seeing Death makes no difference between Persons and Qualities between Royal and Plebean Dust the Worms no difference between Nereus and Thersites Beauty and Deformity the Earth no difference between Noble and Ignoble Rich and Poor being all retaken into the Womb that bore them unless it be the Addition of a Golden Epitaph upon a Marble Cover-lid to Emblemize their past Greatness if not their Goodness whereas poor Irus goes more silently to his Bed of Earth than rich Croesus not burdened with such thick Clay Gaze we not then on these gilded Vanities which like Basilisks Wounds us to death let not our Passions Soveraignize over our Affections to make us neglect the fruition of our future felicity and consequently incur everlasting Misery but muse we our Souls upon our Death-day as our second Birth-day upon our Corruption as a new Generation to a new Life that so we may not forget our return home laden with the Rich Treasure of Heaven the Works of Faith Repentance and Obedience with which we must encounter yea Conquer both Death and our selves 51. Of Hell To omit the vain Disputes where Hell is and to pretermit the fabulous Fancies of the Poets concerning Hell that the burning Mountains of Vesuvius and Aetna are the Entrances to it and Pliny pressing too near to search the secrets of Vesuvius was stifled to Death Sure I am where Heaven is not there is Hell the certainty of it prepared for the Damned Devils and Reprobate Sinners the Word of God declares unto us Tophet is prepared of old the burning thereof is fire and much wood the breath of the Lord like a river of Brimstone doth kindle it It is that Gehenna wherein is continual weeping and knashing of Teeth that firy Gulf which never goes out where there is no Society but what will augment our Misery the Devil his Angels and Reprobate men where the Worm of Conscience is ever gnawing the fire of Gods wrath ever burning where all the Senses according to their several Properties are gulft in misery Those wanton Eyes which were ravish'd with every Beauty are afflicted with hideous Objects of gashly Ghosts Those Ears which once were nothing but spunges of Folly are now affrighted with the noise of howling Devils That dainty Nose wholly delighted with sweet Odours and rich Perfumes is stuft with the noysom stench of burning Sulphur That curious Palate which could relish nothing but what was far fetch'd and dear bought the richest of meats and drinks is miserably bitten with hunger and scorched with thirst The Understanding which would not know God and his Will is wrack'd with the knowledg of Eternal Torment The Will which ran like a Torrent into the Sea of Delights is there overwhelmed in the Ocean of Misery The Memory made to be the Key of Knowledg is grievously tortured with the remembrance of lost Felicity Thus every Sense Faculty and Member is everlastingly wracked tormented afflicted Known unto thee O God are all thy works which Praise thy Name yea Hell it self which thou madest for thy righteous Judgment doth shew forth the same As thou art God Almighty so thou art infinite in every place thou art in Hell by thy Judgments in Earth by thy Grace and in Heaven by thy Glory Hell speaks thy Justice Earth thy Mercy Heaven thy Goodness Thou art as well just in thy Goodness as good in thy Justice O then I pray thee that I may prevent thy Justice by my Goodness and that thy Justice may crown my Goodness which to obtain while I am in this middle Sphere between Hell and Heaven let the one I beseech thee in a holy fear fright me from sin which leads
and estates must be respected and accordingly must we cut our Coat and have our Ornament Nor may they be the Ornaments of Light House-wives or of known dissolute Persons it is not Modesty for Women professing the Gospel to go like Whores or to imitate them in their Strumper-like behaviour Christians ought not to seem to be such as indeed they would be loath to be Neither may it any way tend to provoke inordinate desires in our selves or others but such as may express the Vertues of our Minds being correspondent to Decency and Holiness Thus we see the Manner Thirdly for the Measure Excess of Ornament is to be avoided we may not have too many on our backs nor in our Wardrobes Go to now you Rich Men weep and howl for your Miseries that shall come upon you Your Riches are corrupted and your Garments are Moth-eaten and shall not these Witness against you In Ancient times such were counted infamous as did exceed this way so Graccus noted Naevius for a Licentious Fellow for having on his Hands more Rings than one Beware then of excess in this kind seeing both Heathen and Heaven doth condemn it It is a sin that goeth not alone but draws many after it For first excess in Ornament doth cause thee to abuse thy Wealth and makes thee spend it on needless and superfluous Uses when thou oughtest to spend it better as in Relieving of the Poor and such as are in want Secondly It is commonly maintained with Covetousness and Injustice When was more Pride and Bravery And when more Oppression and Cruelty What greater cause of Bribing and Extortion of Fraud and Cousenage of increasing Fines and inhauncing Rents than this excessive Bravery Pride must be maintained though it be with sale of Faith Conscience Religion and all Thirdly It is a Thief of Time Many a golden hour is spent in casting how to be most brave and what Fashion doth best become them And many an hour is spent in pranking and trimming of the Body in the too accurate and curious culture of it Had Plautus lived in these our times he would never have wondred why dainty Dames are so long in trimming of themselves if he did but see what a shop of Vanities and Fooleries they bear about them See here a cause why such as are most brave are usually most ignorant and impenitent Alas they have no time to adorn their Souls with Gods saving Graces they dress themselves by the Hour and therefore can Pray but by the Minute they want leisure for the one so much is taken up about the other And in a word what more impoverisheth the Common-wealth than our excessive Bravery Our Monies and our chief Commodities are daily Transported into other Countries and what comes in lieu thereof but Apes and Peacocks Costly stuffs silks and velvets gold and silver Laces Feathers and such like Toys for giddy pated Fools which within a few days wearing must be cast off and given to some Serving Man or Maid and soon after become good for nothing but to adorn a Dung-hill See then what a fruitful Mother of much Wickedness Excessive Bravery is Let it therefore be avoided of all such as bear any Love to themselves or to their own Countrey The last Rule to be Observed doth respect the End and that must be not the priding up thy self or to cause the Eyes of others to be set upon thee but Gods Glory while thou dost adorn his Temple See then that that be thy chiefest aim And moreover look thou make a spiritual use of the Ornaments thou wearest Remember the Body is more worth than Raiment and the Soul more worth than thy Body Affect not therefore the Adorning of thy Body more than the Adorning of thy Mind the Jewel is far more worth than the Cabinet wherein it 's kept and the thing covered is more to be respected than the Case that covers it Again let the Adorning of thy Body put thee in mind of thy shame and Nakedness in respect of sin There is a Wound else what needs a plaister And these plaisters though they be of Silk or Velvet argue that under them are some loathsome sores which being seen would shame us Before Man sinned these Ornaments would have Adorned him no more than a silken case a sweet Rose but when his Beauty became blemished by sin then was he driven to seek for Ornaments and on his uncomely parts to put on more comeliness supplying Natural defects with the helps of Art Were this well considered the best Ornaments would bring rather cause of blushing than of boasting Hath a Cripple who hath lost his Leg any cause to brag of his wooden stump Or a Thief any cause to boast of his Bolts or glory in his brand and mark of Felony What more cause have we to brag of Ornament This is that which indeed should humble us as being a continual Testimony of our sin and shame Let us then use them as a daily Monitor to put us in mind of our deformity by sin for our further humbling And thus have we seen some special Rules to be observed in this particular of Ornament which being kept we may safely and comfortably use our Liberty in this kind also Object But it may seem that Ornament is Unlawful and may at no hand be used For the Apostles both Paul and Peter condemn all broidered Hair Gold Pearls and other such like costly Ornaments as unbeseeming Christians I Answer neither Paul nor Peter do simply condemn the things themselves but the abuse of them they being used by Persons of low Estate and very mean Condition for of such in those days did the Church of God especially consist And therefore howsoever it were Lawful in it self yet it was altogether unbeseeming their Estate being in them little better than Riot and Excess And Secondly the Church was then under grievous Persecution Now at such times our Ornament must be laid aside as formerly we have heard that being a time of Humiliation and Mourning And thirdly I Answer The words are rather an Admonition than a Prohibition he forbiddeth not the using of them but admonisheth them that they would rather adorn the inside than the outside and be more careful of the Mind than of the Body And this evidently appeareth by the Antithesis that is used in both places Not with broidered hair saith Paul But with good works Not that outward adorning saith Peter But let it be the hidden man of the heart According to that saying of our Saviour Christ Labour not for the meat that perisheth But for that which endureth to eternal life The meaning is not so much for one as for the other desire more the Adorning of the Mind than of the Body Again some may demand Whether it be Lawful to cover a deformity in the Body or to mend the Complexion it being less beautiful than others is For seeing the Body may be adorned with Ornament it may seem that
having taken thy leave of the World shalt better attend on Death Things therefore unlawful restore I say again restore Things Lawful dispose of and as in a Journey hasty and uncertain wait the Call Up then my Brethren and lose no time Now the Wind serves hoyse up Sail now is the Market make your Provision now is the Seed-time sow apace as yet you have all Advantages from Grace and Nature Word Sacrament Wit Memory Sense Strength c. Now apprehend the Opportunity Repent and be Pardoned believe and be saved obey and be for ever blessed If any hath perswaded himself otherwise my Soul shall weep in secret for his destruction which I know will be as certainly effected as now it is plainly threatned Be entreated then let God entreat you and once over-rule you You must die you must die but once being once dead you return not to make a new Preparation do that once well which being once well done will make you Men nay more than Men than Angels for ever And this is the Use for your selves A second respects our Friends Vse 2. Must all die is there no Remedy Then must we have patience in our Friends departure a common Lot no man should shrug at even in the Poets judgment who quarrels Summer for some heat or Winter for some cold a Thorn for pricking or a Brier for scratching who is angry that he is framed like other men subject to like hunger like thirst like sleep and why I pray should not our Friends resemble others in their death as well as in their birth We would not have them have more Eyes or Hands than others and why more days What do we make of Life what of Death Surely to the godly Life is but a Prison Death is an Advantage Say our Friends were tyed in Prison would we begrudge them liberty say toss'd on the Seas would you envy them the Haven say doubtful in the Skirmish would you be sorry for their Victory nay say but beaten with a Tempest would you not wish them at home Believe it Brethren this World is but a Sea a Prison this Life a Journey a Warfare if God hath prevented our Wishes shall he be returned frowardness Shall we trouble the Air with needless Crys my Husband my Father my Father as if we were the first Widows and Orphans in the World No let them mourn without hope whose life and death is without hope as for Christians who die living and live dying they lose nothing by death For first if we descend to particulars the body that is stript of all sinful and natural defects the abortions of sin and filled with all heavenly contemplations of mortal it becomes immortal of corruptible incorruptible there is no use of Meat Apparel Sleep Beds c. of dishonourable glorious like in its measure to the body of Christ which is the standard In short whatsoever might make to the annoying blemishing dishonouring disquieting of the body is removed whatsoever might make it amiable active honourable glorious comfortable is added the glory of the Sun will be but darkness to it For the Soul that is first eased of all the rags and relicques of sin delivered of Ignorance Pride Self-love c. delivered next of all the consequences of sin griefs guilts fears accusations yea delivered of all things which may any way import an imperfect state through an upright heart as Faith Repentance hungering after Righteousness c. And then in a second place it is filled with the Image of Jesus Christ First all the powers and faculties thereof are perfected and advanced above the ordinary strain of Nature Next all those Vessels are stuffed with knowledg love and all things else that are there requisite and not only so but the Soul is furnished with all the attendances of Christs Image everlasting joy perpetual peace a constant correspondency and communion with God and in brief whatsoever might offend stain blemish the Soul is removed and whatsoever might enrich it ennoble it and make it blissful is according to each mans measure added And thus of the person The rest we dispatch with all speed For the Estate thus there shall be nothing that shall be wanting that shall trouble distract or discontent there shall be nothing that the Soul shall then desire but there it is For the place thus There shall be nothing less than what shall be desired nothing more that can be desired what it is the Word no where for ought I know tells us The Church on Earth is more rich than Gold more precious than Pearl more bright than the Sun more glorious than the Moon but what is there to be seen Paul could not utter we cannot conceive only this we know that none shall be ever weary of it or willing to alter it Lastly for the Company there be of three sorts First Angels who shall not then terrifie but attend the worst and lowest Servant there shall be an Angel Secondly all the famous and godly men that ever lived there shall we meet with Adam Abraham c. there shall we be acquainted with David Paul Cypr. de morte ad Fratres c. Thirdly the blessed Trinity there shall we see him who hath done and suffered so much for us him whom the Fathers before and since his Incarnation so much longed to see Jesus Christ the blessed all which considered and believed what can we less do than abandon all fruitless and fleshly tears for our Friends departed what way are they gone but the way of all flesh with whom do they live but with Samuel with God Where are they but in better place and case with better Friends than ever before In stead of carking therefore do two other things First whilst Friends be present do the part of a Friend in praying for them in calling upon them and in fitting of them to death that so thou mayst have peace in thy self and hope of them in their departure else when thy Conscience shall say unto thee Wretched man thy Wife thy Child thy Charge is now dead and for ought thou knowest in Hell if not no thanks to thee for thou wast never the man that would call upon them pray with them or mind them of their Departures when I say thy Conscience shall thus great thee thou shalt not tell how to take it Secondly when they are gone to bed and fast asleep awake them not with thy cries but make ready to follow after so the time shall be best redeemed the loss and cross best improved and Satan who loves to fish in such troubled waters most prevented And so far this Use We will touch upon a third as we pass and that is this Must we all die then here is a cooler for the wicked and a comfort for the godly The wicked holds all his comforts only for term of life death ends his wealth his glory his peace his joy his comforts his contentments all his portions is only in
the glory of the World comes to the Funeral all Israel all at once in the same 〈◊〉 they come from far they 〈…〉 wings of the 〈…〉 all Mourn 〈…〉 to bury him in his own Town at his own House What can be done more in Samuel's Honour To be Buried is an Honour buried in ones own Countrey much in his own place more but to be so buried as Samuel was in such a place by such a People with so many Tears so great a Solemnity this is Samuel's Happiness and the Saints Honour You see then our third Doctrine An Holy and Profitable Life ends in a Happy and Honourable Death Life is Deaths Seed-time Death Lifes Harvest As here we sow so there we reap as here we set so there we gather of Holiness Happiness and of a blessed Life a Death as blissful He that spends himself upon God and Man shall at the last have all the Honour that Heaven and Earth can cast upon him So Samuel found it so Jacob few men comparable to him in Holiness as few so Honourably Buried So Asa Hezekiah Josiah David c. but especially for Josiah and Hezekiah those great Reformers those Profitable Members the Text takes special notice of their Obsequies Josiah having received his Deaths-wound abroad is brought home in his Chariot and much Honour attends him to his 〈◊〉 he is Buried amongst his Fathers and 〈…〉 nay all Judah and the Neighbouring Towns are Mourners Vse And is this so Then here we see what course must be taken if we will arrive at Honour Men may dream to meet with Honour in many paths they may think to make their Name famous by other means But when they have tyred themselves in seeking this in by-paths as the young Students Elijah's Body they must with them seek in Heaven if ever they will find A Godly fruitful Life hath a fairer prospect towards Honour than all the Advantages in the World besides Be one as poor as Onesimus yet if Onesimus that is Profitable his Name out-lives him Be one as great as King Jehoram or Jehoiachim if he idle out his Life he lives undesired he dyes unlamented What we hear spoken we see executed in all Ages Consult with your own Experience and tell me whether the Names of Idolaters Drunkards Adulterers Swaggerers be not rotten and accursed in despite of all Monuments Titles Offices Policies Favours whatsoever When in the mean time the Righteous notwithstanding all slanders clamours imputations and aspersions is of blessed Name and Memory And if so feed upon the Wind no longer build Babels no more lay no more Foundations in Hell whilst you think to erect a Building by flattery baseness dependency lying swaggering c. but go to the Lord of Honour for lasting Honour Pray much Read much Hear much Honour him in all the passages of his Worship and you have his word for your Preferment And as for men be to them as Jehoiada was profitable and they shall be to you as Israel to him Merciful Ah the fruitful liver finds Mercy in his death his Conscience favours him and heartens him upon death it self The Angels of God those Officers of Heaven comfort him and fetch him in all state to his Crown the Lord of Glory receives him with all Honour and puts upon him the Glory of Heaven the Saints departed regard him as a part of themselves of Christ the Saints living honour his Name and follow him to Heaven with their Loves and Affections The wicked have a world of Commendations for him and the blind Balaam can say O that my end may be like his Thus Honour and Happiness and nothing else abide us hereafter if now we can lay forth our selves to God and Mans Advantage But for the wicked who bestow themselves in the World like Drones in the Hive who either have no Calling or do no Service and towards God so demean themselves as if they were his betters scorning his Children scoffing at his Word trampling upon his Name his Sabbaths his Worship let them never deceive themselves their Names shall rot they shall find no favour in Death their Consciences shall brawl them out of all quiet Men shall rifle into their lives their whoredoms treacheries villanies shall flie thorow the world every Drunkard shall sit upon them every rake-hell judge them censure them and deride them In the mean time whilst that the Name is thus torn below the Soul is brought before the Judge Convicted Committed to Hell covered with shame delivered up to everlasting contempt O then be not cursed but blessed be Happy be Honoured be well thought of in Life well spoken of after Death be Righteous be Humble be Serviceable this is the way as Heaven tells us a Samuels Life will draw on a Samuels Death nothing else In a second place let this afford comfort to fruitful Members and faithful Christians Let them know that the World will change ere-long the wicked who have now the applause must down the godly who are as yet under shame shall one day shine as so many glorious Suns in the highest Heavens Yield then beloved to the Worlds Sons let them have the place give them leave to speak the time will come when Honour shall know its home and Innocency have its Crown All the wiles in the World shall not keep the wicked from contempt nor all the wits in Hell the Godly from Honour Samuels Name may be over-cast and clouded for a time but in the end his light will shew it self Whilst he is present he is not valued but this is Samuels Honour when gone he is mist when dead he is lamented all Israel strives to do him all Honour Blessed be that Life that ends in so glorious a death thrice happy that Man whom Angels God and all Men do strive to Honour A true Christian may travel in life under Troubles and Contempts but marke his end and you shall find as Peace so Honour When he is Buried a true and honourable Funeral is Solemnized men mourn not in the Face but in the Heart respect him not in shew but in truth their Consciences Reverence him their Souls find a miss of him the Angels of Heaven man him in a goodly Train to Heaven the Saints on Earth follow him with greatest Affections to his Grave Seven nay thrice seven Years after the Funeral he is not forgotten Thus are the men whom the great King loves Honoured And now shall Men and Women bear with patience the absence of dearest Friends when it is for their outward preserment And when Christ would Marry a Child prefer a Friend advance our Acquaintance should we stand off No If this be the worst that Death can do to the Godly to strip him of his Rags and cloath him with Robes to free him from all contempts and possess him of greatest Honours to redeem him from all shame and to Crown him with Glory in the Hearts Mouths Consciences of Men in the face of Heaven and