hand no further then to the outward water and dipping therewith It is the Baptisme made by fire and the holy Ghost which reacheth to the heart which cleanseth and purgeth indeed He or she who have received this washing who are purged from their old sinnes may glory in their fountain opened for sinne and for uncleannesse d Zech. 31. 1. and in their priviledges worthy to be gloried in as we read a great Emperour did more then in his Imperiall Crown e Aust de Civit. Dei l. 5. c. 26. for what greater glory is there then to be of the off-spring of God to receive the adoption of sonnes and daughters and to have that worthy name to be called upon us and such honour have all thy Saints And now we are come to a great secret The way how the Lord works and upon whom He works is more secret then is the winde which bloweth where it listeth c. and as indiscernable to sense as is the knitting of the bones in the wombe and covering of them with flesh What we cannot conceive pray that we may admore what we cannot understand pray we that we may experimentally finde and feel that though we cannot comprehend we may be comprehended The Lord knoweth who are his and it is a great secret yet His secret is with them that fear Him I mean not alwaies and with all that fear Him they know that they are His though yet all know it not nor some at all times and this they know as not by extraordinarie revelation so nor by prying into his secret Decree how there He hath disposed of them This will as by fixing our weake eye upon a strong object blinde us with light It is a ventrous and a bold coming unto God and most dangerous also for if we climbe up unto His Decree we shall fall into the gulfe of despair because we come unto Him without a Mediatour f Hic sine m dâ—ctore â—es agitur disputatur de Dei benâ—pâ—icito ac voluntale in quam sese Christus resert Luther Psal 22. In doubts of Predestination begin from the wounds of Christ p. 337. that is from the sense of Gods love in Christ we should rise to the grace of election in Him before the world was It was Luthers counsell and he found it of force against the devises of Satan g De praedestinatione diâ—putaturus incipe à Christi vulnâ—ribus statim Diabolus cum suis tentationibus recedet Mel. Ad. in Staupicii vita p. 20. The way to melt our hearts into a kinde repentance for sinne is to begin from the love of righteousnesse and of God all figured out in Baptisme as well as in the Supper And this also was Staupitius counsell to Luther whereby he made the practise of repentance ever sweet to him whereas before nothing in all the Scripture seemed so bitter h Vera est ea poenitentia quae ab amore justitiae Dei incipit dixit Staupitius Quae vox ita aliè in animo Luthâ—i insedit ut nihil dulcitos facrit deinceps ei poenitentia cum aâ—tea eidem in totâ Scripturâ nihil esset amarius Mel. Ad. ibid. vita Staup. But now suppose our case to be this and it is most likely to be so that we finde no work of the Spirit upon us no change wrought by His renewing grace we are as we were not cleansed from our old sinnes we have passed over this Iordan we have gone into this water and we are come out as unclean as before our hearts are not sprinkled We see a price paid for us and no lesse then the price of the blood of God yet we have not consecrated our selves to Him who hath so dearly bought us yet we have not accepted Him for our Lord though we are His purchase i Rom. 14. 9. and for this end He died and rose again but other Lords rule over us And though we be called by His name yet we walk in our own wayes serving divers lusts as if we were our own and not peculiarly His who bought us with a price If I say this be our case then Luthers counsell is observeable which is this To enter into our closet there to spread our selves before the Lord in humble confessions as followeth k Oportet nos esse tales scilicet verè poenitentes non possumus esse tales Quid hic faciemus Oportet ut cognito te tali non neges te talem sed in angulum vadas juxta consilium Christi in abscondito ores patrem tuum in coelis dicens sine fictione ecce optime Deus poe â—itendum mihi praecipis sed talis sum ego miser quod sentio me nolle neque posse quare â—â—is prostratus pedibus c. Concione de poenitentiâ An. 1518. Lord thou hast set a fountain open but to us it is sealed Thou hast bid us wash and be cleane we cannot we are no more able to wash our selves then we can take out the seeming spots in the Moon Thou hast said When will it be c. we say it will never be no not when the Rocks flie in pieces and the earth shall be no more but then it shall be when thou giving that thou commandest art pleased to make us as thou wilt the heavens and the earth all new Thou hast commanded us to come unto Christ that we might live we cannot come no more then Lazarus could by his own power cast off his grave-clothes and turn up the mould from over his head and stand up from the dead We are bound up in unbelief as within gates of brasse and barres of iron Thou hast said Turn ye every one from his evill way we say we cannot turn r Lay down thy heart under the Word yeeld it to the Spirit who is as it were the Artificer can frame it to a vessell of honour Mr. Reynolds on Psal 110. pa. 42. no more then we can turn that glorious creature which like a Gyant runnes his course so gyant-like we are and so furiously marehing on in our own wayes of sinne and death This is but part of our confession 2. We must acknowledge also that righteous is the Lord in commanding what is impossible for man to do Because the Lord did not make things so at first He gave us a great stock to deale and trade with but like unfaithfull stewards we have wasted the same and so have disinabled our selves Our inability was not primitive and created but consequent and contracted our strength was not taken from us but thrown from us This is the principall point of confession our inabilitie comes out of our own will Å¿ Read and observe with all diligence Mr. Dearings words on the third Chapter to the Hebrews ve 8. Lect. 15. Sentio me nolle neque posse I finde that I neither will nor can before D'S S. p. 215. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
c. To be feverish is not voluntary but my intemperance which causeth a fever is voluntary and for that I am deservedly blamed pained No man chuseth evill as evill Transl out of Clem. Alex. Stro. l. 1. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is my voluntary act Loco laâ—d l. 2. p. 294. Cesset voluntas propria non erit infanus originally we will not be cleansed as Thâ—â— * Joh. 20. 25. so say we in effect not we cannot but we will not we 〈◊〉 deny the Lord that bought us we will not come unto 〈◊〉 that we may live so stiffe are our necks and so hard our hearts that we will not turn for though out of the very principles of Nature we cannot but desire happinesse and abhorre miserie yet such a deordination and disorder lieth upon our Nature that we are in love with eternall miserie in the causes and abhorre happinesse in the wayes that lead unto it our will is the next immediate cause of sinne it puts it self voluntarily into the fetters thereof Necessity is no plea when the will is the immediate cause of any action Mens hearts tell them they might rule their desires if they would For tell a man of any dish which he liketh that there is poyson in it and he will not meddle with it So tell him that death is in that sinne which he is about to commit and he will abstain if he beleeve it to be so if he beleeve it not it is his voluntary unbelief and Atheisme If there were no will there would be no hell as one saith And this is the confession which goes to the core of sinne and it must not be in word and in tongue but in deed and in truth for it is the truth And if we can thus spread our selves before the Lord if we can willingly and uprightly t Read our second Reinolds on Rom. 7. p. 262. own damnation as our proper inheritance to that the heart must be brought and it is the Lord that meekneth it so farre if we can willingly resigne our selves for nothing is left to man but duty and resignation of himself it is not u Oportet pium animum velle nescire Dei secre tum superse c. Impossible est cum periro qui Deo gloriam tribuit eum justificat in omni opere voluntate suâ Lut. Psalm 22. Christus faciet poenitentes quos jubet poenitere supplebit de suo quod dâ—est de nostro Lut. de Poenitent 1. Pet. 1 8. possible then that we should perish He will make supply of His strength what is wanting in ours He will give what he commands He will give clean waters He wil create peace He wil strengthen our hand to lay hold on rich and precious promises And then we cannot possibly be barren or unfruitfull in the knowledge of the Lord Iesus Christ we cannot but gird up the loins of our minde giving all diligence x 1. Pet. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Snew me a man that ever learnt an ordinary Trade or lived upon it with ordinary diligence point me to a man that was bad yet laboured to be good or who was good yet took no pains to be better Chrysost in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things very easie matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we take extraordinarie paines but great and extraordinary things we think we may attain sleeping Chrysost 4. Tom. de Vita Monast cap. 7. ordinarie diligence will not get ordinary preferment much lesse will it a Crown The Scripture saith Giving all diligence waiting the sealing and testimony of the Spirit and walking in all the wayes of righteousnesse whereto the Apostle presseth at the end of everie Epistle for whom the Lord justifieth He sanctifieth and if we finde no fruits y For the certaintie of faith search your hearts if you have it praise the Lord. But if you feele not this faith then know that Predestination is too high a matter for you to be disputers of untill you have been better schollers in the School-house of Repentance and Justification I wade in Predestination in such sort as God hath opened it Though in God it be first yet to us it is last opened De electione judicandum est à posteriere c. Mr. Bradford to some friends who were too scrupulous in point of Election ascending up to Heaven to know when as they should have descended into themselves Mr. Fox p. 1505. and p. 1506. thereof we have cause to suspect that the Stock is dead if no glimpse from that shining light of our sanctification so as men may see our good works which justifie before men then we do ill to boast of a burning light which is our justification and more hid within Nor is it a point * Non est bonae solidaeque fidei siâ— omnia ad voluntat m Deireferâ—e ita adulari ad unumquemque dicendo Nihil fieri sine voluntate ejus ut non intell gamus aliquid esse in nobis ipsis of sound faith to put the weight of our salvation upon what shall be shall be nothing can be done without Gods will That 's true but this is Gods will too a 1. Thes 4. 3. even our sanctification and this belongs to us even subordinately to serve Gods providence with our own circumspect fore-sight care and labour knowing that His providence doth not alwayes work by miracle I do not blame them nay I commend them who say still If God will and referre all thither but I blame them much who say If God will He will perswade me He will convert me in the meane time they do just nothing A faire speech this to say If God will but a foule practise in the meane time to do our own will we must labour we must endeavour our utmost then say we If the Lord will if so we do not Gods will will be done upon us we shall never do His will To this purpose Chrysost very excellently in his first Tom. thirteenth Sermon towards the end And so much touching the inward Baptisme made by fire and the Holy Ghost The secret working of it in our hearts and what way we are to take in case we feele not that inward power Now I come to that in Baptisme which speaks to our Eye and Eare. We had our Sureties in Baptisme who stood and promised in our steeds which solemne custome and the fitnesse of it I leave to the discission of the Church whereunto we may see reason to yeeld z Mr. Hooker Eccles Pol. l. 5. Sect. 64 p 336. leaving that these two things are clearly figured out unto us in Baptisme a death unto sinne a life unto righteousnesse and both these in the death and resurrection a Rom. 6. 2 3. of Christ which are the two moulds wherein we are to be cast that we may come forth like Him and there is a virtue
and unmanly behaviour how it disfigures distorts and deformes him It would help also if refraining his minde in such a distemper he would reflect upon that he was in that transportation of minde about to do or might have done if he can reflect upon it he will see clearely That it was much better for him because he tooke leisure of more consideration Of all things which admit delay there is nothing that receives more advantage by it then our passion nor hazard then our repentance It is certain what repentance gaineth by admitting no delay anger loseth our peace and quiet yet deale we here cleane contrary for where we should not consider not whether we should repent or no there we do and where we should consider there we do not There is nothing that can work us more sorrow then this nor more advantage then if a man would suspend his actions a little and arrest nature in her passionate march A little time would do it and blunt the edge of anger as the saying over the alphabet saith one the Lords Prayer saith another i D. G. But if we gaine not some leisure and time here for our better proceeding we shall for our repentance k The end of passion is the beginning of repentance Feâ—th Res 8. Plut. Mor. de Ira. Phocion advised well to hinder the Athenians from a present resolution upon the hearing of Alexanders death News came that Alexander was dead And the Athenians would the same night meet in Counsell and determine things Forbeare till next morning said he if Alexander be dead to day he will be dead to morrow Be not so hasty this businesse will admit some houres delay and we shall proceed much more warrantably It is very applicable here we must not proceed hastily in any thing for that is to proceed in a passion if it be a fault we are about to punish it will be a fault anon and too morrow and we shall be better able to discerne it and to helpe it We may do nothing while we are angry for then we will thinke we may doe any thing He must not loose the power of himself who hath an other under his He had need have all his wits about him that comes to drive out folly and to understand himselfe very well that would direct another It is the wise mans lesson The discretion of a man deferreth Anger It is a point of wisedome to subdue betimes Prov. 19. 11. the first beginnings of unruly passions which else like an ill nurtur'd childe will grow head-strong here we should meet with the tongue again And this is by giving a check and stop to our selves so giving time for reason to enterpose and to aske this question only What do I For want hereof we observe men dealing unreasonably with senselesse things falling foule upon them misusing the poore beast also that doth better service in his kinde and sheweth more obedience then man doth But very Imperious and domineering over children and servants for our spirits as was said stir as intemperately and raise as great stormes in our little ponds as great persons do in their great seas l Vide dominum saevientem in servos c. Fluctus cosdem c. Lips de cons lib. 2. pag. 25. I passe by them who are so furious upon the Oxe the Horse and the Asse the poore Sheep also all which do after their kinde but he that misuseth them doth against nature I have nothing to say to such their folly may correct them But when a parent is correcting his childe in a passion this may check him if he take so much time as to consider That he is a childe and his own so is its fault also This will stop his eagernesse but of this in the first part So also when I am angry with my servant this may check me That though I may be bold with him or her being my servant yet not so bold as to shame my selfe or hurt them Did not he that made them make me Have we not both the same masters over us on earth and would we not be used kindely and gently by them And have we not all one Master in heaven See the first Part. chap. 4. sect 12. and would we not all finde mercy there Yea but he is thus and thus and doth so and so and so often he hath provoked me I must check my selfe now with this and it will surely calme and coole my spirit how m Chrysost in ep ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. â— much and how long God hath borne and forborn me And can I be impatient now The long suffering of the Lord is salvation It was salvation to Saul waiting till he became a Paul so was it to Peter waiting till he went out To us else we had been before this consumed Marke this and enlarge thy meditation upon it I it will be a meanes to frame upon thee that ornament of a meeke and quiet spirit which in the sight of God is of great price for if I can say to my selfe but thus much how long suffering hath the Lord been to me ward I cannot be short and eager spirited toward my brother I cannot say more which is more pressing and availeable to subdue my passionate spirit and to gaine that constant and comfortable temper which resembles the highest region of the ayre where there is still a perpetuall serenitie and peace Lastly are they the wrongs and unworthy usage from others hands and tongues that have put me out of the possession of my selfe or are they crosses in my estate that trouble and disquiet me Then thus I must check my selfe By looking narrowly into my selfe and up to an higher hand as the children of wisdome have done I must remember the ten thousand talents There is nothing that can be thought of of more force to win upon a passionate spirit and to frame it to lowlinesse lovelinesse calmenesse and unpassionatenesse which is the cement of societie and sweet converse nothing I say of such force as these considerations First of Gods all disposing over-ruling hand who is so good that He would suffer no evill to be were He not so powerfull that out of the greatest evill He can extract the greatest good Secondly The riches of His mercy that forgave ten thousand talents And should I flye at the throat of my fellow servant for a few pence Thoughts hereof will frame us to a setled reposed estate and an unpassionate spirit But the remedy of remedies the most certain and excellent remedy whereby to shoare-up and underprop the soule against the shakings and impetuous blustering of this weake but impotent distemper which bloweth hard and boasteth great things The best remedy I say is To addresse our spirits before the Lord To look to Him who rebuked the winds and Seas and they were still We may say of this fiery exhalation as is said
our selves on things below If disgrace was not my sinne ambition If scarcitie was not my sinne the abuse of Gods good creatures vainly needlessely unthankfully And if pains or aches did'st thou not offend in sinfull pleasures d Lege Chrysost â— Psal 3. Thus shall we speak good of the affliction and submit yea and be thankfull That is a dutie of a Christian to be thankfull for afflictions for corrections It was good for me that I have been afflicted e Psal 119 71. if it was good for him then doubtlesse he spake good of it and was thankfull I remember saith Chrysostome f Hom. 10. in Coloss 3. a very pious and holy man was used to pray thus We give thee thanks O Lord Thanks was his first word for all thy mercies from the first day to this present day bestowed upon us Thy unworthy servants for those we know for those we know not c. for our tribulations and for our refreshments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for our hell here and our Fatherly punishments as for our Heaven hence and our hope of rest He puts afflictions c. into the Catalogue or register of Gods mercies and in the first place Indeed it is no hard matter to open the mouth in way of thankfulnesse for the good things of this life as we call them but to be thankfull for the evills that is an hard task but yet the dayly work of a true Christian The Heathen Philosopher could say g Mar. Aur. Aâ—t medâ—â— 12. â— sect 2. p 197. A wise man should be fitted for all estates and conditions like Empedocles his Allegoricall Spheare or like a square body Throw it you cannot overthrow it cast it down if you can it will stand as upright as before losing nothing at all of its heighâ— h Lege â—p 168. Basâ—â—i And such a man saith he hath gained unto himself great rest and â—ase for he hath gâ—t his minde loose from outward intaâ—glements and that manifold luggage wherewith we are round about incumbred We may discern our selves as we do our metalls best by our falls or casting down if when we are thrown our sound is flat and dull murmuring-wise it argues a leaden spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—zâ—â—â—rz â—at 18. When there is a storm with cut he keeps his minde cleare within pag. 302. which sinks under trouble like lead into the watâ—rs But if our sound be silver-like cleare and pleasing it argues we are of better metall That is not silver which comes not clearer out of the fining pot nor is that gold which doth not shine in the fire i Prospeâ—itie doth best discover vice but adversitie doth best discover vâ—â—tue A good eye is for any colour though all colours are not equally lightsome A good eare for every sound though every sound hath not the same gratefulnesse Good teeth are for all meats that are wholesome though all be not alike toothsome so a sound understanding is fit for whatsoever shall happen though every thing which happens is not alike pleasing He that cannot receive evill as we call it from Gods hand as well as good shews that hâ— is of a crazed temper in the Inward man as an eye that seeks after green colours or as teeth after that which is tender which argueth saith the same Philosopher Sore eyes and unsound teeth k Mar. Aur. lib. 10. sect 37. p. 177 I have been long upon the point the longer that I might perswade to a contentednesse in every condition and that we might finde use and pick good out of all But it is the Lord who perswades the heart and He doth it else no condition will please seem it to others never so pleasing To possesse our souls in patience we lose them else is the readiest way to be eased and in time to be exalted The Lord teach thee the wisdome of His people and give thee content in present things understanding in all He subdue thy spirit He meeken thy heart He fashion and mould thy will to a patient submission unto His that it may be as conformable thereunto as the wax unto the seal All this God can do He onely And when He hath thus humbled the heart and thus meekned the spirit when he hath thus fashioned it then the work is done and nothing will be grievous It is a remarkable speech from Mr Bradford l Fox p. 1503. he hath many such but with that one I will conclude and shut up this Though my body be in an house out of which I cannot come when I will for he was in prison yet in that I have conformed my will to Gods will I finde herein libertie enough and for my lodging bedding seeding c. all above my worthinesse worthinesse quoth I alasse I am worthy of nothing but damnation So he wrote to his mother I must tell you also what he said to his friend He was in a strong hold neare the time of his enlargement when he was to passe to his crown but through the fire His friend told him that he would if it pleased intercede with the Queen for his life Do if you will said he if her Majestie will be pleased to give me my life I will thank her if my libertie I will thank her for that if neither of both I will thank her still If she will keep me here I can thank her here if she will send me hence to the stake I can thank her there also See what an humble man can do he can smart patiently he can suffer silently he can receive blows and return thanks No murmuring no repining no complaining in his mouth He hath committed his cause to God Learn how contented this man is and observe the patience of the Saints so I have done CHAP. V. The Sacrament of the Lords Supper The mysterie thereof Graces required in those who come to this Table In case these Graces be wanting what is to be done Of Mans worthinesse AND now Childe having made some discoverie unto thee of those our master sinnes and corruptions which most dishonour our outward man and disturb our inward peace And having supplied unto thee some provision for the better subduing thereof I shall now for thy better provision and preparation also put thee in minde of two extraordinary and solemne approaches both before the Lord and both in the face of the Lords congregation In the one the Sacrament of the Lords Supper we professe by faith to be one with Christ and by union with Him to partake of all His honour and glory In the other falsly by some called a Sacrament also they who were two are made one joyned together in so straight a band that nothing but death or that which is worse and more destroying then death can dissolve We must be well advised before we approach to either of these ordinances for it is for life It was well answered by one who was
the foundation of a new house or familie now we know what care we take in laying the foundation They are now so joyning two that they make two one and this they can do by joyning hands but there is but One and He onely that can joyn hearts and keep them joyned That marries them to Himself and each to other making them that day and all their dayes of one heart in one house This is a great work and peculair to Him who is one God blessed for ever Therefore a main point of circumspection it is that they do nothing this day whereby to offend His eyes who gave them their childe all that is lovely and comfortable in their childe all the good they have or can expect Who makes a Vnitie and keeps a Vnitie in the bond of peace Certainly I am upon a great point of duty O how carefull should we be that we give no offence here And yet how is this care wanting May we not complain here as Chrysostome in his dayes c In Gen. 24. verse 67. Hom. 48. ◠Hom. 56 ◠Tom. 5. ser 18. How are marriages solemnized and in a manner how uncomely for Christians in such a manner with such preparations as if the purpose and intent were that the devill should be the chief guest called in thither and a blessing shut out I remember the same Fathers words in another place If the minstrells be within Christ is without or if He doth come in He turns them out d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Coloss cap. 4. Hom. 12. ◠I will not say so lest I should strain the Fathers words for I cannot take his meaning so Musick is a science not to be despised and though it be not congruous for mourning yet it is for a feast I suppose there we are now And though we are so yet this I will say and all that have common reason will say so with me where such songs are as are usuall at such feasts there Christ is not that is certain He is excluded and let parents well consider what a guest they have shut forth such a one who hath done all for them from whom they expect all for hereafter And here now thou that art a parent shalt be judge in thine own case supposing it to be thus Thou hast no means whereby to preferre thy childe none at all thou couldest not give it so much as her wedding clothes But a friend thou hast who would do all for thee all to thy very hearts desire and more Tell us now wouldest thou forget this friend on the wedding day no sure that thou wouldest not who ever was forgot he should be remembred sure enough Thy engagement to the Lord Christ is much more and much stronger I cannot tell thee how much more but infinitely more that it is canst thou then forget to invite Christ to the wedding Certainly no if reason or civilitie can prevaile any thing nay before and above all or else it is nothing for He must be chief and Lord where He comes thou wilt as the same Father adviseth call Christ thither e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ep ad Coloss Hom. ◠for certainly a marriage feast cannot be well ordered if it be not as once it was even thus And both Iesus was called and His Disciples to the marriage f John 2. 2. Object Suppose it so and the parents have quitted themselves well for things are done decently and in order But now here is a grave question for thus it will be said Great reason we see that we should invite Christ but how can we do it He is in Heaven and we are on earth He is a spirit we flesh That Answ is very true and it is fit ye should know it that ye may keep your distance and answerably addresse your selves And when ye have done so according to knowledge then observe an Analogie or congruitie in this businesse as thus would you know how you may invite Christ As thou doest thy much honoured friend before spoken of Thou doest solemnly entreat his company that day thy preparations are answerable to that respect thou bearest unto him such company such cheer such a cōmunion as is every way sutable After this manner invite Christ but remembring still both Christ and his Disciples they stand close together and can never be parted But if Christ come in our myrth must go out He marres Object 2 all our musick That is the common objection He is too strict and sowre a guest for such a time so it is said or so it is thought Why It is certain there is a Christian libertie Answ to be taken at this time even by Christ's own allowance If ever mirth be comely then at a wedding dinner if ever good cheer be in season and some exceeding that way both in mirth and cheer then at such a feast it is not properly a feast without it not a marriage feast I am sure And such a feast it is even by allowance from our great Master of that feast But now we must take this along with us 1. There is great cause that we should watch over our selves and over our affections now more specially because where God gives a libertie there man is prone to make an excesse 2. We must account that a mad mirth which grieves the Spirit of God 3. That to be a most unkinde requitall of the Lord where He hath made our table like a full pasture there to exalt the heart or to lift up the heel And all this we are apt to do therefore must we be the more circumspect and watchfull over our selves at such a time that things may be done decently and in order that all may shew forth Christian honestie prudence wisdome modestie And this because that day having an influence into all our following dayes may be so disposed and passed over that it may be a pledge of a blessing upon all the rest And this is according to Gods holy ordinance And so much Childe for thy better provision and preparation for this great and solemne businesse Of convenient entrance into this honourable estate wherein I have discovered the great abuses and disorders about it for thy better warning and the more to engage thee to thy duty which was twofold The well looking to thy self thy single cure and then looking up to God leaving the rest in their hands who are thy parents or deputed so to be What their charge is we have heard even their fivefold duty It follows now that I adde something touching our Christian-like managing this worthy and honourable estate as befitteth the honour of it whereon depends our comfortable living in it 2. We suppose now that affections at the first meeting II. §. are strongest like a spring-tide there are some certain flushes as I may say of Love and Ioy from the present enjoyment each of other Here then is required more wisdome then we have
once death hath made its last conquest over the Body in that very instant Time the soule enters into a condition never to be altered it enters into eternity a gulfe of Time which all the figures in Arithmeticke cannot fill up For when we have reckoned a thousand thousand yeares we Read Drexelius 4. 2. have not the fewer remaining We are swallowed up in the thought of Eternity as a drop in the Ocean It is not possible to finde any bottome there we want a thought to measure it but if we should thinke of it to purpose we should be well advised what we doe or say I know there are some who send their prayers and their praises after Soules departed But all helpes no more then doth the crying after a Bowle rub or runne now throwne out of the hand The hand sets the Bias and gives the bowle an impression and where the strength of that impression ceaseth there the Bowle lyeth all our running aâ—â— calling and crying helpes nothing at all but to evidence clearely as the Anticke and ridiculous trickes of the Bowler so the vanity and unprofitablenesse of our after labours now that the soule is departed For then it is night with the Soule in respect of any further worke the pit is open where there is no praise Then it either rests from his labour or is restlesse in paine There teares are wiped of or else they begin never to have end Weeping for evermore And this I note in passage that when we speake of Death we may be serious It was well answered by a Father to his Sonne who being Crossed in his humor wished hee were dead learne first what it is to live he that so lightly wisheth to dye is as he that flyeth from an yron weapon and a bow of steele striketh him through as Iob speaketh l Job 20. 24. Woe unto you that desire the day of the Lord to what end is it for you m Amos 5. 18. â—er 48. 48. 43. 44. The day of the Lord is darknesse and not light as if a man did flee from a Lyon and a Beare meet him c. So the Prophet reprooved those who were dispisers of Gods Words and Workes and scoffed at His judgements It may instruct us to sobriety that we doe not for the avoyding of an inconvenience runne into a mischiefe It is dangerous to live in discontent to dye in it or to wish so to do is much more dangerous We ought to wish rather we may live and to count it a great mercy that we are spared till we can give a better account of our Time and are better fitted to dye Death indeed is the Churches portion and part of her joynture All are yours n Cor. 3. 21. 22 23. and amongst those severall parcels Death is yours and therefore it may be wished for and desired as lawfully as a Childe may desire to goe to bed or to his Father For the nature of Death is changed to the godly It is harmelesse now and hath lost its venome It is a passage to a better place a gate to Glory It is the accomplishment of Mortification and the end of labour Thus death is but not in its owne nature so it is a destroying hostile thing and so to our nature the most terrible of all Terribles And therefore not to be desired till we are assured that both the nature thereof and our nature also is changed And then also our desires must not be immoderate we must not long for it nor rejoyce exceedingly when we can finde the grave o Job 3. 21 22. This argueth too much shortnesse of spirit and some impatience under Gods Hand and more unwillingnesse then becometh to waite upon Him any longer we must patiently waite Gods Time remembring Eternity is a space long enough for God to shew mercy unto His when their faces shall waxe pale no more they shall rest for ever And therefore no matter if yet longer they waite His Time and abide His pleasure though with some griefe and paine to the flesh pleasures at His right Hand for evermore will abundantly recompense what ever pressures are from below But whether we dye sooner or later it is then safe dying when we can yeeld up our spirits as David did and with the same confidence Into thine Hand I commit my Spirit p Psal 31 5. Thou hast redeemed me O Lord God of Truth It is safe casting a mans selfe upon God when he can say as Paul did whose I am and whom I serve q Acts 27. 23. We may then wish for Death when with old Simeon we can with the Armes of faith claspe and embrace Christ the fountaine of life Now lettest Thou thy Servant depart in peace for mine eyes have seene thy Salvation Then there is a peaceable departure when the soule hath such a vision And therefore pray thou and pray againe that the Lord would spare thee yet and yet longer till by a conscionable improvement of life health strength peace ordinances corrections also c. Thou hast got some good assurance certaine and stable That do depart henee is much better for thou shalt be ever with the Lord whose Thou art and whom Thou servest And which is the second lesson do not trifle away time nor delay here in a matter of so great consequence Let me remember here for we cannot think of any thing more to our purpose how the learned Knight complaineth of and convinceth the true unhappinesse of our condition and the dark ignorance which covereth the eyes of our understanding we onely saith he prize pamper and exalt Hist of the World 1 Book chap. 2. sect 3. p. 24. See preface pag. 19. this vassall and slave of Death and forget altogether the imprisoned immortall soul till the soul be going from out of one prison into another for when is it that we seriously think of death when examine we the great account which then we are to give up Never while we have one vanitie left us to spend we plead for titles till our breath fail us digge for riches whiles our strength enableth us exercise malice while we can revenge and then when time hath beaten from us both youth pleasure and health and that Nature it self hateth the house of old age we remember with Iob that we must go the Job 10. 21. and 17. 13. way from whence we shall not return and that our bed is made ready for us in the dark and then I say looking over late into the bottom of our conscience which pleasure and ambition had locked up from us all our lives wee behold therein the fearfull images of our actions past and withall this terrible inscription That God will bring every Eccles 12. 14. work into judgement that man hath done under the Sun But what examples have ever moved us what perswasions reformed us or what threatnings made us afraid we behold other mens Tragedies plaid before us
Prefal readily willingly freely As the Emperour said of money It will prove but copper if it be pressed out from the teares of the people The same may be said of our offerings They are counterfeit for the most part and profit not if they be squeezed forth by some pressuâ—es upon the spirit It is a free-will-offering that finds acceptance with the Lord. And this I added for three mightie Reasons 1. That we may not make Time of Eternitie and Eternitie of Time as was said before and explained 2. To awaken and quicken up our carelesse and dilatory spirits well to husband our opportunities while our Bow abides in strength and our Armes are strong before old age hath degraded us of our former vigour and activitie so as our outward and inward faculties are bound up as in chaines of Iron and brasse I mean before the keepers of the house tremble and the strong men bow themselves and those that looke out of windows are darkned and the Grashopper is a burthen 3. That we may not make as the most do an Idoll of that last prayer which we think to put up when we are at point of dissolution and parting away hence for that hope to be heard then is the Sanctuary and Place of refuge which the most thinke to flie unto as Ioab to the hornes of the Altar in hope to finde safety But their hope is like to deceive them as it did Ioab f 1 King 2. 28 29. and as it hath deceived others Who cryed but there was none to save even unto the Lord but He answered them not then did I beat them small as the Dust before the Winde I did cast them out as the dust in the streets g Psal 18. 41. These words shew us clearely what will be the issue of this last prayer and call upon the Lord which is the great Idoll of the world what I say will be the issue thereof to all those who turne unto Him at their Death even confusion of face for evermore a Treading downe and a casting out aâ— the durt in the streets This is of great and universall use and instructs us to encline the eare while we can heare to apply the eye while we can see to frequent the Assemblies of the Saints while we have strength and can goe and to take the occasion the smallest point of time while we may for it is soone passed and then we may send our sighes and groanes after it but cannot recall what we carelessely slighted In a word It teacheth to seeke to knock while there is Time for many shall seeke and not finde and knock and it shall not be opened shall strive and shall not be able And all this because they discerned not their season they knew not the Day of their Visitation h Quod primum est dicendum postremum soleo cogitare de Orat. Lib. 2 Pag. 131. Fol. Exvâ—sâ—eribus Causae I remember a pretty inversion of order used by Cicero in point of Oratory An allusion unto it may instruct us in a speciall point of wisdome We begin first and then wee end But he made an end first and then he began I use saith He to his Oratour to make my beginning the Latine calls it an Exordium When I have ended my oration for I must fetch that out of the Bowels of the other Parts The true Christian makes an inverson of order also and upon the same ground Death is the last great work which we are to doe and the true Christian thinks of that first First I say so soone as he is able to think any thing and to purpose And he so disposeth his life as one that knowes that his life must yeeld him marrow and fatnesse when he lyeth upon his death Bed in a time of drought We commonly live first and then we dye A true Christian dyes first and then lives He is borne and he goes on in the great work of Mortification and so dyes daily And then when he must yeeld up the spirit how willing how ready how prepared is he He is dead already to the World to the flesh Hee is crucified to both and both crucified to him An easie matter now and a matter of the greatest comfort to depart hence now now that His eyes can behold His Salvation Now He chooseth Death rather then life for to Him the nature thereof is changed He hath so walked all His life so contended for and kept the Truth so clinged to Christ in obedience and Faith Who tasted Death for him i Heb. 2. 9. that now He shall neither see Death nor taste Death He shall not see Death He shall see the face of Death changed lovely and pleasant now as Esau's face to Iacob He shall see through the vaile and shadow of Death through the darke Grave and behold Him who hath swallowed up Death and the Grave in victory He shall not Taste Death The sharp and bitter relish of Death is quite allayed and taken off to Him now He tasteth nothing but sweetnesse in Death but joy and peace in Death a peace passing understanding He is swallowed up now not of Death but of very Rivers and Flouds the Brookes of Honey and Butter k Iob 20. 17. He doth not see Death nor doth He taste thereof such are the expressions l John 8. 51 52. and they are to the heart of the Beleever in Death now He seeth life accompanied with an eternall waight of Glory He lookes upon Death now as Iacob upon Iosephs wagon m Gen. 4. 5. which shall convey Him to a place where He shall have Enough so as He regards not the stuffe and baggage of the world for the good I say not of all Verse 20. the land of Egypt is His but Heaven is His and all the good that Christ hath purchased is His. And now at this Brunt much like the straight that David was in but a little before the putting on of His Crowne at this brunt I say now that Death seemes to make His Conquest it doth this Servant of the Lord the best good service for it shall open Him the way to the Crowne it shall set free the prisoner of Hope it shall be as a Waggon to convey Him unto the possession of All good even to Christ Himselfe and now I have said All. And all this this Servant of the Lord seeth in Death and then how can this person Taste of Death since it must needs be that He can have no other relish in His heart now but of honey and butter of Pleasures of Gods right Hand for evermore Thus it is with that person who doth that work first who in mortifying the deeds of the flesh doth Dye Daily When Death commeth he seeth it not he tasteth not of it But for the wicked it is not so with them They see death They taste of death They see death and the horrour of it they see it over-powring
kisse one the other as if the parent were delighted with it It is an affection somewhat above nature implanted for the preservation of man so the Heathen could say by the God of mercy otherwise it might not be so for the more froward it is the more she tenders the little thing And it much encreaseth the childes score which he can never pay The Parent and the childe can never cut scores or strike tallies for they will never lye even 4. Infancy is a dreame we say The most part of it is spent in the cradle and at the breast the remainder in dressing and undressing Little can be said to it And yet something may be done even the first two yeers for the framing of the body as Nurses know best but something it is and the fashioning of the minde too and the younger it is with the better successe I have read of a great Conquerour yet not so great as that he could overcome his passions or an ill custome it is a second nature he learnt an unbeseeming gesture at the brest and shewed it on his throne If I remember his Nurse was blamed for it for she might have remedied it while the parts were tender Some-thing may be done also for the fashioning of the minde and preventing of evill It is much what they who are below Christians have spoken and practised this way which I passe over Note we The first tincture and dye hath a very great power beyond ordinary conceit or my expression And therefore observe well what they do who are about this childe not yet three yeers old and what the childe doth It may soone learne some evill and that evill may grow past helping quickly Looke to the eye and eare all goes indifferently in as well as at the Mouth and you shall smell the Caske presently just what the liquor was Keep the inward and hid-man as you should do the outward neat and free from contagion and corruption as young as it is it may receive a bad tincture and that entreth easily now which will not depart without difficultie 5. I have heard a childe sweare before he could creepe Qui jurat cum repit quid no◠adultus faciet Quin. Aug. Confess lib. cap. 7. hereupon the heathen man hath asked what will such an one do when it is grown up I have seene a childe threaten yet it could not strike and scratch before it could hurt and pale with anger it was Augustines observation because another did partake of its milke And this corruption which so soone will shew it self is strangely furthered by a foolish practise Give me a blow childe and I will beat what hath offended This teacheth revenge betime that daring and presumptuous sinne for it disthrones God and puts the law out of office I say that practise leades unto it as we might easily observe if we would observe any thing Many thinke that the Time is not yet it is yet too soone to be so watchfull over the childe But by this neglect and putting off we suffer matter of trouble to be prepared We neglect not a sparke because it is little but we consider how high it flies and how apt things about it are to take fire There is no Lord Verul Essayes 21. 125. greater wisedome said that great Scholler then well to Time the Beginnings and on-sets of things Dangers are no more light if they once seeme light Our dutie is to looke to small things they leade to great Is custome no small matter said one who was short of a Christian Shorten the childe in its desires now specially if it be hasty and cry and will have it Then say some the childe must have it say I no but now it should not Shorten it here and the rather because it cryes if he have it give him it when it is still and quiet Correction rather when it cryes Let it not have its will by froward meanes Let it learne and finde that they are unprofitable and bootlesse A childe is all for the present but a Parents wisedome is to teach it to waite Much depends on it thereby a Parent may prevent eagernesse and shortnesse of spirit which else will grow up with the childe and prove a dangerous and tormenting evill We shall helpe this hereafter and soone enough say some Let the childe have its will now it is but a childe And be it so but that is the way to have a childe of it as long as it liveth As Sr. Thomas More said to his Lady after his manner wittily but truely They might as well say they will bend the childe hereafter when it is as stiffe as a stake though they neglect it at the present when it is as tender as a Sprig I will tell my observation I have knowne some children who might not be shortned least it should shorten their growth what they would have they should have for they were but children these have lived to shorten their Parents dayes and their own and to fill all with sorrow for afterwards they would not be shortned because they were not while they might a Siquid moves à principio move Hip. Hippocrates hath a good lesson and of good use here If thou wouldst remove an evill do it at the beginning As the spring of nature I meane saith the * Considerations touching the Church Lord Ver. applying it to the rectifying the politick body the spring of the yeere is the best time for purging and medicining naturall bodies so is the first spring of Child-hood the most proper season for the purging and rectifying our Children To come then to the maine instruction I intend here which is this As we observe Adams ruines appearing betimes in the childe so must we be as timely in the building against these ruines and repairing thereof It is a great point of wisedome as was said well to time our beginnings And this a parent will do if he shew but the same care about his childe as he doth about his house or ground if he observeth the least swelling or cracke in his wall or breach in his fence about his ground he is speedy and quicke in repaire thereof for it gaines him time and saves him a great deale of cost and labour both That may be done with a penny to day that will not hereafter with an hundred pound And that now mended in a day which will not hereafter in a yeere And that in a yeere which will not be done in our time So King IAMES so famous for his sayings pressed the speedy repaire of breaches in high-wayes We cannot borrow a speech that is more full I meane we cannot take a metaphor that is fitter to presse home this dutie it is low and descendeth to the lowest capacitie and teacheth the Parent to be quicke and expedite in repairing the ruines of old Adam in his young Childe for though it seemes as a frame but newly reared yet unlike other buildings it
children That they are worse trusted with superfluities till they have learnt from us the nature use and end of apparell why it was first put on and since continued In the meane time an handsome neat but plaine dresse doth best and is the safest garb A wise man can see his way here and guide himselfe and his childe between a cynicall affected plainnesse scanting themselves and a pageant like ostentation fomenting pride and strange conceits a Reade Chrysost upon Gen. 3. 1 vers 21. Hom. 18. Abusing that most fearefully to most contrary ends which God hath given to make us humble and thankfull Our Proverbe forbids us to stirre up a sleeping dogge and the Greeks have another to the same purpose We must not cast up fire with a sword Both the one and the other teacheth us not to foment or stirre up corrupt nature but by all fitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Educat meanes to keep it down so may we prevent this evill But we see the contrary is practised we doe stirre fire with a sword we doe foment corrupt nature by vain and phantasticall fashions such as if the Divell were in mans shape they were the words of a grave and learned Divine he D. G. could not be more disguised then now in mans cut and garb A great and a provoking evill this our dutie is to prevent it what may be and betimes Here is a fit place to plant in the Grace of humilitie lowlinesse of carriage how the viler a man is in his own eyes the more gracious he will be in every mans eye besides The lower his deportment is so it be in truth and sinceritie and not below himselfe the higher he is in true judgement With the lowly is wisedome and the eye of the Lord is towards him for good More fully this in the second part But here let the childe have some old lessons with his new cloathes for that is all besides his sports he takes delight in It may be told That as the man must honour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys ad pop Am Hom. 19. VVe commend not an horse for his trappings nor must we a man for his clothes what availeth a body well clad and a soul naked 1 Pet. 3. 3. Aug. confess lib. 1. cap. 7. house not the house the man so the person must put a grace upon his apparell not the apparell upon the person It is a poore ornament and not worth the looking on which is put-on and off with the cloathes The inward ornament is the grace indeed And if the Parent shall intend principally the beautifying of the inward man his own and his childes he shall reap the comfort of both And so much to the first which sheweth my scope to propose a way onely not to determinate the same 2. There is a spice of this pride which shews it selfe in children before their teeth in a froward stubborn carriage The Parent must be as speedy in observing what signes the childe gives hereof either in words or gesture thereby it is declared very much And he must leave nothing remaining so farre as he can help of this yron sinew out with it and spare him not The childes future good and the Parents comfort depend upon it Let him see and feele that it is very unprofitable and bootlesse to be sullen froward obstinate leave him not till he be as soft as a pumpion that is the counsell and the way to prevent this evill which will make him as unfit to rule hereafter as he is to obey now The Parent must be very watchfull and active here but now remembring he looks upon his owne picture as was said his own Image right Now heart answers heart as face to face in water or in Chrystall And therefore we shall the lesse feare the fathers passion All compassion will be used which is necessary and required And so the stubborn spirit which worketh all our woe as was said may be taken down through Gods blessing who is lookt up unto for that which is crooked no man can make straight And the contrary grace may be instilled and inforced I meane gentlenesse of Vt ameris ama Mar. carriage meeknesse of behaviour oh how winning how commendable it is Love is the whet-stone of Love an attractive thereof a I will tell thee said one how thou maist make another love thee without a love-potion a Ego tibi monstrabo amatorium sine medicamento c. Si vis amari ama Senec. epist. 9. If we would be beleeved we must live honestly If we would be beloved we must love heartily Isid Pelusit lib. 2 epist 148. Be pleasing and loving to others and thou shalt have love againe A meeke and loving carriage will win the love and draw the eyes of all unto us as a cleare Sun-shine upon a faire Diall where as a rough stout and boysterous nature doth thrust out a rough and hasty hand against every man and will finde every mans hand as boisterous and rough against him but gentlenesse sinks into the heart and wins it makes the clearest Demonstration of a Gentle-man Others may assume the name but it is the Gentlemans right his whom gentlenesse calmenesse sweetnesse of carriage doth denominate There are other meanes to work and mould the spirit this way which I cannot thinke of but we must remember still that there is no way like this The looking up to the Lord the spreading this crookednesse and peremptory bent of nature before Him who onely can subdue it and set it straight But the Parent must do his part else God is lookt-up unto in vaine He must set the 21 chapter of Deut. before the childe there to reade the punishment of a stubborn childe He must informe him how unsociable a Nabal-like disposition is a 1. Sam. 25. 17. Latrant non loquuntur Cic. Brut. pag. 161. fol. Stridet non loquitur Cal. epist 339. How b 2. Sam. 23. 6 7. Vt spina ex quacunque parte con spexeris habet aculeos Sic servus Diabo◠Chrysost in Matt. 7. Hom. 9. lat aut untractable such a person who is of the nature of a thorne But above all things the Parent must bid the childe behold how God raiseth valleys and takes down hills Represseth the presumptuous and giveth grace to the modest 3. Spare not the childe for his lye children are strangely addicted to it because they are children and understand not he is a childe though a man threescore yeers old that useth it It is the winding crooked course the very going of the serpent which goeth basely upon the belly and eats the dust There is no vice doth more uncover a man to the world and covers him with shame It out-faces God and shrinks from man and what can be more childish It unmans a man debasing his glory and making it his shame It makes a man most unlike God most like the Divell
season now follows and the instructions therefrom CHAP. VI. The second season seasonable for instruction and yeelding a great deale 2. AT noon we eat bread at noon which implyeth that we have done our worke before we are not content to feed an unprofitable servant nor a Lord-Dane an idle drone nor doth the great House-keeper of the world make any allowance here for idle and lazy servants That pattern Å¿ Gen. 24. 33. of servants doth his work first and eates after Ioseph returnes home at noone from his necessary affaires then eates bread with his brethren t Gen. 43. 25. It is supposed and granted That the servant sitting down to eat came from the field plowing there or feeding cattell u Luke 17. 7. He that like an idle Serving-man can finde no good imployment for his hand or minde should be kept fasting according to the Apostles rule He that doth not labour must not eat He that laboureth not lives like a mouse x Quasi mures sâ—mper odêre alicnum panem Plaut Pers Act. 1. Scen. 2. he eats not his own bread Nay he is a thief because he worketh not the thing that is good Ephes 4. 28. And now that we have laboured see our frailtie and what it is wearinesse is a fruit of the curse and now a kinde of sicknesse Rest cures that hunger a sicknesse also meat cureth it But behold how little a satisfaction here is in it and for how little a while we are refreshed now with rest and repast presently again we are weary and faint Our bodies need continuall repairing we are still falling toward our earth dust is turning to dust before our last glasse be turned and the last sand run out Every day there is a spending of the vitalls some dilapidations in our building which these comforts of meat and drink through Gods blessing prop and make up again but with some losse in the principalls A consideration which may assure us that we are but men fraile decaying men and minde us of that state where is constancy and to seek Him who is fulnesse and onely satisfies Here below our comforts and refreshments lie scattered some here some there some in this some in that we go to the fire for some to the cup board for other some to the cisterne of water for other but they are indeed but cisterns quickly suckt up and emptied and then are we as before God is the ever springing-fountain All comforts are summ'd up in Him as the drops in the ocean They are divided here below but united in Christ get Him and we have all in Him Oh say then Give us evermore from that fountain That though we do come to these cisternes to draw yet we may know them to be but cisternes and Him to be the Fountain from whom we may receive fullnesse and satisfaction and so wait for His appearance when we shall be ever with the Lord where we shall hunger no more nor thirst any more c. 3. And this instructs also that we have no true right to the Creatures before us a kinde of right there is y All are yours 1. Cor. 3. 21. 22. that is the churches in order to comfort and happiness but for proprietie so all things are not ours Religion takes not away the distinction of master and servant And therefore it takes not away distinction of goods which is the lesser Doctor Sibs on that Text. Non fundatur dominium nisi in Imagine Dei. Imago baec quid est aut quomo lo deletur Respondebunt spiritus fanatici Imaginem Dei esse puritatem id autem quod delet esse peccatum Verùm hoc ad eversionem imperii omnis spectat Interpretes igitur saniores banc imaginem interpretantur esse rationem naturalem Quae si in toto aut maximâex parte deformetur jus imperii extinguitur L. Verul de bello sacro p. 3. 345. In Engl. p. 122. 123. Lege Clem. Alex. Ad Gentes pag. 44. which is not here a place to dispute but no true nor comfortable right but in our Head the Lord Iesus Christ By sinne we have forfeited them all and more then so we have brought a curse upon them and a vanitie In Christ they are restored and through Him the curse taken off I will cite Mr Dearings words here on Heb. the first chapter verse 2. They are these and yeeld us profitable instruction We must learn of our selves we have nothing but being ingrafted in Him we are owners of all things In mine own right I am naked and void of all I have no meat to feed my hungry body no drink to comfort my faint and thirsty spirit no clothes to keep me warm no house to harbour me c. for the earth is the Lords and the fulnesse thereof I may have from man my warrant here in earth that my house is mine and my land is mine and he is a thief and a robber that taketh it from me But all the men in the world cannot give me my possession before the living God but onely his Sonne Christ who is Heire of all Then that our lands may be our own our goods our own yea and our meat ours let us be Christs that in Him we may have the good assurance of all our substance Take not thy meat but as the gift of Christ who hath sanctified it unto thee nor any thing thou hast but with thanksgiving to Christ that hath sanctified it for thee †4. And the consideration hereof should be a meanes to lift up our hearts as well as our hands and eyes to Him that spreadeth our table prevents the snare feeds us with the finest wheat when others are fed with the bread of affliction and water of affliction or if our bread be course or not that but pulse instead of bread yet He can nourish by it and make the countenance z Dan. 1. ruddy whereas the more daintie fare may tend to leannesse So the parent must teach the childe not to eat with common hands or mouth that is not before the hands be lifted up and the mouth opened to Him Who opened His hand to the parent first before the parent could open his to the childe And now onely commands a blessing and gives the bread power to nourish making it a staffe of bread both to parent and childe which must minde the parent that it is not a childes work to blesse the table but according to the ancient custome the masters duty to pray for a blessing who should best understand that all things are sanctified by the word of God and prayer And so much to raise our hearts before we take our meat towards Him who onely commands a blessing upon our meat and strengtheneth with strength in our souls Psal 138. verse 3. 5. And now that we suppose we are set down to feel and taste how good the Lord is who hath so furnished our table we must consider well what is set
sheweth us the eagernesse of our appetites and how peremptory the demands of an hungry stomack are which a man can no more rule then he can his tongue but He who restrained the ravenous lion from tearing the asse and the Carkeise mark it can restrain our eagernesse this way and give us the command of our selves for the better performing His command in cases extraordinary and in suffering great matters when He shall call us unto it I think now of the extremities which famine drives unto and they are scarce utterable by them that never felt them I think also how soon our very necessaries which we have riotously abused and carelessely cast at our feet may be taken from us But then I think withall that in these extremities wherewith Gods dearest children may be exercised and pressed they do so look up to Gods hand and so rest upon it that they certainly finde the same hand as gracious towards them in sustaining them as it was powerfull in holding the mouth of the lion in the forementioned case So as though the extremitie be great yet they do not put forth their hand to wickednesse not to such horrid and bloody dishes as we reade and heare that some in their extremities have done If God take away the meat He can take away the stomach also as the Martyr said or restrain the rage of it so as it shall not touch the carkeise or such unclean things But we cannot tell what delicate wanton persons may do in their straits nor how far our unmortified lusts may carry us If we are in no part crucified to the world and have the world in no sort crucified to us the extremitie may prove unsupportable want of necessaries will presse sore upon those who alwayes have lived at the full and fed themselves without feare and could never part with so much as any of their superfluities They who feed themselves like beasts saith Clem. Alex very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paed 2. 11. wants to such are more disrellishing then dead beer after the sweetest banket They that live in pleasure and lie at ease cannot endure a change o We are hardly brought to change from soft beds to hard boards Hist of the World 4. 2. 11. p. 158. And therefore as we expect the support of the Almighties Hand in our fainting time when we have nothing to support us from without we must look up humbly and thankfully to the same Hand now that we have plenty And we must accustome our selves now that our tables are spread to a sober temperate use of the creatures and to all fitting abstinence holding command over our spirits in His strength we are able to do it who over-powered the lion that we be not brought under the power of the Creature The body hath some preparatives before a purge and when we would come out of a sweat kindely we cast off first one cloth then another so should we do in the ranknesse and sweat of our prosperity p Vitia longae pacis opulentae securitatis Salv. And now the time calls upon us famine and the extremities thereof we have q Chap. 4. § 14. read and heard of and what hath it taught us Our tables are as full of excesse as before and fuller of surfeit So the fool goes on and is punished he cannot lay things to heart but they that are wise do heare the voice of the rod and do fear before it walking humbly with the Lord They have got command over their spirits and are got from under the power of the Creature by denying themselves a little in this and a little in that Now in this lesser thing so making way for greater so as when the rod of their affliction shall bud out again which they expect nay when the Lord shall turn the former rod which wrought no reformation into a serpent so that it stings like a scorpion they may feel the smart thereof but the poyson thereof shall not be deadly And so much to teach us abstinence and to get command over our selves that we be not brought under the power of the creature which will help us much to possesse our souls in patience in the day of trouble They that have not learnt to wait are not fitted to receive the fruits from the r James 5. 7. earth or the accomplishment of the promise from heaven Now touching our children the lesson is this we must not give them alwayes when they aske nor so much as they would have let them feele sometimes the want of it and the biting of an hungry stomack It sweeteneth the creature when they shall have it and puts a price upon the same when it is in their hand It is rare amongst those that are grown up to finde a stomack full of meat and an heart as full of praise The emptie stomack feeles the comfort and is in likelihood more enlarged Let the childe abstain from all sometimes but not often it is their growing time yet sometime altogether from all at all times from part They must not taste of every dish nor look so to do it is not good for the ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Paed 2. 1. pag. 103. parent lesse wholsome for the childe there is a drunkennesse t Plures cum sint vino sobriae ciborum largitate sunt ebriae Hier. lib. 2. op 17. in eating as in drinking Accustome children to waite now they will waite with more patience hereafter But more specially teach them a fit and reverent behaviour both before and at the table Though they sit at a common table yet it is Gods table He spread it for the parent and the childe Though there we receive common blessings yet we must not put upon them common esteeme nor return for them common thanks children must not by their rude and uncivill deportment before and at the table make it a stable or an hogs-stye nor must they drown themselves there in an eager fulfilling their appetite like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Mex Pop. 2. 7. pag. 127. at their manger or swine in their trough like beasts I say that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loco laud. pag. 128. them and their dung hill behind them hereof Clem. of Alex. makes very good use and that is all I tend to here 6. And now that we have eaten we must remember to return praise Our great Master is our great example Before He gave common bread He gave thanks and when He administred the Sacrament of His blessed body and bloud He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearken to this saith Chrysostome y upon those words all ye that goe from your common table like swine whereas ye should give thanks and conclude with a Psalme And hearken ye also who will not sit out
glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fillup the heart of man no more then wind or ashes can satifie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oâ—â—endes Te sufficis ei Aug. Conf. 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Behold then The heaven is before us and Christ in our nature hath opened the way thither and There appeares for us And thither-ward must the soul tend if it looks for rest The Lord Christ seemes to speake to every soul as Ioseph to his brethren g Gen. 45. 20. Regard not stuffe for the good of all the land of Egypt is yours Regard not the stuffe and baggage lumber here below ye are borne for higher things Behold the heavens Behold all the good in those spacious mansions is yours This meditation must be followed till it hath set us loose from our spirit of infirmitie bending us down-ward and hath wrought our affections off from things below and raised them upward where the treasure is which only satisfieth thereon to fasten even upon the Lord Christ as the portion to the soul every way proportionable And woe unto us if this meditation doth not work upon us even thus farre for how shall we answer our coveting an evill covetousnesse to our house our increasing that which is not ours h Hab. 2. 6. 9. our heaping up riches or rather as one saith sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isid Pelus lib. 2. ep 135. but all this while contemning the blessing our minding earth and earthly things wherein is such varietie of changes and neglecting house or kingdome rather which cannot be shaken How shall we answer this It is not possible saith the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expect pardon for so great a neglect for our eager pursuit after and care about the earth and our neglect of heaven and of our right precious souls which live to all eternitie This will be said of us if our care be so preposterous which was said of him l Isid Pel. lib. 2. ep 156. who had built him a sumptuous house which he enjoyed a short time but neglected the chiefe and principall thing which leades to those everlasting doores whereat the King of glory is entred in In the one he proclaimes his covetousnesse in that other his great neglect his extreame folly rather So much in way of resolution to the first enquiry What figure the earth hath and what use there-from 2. Whence its dependance or how born up It is Gods question So He demands of Iob m Job 38. 45. 6. Where wast thou when I layed the foundation of the earth who hath layed the measures thereof whereupon are the foundations fastned c. And as it was the Lords question so must it be His answer for there is not a man upon earth nor ever was clothed with sinfull flesh that can shew the Kings matter What then is the Lords answer If we know the Scriptures we know what it is for thus they say He hath founded the earth upon the Seas and established it upon the floods n Psal 14. 2. Vpon the seas and upon the floods what finite understanding faith the Father o Chrysost in Gen. Hom. 12. Neere the middle Ad Pop. Ant. Hom. 9. Lege Hom. primum S. Basil in Hex can understand or comprehend this when we men lay a foundation so the Father goes on we digge deepe and if we meet with water in our way we goe yet deeper till we see the spring dryed up else we will lay no foundation for a foundation upon water makes a building unstable and tottering it cannot be a fixt dwelling It is against the nature of water to beare up so heavy a body It was not the stick no nor the work of nature though put to the extent thereof which caused so much as the yron p 2 King 6. 6. to swim And it is against the nature of the earth to have its seat or basis upon such a foundation But Gods wayes are not as mans wayes which may be found out and comprehended by reason And yet saith the same Father Why dost thou wonder ô man If thou wilt wonder thou shalt never cease wondring for into whatsoever creature thou wilt pry into thou wilt finde an unlimited and boundlesse power much more then in the bearing up of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massive body And to this power thou must be brought else thy understanding can never fix but be as unstable as the waters We must be brought to this even to the power of God for hitherto all the answer that the sacred Scripture makes to this great and grave question tendeth He hangeth the earth upon nothing saith Iob q 26. 7. upon nothing nothing can beare up nothing yea but the earth hath pillars so we reade also The r 1 Sam. 2. 8. Cardines Poli. pillars of the earth are the Lords and He hath set the world upon them The meaning thereof is this though some bend the interpretation otherwise to their own end according to the sicknesse of their fansie That these pillars are our North and South poles amidst whereof the earth is s Reade Pol. Virg. lib. 4 ca. 9. Where they would make us beleeve that Anna prophesied of Cardinall Pole or others the Popes Cardinals so making them elder then the Moon placed which confirmes unto us the singular power providence of God saith Trem. and it is as much as is implyed from that text I meane the singular power of God therein for that is intimated
we do see We cannot give answer nor make report thereof I do not wonder that Paul whom the Father elegantly calls an earthly Angel Å¿ Chrysost Tom. 1 de poenit continent and an heavenly man that he being caught up into the third Heaven could not utter what he heard there for it was unutterable He whose eye is but upon the outside of that paradise beholds such great things there that we cannot utter nor comprehend what we see There I see the heavens stretched over me like a curtain thence it hath its name in Hebrew but in Greek and English a firmament because it is firme and fast This I see because it seems to terminate my sight but I know not what I see nor know I how He buildeth His stories spheres in the heaven t Amos 9. 6. but I know it is fully called the firmament of His power u Psal 150. 1. And that is all I can say of it for the out-spreading of that Canopie is unutterable and unconceiveable There I see those fierie Globes each of them many degrees bigger then the earth yet in comparison with that out-spreading firmament each of them but as a diamond on the ring or point in a circle If I think upon the the glory of the Creator as I should do for if these be so wonderfull how much more wonderfull is the Creator hereof This thought thereof swallows me up as a drop in the ocean How farre beyond the scant compasse of mans understanding is it then to conceive of the glory of His Saints for it is said They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever x Dan. 12. 3. nay it is said They shall shine forth as the Sun y Matt. 13. 43. nay more They shall be like unto Him at His appearance z 1. John 3. 2. And surely though this glory be incomprehensible yet our understanding may conceive and comprehend that so it is for if the Lord hath beautified the outside of their palace or heavenly mansions with so much glory what is the inside and the glory there within a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil Hex Hom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot think that strange which followeth that he who hath this hope purifieth b 1. John 3. 3. himselfe for certainly none but the the pure in heart can enter in there I see now how necessary it was and that so it must needs be That Christ should give Himselfe for His Church that He might sanctifie and cleanse it with the washing of water by the word That he might present it to Himselfe a glorious Church not having spot nor wrinckle or any such thing But that it should be holy without blemish c Ephes 5. 26. 27. For the conclusion is peremptory and certain There shall in no wise d Rev. 21. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into the heavenly Jerusalem any thing that defileth c. And me thinks when I reade that Elias e 2. Kings 2. was carried up into heaven in a fierie charriot it shews me in a figure that in the act of dissolution f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Tom. 5. de resur serm 33. in that moment of time when the soul is departing out of the body sanctification is compleate and perfected and all remainder of corruption is as by fire purged away for none but the pure and the clean and undefiled can enter in here into this Holy of Holies whose out-court or out-covering or pavement of that Court is so glorious And do I see all this and do I beleeve it too What and yet go I on in an evil course and yet do I take the Name of God in vain If so I do but as the devil doth he beleeves and yet continues as he is g Esse Deum credunt tamen in perversitale perdurant Sal. de Prov. 4. p. 100. subjungit ad pudorem c. Sal. Ibid. But if I do not feare before this power and tremble too I am short of the devil for he doth both We may think hereon when we behold the firmament of His power and the glory thereof which is as we have heard though we have not heard the half thereof And yet though thus outwardly glorious this out-court is it must be dissolved and by fire What confidence can we then put in any thing we call flesh or in these vile bodies of ours If the firmament that firme and fast thing shall not still continue of how small continuance is man and the things of this earth which we dote upon But to leave that and to raise our thoughts higher where they should fix we should make the same use of the glory of the third heaven which is the Saints city and countrey where they shall be glorious and crowned with life and for ever with the Lord of life whose Majestie shall shine in perfect beauty before them the same use I say we should make hereof which the holy Apostle makes touching the dissolution of this out-court or firmament seeing we look for such an heaven wherein dwelleth righteousnesse what manner of persons â— 2. Pet. 3. 11. ought we to be in all holy conversation and godlinesse Chrysostome maks a larger use of this contemplation and it is of use indeed His eyes were fixt upon that out-court beholding the excellent beauty thereof upon which contemplation thus he speaks and this the philosophy he gives If these parts of the heaven turned toward us are so bright and glorious what are those upward and inward parts How exceeding glorious that heaven of heavens i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—l illuâ— coelum coeli etiam terrae nostrae coelum terra est Aug Conf. l. 12. caâ— 2. And yet as if this glory were not worth the seeking after we stand greedily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaping and catching at the shadow of things and let go great things of a durable substance So he goes on and that which follows is yet more notable When I think on the beauty clarity glory of this heaven I finde my thoughts can fetch a wide compas yet I have not a thought to measure this glory withall my thoughts are infinitely too short here but this effect I finde they cause not more wonderment then mourning In the thoughts hereof I must needs weep bitterly and my spirit must mourn within me l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when I rise to that height I am presently as low again in the thought of my fall When I behold that Glory with the same eye I must reflect upon my miserie O from what excellent things are we fallen from what happinesse are we estranged m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say well estranged for we carry our selves as strangers to that city of rest and happinesse We exceedingly busy
an Age a Ibid. little out of countenance though yet if it light well it makes Vertues shine and Vices blush But however It is not a thing to be proud of for it is as Summer fruits which are easie to corrupt and cannot last We cannot say of it IT IS g Hist of the World 2 book 3. 4. c. Preface p. 20. It may change if not vanish in a very short time in a night one fit of a fever of feare of sorrow may in one night so quaffe up our spirits that we cannot easily be known to be the men witnesse a Noble-man in Charles the fifth his Court as we reade in Lemnius h Lemn de complex page 147. Oh saith one i Dr Sibbs S. c. p. 141. That the creature should dare to exalt himselfe against God who need not fetch forces from without to trouble and molest us if He let out the humours of our body or the passions of our minde against us we shall be an astonishment or wonder unto others a terror and torment to our selves man in his best estate is but vanitie If we could reade our selves and the principles we consist of if we could look down towards our feet and see what our foundation is then certainly our plumes our high thoughts would fall flat down I remember how Pliny instructs the great men of the earth by occasion of a childe smothered in the wombe with the snuffe of a candle And thou saith he who art so proud because thy bloud is fresh in thy veines and thy bones full of marrow thou that art so puffed up because of some fulnesse or some great estate falne to thee may'st purchase thy death at as low a rate as that childe or lower a rayson stone may choake thee as it hath some others so may a haire in the milke He therefore weigheth his life in a right ballance who truly considereth how fraile he is so he concludeth a little chapter with a great lesson k Plin. Naâ— hist lib. 7. cap. 7 sâ—e cap. 50. It is a common Theame yet worthy to be insisted upon for if we did know our selves to be but men we should have wiser and sadder thoughts Therefore it is good to reade our selves Our vile body and the foundation it stands on speaks out plainly that fall it will we know not how soon I knew a man saith l Aug. de Civit. 22. 22. St. Austine and one of a strong constitution too his legge slipt and with that slip a joynt out of place so it laid him on the ground and could not be cured till he was laid underneath Sitting in a chayre saith the same Father is a safe posture but we know who fell out thence and brake his neck as we remember one did out of his bed that retyring and refreshing place The case was extraordinary for he was full of yeares and as full of sorrows And the news of the Arke weighed lowest But it tells us the ordinary lesson That death may meet us when and where we lesse look for it A m Judges 3. 20. Summer parlour seemes a safe place for repast and quiet And a brothers feast n 2 Sam. 23. hath no shew of danger And yet the hand of justice hath met with the sinner at both these places which tells us That He who hath his breath in his nostrils should not be proud for there is spare enough and in all places at all times and by the unlikeliest meanes to let it forth I remember a proud Conquerour demands in a bragge what he should feare o Victor timere quid potest quòd non timet Sen. Agaâ— Act. 4. And it was answer'd in a breath That which he feared not which he found true for soone after that he least suspected damp'd his spirits and quite put them out What I feare not and thinke not off is likely soonest to fall upon me As he is likelier to spoyle me in my house which he hath mark'd out in the day time Then that person whom I am warned of before my doore and whom my eye is upon Oh That silly man should lift up himselfe in a windy conceit of that which is not who before the next morning may be laid upon his sick bed and in a readinesse for the grave what is our life a vapour saith Saint Iames A p Jam. 4. 14. wind saith another Not q M. Aurel. Ant. p. 14. one constant wind neither but every moment of an houre let out and suck't in again like the Dove in the Arke out and in in and out and then never returnes againe Doe not our eyes behold how God every day overtaketh the wicked in their journeys how suddenly they pop downe into the pit how Gods judgements for their times come so swiftly upon them that they have not the leisure to cry Alas How their life is cut off like a threed in a moment how they passe like a shadow how they opened their mouthes to speake and God tooke them even in the midst of a vain or idle word And dare we for all this talke so big and lift up our selves in the midst of so great and so many ruines Now the Lord teach us to know of how senselesse and heavy mettall we are made and yet how easily blowne up with a little wind They are Mr. Hockers words in his 2. Sermon upon Iude page 547. But rather then our hearts should be lifted up against God we should pray unto God That He would put us in feare that we might know and know in good earnest q Vehementissimè agnoscaâ—t Trem. Psal 9. 20. that we are but men wormes of the earth dust and ashes poore fraile corruptible creatures All is contained in this word Men one may be a learned man another a wise man a third a strong man a fourth an honourable man If learning puffe him up the consideration that he is a man may abase his proud lookes If wisdome make him proud so true wisdome never doth If he consider well he is a man it will humble him If strength make him thinke of himselfe above what is meet let him know himselfe to be a man he will thinke of himselfe as he is and he will remember that God was his rock and the high God his Redeemer If honours lift him high serious thoughts that he is a man will lay him low but a man like the first letter of a patent or limmed booke which though it hath large flourishes yet it is but a letter r Advinc p. 36. There is a pretty fable or fiction call it what we will so we observe the lesson which the morall yeelds us Alexander they say had a little-stone which being put into the ballance would weigh down things of very great weight but if dust were cast upon the stone then very light matters would weigh down it What doth this teach said Alexander to his wise Clarkes The
people to feel their own weaknesse because they honoured not His strength If the faculties of thy soul bring in willingly and plentifully offerings unto God say with David when so much store with much freenesse was brought-in by the people to build the Temple Now k 1. Chron. 29 14 16. Lege Cal. Inst 2. 21. sect 11. our God we thank Thee for all things come of Thee and of Thine own hand have we given Thee All things come of Thee we give-back but what Thou gavest first Without Thee nothing we have and nothing we can do This acknowledgement befitteth us who have spent and cast away all our stock and do sit now at the receit of a free-mercie And this debasing of our selves so low that we can go no lower even to a l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caâ— â—â—st 2. 5. 13 â— nothingnesse in our selves is farre from being a base thing This abasement if it be in truth and sinceritie is an excellent grace the very root of grace springing-up and so setting-out and adorning the whole man All the parts powers faculties of all But a root it is which groweth not in our own soil No As every good and perfect gift so this comes down from above God gives it and to such He gives it it is Avila's m Spir. ep pag. 201. note Who digge deep in their own dung taking up and rumating upon their faults and frailties amongst those poverties and miseries is this pretious jewell to be found for prying narrowly thereinto a man shall see cause enough not onely to be humbled but even confounded And then he that before could not live with any body no nor with himself in peace can now live with all the world keeping the unitie of the Spirit in that bond for he hath learned mercy and judgement and to walk humbly with his God And this humble walking is the very note and character of a good and holy man It was the mark whereby the Anchorite n Beda lib. 2 c. 2. reade our Jewell 3. Art pag. 186. would have his countreymen judge of Augustine Englands supposed saint If saith the Anchorite he be gentle and lowly of heart he carrieth the yoke of the Lord and offereth to you to carry the same But if he be disdainfull and proud so they found him then it is certain he is not of God you need not regard him Such a distinguishing qualitie Humilitie is O then be clothed with humilitie let it come within thee as water and like oyl into thy bones it will soften and mollifie thee It will make thee fruitfull like a garden watered from the clouds It will beautifie the whole outward man setting it and keeping it in good frame and order The eye will be low thy spâ—ech soft meek and gracious thy gate comly thy whole deportment as befitteth a Christian exalting the dignitie of that Name as pride doth folly for certain it is as was pointed at before The more true grace comes into the heart the more as it is in the filling of vessels the aierie and windie conceits go out The higher indeed and in truth the lower in our own appearance the viler in our own eyes and yet we are content to be more vile that God may be the more glorified The Trees of righteousnesse are just like that tree we reade of whose root was just so much beneath the earth as the top * Virgil. A Eâ— â— The higher in vertues the more lowly in minde c. Isid Pelusit lib. 2. ep 151. was in height above it The higher they grow up to perfection the deeper they take root downward in * â—umilitie considering they have nothing of their own but sinne and it were foolish and impious to be proud thereof I conclude this with that of the Wise man * Prov. 16. 19. Better it is to be of an humble spirit then to divide the spoile with the proud Better indeed for with such an on the high and loftie on doth dwell o Esay â—7 15. 1. 2. 66. So little for it is little which man can say or do to the plucking up this root of bitternesse which so defileth and the planting in the contrary grace that root of holinesse which so beautifyeth and adorneth §. 2. Our darling sinne The next sinne which we should be armed against I cannot presently name that belongs to every one 's owne heart to do for I meane that sinne which every man may more properly call his iniquitie p Psal 18. 23. not but that every sinne is properly ours and we must own it except that which the divell doth cast in and that we make ours also if we give it lodging or suffer our hearts to brood upon it as an hen upon eggs every sinne I say is ours for we have within us the root of all But this is ours more peculiarly our heart is more endeared unto it it is its beloved sinne and darling corruption as hardly parted with as a right eye or arme such mastery it hath in the soule so it besets our nature and so hotly chargeth the same And then most likely it is that sinne which one calls The great q Hist of the World B. 2. chap. 4. sect 13. pag. 239. Enchantresse of mankinde he means sensuall pleasure for the most are bewitched with it how have the strong falne by it It is that which makes the wise become fooles Nay it is folly in the Abstract r Gen. 34. 7. folly in Israel and as one of the fooles in Israel So we reade 2 Sam. 13. 13 where we read of one that would drink the poyson of this Sorceresses cup which being first presented infatuates a man unlesse the watch within be the stronger and gives him not so much time as to thinke Å¿ Omnis aciâ—s quasi vigilia cogitationis obruitur Aug. de civ 14. 16. what do I and so having put out the light of a man which is his reason and understanding like some murtherers I have read of she kills with embracings t Amplexu strangulant Philetae Senâ—ep or if not so but so it is she sends forth man that lordly creature to feed on husks among swine such emptie things or to give it the fayrest interpretation she sends forth man a wise and discerning creature when he is See Hist of the World B. 5. chap. 4. sect 10. pag. 532. himselfe to gather u Ibid. 2. Book 4. 6. garlands in the May-game of the world whose flowers wither while he doth discourse of their colour or is in gathering them It is likely could we take but so much time as to aske what do I what is the bait I am now swallowing That quiet and peace I am now forfeiting what is the shame I am now drawing on me we would resist and thrust it from us with as much earnestnesse as Paul did shake the viper from his hand and as we would a
this poore short and at length tormenting pleasure unto me When d James 1. 15. Lust hath conceived it brings forth sinne and sinne when it is finished brings forth death The world passeth away and the lusts thereof but he that doth Gods will abideth for ever e 1 John 2. 17. Thus farre in the discovery of this sinne also The spring of it we know The issues therefrom are as discerneable how to stop it at the spring head commands our care and diligence if we be wanting at this point our heart will wander after our eyes and then we shall be carried like a ship in a tempest without a pilot or like a colt that hath slipt his bridle All will be out of frame within and then nothing can be in order without There will be a winking with the eyes and a speaking with the feet and a teaching with the fingers for wickednesse is in the heart and the mouth will be an open sepulchre much corrupt communication will proceed from thence But to them who maintain their watch all will work contrary They will be framed to an orderly and sweet comportment They shall have command over themselves and their desires shall be made subject to an higher Law of reason and true judgement They shall not rule but be ruled and commanded The summe of what hath been said may be thus gathered and put together Pleasure is a great Enchantresse at the first encounter she charmes our senses therefore we must be the more prepar'd against her first we must avoid all occasions they are the beckâ— of pleasure and panders for lusts especiaby we must avoid idlenesse it is pleasures pillow the houre of temptation the devils tide-time An unemployed life is a burden to it self and vexation It is like the Dead sea or a raging sea raging rather We must make a covenant with our eyes they are also caterers for lusts and watch our fancy finding it work suitable to so noble a faculty We must remember That the Father of Spirits hath communion with our spirits if after Him kept pure and holy like a room perfumed and prepared for such an entertainment But if unclean then like that house which was empty swept f Matt. 12. 24. and garnished for that spirit who is most unclean though he commit no corporall uncleannesse And this our uncleannes which so debaseth man that noble Creature happeneth by the sicknesse of the fancy The way to cure it is to go to our judgement for counsell before we suffer our thoughts to passe from the imagination to the affection This is the summe I adde we all hunt after pleasure and strive after peace we would finde rest to our souls and satisfaction therein This is naturall to us though nature can never hit on the right way that leads thereunto If we follow the bent and bias of nature we shall seek the living among the dead But now tread we the paths of holinesse of righteousnesse they are the wayes of pleasantnesse all those paths peace g Prov. 3. Certainly were the beauty of holinesse discovered unto us in any measure our affections would be strong towards it we should mount up with wings of Eagles h we should 1. Esay 40. 3. run after it and not be weary we should walk and not faint The straitnesse and wearinesse we finde in these wayes is caused through our indisposition and untowardnesse to those wayes through our want of giving all diligence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euâ—â—p Orest 23. A vain conceit to think of doing great things with little pains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the conclusion of all that are truely wise That those great and insuperable difficulties that we usually pretend to meet with in the way that leads unto vertue and godlinesse are rather vain pretences want of heart sloth and lithernesse as St. Chrysostome in many places specially in his i 19. Hom. to the people of Antioch that is meere want of courage and resolution then difficulties really hard and insuperable We see saith he what your wonder-workers can do what strange feats They will run upon the ground like a wheel circularly They will run up and down a rope with as much steadinesse as another in Ad Pop. Ant. H. 19. plain ground They will cast up swords like Tennis-balls and catch them again with the like ease yet stranger things he tells of and all attained unto by diligence and custome provoked by a little gain What then saith the same Father can we think the way or practise of vertue and holinesse more difficult and the end of that way to have lesse gain and peace overcome we the stubbornnesse of our Will gain that winde up our selves to a resolution i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 we cannot by our own strength choose we the wayes of holinesse give we all diligence to walk in those paths then we are assured custome will make our paths easie and pleasant and at the end we shall have peace The conclusion then is Awake thy soul give all diligence and with the same diligence keep thy heart for out of it are the issues of life Ponder the path of thy feet and let all thy wayes be established k Prov. 4. 23. and 26. §. 3. Profit 3. The other great Enchantresse of Mankinde so I finde them coupled in the forementioned place l Hist of the World lin 2. chap. 4. § 13. p. 239. is profit A restlesse desire of getting still more when though all the world were gotten it could never satisfie nor make a man say It is enough It jades a man and tires his spirits out in an eager pursuit of that wherewith he can no more fill himself then a coffer with knowledge and a bag with grace m You must not account that the chief riches which you can put in a purse Clâ—m Alex. paed 3. 7. p. 173. And yet he layeth out his pretious stock of time and parts in his eager pursuit this way which is as if a man should furnish forth a chamber in a Through-fare where he is to stay but a night and neglect to provide himself of a Mansion in the citie where he is for ever to dwell This is our folly the chain of darknesse over our heart That spirit of infirmity with which we are bowed down so as we will weary our selves in the wayes of vanitie though we finde our selves hungry and faint as the beast under their idols and as the Smith working them with the strength of his arm or if we think our selves filled it is as with the East-winde or ashes instead of bread when we awake for now the deceitfulnesse of riches hath closed the eye we shall be hungry And it is not possible to be otherwise for the heart turned from the Creatour to the Creature must needs be empty there being a vanitie upon it And being removed from the onely and
of the tongue n James 3. 8. a fire too and angers first o Prima semper irarâ— tela maledicta sunt quicquid non possumus imbecilli optamus irati Salv. De Gub. lib. 3. pag. â—1 weapon But this unruly evill can no man tame we must then pray and in our prayer p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 17. pray that is we must pray earnestly we must wrestle and weep in our prayer before the Lord That He would hold in our spirits calme and meeken the same We are taught of God to love one another saith the Apostle we are so indeed saith the Father For no man can teach it and if God teach not we shall flye off and all to pieces like an unserviceable piece of Ordnance before we are discharged We shall bite and devoure on another Vpon every occasion we shall flye out into sparkles of heat like the sonnes of the coale as one speaketh which if you blow it will sparkle in your face behold then how great a matter a little fire kindleth q Jam. 3. 5. We may allude here to what we reade spoken of the Leviathan r Job 41. 21. An angry-mans breath kindleth coales and a flame goeth out of his mouth But if God meekens the spirit if He humbles the heart all this fire will be quenched or if not so yet so kept in this fire shall be that no burning lamps no sparks shall leap out I meane nothing shall be done or spoken which may kindle wrath but much yeelding there will be much forbearing in the spirit of meeknesse as we learne by the example of Abraham who yeelds unto the younger rather then difference shall arise And the true sonne of a gracious father will yeeld not to Abimelech only but to the Heardsmen of Gerar though the place shall Chrysost Ibid. carry a memoriall of the contention there and injury done to Iacob there the taking from him that which God and nature makes common yet rather then there shall be any contention Isaac yeelds and accepts of an apologie or defence afterwards though never a word thereof true And this is meeknesse and patience indeed mildly to yeeld not to superiours only against whom perhaps we cannot stirre and be safe but to yeeld to inferiours such we would have disdained as Iob saith Å¿ Chap. 30. 1. to have set with the dogs of our flocke This is a point of a meeke spirit indeed And this is a spirit of Gods own framing even His to whom these two things do of right belong To subduâ— iniquitie and pardon sinne Marke it The Lord He it is who subdueth every distemper of the soul which vexeth there and pardons all the iniquity t Micah 7. 18 19. therefrom casting it as into the bottome of the Sea therefore to Him we must seeke I conclude with the wise mans lessons v Prov. 16. 23. 24. Verse 32. The heart of the wise teacheth his mouth and addeth learning to his lips Pleasant words are as an honey-combe sweet to the soule and health to the bones He that is slow to anger is betterthen the mightie and he that ruleth his spirit then he that taketh a citie I know That before I came off from this point I should have spoken more concerning the tongue and the government thereof But the subject is so large and 〈◊〉 largely handled That we cannot say a little of it It is me thinks observeable That he who wrote a booke thereof was a whole yeare so himselfe saith bethinking Drexelius himselfe what to call his booke which if I remember he was ten yeares in composing At the length he intituled his booke Phaeton and we know what is faigned of him as we do know what was the originall of that fiction But the Title fits very well and the Spirit gives good warrant to it For the tongue is a fire a world of iniquitie x Jam. 3. 6. it defileth the whole body and setteth on fire the course of nature and is set on fire of hell Great cause to look unto it to guard it well as nature teacheth us with all our care But he that can master his passion and this master passion can master his tongue also that is supposed For the tongue as we heard is but angers first weapon And if we can binde the strong-man we can spoile him of his weapons that 's out of question for it is first done I will say but this then for I have spoken to it before in the first part It is the wisdome of a man to see himselfe speake That is well first to observe the way his tongue is travelling in That he may be sure and certaine that the way is safe Remembring still what was said too That a man hath falne more 1. 〈◊〉 dangerously by his tongue then he hath by his foot § 5. Of Censure I would charm the tongue here before I leave it but so it is hard for man to do nay impossible yet I will lesson it in point of Censure Which is a bold libertie the tongue takes as if it had a a K. â— Daemono-Log lib. 3. cap. 1. patent for prating or had received another edict that all the world should be taxed The lessons are these 1. Take no evidence from heare-say It is the greatest liar in the world Report will sully the whitest name upon earth and when it hath done and you would finde the authour you cannot he walks as undiscerneable as if he had his head in the clouds b Caput inter nubila condit vide Scal. Poâ—â— lib. 5. cap. 3. pag. 524. Report nothing upon bare report especially nothing touching any ones good-name which the purer it is like a white ball the more sullied with tossing 2. Where thou wantest certaintie judge charitably the best and leave that thou canst not know to the Searcher of hearts Indeed sometimes a mans out-side actions words gestures do make an easie and plain Commentary upon the heart we may expound the heart by them There is a speaking with the feet and a teaching with the c Prov. 6. 13. 14. fingers The organ or instrument of speech is the tongue What can the feet speak What can the fingers teach why the feet can speak and the fingers can teach what is in the heart Their commentary is so plain that a man may reade frowardnesse is there But now when a mans actions his meaning and intent are of as doubtfull construction as some old Characters worn out and decayed Take we heed now that we reade them not according to our sense unlesse it be most agreeable to charitie It is a good rule d 〈◊〉 〈◊〉 〈◊〉 We must shew all the favour that may be We must stretch out charities mantle as wide as we can that is as wide as heaven is wide saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acta Apost 21. Hom. 44 Chrysostome and we must note
mourn as David for his sonne every day * 2 Sam. 13. 37. It is a bitter sorrow and it is accompanied with loathing y Ezech. 6. 9. 43. 20. 43. How these will stand together Godly sorrow I mean and spirituall joy is not to our purpose now But the greater our sorrow if it be godly the greater our joy The more sowre our sinnes the more sweet is Christ The more loathing of them as the alone and greatest evill the more prizing of Christ as the only and greatest good the choisest of ten thousands Whether we have this grace of repentance the tryall is easie for if we sorrow after a godly sort behold what carefulnesse it works what clearing of our selves what indignation 2 Cor. 7. 11. what feare what vehement desire what zeale what revenge Infallible marks these of repentance unto life It is now with the penitent as once it was and as ever it will be A sorrow to repentance is not a work of a day or two the hanging down the head like a bulrush for a day or an houre as the custome is Where there is a breaking the bands of our yoke there is a making to go upright z Levit. 26. 13. a constant walking with God as those that have now communion and fellowship with the Father and the Sonne And though this godly sorrow is more secret in the heart and there the work also of a true penitent is most in the well ordering thereof and in watching over the issues there-from yet is it not altogether undiscernable to the outward sense for as Mr. Dearing a Heb. 2. 11. noteth well There is no affection in us according to to the flesh but if it be great it will appeare in its work much more this which is of the Spirit of God If thou be sorrowfull it will make thy face sad b Deprendas animi tormenta latentis in aegro Corpore Juven Salyr 9. if joy be within it maketh thy countenance merry if thou have a flattering heart all the members of thy body will streight serve so vile a thing if hatred be within thee thy body will shew it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it How much more if the Spirit of God have replenished our mindes with these affections of godly sorrow and spirituall joy And so much to the first requisite 2. The second is Faith the hand of the soul which the Lord createth and strengthneth to lay hold on eternall life by Iesus Christ In the Sacrament of the Lords Supper we see a full Redemption wrought and a full price paid in His body broken and bloud poured forth In the bread and wine he that Qui dividit perdit devides destroyes the Sacrament we have a full and compleat nourishment all that the soul can desire But now as the mouth is opened so are we filled As the heart is enlarged so do we receive If the mouth be shut and the principle of life be wanting no matter what dainties are set before us or what put in Therefore we must consider our Interest in the Covenant and whether we can lay hold on a promise for life reconciliation and peace For the bloud of Christ and His Body serve not for the nourishment of any in whom they have not been as the seed of regeneration both in pardon of sin and change of the heart in which conversion standeth we must remember Sacraments convert none but strengthen the converted To the fainting spirit they are meanes to convey power they encrease strength c Isa 40. 29. The Sacraments are as the breasts of the Church from which the living childe doth suck and is satisfied with consolations from which the thirsty soul doth milke out and is delighted with the abundance of her glory d Isa 66. But it is the living childe that draweth comfort here and the instrument by which he draweth is Faith which is Gods gift as is Repentance He gives both So then we must examine how provided we come hither else we come to a well of living water but having nothing to draw or we are like a vessell east into the Ocean which hath no mouth or if any it is stopt The outward man can do its part it discerneth tasteth digesteth the outward signes But now what inward principle hath my inward man and what help hath it from all this in the beholding tasting enjoying the spirituall part Christ and the influence of His Grace issuing therefrom This is all the Question and point to be examined what Faith I have whose work is the same about the spirituall part as is the work of the outward man about the outward And yet had we all Faith I mean justifying faith we could not receive all that is offered here and though we have a weake faith if true we shall receive sufficient Our hearts as one noteth cannot comprehend all the wisdome of God in the wind that bloweth how He raiseth it up or maketh it fall again how can we understand this wisdome of our uniting unto Iâ—sus Christ only this we true members can say God hath given us faith in which we may believe it and out of which such joy shineth in our mindes as crucifieth the world unto us how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeve it We beleeve in the Lord our God yet we know not what is his countenance we beleeve and apprehend by hope His glory yet neither eye can see it nor care can heare it We beleeve and see immortalitie yet our heart cannot comprehend the heighth the breadth the length the depth We beleeve the resurrection of the dead yet we cannot understand such excellent wisdome how life is renewed in the dispersed and scattered bones and ashes We beleeve our Saviour Christ is man and we have seen Him and felt Him yet how He was man born of a virgin all men in the world have no wisdome to declare Even so we beleeve that our Saviour Christ and we be one He of us and we of Him He the head we the body really substantially truly joyned together not by joynts and sinewes but by His spirit of which we have all received And this unitie I cannot conceive nor utter till I know God even as He is and His hely spirit which hath wrought this blessing But yet though thus secret and undiscernable this work of faith is we may take some evidence of the life and operation thereof by those things that our understanding part doth here in matters below and of another and much inferiour nature As thus My minde by the velocitie and speed of my apprehension can be many miles off upon the naming of the things I love Then surely my heart is dull and slow and wants the principle of a new creature if by so lively representations
of the Lord Iesus Christ under these signes to nourish and cheere me if I cannot Eagle-like flye up to heaven unto Him and on that carcasse fasten and fixe my faith thence to draw strength and refreshing The soul can presently be one with that it delights in be it profit be it pleasure and it should much convince and ashame us of our flatnesse herein a matter of such concernment And in case Tremenda mysteria we finde no such working then to withdraw our foot being now approaching towards those high and awfull mysteries For if our hearts can open towards the earth and unite with things there but are flat and heavy towards Heaven no working that way where the Treasure is the Lord of Glory then surely we are no fit guests for this table For certain it is That whensoever our soul shall feele its union with God in Christ all things below will seeme base unto it the soul cannot unite with them nor be servant unto them use them she may but she enjoyes God her union there parts unrivets and divorceth her from base unions and fellowships with things below And so much to the second Grace required in the Receiver 3. The third is Love Love to God who loved us first and gave His Sonne that we might not perish Love to to Christ who so dearely bought us a Love as strong as Death which stirres up all the powers of the Body and Soul to love Him again so as we can thinke nothing too much or too hard to do or suffer for Him who hath so abounded towards us The History of His passion is more largely set down then is the History of His Nativitie Resurrection or Ascension and for this reason it is That all the circumstances thereof are so largely set down That our hearts should be enlarged after Christ That we should have largenesse of affection to Him and these steeped as it were in His bloud and crucified to His crosse and buried in His grave And as Love to Him so love to our Brother for His sake * Amâ—cum in Christa inimicâ—â— proâ—ter Christum It cannot be doubted of in Him that tastes of this Love Feast he partakes of that there which is the cement that sodders and joynes us together e Sanguis Christi coagulum Christianorum as the graines in one Loafe or as the stones in an Arch one staying up another or to speake in the Scriptures expression as members of one Body nay which is yet neerer as members one of another we partake in one house at one table of one bread here is a neere Communion and that calls for as neere an union so the Apostle reasons 1 Cor. 10. 16 17. One God one Christ one Spirit one Baptisme one Supper one Faith And all this to make us one That we may keep the unitie of the Spirit in the bond of peace f Eph. 4 3. But above all The Sacrament of the Supper is ordained for Love But our love to our enemies our shewing the kindnesse of the Lord g 2 Sam. 9. 3. first part p. 71. that is returning good for evill This blessing them who curse us this is all the difficultie and the doubt And hard it is to corrupt nature I remember Salvian saith He that thinks he prayeth for his enemy may be much mistaken he speaks he doth not pray h Si pro adversario â—rare se câ—git lâ—quitur non prâ—catur lib. 2. pag. 70. And yet it is much to consider how farre a common and naturall light hath lead some here in this straight way of forgiving an enemy He was an implacable brother who said let me not live if I be not revenged of my brother The other brother answered And let not me live if I be not reconciled to my brother i Plut. dâ— Fratâ—rno amere And they were brothers too betwixt whom we read never any other contention was but who should dye for the other k Maâ— lib. 1. â—â— 37. So strong a naturall affection hath been and so able to endure wrongs and to right them with good which is our rule and contrary to former customes l Isid Pâ—lus lib. 3. epist 126. 1 Cor 4. 12. 13. â—â—ge Chrys ad Pop. Ant. 〈◊〉 Hom. 9. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluâ— de Frat. Am. wins the Crown or garland Grace is stronger then Nature it rivets and joynes men together like twin members eyes hands and feet or like twigs on the same root or stalke which stick alwayes together But especially if we suppose two persons communicating together at the Table of the Lord we must needs grant that in this Communion they see that which will reconcile implacablenesse it self for there they see a free offer of grace and peace not onely to an enemie once but to exmitie it self an infinite debt cancell'd a transgressour from the wombe an infinite transgressour since yet accepted to mercy This will beget again a love to God and to the most implacable enemy for Gods sake thoughts of this will swallow up the greatest injuries If our thoughts be upon the Ten thousand talents we cannot possibly think of requiring the hundred pence this Chrysostome m Vol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lege Chrysost in cap. 8. ad Rom. Hom. 14. p. 206 presseth very fully and usefully in his first sermon upon that parable or debtor We must remember alwayes that much love will follow as an effect from the cause where many sinnes are forgiven n Luke 7. 47. Matth. â—8 33 We cannot but think on the equitie of this speech and how inexcusable it must leave an implacable man I forgave thee all thy debt shouldest not thou also have had compassion on thy fellow servants The summe is and our rule I must love my friend in Christ and my enemie for Christ Catechismes are large here and helps many and it is hard to meet with new meditations on so old a subject handled so fully and usefully by many but His good spirit leade thee by the hand who leades unto all truth It remains onely that I give some satisfaction to a question or two these they are But how if I finde not these graces Repentance faith charitie to be in me how then May I go to this Table or go I as a worthy Communicant A weighty Question this of high and universall concernment For he or she that eats and drinks unworthily are guilty of the Body and Bloud of the Lord o 1. Cor. 11. 27. The guilt of bloud lieth upon them Now the Lord ever puts a price upon bloud even upon the bloud of beasts upon the bloud of man much more upoÌ„ that bloud that was shed for man how great a price being the bloud of God and the price of souls So then we must be well advised what we do For if we spill mans bloud as God forbid we should for bloud cries yet if we
yet hath learnt so much as hath been said That the Lord giveth wisdome that His word or law instructs to discretion This mans case is not to be despaired of though it be towards the last houre for while breath is within the nostrils for ought we know there is a doore of grace and mercy open But yet this is a very sad and lamentable case For the longer a man walks on in the wayes of ignorance the more unwilling and unable he will be to return and be reformed custome in sinning exercising still more and more tyranny his understanding will be more darkned his judgement more perverted his will more stubborn his memorie more stuffed with sensuall notion his affections will become more rebellious his thoughts more earthly his heart more hardened his conscience more seared And so much considering the season that gray hairs are mingled with the black no time for delay now when before it be long there shall be no more time We must account that the long suffering of the Lord is salvation t 2. Pet. 3. 15. And let the conclusion hereof be an earnest prayer to the God of all grace that as His promise was unto His Church to v Joel 2. 25. restore the yeares that the locusts had eaten the Cankerworm and the Caterpiller So he would restore unto us the yeares which the ignorance of childehood the vanities of youth the negligence of age have consumed There is another period of this age the burden whereof is II. labour and sorrow Barzillai lived to those yeares full fourescore and what saith he I x 2. Sam. 19. cannot taste what I eat or what I drink a question in the sacred tongue is a strong affirmation I heare not the voice of singing wherefore then should thy servant be yet a burden how long have I to live a question we should often put to our selves which would answer all solicitations from the world and flesh and put them to silence how long have I to live That is how very short is the remnant of my mortalitie yet a very little while y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 37. and I must hence what should I think of now but of my death and of my grave what are pleasures or earthly contentments unto me so feelingly spoke that old man The many decayes infirmities that accompany this age are fully set down by the preacher Eccles 12. Amongst those many one expression there is very full and significant as our English renders it verse 5. The grashopper shall be a burden In the Originall the words imply no more but the curvature of the back which with men of such yeares stands bent like a Grashopper and that makes an old mans gate the more burdensome The words may imply also according to the common construction that every thing even the lightest to an old man is burdensome If he creep up to his bed and down from it though to repaire his decayes yet even this is burdensome even delights to others to him are tiresome he takes no delight in the Grashopper nay it is a burden that is saith Tremellius that pleasant season of the yeer when we heare the Grashopper yeelds no pleasure to him none at all he hath quite lost his taste and relish now in those things which to others are pleasurable c. And yet if the grave meet us not in our way hitherto as commonly it doth before we come so farre and prevent our expectation it is larger in nothing then in the issue of this age and in the account we hope to give up at that time This is our greet folly For how bad stewards soever we have been of our fore-past time yet at this time we hope to lay our reckonings even and so to give up our account with joy Though we have turned from God all our dayes yet we have a sure and certain hope in our conceit that we shall turn unto Him and He will turn unto us at this time when indeed we are not able to turn our selves upon our bed And naturally for it is but Nature seeking its own preservation naturally I say and usually men do make fair offers essayes and promises this way at such a time as this when they see themselves dropping into the grave But we must note as one before us and for our use z B. Andrews on Psal 78. verse 34. that this time is the time when all Hypocrites Atheists tag and rag come in and seek Him For who is it that will not look out for a dwelling when he sees his old house dropping down upon his head Who will not cry out for mercy mercy when he seeth the doore shutting upon him and if he speaks not now he must hold his peace for ever Who will not desire that earnestly to live for ever with the Lord now that he sees he must die So true it is that this is the time when all even the worst of all do seek unto God and will turn unto Him But we must note also that this is not our time nor is it the time when God usually opens unto us 1. It is not our time to seek when we are not in case to seek any thing else It is not our time to turn to Him when we are not able to turne our selves in our bed not our time to rise earely to seek Him so we must if in an ordinary way we look to finde Him when we are not able to rise at all not our time to enquire after Him when breath faileth us and we are not able to speake three words together What ever our words are and â—ow pious soever whatever offers we make towards heaven it will be suspected to be slavish and extorted for feare of the Pale horse and that which follows It is not to be doubted but at such a pinch as this something we would say and something we would do which might do our selves good But what or how can we do to purpose when our strength is gone our spirits spent our senses appaled the shadow of death upon our eyes This time is not our time 2. Nor is it Gods time to heare In the Law the Lord forbad that torne flesh should be offered unto Him it was allotted for the dogs a Exod. 22. 31. Mal. 1. v. 13. But such a like sacrifice are our prayers and our praises at such a time as this as torne flesh broken divided and interrupted they must needs be when our heart within us is as Lead and our sighes beat as thick as a swift pulse The Lord ever refused the torne blind and the lame for a sacrifice It was not beseeming our Governour b Mal. 1. v. 8. a man like our selves In case to Him it was offered he would not accept of the same much lesse will God accept our torn divided sacrifice our refuse our Lees or dregs bottome dotage That which was dogs meat that
them and getting now a full conquest over them they see it rouling great stones upon the mouth of their Cave as Ioshua upon the five Kings n Jos 10. 18. there reserving them as Prisoners of no hope till the day of their doome when they shall receive that dreadfull but just sentence under execution whereof they shall lye eternally being sent to their own place where like slaves Death shall keep them under perpetuall bondage And there they must taste of it also even such bitternesse as shall be to them as the gall of Aspes within their bowells and the poyson of Vipers Thus they taste it but it is beyond expression and this is the portion of them that feare Him not nor in their season and Day of Visitation call upon His Name even this is their Portion from the Lord saith the Lord Almightie But there is a sweet peace in Death to all such as painfully serve the Lord in life they are the words of him who relateth the last words of that excellent servant of the Lord Mr. Dearing And they were these It is not to begin for a moment but to continue in the A comfortable death ever followes a conscionable life Dr. Ayerâ—â—s Lectur p. 715. feare of God all our dayes for in the twinckling of an eye we shall be taken away dally not with the Word of God blessed are they that use their tongues so every other faculty well while they have it So he spake lying upon his Death bed neare the time of His dissolution and having spoken somewhat touching His Hope and Crowne of rejoycing He fell asleepe This instructs us in this high point of Wisdome more then once pointed at before but can never be sufficiently pressed till it be thoroughly learnt which is to make use of the pâ—esent Time to know the Day of our visitation o Iob 22. 21. to acquaint our selves now with the Lord to number our Dayes God only teacheth the heart that Arithmeticke that is to consider how short how transitory how full of trouble our dayes are And yet such though they are but as a span yet thereon dependeth Eternity The thought whereof might stirre up to the well improovement of them The Hebrewes have a proverbe which they deliver in way of Counsaile Good friend remember to repent one Day before thy Death By one Day they meant the present Time the Day of Salvation So the words tend but to this to perswade to a wise and Christian improovement of that which is our Time the present There is no mans Will but when he comes to that point he bequeatheth his Soule to God But let him see to it that hee set his house in order while there was a fit season that Hee committed His Soule to God when He had perfect memory and strength of minde and well understood what He did which in time of distresse a man doth not q Few men pinched with the Messengers of Death have a dâ—sposing memory saith a great sage of the Law the L. Cokâ— in his tenth epistle where he adviseth to set our house in order while we are in perfect health weighty counsell every way else all is in vaine for we know all is voyde if the Will be forced or if the minde and understanding part be wanting and out of frame The Lord will be as strict in examining our Will upon this point as man is what strength there was of understanding what freedome of Will And therefore the sure and certaine way is to evidence our Will in our health by double diligence as by two sure witnesses else the Lord may answer us as â—epthah to the Elders of Gilead r Iudg. 11. 7. Thou despisest me all thy life why committest thou thy Soule unto mee now in thy distresse at thy Death It is not to begin for a moment but a continuance in the feare of God all our dayes It is not to use our tongue well at the point of death but to use it well while we have it and strength to use it We must not think to leap from Earth to Heaven not think at the point of Death to live for ever with the Lord when all our life time we cared not to be made conformable to Christ in His Death We cannot thinke to Raigne with Christ who when we were living men did not Crucifie one Lust for His sake We cannot think to Rest with Him for ever in Glory who never sanctifyed one Sabbath to Him on Earth We cannot think to shine after Death as the Sunne in his strength yea to be like Him who never tooke paines to purifie our hearts nor to rub off the fully and filth of a vaine Conversation We cannot look for pleasures at Gods Right Hand forevermore who in our life and strength preferred a vaine perishing and now a tormenting pleasure before them But great peace have they that keep thy Law and nothing shall offend them Psal 119. verse 165. Great peace have they in death who painfully served God in life Their hope shall not make them ashamed for they commit their spirit into His hand Who hath redeemed them the Lord God of Truth they go to Him whose salvation their eyes have seen and whose they are and whom they served What can dismay them now can death can the grave No they are both swallowed up in victory They put death on the one side and immortalitie on the other worms on the one side and Angells on the other rottennesse on the one side and Christ Iesus on the other and now they are bold and love rather to remove out of the body and to dwell with the Lord Christ with Him together with the Father and the Holy Ghost to have continuall fellowship and everlasting communion Such honour have all the Saints Death is no other thing to them now then as the flame to the Angell Å¿ Judges 13. 20. for thereby though clean contrary to the nature thereof they ascend to their everlasting mansions there to see the good of His chosen to rejoyce in the gladnesse of His Nation and glory in His inheritance There to take possâ—ssion of that crown of Righteousnesse which the Lord the Righteous Iudge shall give them at that day when with all the Patriarchs t Patriarcharâ—m consortium Propheâ—â—rum societatem Apostolorum germanitatem Martyrum dignitatem c. Calv. Ad eccles cath lib. 2. p. 398. Prophets Apostles all the Antipasses those faithfull witnesses not yet made perfect u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in ep ad Heb. cap. 11. hom 28. â— â— 1. Pet. 1. 13. they shall be made perfect There to make up that tribute of praise wherein while they lived on earth they were wanting bearing part for ever in that heavenly quire saying Blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever Amen Revel 7. 12. Thus my deare Children I thought