Satan for the advancement of Christ and holiness but thou hast excelled them all Thou hast changed Lions into Lambs Ravens into Doves Beasts into Men and Men into Angels thou hast subdued head-strong passions mortified natural and riveted corruptions tore up old and sturdy lusts by the roots conquered Principalities and Powers led captivity captive and turned the world upside down By thee wonders are wrought the blind restored to their sight the dead raised the deaf hear the dumb speak the Lepers are cleansed and the poor have the Gospel preached to them and are changed into the nature of it where thou ridest conquering and to conquer the whole world runneth after thee Thy neck is like the Tower of David builded for an Armoury wherein there hang a thousand bucklers all shields of mighty men Thy weapons are not carnal but spiritual and mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. By thee poor weak and contemptible men have subdued Kingdoms wrought righteousness obtained the promises stopped the mouths of roaring lions quenched the violence of hellish fire escaped the edge of Hereticks and persecutors sword out of weakness were made strong waxed valiant in sight turned to flight Armies of the Aliens Thou hast not onely like Saul slain thy thousands but with David thy ten thousands thou hast broken the serpents head destroyed the great Leviathan tramplest on Scorpions and Vipers and nothing can hurt thee Thou bringeth heaven down to earth and carriest earth up to heaven Thou are the joyful message from a far country the river whose streams make glad the City of God Infinite Wisdom contrived thee Infinite Truth proclaimed thee and infinite Goodness discovered thee The Father indited thee the Son confirmed thee and the Spirit revealed thee to the children of men The Countries and Kingdoms of the earth were overwhelmed with worse then Egyptian darkness till thou didst arise upon them and with thy glorious beams enlighten and enliven them by thee fools have been made wise sinners made Saints ignorant men have been instructed wandring men reduced weak ones confirmed and lost ones saved By thee the heavens were established the foundations of the earth formed the sorrowful are comforted the scandalous reformed the needy relieved and the righteousness of God revealed Thou art eyes to the blind and â—eet to the lame and food to the hungry and rest to the weary and physick to the sick and life to the dying The ablest Historian will infinitely fall short in describing thy heroick deeds None can declare thy noble acts or display half thy praise Angels may well pry into thee with admiration and astonishment and make the contents of thy Chapters the subject of their songs and substance of their Halelujahâ— to all eternity When that heavenly host preached on earth thou wert their Text be thou their triumph in heaven for ever O thou savour of life thou living water thou well of salvation thou tidings of great joy to all Nations thou ministration of righteousness thou mystery of godliness thou mine of unsearchable riches thou way of holiness thou word of the kingdom that thou wert written on the tables of my heart and graven with a pen of iron and the point of a diamond on that rock for ever Thou wast once written on tables of stone with the hand of God himself how precious was that book wherein every leaf was immediately of Gods making and every line in it of Gods writing My heart is an heart of stone I find it by too much experience but if thou wert engraven on it 't would be a precious stone its price would be far above Rubies the Onyx and the Saphire should not be valued with it the Gold and the Chrystal should not equal it neither should it be exchanged for Coral or Pearls O that I were manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God known and read of all men O that my soul were the house and thou the inhabitant for ever O that the word of Christ might dwell richly within me that I were able to say with holy David I delight to do thy will O God thy law is within my heart or in the midst of my bowels Thou art the Oracles of God all thy sayings are faithful and true and worthy of all acceptation when O when shall I give it them Thou art worthy of the eye Blessed is he that readeth the words of this Prophesie Rev. 1. 3. Thou art worthy of the ear Blessed are they that hear the word of God and keep it Thou art worthy of the heart O that I could hide thee in mine heart that I might not sin against the Lord Thou art a counsellor to the doubting a comforter to the distressed Thou art health to the navel and marrow to the bones an ornament of grace unto the head and a chain of gold about the neck They that walk in thy ways are safe and their feet do not stumble Thou teachest in the ways of wisdom and thou leadest in right paths O that my ways were directed to keep all thy commandements for thy steps tend to holiness and thy Paths take hold of Heaven O my soul is it possible for thee to hear the excellency of Scripture thus opened to thee and not to burn in love to it Hast thou been all this while in such an hot bath and still cold and shivering Hast thou felt its power tasted its savour seen its beauty often heard its awakening voice and known its universal vertue and dost thou yet doubt its divinity or question its excellency Surely if ever thou shouldst again through unbelief belief ask it the same question which the Scribes did Christ when they beheld his miraculous actions By what authority dost thou these things or who gave thee this authority thou mayst answer thy self in the words of the man born blind and then seeing to the Jews Is it not strange or This is a marvellous thing that thou knowest not whence it is yet it hath opened thine eyes Joh. 9. 30. Was there not a night of dread and horror with thee when thou didst sit in darkness and in the shadow of death till this sun did arise with light and life under its wings O cry out with the Psalmist I will never forget thy precepts for by them thou hast quickened me I was wallowing in my filth weltring in my blood rotting in the grave of corruption till thou didst say unto me Live yea till thou didst say unto me Live Thy voice is powerful overcoming all opposition The love revealed in thee is wonderful far surpassing the love of woman Thy promises are exceeding great and precious more to be desired then gold yea then much fine gold Thy Maker may well prevail for thine acceptance Who
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
hands of the living God for our God is a consuming fire They know his fury is terrible intolerable none can abide it no sinner can avoid it therefore they hate sin the object of it and flie to Christ who delivereth from it O what a work a gracious sanctifying work doth the knowledge of God make in the soul It makes the understanding to esteem him above all the will to chose him before all the affections to desire him to delight in him more then all the whole man to seek him to serve him to honour and praise him beyond all in Heaven and earth What is the reason that God is so much loved admired and worshipped and glorified in his Church when all the World besides despise him but this In Judah is God known his name is great in Israel Psa. 76. 1. O Reader be confident of this the more thou knowest of the excellencies of God the more thou wilt prize his Son submit to his spirit crucifie the flesh contemn the world fear to offend him study to please him the more holy thou wilt be in all manner of conversation Hence the main work of Christs prophetical office was to reveal God to the world And the Devils great work is to keep men from this knowledge of God knowing that it will tend so exceedingly to their sanctification and holiness and to the overthrow of his interest The Miller mufleth and blindeth his Horse that draweth his Mill and thereby keeps him at his round deceiving him in making him to think he goeth forward The first work of the Philistines was to put out Sampsons eyes and then they made him grind at their Mill and make them sport The Eagle saith Pliny Nat. Hist. lib. 10. cap. 20. before he setteth upon the Hart rolleth himself in the Sand and then flyeth at the Staggs head and by fluttering his wings so dustieth his eyes that he can see nothing and then striketh him with his Talons where he listeth Satan darkneth mens understandings and thereby commandeth their wills and affections and destroyeth the whole man If our Gospel be hid it is hid to them that perish whom 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 2 Cor. 4. 4 5. When men are spoken in Scripture to be vicious and prophane they are onely said not to know the Lord and there is no knowledge of God in the land Ier 4 22. Hos. 4â— 1. and when God undertakes in his Covenant of Grace to sanctifie and make men holy he is said to put his knowledge in their hearts and his promise is They shall all know me from the least to the greatest Heb. 10. Ier. 31.34 And they that would grow in grace are commanded in order thereunto to grow in knowledge 2 Pet. 3. 18. Ignorance is the mother of all irreligion of all atheism Ephes. 4. 18. They are alienated from the life of God through the ignorance that is in them because of the blindness of their hearts As Owles sinners may see in the night of this world have some knowledge in worldly affairs but they cannot see in the day are ignorant of spiritual of heavenly things Sin like the pestilence David speaks of walketh in the dark Psa. 91.5 And Satan is the enemy that soweth his tares by night This is one cause why sin is called a work of darkness It is from that darkness which is in mens understandings that they turn their backs upon God and run upon their own eternal ruines It were impossible for the rational creature to be so desperately mad as to play with the wrath of God and slight the love of God to neglect his mercy and despise his justice if they did but know God When Princes go incognitâ—s in a disguise and aâ—e unknown then they are disesteemed Hence they who are obstinately prophane and resolved on wickedness say unto God Depart from us we desire not the knowledge of thy ways Job 21. 14. The hooded Hawk that seeth not the Partridge will never flye after it The Israelites pitched in Mithkah which signifieth sweetness before they removed to Cashmonah which signifieth swiftness They onely who know the sweetness of God will flye to him with swiftness Ignoti nulla cupido He who knoweth the Allsufficiency of God will never turn to the Creature even as the Bee if it did not find honey enough in one flower would never hasten to another Those that are ignorant of God abound in all manner of Atheism and wickedness The Families which know not God will not call on his name There is no truth no mercy but lying and stealing and swearing and killing where there is no knowledge of God Hos. 4. 1 2. 'T is no wonder to see blind men stumble and fall and break their limbs I do not marvail to see ignorant men who know not God to live without him to turn him out of their hearts and houses as if they had no dependance on him or ingagements to him Whence is it that men are regardless of their souls and eternal estates that they dance over the unquenchable lake and are merry and jovial at the very brink of destruction that they despise the God that made them preserveth them bought them and hath them in his hands and at his mercy every moment that they slight his Son his Spirit his Law his Love his wrath his promises of eternal life as if they were things of no value and rather fit to be trampled on then esteemed that they can lye down and sleep and rise up and eat and dâ—ink and follow their sports and pleasures and laugh and sing under the guilt of sin and curse of the Law and infinite wrath of the Lord but their ignorance of God Ah did they but know his holiness his Jealousie his Power his Justice they they would sâ—oner undergo any misery that men could inflict on them then incur his anger or provoke him to jealousie they would never neglect â—is Worship or put him off with a few heartless prayers Ludentes cum Deo ut pueri cum suis puppis as Calvin hath it Playing with him as children with their babies when they come immediately to his presence and pretend to seek his face The holy times under the Gospel wherein the people of God shoâ—ld be of one heaâ—t are spoken of as proceeding from this cause The earth shall be full of the knowledge of the Lord as waters cover the sea Isa. 11.9 The perfection of grace and holiness in heaven will be the effect in part of this knowledge of God When we shall see him perfectly we shall be perfectly like him 1 Ioh. 3.2 Reader be perswaded therefore to study this knowledge of God think no labour too much for itâ— pray and read and hear and confer and mourn that thou mayst know God Beleive it it is a jewel that will pay thee well for all
Scaffold may serve to rear up a goodly building and an ordinary creature may afford matter for excellent meditations God likens himself to many to shew that there is something of him in all He compares himself to a Builder to a Buckler to a Castle a Captain to a Fortress to a Fountain of living water to an helper to health to an Habitation to Light to Life to a rocke a refuge a reward to a shadow a shelter a shield to a Lion an Eagle a Leopard a Bear to fire dew a moth the Sun and why but to teach us to read him in his creatures In Heaven the Christian shall know God and all the creatures in him but on earth we must learn to know him by them God hath given us three Books which we ought to be studying whilst we are living The Booke of Conscience the Booke of Scripture and the Book of the Creature In the Book of Conscience we may read our selves in the Book of the creature we may read God in the Book of Scripture we may read both God and our selves The great God sets us excellent lectures in the volume of the creation Though this Book hath but three leaves in it Heaven Earth Sea yet it teacheth us many rare lessons If we think of the visible Heaven and behold those great lights of the world how swiftly they move in their proper orbes how unwearied they are in their perpetual courses how they fail not a minute of their appointed time nor wander an inch out of their designed way how they divide the day and night and the several seasons of the year how they bless the earth with their smiling aspects and keep the inhabitants of this lower world from finding it a Dungeon by their enlightning beams we may therein discover the wisdom and power of its maker and cry out with David Psa. 19. 1. and 8. 2 3. The Heavens declare the glory of God and the firmament sheweth his handy-works When I consider the heavens the work of thy singers the Moon and Stars which thou hast made What is man that thou art mindful of him or the son of man that thou dost thus visit him O Lord our Lord how excellent is thy name in all the earth and thy glory above the heavens What rare fruit may a soul gather from these celestial trees if the porch of Heaven be such a curious piece the work of his fingers i. e. an elaborate piece of embroidery how curious is the Palace within If the outward Court be so glorious how glorious is the holy of holies If light be so sweet and it be so pleasant a thing to behold the Sun how sweet is the light of my Gods countenance and how pleasant is it to behold the Sun of righteousness O what a blessed day will that be when the light of the Moon shall be as the light of the Sun and the light of the Sun as the light of seven days when all beleivers shall shine as the Sun in the firmament of their Father Lord thou speakest to the Sun and it riseth not to the Moon and it standeth still Why should not thy Servant be as obedient to thy command even when it is against my natural depraved course O speak but as powerfully to thy poor creature and he will as readily obey thy pleasure If we look a little lower to the clouds and meditate on them in their natural cause thin vapours exhaled by the Sun in their principal use to drop fatness on the earth in the tenuity and smalness of their bodies the weight and greatness of their burdens the waters in them being like lusty children encompassed onely with a tender film how they are tossed too and fro hurried hither and thither with tempestuous winds and yet burst not in pieces through lack of vent nor sink under the heaviness of their load nor leak out one drop till the hand of their Master unstop their bottles may well admire that infinite invisible power that upholds and governs them and say as Eliphaz of their author He doth great things and unsearchable marvellous things without number for he giveth rain upon the earth and sendeth water upon the fields Job 5. 9 10. What excellent water may I distil with the limbiks of the clouds If the favour of a Prince be as a cloud of the latter rain Prov. 16. 15. so refreshing and comforting what is the favour of the King of Kings As the clouds mask the Sun from the â—ight of Mortals so doth sin hide the smiling countenance of my God from the view of my poor soul. As the Cloud is consumed and vanisheth away so he that goeth down to the grave shall come-up no more If showres from above make the earth soft and fruitful surely the showres of heavens grace would make my hard and barren heart both tender and abundant in holiness Lord whilst I am in my journey towards my heavenly Canaan let thy good spirit be my pillar of cloud to direct me Suffer me not to be as a cloud without water Do but say unto me I have blotted out thy transgressions as a thick cloud and I will bless thee for ever If we look to the earth and view her well though she hath been called and counted the vilest and grossest of the elements we shall finde her a glorious body and not in the least degree a disparagement or disgrace to her maker Take her inside and she is curiously and wonderfully made Her Center like the heart is seated in the most convenient place for the benefit of every part Her several channels under ground as so many veins do convey her pure though pale blood for the animating and actuating as it were every member Though her wealth lyeth deep and much of it was never discovered to any mortal yet what rare jewels and rich mettals have been seen in her very guts and garbage Take heâ— â—â—â—side and that cloathing will be found better then of wrought gold Her Garment is richer in any part of it then Solomon in all his royalty The fine linnen of Egypt silks of Persia and curious works of Turkey are exceedingly inferior to her daily attire She is covered with the costly curious Aâ—ras of Hearbs and Plants and Flowers embroydered with variety of all sorts of colours perfumed with the most fragrant and delightful odours She is attended by Birds and Beasts of several orders that all in their proper ranks move too and fro acknowledging their engagements to her O who is like that God that hath made himself such a foot-stool If his foot-stool be so glorious how glorious is his throne But besides all this he that shall ponder the fruitfulness and fecundity of her Womb her unweariedness in bringing forth her wonderful care of her off-spring in bringing them up providing them all though of different kinds food sutable to each of their natures whilst they live and receiving them kindly into her bosome and embraces when
burned We strike fire by meditation to kindle our affections This application of the thoughts to the heart is like the natural heat which digesteth the food and turneth it into good nourishment When we are meditating on the sinfulness of sin In its nature its contrariety to God his being his law his honour its opposition to our own souls their present purity and peace their future glory and bliss In its causes Satan the wicked one its Father the corrupt heart of man its Mother In its properties how defiling it is filthiness it self how infectious it is overspreading the whole man polluting all his natural civil spiritual actions making his praying hearing singing an abomination how deceiving it is pretending meat and intending murder In its effects the curse of God on all the creatures evident by the vanity in them the vexation they bring with them in the anger of God on sinners apparent in those temporal punishments spiritual judgements and eternal â—orments which he inflicteth on them I say when we meditate on this we should endeavour to get our hearts broken for sin ashamed of sin and fired with indignation against sin O what a wretch am I should the soul think to harbour such a Traytor against my Soveraign What a fool am I to hug such a serpent in my bosom What sorrow for it can be sufficient What hatred of it is enough What watchfulness against it what self abhorrency because I have loved it and lived in it can equal its desert O that I could weep bitterly for the commission of it and watch narrowly for the prevention of it and pray-fervently â—or pardon of it and power against it How much am I bound to God for his patience towards so great a sinner How infinitely am I engaged to Christ for taking upon him my sins T was infinite condescention in him to take upon him my nature but O what humiliation was it to take upon him my sins What life can answer such love what thankefulness should I render for such grace such goodness The close applying of our meditations to our hearts is like the applying and rubbing in oyl on a benummed joynt which recovers it to its due sense He that omits it doth as a chapman that praiseth ware and cheapens it but doth not buy it and so is never the better for it David proceeds from meditation of Gods works to application of his thoughts Psal. 8.2,3,4 When I consider the heavens the work of thy fingers c. What is man that thou art mindful of him and the son of man that thou dost thus visit him 5. It is a serious applying of some sacred subject that his resolutions may be strengthned against evill and â—or good The Christian must not onely pray his good thoughts but practice them he must not lock them up in his mind but lay them out in his life A Council of war or of State is wholly useless if there be none to execute what they determine That Kingdom flourisheth best where faithful execution followeth sound advisements Therefore the Heathen pronounced that City â—afe which had the heads of old men for consideration and the â—ands of young men for execution Action without consideration is usually lame and defective consideration without action is lost and abortive Though meditation like Rachel be more fair execution like Leah is most fruitful The beasts under the law were unclean which did not both chew the cud and divide the hoof Ruminatio ad sapientiam fissa ungula pertinet ad mores Chewing the cud signifieth meditation dividing the hoof an holy conversation without which the former will be unprofitable saith Austin Reader Hast thou thought of the beauty and excellency of holiness in its nature its conformity to the pure nature and holy commands of the blessed God in its causes the Spirit of God its principal efficient the holy Scriptures its instrumental In its names it s the image of God the divine nature light life the travel of Christs soul grace glory the Kingdom of heaven In its effects or fruits how it renders thee amiable in Gods eye hath the promise of his ear is entituled to pardon peace joy adoption growth in grace perseverance to the end and the exceeding and eternal weight of glory and hast applied this so close to thy heart that thou hast been really affected with its worth and wished thy self enriched with that jewel though thou wert a beggar all thy life and resolved with thy self Well I will watch and weep and hear and pray both fervently and frequently for holiness I will follow God up and down and never leave him till he sanctifieth my soul Now I say to thee as Nathan to David when he told him of his thoughts and resolution of building a temple Do all that is in thine heart for God is with thee 2 Chron. 17.2 or as God to Moses concerning the Jews They have well spoken all that they have said O that there were an heart in them to keep my commandments It s well thou art brought to any good purposes but it will be ill if they be not followed with performances Good intentions without suitable actions is but a false conception or like a piece charged without a bullet which may make a noise but doth no good no execution Indeed there is no way better to evidence the sincerity of thy intentions then by answerable actions David was good at this I thought on my wayes there was his serious consideration and turned my feet to thy testimonies there is his holy conversation So again I will meditate on thy precepts and will have respect to thy testimonies T is in vain to pretend that like Moses we go into the mount of contemplation and converse with God unless we come down as he did with our faces shining our conversations more splendent with holiness This saith the cheif of the Philosophers will a man to perfect happiness if to his contemplation he joyn a constant imitation of God in wisdom justice and holiness Thus I have dispatched those five particulars in meditations The first three are but one though for methods sake to help the Reader I spake to them severally and are usually called Cogitation the other two Application and Resolution Cogitation provides food Application eats it Resolution digests it and gets strength from it Cogitation cuts out the sute Application makes it up Resolution puts it on and wears it Cogitation betters the judgement Application the affections and Resolution the life It s confest this duty of set meditation is as hard as rare and as uneasie as extraordinary but experience teacheth that the profit makes abâ—ndâ—nt recompence for our pains in the performance of it Besides as Milstones grind hard at first but being used to it they grind easily and make good flower so the Christian wholly disused to this duty at first may find it some what difficult but afterwards both facile and fruitful Reader to help thee
where it ariseth and displayeth its beames dispelleth mists and clounds causeth an alteration in the face of the Air and makes the shadows to flie before it that they cry like Iacob to the Angel Let me go for the day breaketh so the light of the word scattereth that darkness which was before upon the minds of men 1. It dispelleth the darkness of error Mat. 22.29 Naked Truth conquereth Armed Error and Little David with his small stones out of the silver streams of the Sanctuary the great Goliah of Heresie With this silly women have confuted and conquered profound Doctors notwithstanding their deep and intricate arguments and have wounded them as mortally as that woman without weapons did Abimilech that great Captain with a Milstone 2. It dispelleth the darkness of ignorance The word is the key of knowledge and openeth the door that lets us into the treasures of wisdom and knowledge It is that precious eye-salve with which our blind eyes being anointed see It is sent to open the eyes of the blind and to turn men from darkness to light When the word comes the people that sat in darkness see a great light Act. 26. 18. Mat. 4. 16. 3. It dispelleth the darkness of prophaness this weapon of the word stabbeth lust under its fifth rib and letteth out the very heart blood of it The Devil puts off his rotten wares in the dark shops of Heathen and unbelieving and unchristian Christians but where the word hath arisen upon any soul it discerneth his cheat and is too wise to be cozened by him By what means may a young man cleanse his way By taking heed thereto according to thy word Psa. 119.9 The word is resembled to Rain to Water to Dew Moses tells the Israelites My Doctrine shall drop as the Rain and my speech distil as the Dew Christ calls it the water of life Joh. 6. 35. 1. Rain is from above God keeps that key under his own girdle Can any of the vanities of the Heathen cause Rain Art not thou he Jer. 14. 22. Man may speak long enough to the cloâ—ds before they will distil one drop but if God command those bottles they are presently unstopped and poure down in abundance He covereth the Heavens with Clouds and prepareth Rain for the earth Psa. 147. 8. Thus the Word of God came down from above Every of the Pen-men of it might have spoken as David The Spirit of the Lord spake by me 2. Sam. 23. 2. It did immediately inspire me what particulars to utter and in what phrases to deliver them That which is said of some of the Prophesies may be said of every Book and of every Chapter and Verse in every Book Thus saith the Lord The word of the Lord which came to Amos The mouth of the Lord hath spoken it It is all one to say The Scripture saith and God saith Compare Rom. 4. 3. and 10. 11. with Rom. 9. 25. and Heb. 4.3 and Gal. 3. 21. with Rom. 11. 32. Some observe that the word which Moses useth for Doctrine dropping like Rain signifieth received Doctrine because the Doctrine in the word is received from God not devised by men Deut. 32. 2. I received from the Lord that which I also delivered unto you 1 Cor. 11. 32. 2. Rain is mollifying and softning When the earth hath been like Brass and Iron under our feet by long drought or hard frosts a few good showres supple it and make it tender Therefore David speaking of the earth saith Thou makest it soft with showres Psa. 65. 10. So the heart of man is compared to a stone to a rock to a flint to an adamant the hardest of stones for its hardness hath been suppled and softned by the word The Jews that had imbrued their hands in the blood of Christ had certainly very hard hearts The thought of such a murder would have made a deep impression upon any conscience that were not seared with a red hot Iron yet this word preached melted them as hard mettal as they were When they heard these things they were pricked to the heart Peters Sermon like Moses rod fetcht water out of the Rock Act. 2. 37. David upon the disorder and intemperance of his soul in the matter of Vriah had an hard swelling which continued and increased upon him several moneths yet when Nathan comes and gently baths it with this Oyl of the Word it groweth soft and tender as appeareth by the title of Psa. 51. A Psalm of David when Nathan the Prophet came to him after he had gone in to Bathsheba 3. Rain maketh the earth fruitful therefore some call it the earths Husband because it helps the earth to bring forth He watereth the hills from his chambers the earth is satisfied with his works he causeth the grass to grow for the earth and hearbs for the service of man Psal. 104. 13,14 so Psal. 65.9,10,11,12 So the Word of God turns that heart which was as a barren wilderness into a fruitful meadow 1 Pet. 2. 2. 4. Rain reviveth and refresheth the earth when the earth is chopt and faint when it gaspeth and is weary a showre of rain recovers and refresheth it the Psalmist tells us that upon such droppings from above the pastures and valleys shout for joy they also sing Psa. 65.13 Thus the Christian scorcâ—ed with the apprehension of Gods wrath due to him for sin draweth all his comfort and refreshment out of those wells of salvation the promises of the word When conscience is sore and raw through the wounds sin hath made in it and the weight of guilt that lieth continually grating upon it He sendeth his word and health them Psal. 107.20 David had experience what an healing medicine the Word was In the multitude of my thoughts within me thy comforts delight my soul. When Philip had preached the word to the Eunuch he went away rejoycing That milk which runs from the breasts of the two Testaments is never sucked with the mouth of faith without abundant satisfaction that wine which which is drawn from the pipes of the promises rejoyceth the heart of man indeed These things are written that your joy may be full The Saint never sits at a fuller table of joy then when he is feasting on the dainties of the Gospel O my soul how many thoughts mightst thou spend about those several things to which the word is aptly and excellently resembled It is compared to Armour to a tree of life to a portion to milk to strong meat to pastures to seed to an ornament of grace to rest to a Crown of glory to hidden treasures to gold tried in the fire to a glass to oyl and oyntment all which as so many curious colours well laid may help thee to admire and prize more the beauty of that face which they resemble and represent Glorious things are spoken of thee O thou Word of God Many books have done vertuously have acted famously for the overthrow of sin and
not afford them the least good or make them in any respect better or blessed Alas how much below nay contrary to reason doth man act to cast away pearls upon swine gold upon dross diamonds upon dirt to throw away his time and seasons of grace which are more worth then rubies then all riches upon that which is vanity and vexation of spirit It was a worthy check which Cineas the Oratour gave to the monstrous Ambition of Pyrrhus When that King of Epyrus was solicited by the Tarentines and other people in Italy to become the head of their league against the Romans whilst he was musing upon that affair his favourite Cineas came into his presence and perceiving the King in a study desires the knowledge of his thoughts Pyrrhus courteously opens his heart to him and asketh his advice whether he were best to accept of that honourable offer or no but resolving before to joyn with them and promised him self success The Oratour answerd him That in case he should joyn with them and prevail What would he then do Pyrrhus told him Then Sardinia and Sicily will be at my command Cineas consented and replied What then will you do Pyrrhus told him Then Africa will soon be conquered Cineas asked What then will you do Then said Pyrrhus Grecia will yield to my victorious armes Cineas continued When Grecia is brought under what will you do next The King perceiving the intention of his favourite replied smiling Then Cineas We will sit still rest our selves and be merry That said Cineas you may do presently without any bloody fight or barbarous outragious acts without tiresome marches pinching quarters tormenting fears of losing the day without any hazard or danger to your self or others Truly Reader I may tell thee if thou art one that busiest thy self about a throng of worldly businesses and crowdest thy mind and heart with projects and designs to increase thy heaps and advance thy name and provide for thy children and procure thy self a comfortable subsistance for a few days that after all thy care and trouble and restlesness and vexation and hazards and dangers thou wilt be never the better Thou wilt but like them that spend their time and money and thoughts for the Phylosophers stone reap thy labour for thy pains and find all unprofitable Felix Platerus is of opinion that all Alchymists are mad in being so laborious for nothing May I not say to thee truly concerning thy pains and time what Iudas did falsly concerning the Oyntment To what purpose is this Waste To what purpose is thy waste of time and strength and health Alas what profit will all thy pains bring thee in The Vanity of other labours will appear in that all other things are Unsuitable Deceitful Unsatisfying Vexatious and Uncertain 1. Vnsuitable to thy soul. Gold is unsuitable to hunger food to the sick honour to the weary so are all the comforts of this life to thy soul. What is an earthly treasure to the poor in spirit what is the best Physick garden to a wounded conscience what are all the dainties on the table of the Creation to one that is hungry and thirsty after the righteousness of Christ and the grace of the Spirit Bodily things are not suitable to our spirits nor temporal substance to an immortal soul. The fattest increase of the earth is from the excrements of beasts which must needs be far from answering the nature of an heaven born spirit 2. Deceitful As Iael to Sisera the world brings forth meat to us in a lovdly dish and saith Come in my Lord turn in but she puts her hand to the nail and her right hand to the Work-mans hammer with the hammer she smites foolish Sisera's that trust her she smites off their heads after she hath pierced their temples It serveth its greatest darlings in their extremity as Plutarch reporteth Pompey to have served Cicero who when Cicero fled to him in his misery for succour fled out at a back door and left him to the mercy of his enemies The world next mans heart is the greatest cheat and impostour in the world Like an Host it welcomes us in our Inns with smiles and embraces but kills us in our Beds when we suspect no such matter As the wiseman wisheth them to be moderate and abstinent at a full table and to put a knife to thy throat for they are deceitful meat so I may say of all the dainties and delicates of the Creation they are deceitful meat pleasant but poyson Like the Bramble the world promiseth us protection and refreshment under its shadow if we will suffer it to be our King and reign over us but a fire comes out of it to destroy the Cedars of Lebanon the souls of men As the Plover to put a man out of his way flyeth before him clapping her wings that he minding the noise she makes and following her might not find her nest So the world with its noise and clamours its songs and musick keeps men still in admiration of her and hinders them from finding out her cozenage and theivery He that trusteth in vanity vanity shall be his recompence Job 15. 31. It is reported of one Oromazes that he had an inchanted egge in which as he boasted himself he had incloâ—ed all the happiness of the world but being broken nothing was found in it same wind Truly such is the worlds inside wind whatever appeararance it hath in the eye of a worldling As the forbidden tree seemed to promise knowledge to our first Parents but it took their knowledge from them and brought in ignorance so the world promiseth great matters much joy and delight but payeth us with the contrary sorrow and horror The worldlings voice is like that of the thief Come let us lay wait c. We shall find all precious substance and fill our houses with spoil when alas instead of precious substance they find pernicious shadows and instead of filling their Houses with spoil they fill their hearts with Gall and Worm-wood The world as a cunning Curtizan flattereth and fawneth upon the young gallant to commit spiritual uncleanness with her and then casteth him from the height of fancied delights into the depth of real horror Proverbs 1. 10 11. 3. Vnsatisfying All these sublunary comforts are but skin-deep As a mist they may wet the blade but leave the root of the corn dry they may cause a smile in the face but cannot refresh the heart or satisfie the soul The Country-man thinks if he were at the top of some high hill he should touch the Heavens but when with much pains and sweat and toil he is gotten thither he finds himself deceived Men think if they could attain to such a degree of honour or such a quantity of riches or enjoy such brutish pleasures then they should be satisfied but they find their thirst after creatures as immoderate as before like men in a Feavor or Dropsie the more they drink the
man in this world The greatness of the price the blood of God doth to every rational understanding fully speak the preciousness of the pearl Now how clear and plain is it in the word of truth that the Redeemer gave himself to redeem us from all iniquity and to purifie unto himself a peculiar people zealous of goodworks Tit. 2. 14. That being delivered out of the hands of our enemies we might serve him in holiness and righteousness all our days Surely Reader that which the Son of God who thought it no robbery to be equal with God thought worthy the taking on himself the form of a servant and the suffering the spite and malice of men the wrath and rage of devils and the frowns and fury of his father to purchase for thee doth deserve to be minded and regarded by thee as thee onely thing thou followest after and setst thy self about during thy pilgrimage Alas All the pains and labour and watching and working and time and strength and lives of all the men in the world are not equivalent to one drop of the blood of Christ or the least degree of his humiliation and wilt thou deny to make that thy business for which he shed so much blood and laid down his life 6. Is not that worthy to be made thy business which is the peculiar work of the Holy Ghost and for which the Spirit is infused into the hearts of men The worth of the Father doth speak the desert of the Child Though men who pretend to honour the Father for his work of Creation and to admire the Son for his work of Redemption blasphemously deride and wretchly slight sanctification which is the work of the Spirit yet undoubtedly the work of the Spirit is no whit inferiour to either nay is the beauty and glory both of Creation and Redemption as being the end and perfection of both The Father created the world in order to the new creation by the Spirit as that choice work man ship which he resolved should bring him in the largest revenue of praise and honour T is the new heavens wherein dwelleth righteousness that doth most declare the glory of God and the Firmament of sparkling graces that sheweth forth his most choice and curious handi-work Sanctification is the travel of the Sons soul a spiritual sacred life the great end of his death The Son redeemed man from slavery to sin and Satan and unto the service of righteousness by layino down the price thereof his own most precious blood One of the Sons main works was to purchase the re-impression of Gods Image on man the actual performance of which is the peculiar office of the Spirit hence he tells us Ioh. 14. I go away that the comforter may come and again Ioh. 6. The Spirit was not yet given i. e. so plentifully and universally because Iesus was not yet glorified And therefore we read that in few days after his ascension to acquaint us what was one main end and fruit of his death and suffering he powreth down the holy Ghost in an extraordinary manner and measure So that Creation the work of the Father doth as it were provide the matter the wax Redemption the work of the Son buyeth the Image of God the Seal and Sanctification the work of the Spirit stampeth it on the soul. Now Reader doth not the Sanctification of the Soul deserve to be thy main business when it is the curious work of the holy Spirit as that which the Fathers eye was chiafly on in thy Creation and the Sons in thy Redemption Is not that worthy to be made thy business which addeth a real worth to every thing and without which nothing is of worth or value Every one will grant that what is so richly excellent as to ennoble and add an intrinsick value to whatsoever it is affixed and the lack of which maketh every thing be they in other respects never so precious low and mean must needs deserve to be our business Truely Friend such is holiness it makes the word of God a precious word more to be embraced then gold yea then much fine gold The Ordinances of God precious Ordinances the people of God a precious people the excellent of the earth What is the reason that some in the account of him who is best able to judge though they be never so rich or beautiful or high and honourable in the world are called Dross Chaff Stubble Dust Filth Vessels of dishonour and counted Dogs Swine Vermine Serpents Cockatrices but want of holiness What is the reason that some though poor and despised and mean and houseless and friendless are esteemed by him who can best discern true worth The glory of the World the glory of Christ a Royal Diadem a Royal Priesthood higher then the Kings of the earth more excellent then their Neighbours Princes in all lands such of whom the world is not worthy but because they are godly persons an holy people Why are some Angels advanced to the highest Heavens waiting always in the presence of the King of Kings honoured to be his Ministers and Deputies in the Government of this lower world when other Angels are thrown down into the lowest Hell for ever banished the Celestial Court and bound in chains of darkness as prisoners to the day of execution but holiness in the former and want of it in the latter 8. Is not that worthy to be made thy business which will and can refresh and revive thee in an hour of death and enable thee to sing and triumph at the approach of the King of terrors The Master of Moral Philosophy tells us that its worth the while for a man to be all the time he lives learning how to dye well The unerring spirit of God acquaints us that it ought to be our great work to be wise for our latter end Doubtless it must be a rich costly cordial indeed and deserves not a little time and pains and charge to prepare which can keep a man from fainting in such a day of extremity wherein our honours and treasures friends wives children nay our flesh and hearts will fail and forsake us That cannot be of mean worth which can make a man encounter his last enemy with courage and conquest at the sight of which Kings and Captains and Nobles and the greatest Warriers have trembled as leaves with the wind and their hearts melted as grease before the fire Now Reader Godliness is that wine which will cause thee to sing at the approach of this Goliah and enable thee as Leviathan to laugh at the shaking of his spear when whole hosts of others without Godliness flie like Cowards before it and would give all they are worth to avoid fighting with it Heark what a challenge the godly sends to this adversary daring it to meet him in the field O death where is thy sting O grave where is thy victory the sting of death is sin and the strength of sin is the
affections to them Who would esteem much of that flower which flourisheth and looks lovely in the morning but perisheth and is withered at night How little are those things worth which are to day mine and to morrow anothers which make themselves wings and as birds flye away are no sooner in sight but almost as soon out of sight Though all the works and creatures of God are excellent and admirable in their degrees and places yet some are of far more worth then others because of their nearer relation to our spiritual souls and their eternal duration When I look upon honours and applause and respect in the world methinks its worth is little for I can see through that air it is but a breath a blast that quickly passeth away When I look upon houses and lands and silver and gold I may well judge their price low for there is a worm that will eat out and consume the strongest timberd-dwelling and gold and silver are corruptable things Riches are not for ever When I look upon my Wife and Children in whom I have through mercy much comfort and contentment yet their value as natural relations is small for so they shall not be mine for ever and therefore they that have wives are commanded to be as though they had none But when I look upon grace upon godliness upon religion upon the Image of God O of what inâ—â—nite worth and price and value are they because they are lasting they are everlasting they are mine for ever When honours and crowns and robes and scepters are but for a few days when stately pallaces and costly mannors and treasures gold and pearl are but for a short time when the most lovely and loving wives and husbands and sons and daughters and friends are frail and fading The fear of the Lord is clean enduring for ever Godliness is the good part that when thy relations and possessions and all the good thing of this life shall be taken from thee shall never be taken from thee Reader what an argument is here to provoke thee to spend and be spent to imploy all thy time and strength and talents to sell all for this pearl when it is of so great price that when all other priviledges excellencies royal or noble births high breedings preferments favours with Great men riches pleasures will onely as brass of leathren money be currant in some Countries in this beggarly earth it will enrich thee and enliven thee refresh and rejoyce thee for ever 11. Is not that worthy to be made thy business which all men even the greatest enemies to it will sooner or later heartily and earnestly wish had been their business We have an usual saying that what one speaketh may be false and light and what two speak may be false and vain and what three speak may be so but what all speak and agree in must have something of truth and weight in it And again we say Vox populi est vox dei The voice of all the people is an oracle Though as Christ said of himself so I may say of Godliness God himself beareth witness of it and his witness is true and it needeth not testimony from man yet as he made use of the testimony of Iohn to convince the Jews of their desperate wickedness and inexcusableness in not submitting to his precepts and accepting him as a Saviour So may I improve the witness of the whole world on the behalf of Godliness to convince thee Reader of thy folly and sinfullness in neglecting it and to shew thee how inexcusable thou wilt be found at the day of Christ if thou dost not presently set upon it and make it thy business It s evident that many men whose hearts are full of opposition to the ways of God and whose lives are a flat contradiction to his Word and Will do yet in their extremity seek him early and cry to him earnestly and flie to Godliness as the only shelter in a storm and safest anchor in a tempest The most prophane and atheistical wretches who have in their works defied God himself and in their words blasphemously derided godly men and godliness when they have been brought low by sickness and entred within the borders of the King of terrours and have some apprehensions upon their spirits that they must go the way of all the earth then as Naturalists observe of the dying Cuckoe they change their note send for godly Ministers godly Christians desire them to pray with them to pray for them hearken diligently to their serious instructions wish with all their hearts and would give their highest honours and richest treasures and imperial diadems and kingdoms if they have any and all they are worth that they had made Godliness their business and promise if God will spare them and lengthen their lives but a few days upon earth that they will have no work no calling no employment no design but how to please God and obey his counsel and submit to his Spirit and follow after holiness and prepare their souls for heaven O then Godliness is godliness indeed and grace is grace indeed Then they call and cry as the foolish Virgins to the wise Give us of your oyl for our lamps are gone out O give us grace give us godliness in the power of it for all our formal out side lazy serving of God is come to nothing The Serpent that is crooked all her life time when dying stretcheth her self straight As Dionisius on his death when he heard Thales discoursing excellently about the nature and worth of Moral Philosophy Cursed his pastimes and sports and foolish pleasures that had taken him off and diverted him from the study of so worthy a subject So these lovers of pleasures more then lovers of God whose lives are little else then brutish delights in a circle or a diversion from one pleasure to another whose business now is to mock at piety and persecute the pious when they come to be thrown by a disease on their beds and their consciences begin to accuse them for their neglect of Godliness and to convince them of its absolute necessity and they have some fears to be overthroâ—n by death then they curse their hauks and hounds and games and cups and companions and sensual delights that hindered them from making religion their business Experience testifieth this frequently in many parts of the Nation where the consciences of dying sinners are not seared with a red hot iron Some wish this whilst they live either under some great affliction or on a dying bed nay I am perswaded that most wicked men that live under the Gospel in their prosperity even when they have the world at will in the midst of their sensual delights have inward conviction that the course they take will prove cursed in the end and have some velleities or weak desires though overruled by carnal head-strong affections that they could leave those vanities and make religion their business But
great mercy to our selves The Oyl of grace like the Widows 2 King 4. 6. increaseth by powring out an opportunity is a special season which God affordeth us for the benefit of our own and others souls When time and helps meet and marty their off-spring is opportunity Thou dealest with those at one time whom thou mayst never see again possibly their hearts being big with sin they bring forth in thy presence either swearing or slandering or mocking at holiness now God gives thee an opportunity by a prudent affectionate reproof and by serious savoury advice to kill those brats of Hell as soon as they are born and to make the Parents barren in regard of such a cursed brood for ever after which if thou neglectest thou shalt never have again The Bird of opportunity is usually upon the wing she flieth away of a sudden and we never fee her again therefore whilst thou hast her make the best use of her Thou thinkest it may be that thy counsel to such men would be but cast away as pure water in a nasty sink but do thy work which is to endavour their conversion and leave the success which is Gods work to him Benhadads Souldier drew a Bow at a venture and his Arrow pierced within the joynts of the Harness and slew Ahab the man shot the Arrow at he knew not who but God levelled it at the King amongst all the company Do thou draw the Bow according to thy duty and God may so direct the Arrow of admonition as to make it enter the sinners heart and let out the very life of his sin Sometimes things are done best on a sudden Tiberius was happier in his extempore speeches then those which he made upon study and premeditation Thou mayst as Philip to the Eunuch fall in with a person on a sudden whom thou never sawest before nor shalt ever see again and by seasonable counsel be instrumental to his eternal comfort It may be thou meetest with such as do believe then thy care must be to build them up Saints must be Land-markâ— to direct others in the way to life Apollos was a stranger to Aquila and Priscilla but coming into his company they expounded to him the way of God more perfectly Act. 18. 25. The members of the mystical body must be helpful to one another Christians with whomsoever they converse ought to endeavour either their gaining to or growing up in Jesus Christ. Alexanders body was of so exact and rare a constitution saith the Historian that it perfumed every place where he came The gracious soul being it self filled with spikenard and Calamus and Cassia and all sweet spices may well leave a sweet savour among the persons with whom he converseth They are dead and withered grains of Corn out of which there doth not one ear spring up A Good Wish of a Christian in Relation to his dealings with all men wherein the former Heads are applied THe Living and Eternal God whose I am and whom I am infinitely bound to serve whose unquestionable dominion over me calleth for universal subjection from me having commanded me in his word to be holy as he is holy in all manner of conversation and to walk by rule in my commerce with men as well as in my immediate converses with his glorious Majesty I wish in general that I may make Religion my business not onely in my sacred duties but also in my civil dealings that I may trade with God in divine performances as if men saw me and traffique with men in humane affairs as knowing that God beholdeth me and herein dayly exercise my self to keep a conscience void of offence towards God and towards all men I Wish in particular that my earthly actions may never clash with or incroach upon my heavenly calling that I may not endanger the loss of Religion in the throng and crowd of outward dealings but may be so limitted and directed therein by Gods Law that all my works may be â—orship and when I am labouring for my body and family I may be furthering the good of my soul and my eternal felicity that as my chief natural quality Reason commandeth in my lower actions of eating and drinking so my supernatural excellency Religion may bear sway in every passage of my life Lord who hast given me a perfect rule and appointed me to order my life in all things according to it be pleased to write all thy laws in my heart that I may be tender of both Tables love thee with all my soul and strength and love my Neighbour as my self for thy sake If one link of the golden chain of thy commands be broken the whole is dissolved they love one another too well to part company where one precept is wilfully despised all are disobeyed Thou hast said it He that breaks one is guilty of all O enable me to be as universal in my conformity and duty as thou art in thy mercy and bounty for then shall I not be ashamed when I shall have respect to all thy Commandements I Wish that the soundness and integrity of my heart may appear in the cleaneness and purity of my hands The sound will speak what Mettal the Bell is of the Flowers that shew themselves above ground will declare the nature of the root which lieth hid How often doth the face discover the faults of the vital parts If my tongue and speech be double my spirit cannot be single If my actions be unrighteous my inward man must needs be irreligious How grossely do I delude my self if I presume that I am holy because I mind the first Table if I be dishonest and live in the breach of the second when there is so much Religion in the duties of the second Table that there can be no Religion without them My deceitful heart is apt to suggest that it s but a small matter If I should supplant my Brother and that there is no such need of care in my ordinary outward carriage But my Soveraign to whom I have sworn Allegiance hath told me in the word of truth Mat. 23. 23. that justice and mercy are the weighty matters of the Law and hath commanded me Micah 6. 8. to do justly and to love mercy throughout my whole life O that I might never allow my self in the breach of those precepts which in the worlds blind judgment are the least of his commands and by my pattern teach men so lest I be found at last the least in the Kingdom of Heaven Lord thou hast enjoyned me to keep thy Law as the Apple of mine eye Prov. 7. I know a small thing will pain a little dust will offend mine eye but thy Law is infinitely more tender thy Word forbids and condemneth the smallest wandring the very conception of sin in a vain thought much more its birth in an unrighteous action is abominable and odious to it Thou hast commanded me to keep thy
spoke The Drunkards mind and stomach are alike neither can retain what they receive Solomon likewise sets a brand at this mans door to discourage every sober man from coming there Be not amongst Winebibbers amongst riotous eaters of flesh Always he hath some lust or other lording it over him and according as their interests lead him so he acteth that his friend must expect no more of him then they can spare and is such a person like to prove a Cordial friend He may abound in frothy words but I must expect no faithful deeds from him if ever I come to sufferings like a Drum in a Battel he may make a great sound but will act nothing for my succour like a Cipher though now in my prosperity he stands for thousands in my adversity he will stand for nothing Such a friend will be like a familiar Devil which forsakes the Witch when she is in Fetters How much shall I miss of my expected help from him when I am brought into hardships As a Lemon he may be hot without but is altogether cold and cooling within O that I might never manifest so much folly as to choose him for my friend whose principles will teach him to be false He so often changeth his dwelling for his own end and interest that I shall not know where to find him when I stand in most need As a Flie he will tarry no longer in the Kitchen then there is grease to feed him I am but his Pond which he will use whilst there is any water but when dry I shall hear no more of him Lord how far would thine end of society be frustrated and my hopes of comfort in companions be disappointed should I choose him who is ruled neither by Religion nor Reason I beseech thee let my lot fall amongst those persons that are filled with the fruits of thy Spirit for they onely will be faithful to the true and holy ends for which thou hast ordained friendship Preserve me from walking in the counsel of the ungodly and standing in the way of sinners lest being found in their Company I come to inherit their curses I Wish that I may like Paul joyn my self to the Disciples and be in League onely with them who are joyned to the Lord in an everlasting Covenant never to be forgotten I profess my self to be a follower of God My God hath set apart him that is godly for himself Psa. 4. 3. If the godly man be the object of my Gods choice he may well be of mine If he be separated for his service he is without question worthy of my society Surely there is some value in those vessels which are meet for the Masters use Common and ordinary things are not fit for a Princes Table Neither is every person meet for a Kings presence They are specially qualified with parts and abilities that stand before Great men Pharoah would have none but men of activity to serve him in tending his Cattel Nebuchadnezzar would have Children in whom was no blemish but well-favoured and skilful in all wisdom and cunning in knowledge and understanding sciences and such as had ability in them Dan. 1.4 to stand in the Kings Palace What manner of men are those then whom the glorious God hath chosen to wait upon him There cannot but be rare perfections in them that are set a part to shew forth all his praise He is infinitely wise and would not honour them so much that are not of eminent worth O my soul what a Loadstone is here to draw forth thy love towards the Saints Thy constant thy loving thy best friend sets an high price upon them All the world bâ—sides is a wild Wilderness to him they onely are his Garden wherein he delights and wilt not thou walk there with him amongst such fragrant Flowers and pleasant Fruits He esteems others but as dust they are his jewels Observe what he tells thee The heart of a wicked man is little worth but the tongue of the righteous is as choice silver The heart of man includes the understanding will and affections the soul and all its faculties and is the noblest part of man it is the fountain of life the spring of motion the seat of his Empire and Regiment nay the Commander in chief that ordereth and disposeth of all at pleasure yet this heart which is the most excellent part in a wicked man is of small price it is little worth nay is worse then naught but the tongue a far inferiour member of the righteous is no mean mettal as choise silver and makes a most delightful sound Wilt not thou joyn thy self to these excellent ones If their tongues be as choice silver surely their hearts do infinitely excel fine gold Nay are more precious then rubies The Topaz of Ethiopia cannot equal them neither shall they be exchanged for jewels of fine Gold Who would not be greedy of acquaintance with men of such surpassing eminence It would bewray extream want of wisdom not to be ambitious of communion with persons of such worth Besides Should I joyn with others I choose them that are my Gods enemies It is not onely ingratitude but treason to countenance them that are traytours against the Crown and Dignity of Iesus Christ. T was a sharp and cutting reproof which Jehu gave to King Jehosaphat I Wish I may never give cause for the like to me Shouldst thou help â—he ungodly and love them that hate the Lord My God counts my enemies his enemies and hates them that hate me and shall I esteem his enemies my friends and love those that hate him Wicked men are a generation of Vipers they hiss at godliness and spit their poison at God himself They stretch out their hands against God and strengthen themselves against the Almighty Iob 15. I shew but small kindness to the God of all my comforts if I take his foes to be my friends Once more I disgrace my birth my breeding I dishonour my profession my Prince if I accompany with wicked persons It s below a great Heir to company with beggars It s a discredit to a King to be taken up with Porters A Companion of riotous men shameth his Father on Earth Prov. 28. 7. A companion of vicious men shameth his Father in Heaven It speaketh his education to be very mean and his expectation to be low both which reflect upon his Father O that I might never disgrace my Gods goodness in the cost and charge he hath been at with me by choosing the scullions and filth of the World to be my companions nor disparage my own judgment in refusing the excellent of the earth and them that are Princes in all Lands Lord thy people are thy portion Jacob is the lot of thine inheritance they are precious in thy sight and honourable for thou hast loved them they are fair in thine eyes and altogether lovely Help thy poor servant to resemble thy Majesty Give me spiritual eyes
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-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
him under that he rise no more How many that should reprove others have their mouths stopt as the Dogs by the Thief with a piece of bread some kindness or other Or else as Erasmus saith of Harpocrates they hold their finger in their mouths and are affraid of giving offence they are rather like the reflection of a Looking-glass ready to imitate others sinful gestures and actions then rebuke them for them There is no reprover in the gate Nay Heathen exceed in this many of us The Great Philosopher tells us That is true love which to profit and do good to us feareth not to offend us and that it is one of the chiefest offices of friendship to admonish Euripides exhorts men to get such friends as would not spare to displease them saying Friends are like new wines those that are harsh and sowr keep best the sweet are not lasting Phocian told Antipater Thou shalt not have me for thy Friend and Flatterer too Diogenes when men called him Dog for his severe kind of reproving would Answer Dogs bite their enemies but I my friends for their good And are we so hardly drawn to this duty O how justly might the Lord reprove us cuttingly and set our sins in order before our eyes to our comdemnation for our backwardness to reprove others to their humiliation We have most of us cause with Reverend Mr. Robert Bolton to confess and bewayl our neglect herein SECT V. FIfthly By bearing each others infirmities Christians like the clearest fire will have some smoak whereby they are apt to offend each others eyes and to cause anger The best and most pious may sometimes be peevish Those brethren that love sincerely may too often quarrel True Members of the same body may by some accident be dis-joynted Though contentions argue them to have flesh yet they may arise where there is spirit Therefore the Holy Ghost commandeth Bear one anothers burthens and so fulfil the Law of Christ Here is the Commandment enjoyned and the Argument whereby it is enforced Galat. 6. 2. First The Precept Bear one anothers burthens There is a threefold burden that Christians must bear for each other I. The civil burthens of their miseries and sufferings Have a fellow-feeling with them in their afflictions Who is weak and I am not weak Who is afflicted and I burn not saith holy Paul Herod and his men of War will set a persecuted Christ at naught The Chief Priests and Elders will mock him when he hangs upon the Cross Luk. 23. 11. Mat. 27. 4. Edom rejoyced in the day of Ierusalem's trouble they cryed Aha so would we have it But the true seed of Iacob sigh for others sorrows they weep with them that weep Remember them that are in bonds as bound with them and them that suffer adversity If one part of the natural body be in pain the other parts are sensible of it When one branch of a Tree is torn and mangled in Summer the other branches are affected with it and out of Sympathy as it were will not thrive so well as formerly If one person of a family be sick how much do his relations from a principle of nature lay to heart his pain and illness Christians are all members of the same body branches of the same vine children of the same family and it would be monstrous and unnatural for them not to feel each others miseries and suffer in each others sufferings II. The Spiritual burthen of their iniquities and sins Whether more immediately against God Though we must not bear with them in their sins yet we must help to bear their sins with them We ought to sit on the same floor with them that are fallen down and to mourn with them and for them and to bear some of the weight This temper was so eminent in Ambrose he would so plentifully weep with the sinning party that a Great Commander under Theodosius beholding it cried out This man is onely worthy the name of a Bishop As Stags when they swim over a River to feed in some Meadow they swim in a row and lay their heads over one anothers backs bearing the weight of one anothers horns and when the first is weary another taketh his room and so they do it by course So Christians must be willing to bear each others weight whilst they are passing through those boistrous waters till they land at their glorious eternal harbour Or whether their sins are immediately against our selves If the teeth bite the tongue that seeketh no revenge When the feet through their slipping throw the body upon the ground it riseth up and all is well Some Christians are of such weak stomachs that they can digest nothing that looks like an unkindness or injury But it s the glory of a man to pass by offences Cyprian saith to bear with affronts is a ray of Divinity A noble-spirited man will disdain to take notice of petâ—y dis-respects he will over-come contempt by contempt But an heaven-born Christian hath higher principles and more sublime motives to forgive his offending brother I Paul the Prisoner of the Lord beseech you to walk worthy of the vocation wherewith ye are called with all lowliness and meekness with a long-suffering forbearing one another in love Ephes. 4. 1 2. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you verse ult It is reported of Cosroes the Persian King that he caused a Throne to be made for him like Heaven with the Sun Moon and Stars artificially placed above it and under his feet thick and black clouds and high winds and tempests He that would have an Heaven here I mean enjoy God and himself must of necessity trample these under his feet It is good advice which Bernard gives in such a case Dost thou hear that a brother hath said or done somewhat that reflecteth upon thee or is injurious to thee then saith he 1. Be hard to believe it He should have a loud tongue that can make thee to hear such a report I would give him little thanks in case the honour of God were not concerned that were the messenger to bring me such a sowr present his pains would deserve but a poor reward that brought me tidings of a discourtesie to rob me of my charity The evidence shall be very clear or I will write Ignoramus upon his Bill of Indictment But if the thing be so plain that it cannot be denyed then saith he 2. Excuse his intent and purpose Think with thy self Possibly he had a good end in it He spake as he heard or he did what he did upon some good ground and account Though the action seem to savour of injury yet certainly in his intention there was no evil Had I his eyes I should see his end was right and honest But if there should be no reason for hope that his purpose was good then saith he
for the least of their offences how he hath manifested his justice in the deluge brought on the old world in the destruction of Sodom and Gomorrah in his carriage towards Apostate Angels rebellious Israelites his own chosen people and the Medâ—atour his own Son when he took upon him mans sin in the instruments of eternal death which he hath prepared in Hell for sinners and the solemn triumph which justice shall have at the great day and to all eternity in the other world 5. His holiness how he loaths sin with the greatest abhorrency cannot behold the least iniquity shoots the arrows of his vengeance against its actours and authors will be sanctified in or upon all that approach him is terrible in his holy places forbiddeth the least complyance with sin though but in a sudden thought and makes it his end in his providences ordinances the gift of his Son his Spirit to make men holy I might shew how it exalteth him in all his properties but I pass on It glorifieth him in every part of it Its precepts and commands speak his purity and dominion its promises and covenant speak his boundless mercy and compassion its threatnings and comminations speak his justice and jealousie its prophesies and predictions speak his wisdom and omniscience The Scripture tendeth also to the eternal good of men It is helpful to beget a soul to Christ Of his own will begat he us again by the Word of truth The Word of grace is instrumental for the conveyance of grace Act. 2.37 Rom. 10. 14. It is helpful to build the soul up in Christ as new born babes desire the sincere milk of the word that ye may grow thereby 1 Pet. 2. 2. Grace is increased by the same means by which it is generated as the same Sun that begets some living creatures is helpful for their growth The Word of God of stones raiseth up children to Abraham and of Children maketh Young men and Fathers It is so penned that all sorts of persons all ranks of Christians may be directed into the way of truth and guided by it in the way of life It is able to make us wise to salvation To shew the path of life 2 Tim. 3. 15. Psa. 16. 11. As Ioshua it leads the Israelites into Canaan All Scripture is given by inspiration of God and is profitable 1. For Doctrine Where Scripture hath not a tongue to speak I must not have an ear to hear Scriptura est regula fidei Scripture is the rule of faith Hence the Doctrine of the Apostles and Prophets is called a foundation Ephes. 2. 20. 2. For reproof It is the hammer of Heresies Ignorance of Scripture is one main cause of error Ye err not knowing the Scripture By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. and the Jews Ioh. 5.45 and Sadduces Mat. 22.29 Lapidandi sunt haeretici sacrarum literarum argumentis Hereticks are to be stoned with Scripture arguments saith Athanasius The Word of God hiâ—s that unclean bird in the eye and wounds it mortally 3. For correction of manners The sword of the Word pierceth the sinners conscience like Christ to the woman of Samaria It tells him all that ever he did and makes him smite upon his thigh and say What have I done Scripture is a glass which sheweth him the spots that are in the face of his heart and life 4. For instruction in righteousness It is the way in which we should walk the rule of our spiritual race What is written on some Psalms may be written on every Psalm and Chapter in the whole Bible Maschil or Psalm for instruction Its precepts teach us what to follow its prohibitions tell us what to forsake Its promises are to allure us to sanctity its threatnings to affright us from sin the good example of the Saints speaketh as Christ to Peter Follow thou me the wicked actions and ends of sinners cry aloud as Abner to Ioab Knowest thou not that it will be bitterness in the end 5. For comfort There is no such cordial for a fainting spirit as a promise in the Word The Gospel in the Greek is glad tidings and not without cause This is my comfort in my affliction for thy word hath quickned me When souls have been ready to despair under the sense of their wickedness and to sink in deep waters the Word of God hath held them up by the chin and preserved them from drowning Vnless thy law had been my delight I had perished in mine affliction 6. For salvation the Word is called the Kingdom of heaven partly because it revealeth Gods thoughts of such an inestimable happiness to the children of men The celestial Canaan was terra incognita till that discovered it He hath brought life and immortality to light by the Gospel partly because it prepares the soul for heaven the Word sanctifieth and so saveth precious souls By filling us with grace it fitteth us for glory Rom. 1.16 Ioh. 17.17 Partly because it is the seed of heaven As the Harvest is potentially in the seed and a tall Oke potentially in an acorn so heaven and eternal life is potentially in the Word of life It is called The grace of God that bringeth salvation It bringeth salvation to men and it bringeth men to salvation Secondly Consider it O my soul in its properties they will also speak its preciousness 1. It is pure and holy there are some dregs that will appear in the exactest writings of the best men when they have been shaken by a critical hand but none could ever justly fasten the least filth upon the holy Scriptures The Word of Christ is like the Spouse of Christ There is no spot in it The Alcoran of Mahomet alloweth Polygamy promiseth sensual pleasures as the reward of his servants but the Scripture winketh not at the least sin no not so much as in a motion of the heart or a glance of the eye and its promises are also pure and spiritual The Doctrine of the wisest Heathen and Philosophers were a mixture of good and bad Theft was no fault amongst Lycurgus Laws but if done slily commended highly Aristotle permitted revenge and obscene jesting which Scripture expresly forbids Thy word is very pure The words of the Lord are pure words as silver tried in a furnace of earth purified seven times There is not the least dross of evil or error in it 1. It s principal Author is the original and exemplar of all holiness his nature is the pattern and his will the rule of purity Exod. 15. 4. Isa. 6. 3. 2. The Scribes of it were holy men moved and actuated by the Holy Ghost 3. It s effect is to sanctifie and make holy Ye are clean through the word that I have given you 4. The matter of it is holy Its commanding part is holy The Law is holy just and good Rom. 7. 12. It s assertory part is holy what it affirmes to be is what it denyeth to
esteems himself in good company He had rather Gods deputy conscience should admonish him to contrition then that God himself should do it to his confusion According to the Apostles Doctrine Every one of us must give account of himself to God therefore every one of us must take account of himself befare-hand It will be but a sad account which some will give at the great Audit-day when conscience shall confess against them They made me keeper of others vineyards but my own vineyard have I not kept And it is but a poor trade that they drive at present who make little use of their Shop-books The greatest Merchants and the most thriving are much in their Counting-house 5. In solitude accustom thy self to secret ejaculations and converses with God Lovers cast many a glance at each other when they are at a distance and are deprived of set meetings A little Boat may do us some considerable service when we have not time to make ready a great Vessel The casting of our eyes and hearts up to Heaven will bring Heaven down to us My meditations of him shall be sweet Psa. 104. 34. Secret ejaculations have meat in their mouths and will abundantly requite such as entertain them If they be much in our bosomes as Abishag in Davids they will cherish us and put warmth into us They are sweet in the day like the Black-bird cheering us with their pleasant noats and do also afford us wiâ—h the Nightingale songs in the night A true Israelite may enjoy more of his God in a Wilderness then in an earthly Canaan Christians are nearest their heaven when farthest from the Earth What care I how much I am in solitude so I may but enjoy his desirable society Ah how foolish are those persons that neglect the improvement of this glorious priviledge They that like swine can look every way but upward may well lie rooting in the earth desiring no more then fleshly pleasures because they know no better Surely the company of my God is of such weighty consequence and universal influence that I need no other I can have none to equal it The society of my best friends for all their love to me and tenderness of me is but as the company of Snakes and Serpents to the company of my God They have not pity enough for the thousandth part of my misery nor power enough to answer in any degree my necessities Their hearts are infinitely short of my Gods his love to me like his being is boundless but their hands come far short of their hearts though they are not unwilling they are unable to relieve me How often have I told them of my doleful case and distressed condition in vain when thereby I have rather added to their afflictions then lessened my own But my God is all-sufficient both for pity and power he hath bowels and mercy enough for my greatest sufferings and sorrows and strength and might enough for my support and succour My best friends are waspish and upon a small cause are ready to snap asunder their friendship when my Gods good will everlasting and thongh he scourge me he will is never remove his loving kindness from me What need I those puddle streams whilst I have this Well of living water O let me enjoy him more though I never enjoy frâ—end more Because I shall have opportunity to speak more to soul conferences and also to converse with God in secret duties in other parts of this Treatise I shall speak no more in this place A Good Wish about the exercising our selves to Godliness in Solitude wherein the former particulars are applied THe blessed and infinite wise God who made my soul for himself and knoweth it will never be satisfied without himself commanding me in all company to converse with his sacred Majesty and calling me sometimes to solitude that being freed from worldly distractions I might have more of his society I Wish that my nature may be so sutable to his holy being and my love so great to his gracious presence that though his providence should cast me alone into a Prison yet enjoying his favour there I may esteem it sweeter and pleasanter then the stateliest Palace It is both his precept and my priviledge that in the greatest company I should be alone to him and in my greatest solitude in company with him There is not the most solitary place I can come into nor the least moment of my life but I have still business with my God and such as is neither easie nor of mean concernment All my transactions with men about House or Land or Food or Cloaths or the most necesâ—ary things of this present life are nothing to my businesse with God about my unchangeable being in the other world If they were all laid in the ballance with this they would be found infinitely lighter then vanity and nothing My understanding is ready to be overwhelmed with the apprehension of an endless eternal state All my business with meat or drink or sleep or family or friends or mercies or afflictions nay or the means of grace or ordinances themselves is no more worth or desireable then they tend to the furthering my everlasting good All other things are but as passengers to which I may afford a short salute but it is my home where I must abide for ever that my heart must be always set upon and it is my God upon whom this blissful endless life depends that I have most cause to be ever with O my soul by this thou mayst gather with whom to deal and about what to trade when thou art alone tell me not henceforward in the words of the lazy worldling I am idle for I have nothing to do Hast thou pardon of sin the Image of thy God an interest in thy Redeemer freedom from sin the Law the wrath to come a title to life and salvation to get and secure without which thou shalt be a firebrand of hell for ever and hast thou any while any time to be idle Hast thou that high that holy that weighty work of worshipping and glorifying the great God of Heaven and Earth and of working out thy own salvation and yet hast thou nothing to do O that I might never hear such language in thy thoughts much less read it in thy life when thou hast so much business of absolute necessity to be done lying upon thy hands that if all the Angels in Heaven should offer thee their help unless the Son of God himself do assist thou canst not dispatch it in many millions of ages Lord I am thine absolutely thine universally thine all I am is thine all I have is thine O when shall I live as thine I have no business but with thee and for thee O that I could live wholly to thee I confess it is thine infinite graâ—e to suffer such a worm as I am to converse with thy glorious Majesty that Heaven should thus stoop to earth
and the most holy condescend to so great so greivous a sinner O affect my heart with thy kindness herein and so fill me with thy blessed spirit that as thou art ever with me whether I am alone or in company so when I awake I may be still with thee I Wish that I may esteem solitude when my God calls me to it a gracious opportunity for more united and intimate converses with his Majesty How often hath the company of men distracted my spirit and hindered me from having my conversation in Heaven Their miâ—apprehensins and carnal interests and predominant passions do frequently bring such prejudice to their associates that none would be over fond of their honey who hath once felt their stings If I converse with wicked men I hear their Oaths and Blasphemies and Ribbaldry their Mocks and Taunts and Ieers against God and his people I see their intemperance and prophaneness and injustice and oppression and persecution of them that fear the Lord I can read in their wicked language and cursed carriage their bitterness and rage and emnity against their Maker and Redeemer I may behold the body of Christ wounded and his pretious blood trampled on the law and love and worship and honour of the blessed God scorned and despised and such vileness and wickedness committed in an hour as shall be bewailed and lamented for ever Such sights as these call for my deepest sorrow and the best that I can get by such company is inward trouble and abundant grief but it s many to one if they do not make me either directly or indirectly to contract real guilt O what pleasure can I take to be in a room filled with smoke which will certainly wring tears from mine eyes and probably smut and defile me If I converse with good men though their company in many respects be desireable and I have found it to be profitable and I would prize them whom God esteemeth and love them that have his beautiful Image and with whom I must live for ever yet how many things are in them to allay the vertue and benefit of their society Their peevishness and paâ—sion and pride and selfishness which are still too much in them the difference of their judgements and dispositions causeth their company to be far the lâ—ss eligible and lovely Besides their readiness and activeness to propagate their errors and their power and prevalency to draw others to joyn with them in their wandrings from the truth doth not a little abate of that comfort and delight which I might have in them Again their miseries and wants and necessities which are many and great and urgent which I am wholly unable to relieve or remedy call me to tears and weeping Once more their slips and falls and weaknesses and back-slidings which I must observe and reprove and bewail are far from being occasions of joy or pleasure to me They are at best as we say of Children certain cares and uncertain comforts Though they are roses they have prickles which offend as well as their pleasant smell to refresh us the truest friend I have may occasion me as much trouble as comfort When I travail with a chearful good Companion I promise my self much delight in my journey but anon he falls and wounds himself or tires or proves sick and unable to go further and instead of going forward I must stay to attend on him and thus instead of being my help he becomes my hinderance Indeed I have the more cause to bear with it in another not knowing how soon it may be my own case but however these accidents which too often fall out as they speak the benefit of it to one so also the perplexity and trouble of it to another If I converse with great or rich men what disdainful looks do they give me at what a distance do they behold me It s hard to obtain the liberty of speaking to them but if I would obtain their favour t will cost me more then it did the cheif Captain for his Roman freedom Vnless I can gratifie their lusts I must not expect their love If I can drink and swear and curse and roar at their hellish rate it may be they will afford me a good word but alas what man in his wits would pay for their best words so dear a price Their friendship can hardly be got without a breach with my God and what wise man would lose the good will of the Lord for the gain of the whole world When I have by many friends and with much â—â—fficulty and even danger to my soul procured their favour how little am I the better for it The most rotten tree is not so hollow for as cunning wrestlers they will get within me to give me a fall the wind it self is not more wavering then they are except I can be contented to be their foot-stool that by their treading on me they may be lifted higher in the world I must expect to be quite cast by It s possible wbilst they may make some use of me to decoy and trepan others or to raise and advance themselves they may carry me upon their shoulders as men do their Ladders when there is hopes thereby of climbing to their desired height but when that is done or if the Ladder prove too short they will throw it upon the ground If I will not always be some way or other mâ—king provision for their flesh I shall be dismist with the brand of an unworthy fellow If I converse with mean and poor men I find but little comfort in their company I see their poverty and indigency and hunger and nakedness which I cannot help or prevent I heard their cries and groans and complaints by reason of oppressing Landlords or tyrannical revengeful Neighbours or unfaithful Friends or distempered Bodies all which affect my soul and grieve me to the heart that I am ready to sit in the dust and cry and groan and mourn with them Let me go where I will to converse with any in this wilderness of the world I find little but briars and brakes and thorns and thistles and matter of sorrow and lamentation but when I retire alone to converse with my God I am freed from those distracting clamours and vexations cries and disturbing noise and might could I but leave an ungrateful unbelieving heart behind me find in him an Heaven â—pon Earth I may with Moses go up to Mount Pisgah and take a view with the prospective glass of faith of Palestine and that goodly land flowing with milk and honey I may enter into the suburbs of the new Jerusalem taste some clusters of the Grapes of Canaan and view as in a glass those celestial beauties and glories which I hope one day to see face to face and to be partaker ofâ— O my soul what needst thou care how much the world scorns thy company or to what place thy God see fit to banish thee if thou canst
nourishment Fluxes in the mind as in the outward man are arguments and authors of weakness The milk must be set some time before it will turn into Cream The longer Physick remains within me tâ—e more operative it will be The flame of Davids extraordinary affection to Gods Law was kindled at the hot fire of his constant meditation O how love I thy Law it is my meditation all the day His love was hot burning coals He speaks not barely by way of affirmation I love thy law and by way interrogation How love I thy Law but also by way of Admiration O how love I thy Law But his abiding thoughts on it were the warm beams which beating constantly upon him put him into such a violent heat It is my meditation all the day As the Hen by sitting on her eggs some weeks warmeth them and hatcheth young ones so may I by applying savoury subjects home to my soul and brooding some considerable time on them bring forth new affections and new actions Though my affections seem as dead as the Shunamites son by stretching my thoughts thus on them I shall warm and enliven them Many blows drive a nail to the head many thoughts settle a truth on the heart O that I might not onely at some times exchange a few words with the subject of my meditation occasionally as I do with a friend passing by my door but also at set times invite it as Lot did the Angels to stay with me all night being confident it will pay me bountifully as they him for my charges in its entertainment Yet I would not onely have my affections renewed but also my actions reformed by my meditations If I meditate what is good to be done and do not the good meditated on I lose my labour and take much pains to no purpose Cogitation is the sowing of the seed Action is the springing of it up the former is hidden and under ground the latter is visible and many are the better for it If the seed should still lye buried in the earth it is but lost and thrown away t is the springing of it up that causeth the Harvest Meditation is the womb of my actions action is the Midwife of my meditations An evil and imperfect conception if it hath the favour of a birth yet the mind is but delivered of a monster and of that which had better been stifled in the womb then ever seen the light A good and perfect conception if it want strength for its birth perisheth and comes to nothing like Ephraim It playeth the part of an unwise Son and stayeth in the place of the breaking forth of Children Its pity that such conceptions should prove abortive or such beautiful children be still-born Lord thou hast appointed me to meditate seriously on thy statutes and those excellent subjects contained in them I confess my heart is unwilling to this needful and gainful work and apt to be unfaithful in the management of this sacred duty If thou pleasest not to lay thy charge upon it and to use thy power over it it will either wholly omit it or perform it to no purpose Why should it not dwell now upon thee by meditation with whom I hope to dwell for ever What unspeakable joy might I receive in and from thy self could I but get above this earth and flesh O who will bring me into that strong City not made with hands Who will lead me into thy holy hill of Sion by meditation Wilt not thou O God Grant me thy Spirit I beseech thee that my spirit which lives upon thee may be united in thinking of thee and may live wholly to thee O my soul now thou art spending thy self in Wishes set upon the work and turn thy prayers into practice for an example and pattern to others and for thy profit There is one Attribute of thy God to which thou art infinitely indebted and beholden for every moments abode on this side the unquenchable sire even his Patience and long-suffering Ah where hadst thou been at this hour had not that Attribute stood thy friend Let the kindness thou hast received from it encourage thee to a serious consideration of it Old acquaintance and former courtesies may well plead and prevail also with thee to afford it entertainment for some time in thy thoughts What is this Patience of thy God to whiâ—h thou art so much engaged It is his gracious will wherâ—by he beareth long and forbeareth his sinful creatures It is that Attribute whereby he beareth their reproach and forbeareth revenge It is sometimes called slowness to anger Psal. 103. â— He is not easily overcome by the provocations of men but striveth to overcome them by his patience A small matter doth not incense him to anger he is not presently put into a fury and his wrath is not easily heightned into revenge Thou wast a trangressor from the womb for mine name sake I will defer mine anger and refrain for thee that I cut thee not off Isa. 48. 8,9 It is sometimes called long-suffering Exod. 34. 6. He expecteth and waiteth a long time for the repentance of sinners He doth not onely pity our misery which is his mercy and notwithstanding all our wickedness and unworthiness load us with benefits which is his grace but also bear many days many years with our infirmities which is his long-suffering Men are transgressors in the womb before they are able to go they go astray yet after a thousand and thousand affronts from the womb to the tomb he bears with them Forty years long was I grieved with this generation Infants or green wood are fit fuel for the eternal fire yet he forbears rotten Okes and old sinners They owe an infinite debt to Iustice and are liable every moment to the prison of Hell but Patience stoppeth the arrest of destructionâ— Rom. 9.12 This Patience of thy God is amplified by considering 1. How odious sin is to him the evil of sin never obtained a good look from God Thou art of purer eyes then to behold iniquity He seeth all sins with an eye of observation but he seeth no sin with an eye of approbation T is not out of any love to sin that he is so long-suffering towards sinners for sin is the object of his anger and dislike He is angry with sinners every day Sin is the object of his wrath which is anger boyled up to its greatest heat The wrath of God is revealed from heaven against all unrighttousness and ungodliness of men Nay it s the object of his hatred which is the highest degree of detestation Hatred is abhorrency heightned to an implacability Bare anger might be appeased wrath might be pacified but hatred is irreconcileable The foolish shall not stand in thy sight thou hatest all workers of iniquity Six things doth the Lord hate yea seven are an abomination to him There is an antipathy in his nature against the smallest sin as sin is
creatures that nature produceth are some way serviceable to their fellow creatures O that I might never by filling up my life with laziness be a Wen in the face of nature serving no way to profit onely to disfigure it Yet I desire that my diligence in my particular may be regulated by my duty towards my General calling Oyl moderately poured in feeds the Lamp excessively drowns it Alexanders Souldier run so lightly upon the sand that he made no impression with his feet My duty is to give earthly things my hands but my heart onely to the things of heaven Lord It s as well thy pleasure that I should work here as thy promise that I shall rest hereafter Let tâ—y grace be so operative in me that I may never give Satan advantage against me by being negligent or over-diligent in my particular calling Suffer not the interposition of the earth ever to cause an eclipse of holiness in my soul But let thy word so limit me and thy spirit guide me that as one diligent in his business I may come at last to stand before the King of Kings to my eternal comfort I Wish that I may no part of the day be so overcharged with the cares of this life by my particular calling as to expose my self to wickedness by neglecting my spiritual watch If my heart be full of earthly vapours they will fume up into my head and make me drowsie A drunken man is no sooner set in his chair but he is fast asleep Sober and Vigilant are sisters in Scripture 1 Thes. 5. Let us watch and be sober 1 Pet. 5. 8. Be sober and vigilant The immoderate love of the world will incline me as effectually to spiritual slumbers as immoderate drinking of Wine to bodily If Satan can get me to take this Opium he doubts not but to lock me fast to my bed and to have me at what advantage be pleaseth O how easie is it to destroy a sleeping body to defile a sleepy soul Noah Lot David Solomon walked in their sleep and dreams in strange and sensual paths When the eye of the souls watchfulness is â—hut the soul is open to all dangers and assaults Whilst the Husbandmen sleep the enemy soweth Tares Sisera's head was nailed to the earth whilst he lâ—y snoring on the ground Epaminondas was not more severe then exemplary when he ran the Souldier through with his sword whom he found sleeping upon the Guard as if he intended to bring the two Brothers Sleep and Death to a meeting The Hare therefore say someâ— being liable to many enemies sleepeth with her eyes open to see danger before it surprise her I walk continually in the midst of powerful and politick adversaries The Canaanite is yet in the Land though not Master of the Field yet skulking in Holes and Ambushments watching an opportunity to set upon and destroy me There is not onely an Army of Temptations besieging me without but also many Traytours conspiring within to open the gate of my heart to them that they may enter and undo me My own heart is like Jacob a Supplanter and conspireth to rob me both of the birth-right and the blessing Let me go where I will I tread upon Lime-twigs which the Arch-fowler layeth to intangle and insnare me Saul sent messengers to Davids house to watch him and to slay him Satan sendeth messengers after me in all places where I â—ome to watch me and to sâ—ay me The whole world is as the valâ— of Siddimâ— full of slime-pits and without watchfulness the anointed of the Lord are taken in those pits Gen. 14. 10. Lam. 4. 10. Sin is a slie theif that steals upon the soul to rob it when t is asleep O what need have I of the greatest watchfulness and circumspection imaginable As the eye-lids guard the tender eyes from harm so doth watchfulness preserve the soul from wickedness O my soul canst thou not watch with thy Redeemer one hour when he ever liveth to make intercession for thee T is but the short night of this life that thou art commanded to stand â—entinel ere long thou shalt be called off the guard and freed from that trouble Lord thou art ever watchful over me for good thou never slumberest nor sleepest but thy seven eyes are ever upon me Thou mayst say to me as to thy Vineyard I the Lord do keep it I water it every moment lest any hurt it I keep it night and day O since thou watchest to preserve me let me watch to serve thee Set a watch O Lord before my lips Be thou the Governour of my heart Lighten mine eyes lest I sleep the sleep of death Let mine enemies never find me nodding lest they leave me dying Thou hast told me Behold I come as a Theif Blesâ—ed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Give me so to wake and watch now that death may bring me a Writ of ease and call me to my endless rest I Wish that I may all the day long be even covetous of my time as knowing it is allowed me not for the service of the flesh but for the service of my God and to dress my soul for Heaven If I be lavish of my time I am the greatest Prodigal in the World If he be a spendthrift that throweth away an hundred pound every day he is a far greater that wasteth half an hour in one day Time is more worth then the revenues of the whole world He that can command millions of treasure cannot command one moment of time The Father of eternity hath the sole disposition of time The value of this commodity is not known to this beggarly world in a day of life Now men study sports and pleasures and company and plays to waste time It lieth as a drug upon their hands and they think themselves beholden to any that will help them to put it off But when the King of terrors with his gastly countenance approacheth them and summons them to a speedy appearance bâ—fore the King of nations to receive their eternal dooms O then their judgements will be quite altered and time will be precious indeed Then they who play away their time and give all to the world or flesh will tell me that time was good for something else then to eat and drink and sleep and trade that it was good to feed an immortal soul in and provide for an eternal estate Then the Rich and Covetous as well as they loved their wealth though it be now dearer to them then their God and Christ and Souls and Heaven will part with all they have for a little time Then the Swaggerers and Gallants of the world who spend twenty hourâ— in Taverns to one hour in the Temple and if it were not for Play-houses and Ale-houses and Whore-houses and Hawks and Hounds and Cards and Dice could not tell what to do with their time who mark all the
holiness Even Benhadad the King of Syria an enemy to the Prophets and People of God in his health will send a Prince to Elisha with a large present and most submissive expressions thy Son Benhadad in his sickness 2 King 7.9 Sickness gives men a double advantage for holiness 1. It takes off their hearts from creatures by teaching them experimentally what a poor weak cordial the whole creation is to sick or dying men When men are strong and lusty they can taste and savour earthly things carnal comforts hinder their endeavours after spiritual They take up with creatures as Esau and say they have enough but sickness makes them know the emptiness of all sublunary things When men are sick they cannot rellish the worlds dainties and delicates The preferments and riches and pleasures of the earth are all unsavoury and uncomfortable to them They now see the vanity of those things which heretofore they so much idolized how unable they are to revive their fainting spirits or to allay their pain or purchase them the least ease or procure them the least acceptance in the other world and hence the price of the worlds market falls abundantly in their judgements Bernard tells us of a Brother of his that when he gave him many good instructions and he being a Souldier regarded them not he put his finger to his side and told his Brother One day a Spear shall make way to this heart of thine for admonition and instruction to enter 2. In sickness conscience is usually allowed more liberty to speak its mind and men are then more at leasure to hear it In health their callings or friends or lusts or sports or some carnal comfort or other take up their hearts and time that conscience must be silenced as too bold a Preacher for offering to disturb them in their pleasures or if it will use its authority and continue to speak in Gods name and forbid their foolishness and Atheism and sensuality and prophaness they are deaf to its calls and commands and drown its voice with the noise of their brutish delights But in sickness they are taken off from their trades and pastimes and merry meetings and jovial companions when their bodies are weak their fleshly lusts are not so strong as formerly whereby conscience hath a greater opportunity to tell them of their miscarriages and wickedness and they themselves are more attentive to its words and warning Reader It s a special peice of wisdom to improve such a season for the good of thy Neighbours soul. When the Wax is softned then we clap the Seal upon it lest it harden again and be incapable of any impression When the hand of God hath by sickness made the heart of thy wicked friend or brother soft and tender then do thy utmost to stamp the Image of God upon it Paul would preach whilst a door was opened and there was likelyhood of doing good It s a great encouragement to work when the subject upon which we bestow our pains seems capable of what we prosecute and probable to answer our labour We have some heart to strike a nail into a bâ—ard because there is hope it will enter but no list to drive a nail into a flint because we despair of effecting it The Smith strikes when the Iron is hot he knoweth if he should stay till it is cold his labour would be in vain Friend take the advantage of others bodily sickness to further their spiritual health lest they either die in their sins or harden upon their recovery Opportunity is like a joynt in some part of a fowl which if we hit upon we may easily carve and divide the fowl but if the Knife fall on this side or that side of the joynt we do but mangle the meat and take pains to no purpose It is the speech of Master Richard Rogers in his seven Treatises I have visited some persons that have been condemned to die in whom through the blessing of God upon his endeavours I have found as good signs of saved persons as of any that died in their beds not having tasted of repentance before 2. It s a special opportunity of Receiving good We are taught more effectually by the eye then by the ear The sight of a sick or dying person hath often a strange and a strong operation upon the beholder When the Father heard of one that sinned notoriously he cried out I may be as bad as this man is When thou seest one dangerously sick thou mayst think with thy self I must â—e as this man is sick unto death when none of my Relations or Possessions can afford me the least comfort and O how much doth it concern me to prepare before-hand for such an hour If this mans work be now to do when his life is ending how sad is the condition of his precious soul O that I were wise to consider timely and to provide seasonably for my latter end The sight of a dead man was instrumental to the spiritual life of Waldus The sight of others sickness may well quicken me to the greater industry and diligence after spiritual health Do I behold my Neighbour whose Sail formerly sweld with a full gale of worldly enjoyments now wind-bound chained to his chamber or fettered to his bed unable to rellish his food or take any comfort in his friends Do I see him full of Aches and Pains Tossings and Tumblings crying out in the evening Would God it were morning and in the morning Would God it were evening because of the anguish of his Spirit Do I behold his cheeks pale his eyes sunk his lips quivering his loyns trembling his heart panting and nature striving and strugling with the disease to keep its ground and yet at last forced to quit the field and leave the victory to its adversary how many excellent observations may I draw from such a Text What a fool am I to trust the world which leaves this man in his greatest want How mad am I in loving sin which is the cause of all these crosses and miseries and which makes death so mortal to poor souls Of how much worth and value is the blessed Redeemer who will comfort a Christian in such a time of need and carry him through his last conflict with joy and conquest How careful should I be to get and keep a good conscience which in such a day of extremity will yeild me true courage and confidence The wise man doth not without cause tell us It is better to go into the house of mourning to the terming or charnel-house then to the house of feasting for that is is the end of all men and the living will lay it to heart Eccles. 7. 2. Men in a house of feasting are apt to be forgetful of their duty to God themselves and their Neighbours Isa. 22. 13 14. Amos 6. 3 6. Isa. 5. 11 12. When the body is filled the soul is often neglected Iob was afraid of this in
guns of the losâ— of his Cattel and Estate and Servants would have done some execution in making some breach upon his faith and patience and this great gun playing when he was before tired in defending must needs shatter him in peices He may fitly be called the Wolf of the Evening Jer. 5. 6. that devoureth This roaring Lyon walketh in the night to seek his prey There have been few eminent Saints but have found their Death-bed a Bed of Thorns in regard of temptations Mr. Knox said when he came to dye In my life time the Devil tempted me to despair casting my sins in my teeth but now in my sickness he tells me I have been faithful in the Ministery and so have merited Heaven but blessed be God who brought those Texts into my mind Not I but the grace of God in me What hast thou that thou hast not received The Israelites never met with so much opposition as when they were to take possession of the Land of Canaan then all the Kings of Canaan combined together and came out and fought them When Satan was to be cast out of the possessed person and never to enter into him more he rent him and tore him that the people thought he was dead Now Reader What need hast thou to be serious and holy on a dying Bed to the utmost of thine ability and to fetch in all the strength thou canst from Heaven when thou hast such cruel powerful enemies to encounter with It s was one of the most quickening prevalent arguments that Alexander used to the Macedonians before their third and last fatal Battel with Darius That tâ—ey were to fight with all the strength of Persia at once What an awakening argument should it be to thee that thou art to fight with all the Powers of Hell at once Secondly Consider It s a special season wherein thou mayst glorifie God A Saint by his death may bring God more honour then by all his life The Actions and Speeches of dying men make a deep impression on the hearts of those that are about them The wicked themselves who have mocked at the purity and strictness of the Saints lives have admired their patience and chearfulness in their deaths Though they look on the beleivers words in health as savouring of self and sinister ends and humour and so neglect them yet when they hear a dying Saint commend the love and faithfulness of God the pleasantness and excellency of his ways and worship and to bless the time and pains and strength that ever they spent in his service they esteem his language and begin to have other thoughts of Holiness and Heaven for they consider that surely now the man is entering upon the borders of eternity he is serious and in earnest Hence the Patriarchs knowing the prevalency of such words urge Ioseph with Iacobs dying charge Thy Father when dying said Forgive I pray thee the iniquity of thy servants Gen. 50. 16. That Ruâ—â—ian that would live with his fellow Riotors beholding the holy behaviour of Ambrose on his Death-bed would chuse to dye with Ambrose The enemies of Christ beholding at the death of Christ how the Rocks were rent darkness covered the face of the earth how the vail of the Temple was torn in sunder the graves were opened the dead raised were forced to cry out Doubtless this man was the Son of God So when the adversaries of Gods people see them on their Death-beds and behold their patience in bearing their sickness their Faith in relying on their Saviour their charity in forgiving their enemies their zeal for the honour and interest of their Master their constancy in defending the Gospel they did before profess they are compelled in their consciences to acknowledge Doubtless these are the Servants the Sons and Daughters of God Much more will a holy behaviour on a Dying-bed benefit such as fear God It convinceth sinners that they whether they will or no must have other thoughts of holiness and holy men then formerly and it confirmeth Saints in their gracious practices and makes them more diligent in their preparation Mr. Bilny the day before he suffered death being told that though the fire was hot Gods Spirit would cool it to his everlasting refreshing answered putting his hand in the flame of the Candle I feel by experience and have known by Philosophy that Fire by Gods Ordinance is very hot but yet I am perswaded by Gods holy Word and by the experience of some spoken of therein That in the flame they felt no heat and in the fire no consumption and I constantly beleive howsoever the stubble of this my body shall be wasted by it yet my soul and spirit shall be purged thereby a pain for the time whereon followeth joy unspeakable And then he most comfortably treated on Isaiah 43. 1 2. But now Thus said the Lord that created thee O Jacob and that formed thee O Israel Fear not for I have redeemed thee When thou passest through the waters I will be with thee and through the rivers they they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Which words he applied both to himself and his friends then present Of which some reaped such fruit that they caused the words to be fair written on Tables The comfort whereof in several that were with him was never taken from them to their dying day O t is very profitable to others when a Saint so behaveth himself on his Death-bed that he may say to his Friends and Relations as Sir Robert Harleigh did to his Children I have formerly taught you how to live and now I teach you how to die Thirdly Consider It s the last opportunity that thou shalt ever have to do any work for thy God and Saviour and thy own soul When thou diest thou goest to the place where thou shalt receive thy reward and shalt never never more have any season to sow to the Spirit in to serve thy Redeemer in and to manifest thy thankfulness to him for his love to thee I must work the work of him that sent me whilst it is day saith Christ for the night cometh wherein no man can work Ioh. 9. 4. Thou mayst when dying say to thy friends as the Crier of the Ludi seculares which happened but once in a hundred years did at Rome Come see that which ye never saw before nor shall ever see again He that hath but one Arrow to shoot but one throw to cast but one opportunity left him to work out his salvation in may well improve it to the utmost A certain Martyr going to suffer expressed his sorrow that he was going thither Where he should do his God no more service Our God is so good that his work is desireable and were it possible for any grief in Heaven saith Dr. Sibs it would arise from a Christians consideration that he did no more
of Christ do all give thee daily occasion to mingle thy bread with ashes and thy drink with weeping What is this world that thou art so fond of it Thy God calls it a Sea of glass mingled with fire Rev. 15. 2. A Sea for its turbulency it s never at rest but ebbs and flows continually though sometimes more sometimes less Its work is to bubble up mire and dirt especially on them who are chosen out of the world A Sea of glass for its fragility All its pomp and pride on a sudden vanisheth Glass is both easily and irrecoverably broken in peices A Sea of glass mingled with fire for the fiery and dreadful miseries that befal men in it All its apparent comforts are mingled with real crosses In Heaven there is solace without the least grain of sorrow In Hell there is mourning without the smallest dram of mirth but on Earth there is no estate without mixture The Saints have joy in God but if need be they are in heaviness through manifold tribulations 1 Pet. 1. 6. The merry sinners in the midst of their pleasures have their hearts heavy Some of the wiser Heathen were so sensible of humane miseries that one of them when Ancient told his Scholar that if it were offered him to be young again he would not accept if Saints of all men must expect a large draught of sufferings The world is their enemy and raiseth all its forces against them If I be a Disciple I must look to follow my Master in bearing his Cross O my soul why shouldst thou hug that which hates thee and doat on this world which is neither a fit match for thee as being unsutable to thy nature nor if she were can be faithful to thee being made up of wavering and inconstancy Or secondly Is it the pain of death that thou art so frighted at Surely the fear of it is the greatest torment How many have felt greater pain in divers diseases as in the Stone or Strangury or Collick then in a dying hour Some of Gods Children have felt very little pain in the judgement of those that have seen them dying The waters of Jordan though rough to others have stood still when the Ark was to pass over But though I were sure my pain should be sharp yet I am as sure it shall be short In a moment in the twinckling of an eye I shall be transported over the gulp of misery into endless glory My pangs will be almost as soon gone as come Sorrow will endure but for a short night joy will come in the morning If I were assured of a great purchase made for me in Spain or Turky which upon my first comming over I should enjoy would I not adventure a passage through the boistrous Ocean to take possession My Saviour hath made a larger a better purchase for me in Heaven He is gone before to prepare a place for me My passage thither though it may be more painful is less perillous It s impossible for me to miscarry in it O why am I so slothful to go in and possess the good Land Surely the pleasures of the end may well sweeten the ways to it were they never so bitter With what chearfulness do some women undergo their sharp throws and hard labours supported with this cordial that a child shall thereby be born to them O how infinitely inferiour is the joy of a man child brought forth into this world to the joy of a sanctified soul brought out of this world into Heaven Again I have a tender Father who knoweth my frame and will lay no more upon me living or dying then he will enable me to bear He hath said it I will never leave thee nor forsake thee O my soul thou hast little reason to dread a contest with this enemy for this cause Thou mayst contentedly undergo a little pain to go to thy dearest Lord when many a sinner hath suffered greater to satisfie his hellish lust Thirdly Is it thy future condition that makes thee unwilling to dye Dost thou not know that death is thy portal through which thou shalt pass into the true Paradise It s the straight gate through which thou shalt enter into life Though its the wicked mans shipwrack which swalloweth him up in an Ocean of wrath and torment yet it s the Saints putting into harbour where he is received with the greatest acclamation and richest welcom imaginable Travellers who have met with many dangers and troubles in their journeys rejoyce when they come near their own Country I am a Pilgrim here and used or rather abused as a stranger shall I not be glad when I come near my blessed home my eternal happy habitation Children in some parts when they first behold the Stork the messenger of the Spring testifie their joy with pleasant and loud shoutings O why shouldst not thou lift up thy head with joy when sickness the fore-runner of death is come to bring thee tidings that the Winter of thy misery and cold and hardships is past and the Summer of thine eternal light and joy and pleasure is at hand Thy death may well be a Free-will-offering considering that though the ashes of the sacrifice thy body fall to the earth yet that divine flame thy immortal spirit shall ascend to Heaven In death nothing dyeth of thee but what thou mayst well spare thy sin and sorrows When the house is pulled to peices all those Ivy roots in the wall shall be destroyed The Egg-shell must be broken that the little chick may slip out Thy body must be dissolved that thy â—oul may be delivered Yet thy body doth not dye but sleep in the bed of the grave till the morning of the resurrection That outward apparel shall not be utterly consumed by the moth of time but lockt up safe as in a chest to be new trimmed and gloriously adorned above the Sun in his greatest lustre and put on again when thou shalt awake in the morning never never to put off more O that I could so live that I might not only be always ready but also when God calls me desirous to dye If I borrow any thing of my Neighbour I pay it back with thanks My life is Gods he lends it me for a time Why should I not when he calls for it restore it with thanks that he hath been pleased to lend it me so long Lord thy Children love thee dearly and believe that when they come home to thee thou wilt entertain them kindly yet their flesh like Lots Wife is still â—ankering after the Sodom of this World and loath they are to leave it though it be for their exceeding gain Give thy servant such true faith in thy Son that I may neither love life nor fear death immoderately but as the heart of Jacob revived when he saw the Wagons which Joseph sent to fetch him to Egypt so my heart may leap for joy to behold the heavenly Chariot which the Son of
evil thoughts Matth. 15.19 that is the nest in which those Hornets breed The heart is the original of sinful words as well as sinful thoughts Out of the heart proceed false witness blasphemies Matth. 15.19 They were in the heart before ever they were in the tongue It s faid of the Weasel that it conceives at the ear and brings forth at the mouth Every sinner conceiveth at the heart what he brings forth at the mouth Such stinking breath comes from rotten inwards The heart is the â—â—â—sel of poisonous liquor the tongue is but the tap to broach it Out of the abundance of the heart the mouth speaketh The heart is the Forge also where all our evil works as well as words are hammered out Out of the heart proceed murthers and thefts and adulteries and fornicaâ—ions Matth. 15.19 You will say that murthers and thefts are hand-sins and that adulteries and fornication belong to the eye and outward parts of the body but alas the heart is the womb wherein they are conceived and bred the outward parts are but the Midwives to deliver the mother of those monsters and to bring them into the world An evil man out of the evil treasure in his heart bringeth forth evil things There is no sin but is drest in the withdrawing room of the heart before it appear on the stage of the life Apollidorus dreamed one night that the Scythians had taken him and flea'd off his skin with an intent to boil him and as he was lifting into the Cauldron his heart said unto him It s I that have brought thee to all this There is a real truth in this that the heart brings men both to all their sins and all their sufferings As the Chaos had the seed of all creatures and wanted nothing but the motion of the good Spirit to produce them so the heart hath the seed of all evil and wanteth nothing but the motion of the evil spirit and a fit opportunity to bring it forth It is in vain to go about an holy life till the heart be made holy The Pulse of the hand beats well or ill according to the sâ—ate of the heart and the inward vital parts Our earthly members can never be mortified unless the body of sin and death be destroyed The foul bird of sin must be killed in the nest the heart or it can never be thrown on the dunghil die in the life Therefore the Holy Ghost calls on men to take away the cause if they would have the effect to cease O Ierusalem wash thy heart from wickedness Cleanse your hearts ye sinners and purifie your hands ye double-minded first the heart cleansed then the hands Ier. 4.14 Iames 4.7,8 If the chinks of the ship are unstopt t will be to no purpose to labour at the Pump It is not rubbing or scratching will cure the itch but the blood whose corruption is the cause of it must be purified When the water is foul at the bottom no wonder that scum and filth appear at the top There is no way to stop the issue of sin but by drying up the matter that feeds it As Moses cast the tree into the bitter waters and sweetned the Springs And as Elijah cast salt into the fountain and thereby healed the waters so the salt of grace must be cast into the Spring the fountain of the heart or the streams of the life will never be sweet Till trees are grafted and their nature altered all the fruit they bring forth is wilde and harsh and little worth Till the Christian is grafted into Christ and a new and another nature be infused into him all his fruit is unsavoury and unacceptable to God vain and unprofitable to himself Such a one is like a Cypress tree fair to look on but barren Like a Painter he may make a great stir about the colours and shadows of things the form of Godliness and shew all his wit and art and skill in expressing the outside but wholly neglecteth the substance and contemneth the inward parts the power thereof There be several things which may help to make the life fair in the eyes of men but nothing will make it amiable in the eyes of God unless the heart be changed and renewed Indeed all the medicines which can be applied without the sanctifying work of the Spirit though they may cover they can never cure the corruption and diseases of the soul. The best man without this is like a Serpent painted as it were without but poysonous within As the herb Biscort he may have smooth and plain leaves but a croked root Or as a Pill be guilded on the outside when the whole mass and body of it is bitterness It is one thing to be angry with sin upon a sudden discontent as a Man may be with his Wife whom he loves dearly and another thing to hate sin as that which we abhor to behold and endeavour to destroy A filthy heart like a foul body may seem for a while to be in good plight but when the heats and colds of temptations appear t will bewray it self Some Insects lye in a deep sleep all the Winter stir not make no noise that one would think them dead but when the weather alters and the Sun shines they revive and shew themselves So though lusts may seem dead in an unregenerate man they are only laid asleep and when opportunity is will revive Shame may hide sin but it will not heal â—â—n Corruption often lyeth secret in the heart when shame hindereth it from breaking out in sâ—abs and boâ—ches in the life Some court holiness as hard in shew as Saul did Samuel to be honoured before the people when like him they hate it in their hearts Fear may do somewhat to curb a vitiated nature but it cannot cure it The Bear dares hardly touch his desired honey for fear of the stinging of the Bees The Dog forbears the meat on the Table not because he doth not love it but because he is afraid of the Cudgel Many leave some sin in their outward actions as Iacob parted with Benjamin for fear they should starve if they kept it who are as fond of it as the Patriarch of his Child This inward love of sin is indeed its life and that which is most dangerous and deadly to the soul. As an imposthume is most perillous for being inward and private Rocks under water split more vessels then those that appear above water so sin raigning onely in the heart is oftentimes more hurtful then when it rageth in the life Such civil persons go to Hell without much disturbance being asleep in sin yet not snoring to the diâ—quieting of others they are so far from being jogged or awaked that they are many times praised and commended Example Custom and Education may also help a man to make a fair shew in the flesh but not to walk after the spirit They may Prune and Lop sin but never stubb it up
world offereth him great treasures high honours c. may through the subtlety of his flesh have a mind to embrace them onely seeing by Faith Ierusalem where are greater treasures higher honours he slights and rejects them By faith Moses refused to be called the son of Pharaoh's daughter esteeming the reproaches of Christ greater riches then the treasures of Egypt for he had an eye to the recompence of reward Faith makes things future present it looketh intoâ—Heaven and saith as David before he had conquered those places Gilead is mine Manasseh is mine Heaven is mine Eternal Life is mine fulness of joy is mine that Kingdom in comparison of which this whole world is a dunghil is mine because God hath sworn by his holiness that he will not lye unto his David and whilst the soul by faith seeth and is assured of these felicities for their sake it can trample under foot the worlds largest offers 2. Faith enableth the Christian to conquer Satan Though the wicked one be full of power and policy yet Faith makes him flee like a Coward It s said of the Crocodile that he flyeth if resisted but followeth those that fear and flee from him Truly so doth Satan Iam. 4. 8. Resist the Devil and he will flee from you But how must he be resisted the Apostle Peter answers that question whom resist stedfastly in the Faith 1 Pet. 5. 9. The Crocodile cannot endure the sight or smell of saffron therefore in Egypt they sow saffron to keep him away Faith is this saffron Cant. 4. 14. which drives away the Devil Faith like little David wounds the great Goliah of Hell They overcame him meaning the Devil by the blood of the Lamb. The Wild Bull say Naturalists cannot endure a red colour therefore the Hunter putteth on red garments and standeth before a Tree which the Bull runneth against with all his might and the Hunter stepping aside his hornes stick fast in the tree whereby he is taken The Christian by Faith in the blood of Christ overcometh those infernal spirits who thought to overcome him This is the onely holy water that will fright away the Devil Our blessed Saviour in his speech to Peter acquaints us how to subdue Satan Peter Peter Satan hath desired to winnow thee as Wheat is winnowed but I have prayed for thee that thy Faith fail not Which words imply that whilst Peters Faith stood firm he should not forsake Christ whilst that was up he could not be down His Faith flagged before his courage failed or he himself fell so fouly A Tree is soon felled when the Root is once loosened Faith roots the soul in Christ and therein his safety consists but as his Faith fails so he is loosened from Christ and thereby in danger of falling The Christians strength lieth in his Faith as Sampsons in his Hair if the uncircumcised one can deprive us of this he may make sport enough with us Hence it is that Satans chiefest Guns are shot against the Royal Fort of Faith knowing that that commandeth all and if â—e can make a breach there he fears not but to enter with success The first mine which he ever sprang to blow up the first Adam and his Wife and in them the whole race of mankind was by weakning their faith Hath God said In the day ye eat thereof ye shall dye When he came to the second Adam he endeavoured to slay him with the same sword If thou be the Son of God command that these stones c. And without question his aim was more at Iobs Faith then his Cattel or Servants or Children he had a greater intent to have blown down that house of Iobs conscience then that wherein his Sons and Daughters were feasting Therefore Reader Above all take the shield of Faith whereby thou mayst quench the fiery darts of the wicked one Ephes. 6. 16. Goats in the Island of Creet when they are stricken with a dart do seek for the Hearb Dittany which will cause the dart to fall out Truly such juice hath Faith that it makes all the darts which Satan shoots at the Christian ineffectual 3. Faith enableth to conquer the flesh The great Apostle who lived by Faith brought under his body and crucified the flesh Faith seeth the safety of the body to consist in its subordination to the soul and that the onely way to save the life is at Gods call to lose it By faith Abraham left his Kindred and Country and obeyed and went out not knowing whither he went Heb. 11. 8. Indeed the flesh is the worst enemy of the three partly in that it is so near us always about us so that we can as well flye from our selves as from it A Traytour in the Bed chamber is much more dangerous then one in open armes against us in the Field A Snake in the bosome is like to do more hurt then one under the grass partly in that it knoweth our minds exactly and so can temper its poison sutable to our Pallats but Faith can discover its secret conspiracies and prevent their execution Though it dig its mines never so closely and covertly and craftily Faith will find them out and countermine them 2. Faith enableth as to dye to sin so to live to God The life of holiness doth so much depend on Faith that it s said to consist wholly in it The just shall live by his Faith Though he cannot live by sense that upon which he lives being invisible nor by reason because his food is supernatural yet he can live by faith and make a good living of it too As the body lives by the soul so Religion lives by Faith A mortal wound in faith le ts out the heart blood of all holiness T is faith that actuates and animates the new creature Faith puts him upon high designs and holy enterprises for God and his own soul. David saith I beleive therefore have I spoken It may be said of a Christian He beleiveth therefore he speaks so much of God for God and to God He beleiveth the unquestionable certainty incomparable excellency and eternity of that reward which is set before him and therefore he prayeth and watcheth and readeth and heareth and denyeth himself and worketh night and day that he may attain it Ferdinando of Arragon beleiving the report of Columbus concerning the richness of the Indian Mines and the likelyhood of his possessing them was at great cost and charge in sending out men in Ships and made them venture their lives and labour hard to get those Golden and Silver veins Faith beleiveth the report which the Gospel makes of the glory to be revealed and the unsearchable riches in Christ and the likelyhood nay certainty of his enjoying them if he will but strive and labour and use those means which God hath appointed and this puts the soul upon its greatest industry and integrity in the performance of what the word requireth in order thereunto and a resolution to