Christian observations and resolutions, or, The daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with God I. centurie : vvith a resolution for death, &c. / newlie published by Mr William Struther ...

Christian observations and resolutions, or, The daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with God I. centurie : vvith a resolution for death, &c. / newlie published by Mr William Struther ...

Table of contents

Title page

[1]

TO GOD ALMIGHTIE, GRATIOVS, MERCIFVLL, &c. FATHER, SONNE AND HOLIE GHOST. His most vnworthie Seruant thristing his glory in the Saluation of the Saints.

TO THE CHRISTIAN Reader.

CHRISTIAN OBSERVATIONS AND RESOLVTIONS OR The daylie practise of the renewed man, turning all occurrents to spirituall uses, and all these uses to his union with GOD.

1. The Christian Furniture.

2. Operations of Gods Spirit are powerfull.

3. The fruitfull worke of our thoughts.

4. Gods peace a sweete Vade-mecum.

5. Wee are fooles about Happinesse.

6. Death surpriseth the most part of mankind.

7 The great profite of prayer

8. Fruitfull labours in our callings.

9 The world is worse and worse.

10 Discouerie of mans closed heart.

11. Youth and old Age.

12. Deuotion & Obedience are pleasant twinnes.

13. Holy necessities are no distractions.

14. Fruitfull Experience.

15. Companie is usuallie hurtfull.

16. The godly Traueller is euer at home.

17. The combat betwixt the Earth & the Wretch.

18. Wise expounding of Gods wayes.

19. The tryall of our time.

20. Short care for a short life.

21. Perplexities, disease, and remeede.

22. Passions, Tyrannie, and Remeede.

23. Three faultes with the world, but not with God.

24. Saluation is of Grace alone.

25. Proude sinners to Hell.

26. Gods calling is a sufficient warrand.

27. Atheisme poyson.

28. Sinne is an euill guest.

29. Fittes of Insolencie.

30. Constant Inconstancie.

31. Wrong Iudging.

32. Injuries inflame Corruption.

33. How to please God. and man.

34. Resolutions performed.

35. Callings are our tryals.

36. Foode of our Soule.

37. A constant dyet of Gods Worshippe.

38. Mans securitie in GOD.

39. Holy Meditations, Difficultie and Profite.

40. Spiritualitie of the bodie.

41. Credulitie and Confidence, are weake attendants of a weake Spirit.

42. The sight of a present God-head.

43. Patrons of Grace and Nature, are condignelie payed for their pleading.

44. Conceat of Wisedome is great folie.

45 Dead to the world.

46. The right placing of our affections.

47. Contemplation and practise ought to bee joyned.

48. The ambitious man dieth of his disease.

49. Good Spirits are most free of passions.

50. God alone better than all.

51. Rare accidents make many Prophets.

52. Damnable selvishnesse.

53. The wise and foolish Merchant.

54. The loue of good and hatred of euill.

55. The best Lotte hath some want.

56. Danger of corruption daylie.

57. Gods best Gifts.

58. Discerning of Flesh and Spirit.

59. Gods mercifull presence.

60. GOD and Sathan contrare to their ends and wayes.

61. Tryall of Trueth.

62. Politicks secrecie is open.

63. The life of the Soule.

64. Sense of weaknesse.

65. The Scriptures vnspeakable profite.

66. The fearfull calamitie of Warres.

67. God seeth the heart.

68. Rest on Prouidence.

69. Afflictions fruite.

70. Man the most disobedient Creature.

71. Good men most injured.

72 Gods Beggers are best heard.

73. Good motions are of God.

74. The right use of obseruing of our neighbours infirmities.

75. Hardnesse of Heart.

76. Gods worship done as his worship.

77. Gods stamppe in the Soule and Bodie.

78. Of great naturall Spirits.

79. The worke of Conscience.

80. Tendernesse of Body, a Blessing to the godly.

81. Matter of continuall ejaculations.

82. Complementing. is a windie fulnesse.

83. Consciencious, Knowledge.

84. The wise mixture of mankinde.

85. Needlesse feares are fruitfull to the godly.

86. Thirst of Newes.

87. The comfort of Calumnies.

88. Men are blind and quicke sighted in their owne cause.

89. Particulars are mixed with common causes.

90. The Remeede of our Corruption.

91. The godlie heart hath both constant warre and certaine Peace.

92. Religious Religion.

93. Predominant vice and vertue.

94. Phantasies Tyrannie, and Remeede.

95. The Christians refuge.

96. Mankinds threefold degree.

67. Mans threefold Perfection.

98. Prouidence is particular to the Saincts.

99. The sight of a new and a better World in this olde bad one.

100▪ God is the dwelling place of the godly Soule.

[2]

Title page

§

A Table of the following Treatise.

§

A RESOLVTION FOR DEATH, written vnder the sentence of Death, in the time of a painfull Disease. Decemb. 1627. And now published for their comfort who studie to approue themselues to God:

The Table of these OBSERVATIONS.

Faults escaped in the printing, in the Obseruations.

In the Resolution.

§

§

[Page]

[Page]

CHRISTIAN OBSERVATIONS AND RESOLUTIONS. OR, The daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with GOD.

I. CENTVRIE. VVith a Resolution for Death, &c.

Newlie published by Mr WILLIAM STRVTHER, Preacher of the Gospel at EDINBVRGH.

Ecclesiastes. 2. 14. The wise mans eyes are in his head, but the foole walketh in darknesse.

EDINBVRGH, Printed by the Heires of Andro Hart. ANNO DOM. 1628.

§

§

[Page]

[Page]

TO GOD ALMIGHTIE, GRATIOVS, MERCIFVLL, &c.
FATHER, SONNE AND HOLIE GHOST.
His most vnworthie Seruant thristing his glory in the Saluation of the Saints.

Mr. W. STRVTHER.

THESE first fruits of Thine owne Grace in mee, I offer to Thee, O Fountaine of Grace: Thy thoughts are pretious to mee, and thy Meditations sweete. All the desires of [Page] mine heart is to Thee, and to bring thy Saiuctes to thy fellowship, that in that vnion, they may enjoy Thy selfe, and partake true Happinesse.

Blesse all meanes vsed to that good end, that they may proue meanes of thine owne choyse, and worke. But aboue all, shedde abroad Thy loue in the hearts of Thy people, then our preaching and writting will bee either lesse needefull, or more fruitfull. Thou hast won [...] to Thy selfe for euer the heart that is deepelie affected with the sense of Thy loue: Thou knowest that it can no more byde or rest off Thee, than a stone of it selfe can hing in the aire.

While I thinke of Thee, my thoughts increase themselues, and while I preasse to expresse them, I can not satisfie my selfe, in that expression. Thou art in the heart that loueth Thee truelie, and that heauenlie affection ouercommeth it twise; once [Page] in vnspeakeable softning sweetnesse; nixt in an vnsufficiencie to vtter it: But this is some remeede, that it can poure it selfe immediatelie vpon Thee: Words & writes come shorter than thoughts, and thoughts shorter than the affection, the onelie just and equall expressing of the affection, is to thrust it selfe on Thee, and to adhere and inhere in Thee continuallie. It sufficeth mee, that Thou knowest mine heart, and thine owne worke in it.

Let the Meditations of mine heart and the words of my mouth, bee acceptable to Thee, O GOD, my Strength, and my Redeemer, and direct Thou the workes of mine hands, that all may serue to the magnifying of Thy glorious Grace, and edifying of thy people.

AMEN.

[Page]

[Page]

TO THE CHRISTIAN Reader.

THE present time (Christian Reader) both offereth these obseruations to me, and throweth their publication from mee: None walketh with opened eyes, but these and the like shall occurre vnto him. This time of the Gospel aboundeth in the meanes of sauing knowledge, but few partake it: The most part brutishlie neglect it; other in their search are carried on the by: Seeking, affecting, and resting on trifling knowledge as on happinesse; and many who in some sort find it out, doe separate from it both affection & action, & so preuailing Athesme, giueth thee effront to sauing Knowledge & Grace in the Gospel: But the Sun sendeth a quickening heate as well as a shining [...]ight; and man is borne with heart and hands, as well as with eyes: The worke of light is to discouer, but affection separateth vs from the discouered euill, and ioyneth vs to the knowne Good; and to walke in the direction of that Light, and the discerning [Page] of Affection is to know sauinglie.

It is the best knowledge which is about the best things, and needeth least change at Death. To know GOD and our happinesse in Him, hath no change at Death, but in the degree aduancing to perfection: As other thinges, so other knowledge will then vanish: This is the affectuous and actuous Knowledge according to godlinesse, wherevnto I labour in the Lord to stirre Thee vp. That knowing GOD in Christ, thou may liue in Him, and walke in Him: The sense of a God-head, is the marrow and kernell of Christianitie: Without this all our knowledge is but a carcase of knowledge, & wee our selues the carions of Christians:

The Lord worke these good things in thee, and thee to his Image, to fill Thee heere with Grace, and heereafter with glorie. Amen.

Thine in the Lord, Mr. William Struther.

[Page]

CHRISTIAN OBSERVATIONS AND RESOLVTIONS OR The daylie practise of the renewed man, turning all occurrents to spirituall uses, and all these uses to his union with GOD.

1. The Christian Furniture.

THREE thinges are necessar for our Christian walking, the right end, the straight way; and a good Guide: And all these are to bee found in God alone; his glorie is the right end, and the high way to this ende, is his Word; and himselfe the onelie Guide; yea, hee himselfe is all these three: Hee is the Way, and the Trueth, and the Life; [Page] for wee are led by his Spirit in his will to himselfe. His presence in mercie giueth vs all this furniture, and without it euerie man goeth astray; some seeke the right end, but choose not the straight way: some find the straight way, but seeke not the right end: in place of God they seeke and follow themselues; in all their businesse, they aduance not one foote from their first and naturall condition, but are more drowned in miserie, than at their birth.

The truelie godlie come to this threefold blessing: The more sincerelie they intend his glorie, the more sure are they of his direction and guiding: This is Abrahams walking before God, and Enochs walking with him, and Paul his walking in him. The present fruite is answerable to such grounds, a certaintie to obtaine such an end, because of the way and Guide, a securitie in that way, and a joy in the conscience of rhem all. The conscience of the sinceritie of our intention, of our endeuouring to [Page] find and walke in the way is a great degree of his presence in grace, & a presage of his presence in glorie: The Soule that laboureth for this sort of walking in this life, shall bee with him for euer after this life.

The most part of men proclaime to the world, that they haue neuer thought earnestlie of this Iourney: Their furniture is rather for Hell (if such a Iourney needed furniture) then for Heauen: They take this worlde for their home, themselues for their end, their Guide, and Guarde, loosing their heartes to all vngodlinesse and vnrighteousnesse: But the godlie know they haue no byding citie heere: therefore, they seeke for one to come, and deale with God for this prouision in so dangerous a way. Hee may bee sure of that end, who is guided and guarded by God in the way to it: Hee who is now alwayes in God, must bee with God for euer. So hee guideth his owne with his Counsell, and afterward bringeth them to his glorie.

[Page]

2. Operations of Gods Spirit are powerfull.

THe working of Gods Spirit is neither at our desire, nor our direction: Hee bloweth where hee listeth, and GODS Kingdome commeth not by obseruation: Our euill deseruing hath more power to stay him, than our desires to set him on worke; omissions grieue him greatlie, but commission of grosse sinnes grieue him more, they can procure both the intermission of his worke, & a temporall desertion, though hee neuer depart simplie from the Elect. Wee can not fore-see his comming, but wee may feele his working. The worke it selfe telleth vs that hee is in the worke: When hee lurketh, what confusions in the minde, and disorder in the heart? In great businesse we make but slow speed, all is in a manner forced, and nothing doeth promise the desired successe.

But when hee showeth himselfe, O [Page] what a change in the Soule! Illumination is great in the varietie, and the clearnesse of light, and euerie power hath the owne seale stamping the heart, all goeth then so easelie, as the Soule sufficeth not to take vp particularlie his working. In that diuine worke, it findeth the power of a diuine Nature; no creature can either worke so mightily in vs, or affect vs in that kinde or degree. It hath more increase of light, affection, sense, and sweetnesse in one houre, than in some other moneths. As the Soule moueth the bodie, so hee moueth his giftes and graces in vs, which are as a carcase without him: Hee is both the worker & teacher of his own operations; & moueth vs to mak due use of them, his desertions are grieuous, but his felt operations doe largely recōpence that grief.

It is good both to feare & eschew his desertiō, but when we find it to comfort our selfe in the remembrance of his bygone, and assurance of his future working to our former joys. His work is euer [Page] powerful, but not euer sēsible. We know that the hand of the Horolodge hath moued, when it commeth to the houre, but our sight discerneth not the mouing of it: His worke is oft-ten secret to vs, and yet forcible; Thereby our condition is changed to the better, though we obserue not aye the progresse of that bettering: When hee both worketh in vs sauing Graces and a feeling of his worke, so that his worke, and our sense of it doe meete together, that is our vnspeakable Ioye.

3. The fruitfull worke of our thoughts.

AS our thoughts are called light, so is our accompt of their worke: They are restlesse, and wee are carelesse what and how they worke▪ no man can hold them within: both outward things draw them out, and themselues are giuen to wandring, euen while wee are musing [Page] to hold them in order, as water they slide away: In their going out they carrie the soule with them, and at their returne, report some fruite of the matter which they considered. But many doe neither obserue their going out, nor their returne, they let them out on euerie thing, & mak use of nothing, & some are worse in a profaine libertie, they send them out on impious and naughty matters, and take them home fraughted with pernicious and sinfull reports.

God hath giuen vs our Soule for a better use, as he hath set it in the bodie to quicken and moue it, so also to keepe a fruitefull intercourse with outward things: If it went simplie out of the bodie, death would follow: If it remained inclosed in it, there could bee no intercourse with outward things: God hath appointed a midde way, that the substance of it shall abide in the bodie, but it sendeth out the thoughts as fearchers and intercommers.

Our best in this kinde, is to follow [Page] Gods appointment, not to let our thoughts wander rackelessie, but to send them in order, not on euerie trifle, but on good things, and at their returne, to receiue their worke in order. A wise Soule in this Thought-work, is as a Beehyue, all the powers are in labour, a continuall going out, and returning: no power idle, and none returne emptie, and all their obseruations as Honie laid vp for use: It gathereth and disgesteth in it selfe a substance, & masse of purified knowledge, and that for affection and action, and all of them for the obedience of God and union with him.

Fixed endes make an well ordered and fruitfull course: It is good to intend the good of our callings, and then to set our Thoughts to worke about the way: Painters draw first the lines, & thē fill vp the spaces, & compleat the portrate: And Frost turneth first the face of water in hard lines, and then equalleth all with yce: And the bodie of a childe in the wombe, hath first the noble partes framed, [Page] then all is filled vp to the comelie proportion of a bodie: So the bodie of profitable knowledge hath first the noble partes framed in our fixed designes, then the enterjected spaces are filled vp by the Minds daylie labour. A ball striken in the open fielde goeth straight out from vs, but in a Tinnice the wall maketh it returne to our hand: So if our thoughts goe out rackleslie, they [...]uanish: But if wee hem them within the compasse of fixed intentions of our calling and particular taske therein, they come home with pertinent obseruations: In the first case they are as the Rauen fleeing about the Arke of Noe, but not entring in it: In the next they are as the Doue, returning wearie at Euening with the fatnesse and peaceablnesse of the Oliue.

[Page]

4. Gods peace a sweete Vade-mecum.

HEalth of Bodie, and peace of Conscience, are two substantiall blessings: Without them other blessinges are not pleasant to vs; and this Peace is better than Health, as the Soule is better than the bodie. The ground of it is Gods free loue; the price of it, Christs satisfaction; the worker of it, Gods owne Spirit, the mettell vpon which he stampeth it, is a good Conscience; the fruite of it, the joye of the holie Ghost. It cannot bee keeped, but by great circumspectnesse: Sathan cannot endure such a Iewell in the midst of his kingdome. It is vineger to his teeth, and smoak to his eyes, to see Gods children full of this peace in the midst of all his snares, wee haue it in the world, but not of it, neither can the world know it, nor giue it, nor take it from vs. It sweetneth the bitternesse of our afflictions, and doubleth the sweetnesse of prosperitie: Goe [Page] with it whither wee will, we haue a better jewell in our heatrs, than all the treasures on earth.

O what comfort is it! when wee lift vp our heartes to GOD, and hee meeteth vs with softnesse of heart, and joye in Spirit, when hee maketh the beames of his face in Christ to strike on our Soule, to warme and quicken them, and doubleth his grace in vs, in the conscience of these things. It is Gods seale in the godlie, but the wicked neither haue it, nor care for it.

A wonder it is, howe men can liue in the world without this Peace: Non can well liue in a Kings Court or Countrie, without his Peace. And how shall they liue in the world his great familie, and not care for his fauour? And yet men vnder their Kinges wrath may lurke in their Dominions, but no place can hide them from God: There is small appearance, that they who care not for this Peace, doe know God; strangers taste not of this Ioye, but Gods children, [Page] who know the worth of it, will not value it with all the world: For worth, it passeth all vnderstanding, and for use, it guardeth the heart and mind, in the sauing knowledge of the Lord Iesus Christ.

It is sweete in our life, but shall bee more sweete at our death, then we shall see his face not frowning, but smiling on vs; wee shall not bee amazed, but rejoyce when hee commeth with his messenger death, to loose our bands: Who can conceiue Simeons joye, when hee song, Now letteth thou thy seruant depart in peace? Hee could neuer haue so spoken of death, without this Peace, and a sure ground had hee, for his eyes did see, his armes did carrie, and his heart was full of the Saluation of God, the Prince and pryce of this Peace. It is a guard in our life, and a bridge at Death, to set vs safe ouer the gulfe of miserie, and enter vs in Heauen.

[Page]

5. Wee are fooles about Happinesse.

OUr greatest folie is where wisedome should bee greatest, euen in the choose and pursute of true Happinesse: Wee cannot heere possesse all thinges, and yet confusedlie wee couet them, & when wee choose one of them, it is not the best, but the worst of all, in so farre as wee make it our best. God is to bee sought aboue all, hee may bee seene and found of all, yet the most part knoweth him not, and seeketh him not. They professe wisedome, but they practise folie herein, they are not spiritually daintie either in choose or their affection, any thing contenteth them: The base lump of the earth and vanities of it, are felicitie to them: And though there be some choyse blessings in the world, they light rather on the trash, than on the good substance: As they passe by God himselfe to his gifts, so among his gifts, [Page] they misse the corne, and choose the chaffe: Neither doeth their folie stand heere, it can imagine to it selfe an happinesse in this miserable miscarrying.

This is indeede a fooles Paradise, a conceate plat-formed by our selues: we are delighted with these vanities, and captiued by them, which proueth our naughtinesse. Raw and racklesse choosing, maketh faint pursuing. True Happinesse, as all true good, hath an alluring and drawing vertue, and the godly by their inclining & yeelding dispositiō to it, are made partakers of it to their happines: Their care about it, is as far aboue other cares, as it selfe excelleth other things.

If this rule bee applyed to mankinde, how few shall bee found in the way of true Happinesse: Professe with men, and imagine with themselues as they will, there is none appearance, that either they haue found the alluring power of it, or rendred themselues in their greatest desire and care, for the obtaining of it. It deserueth the flower and prime of [Page] all our labours, and their smallest remaines may serue other trifles: But when this order is inverted, such men lye as fast in miserie, as they are blinde and lazie in the pursute of true Happinesse.

If true good haue drawen vs forceblie to it selfe then wee cannot but seeke it earnestlie. This is true Wisedome, to passe by all thinges, that wee may finde God: To count these deceiuing imaginations about Happinesse, to bee tyrranous foolries, in the midst of so manie euils in the world to find out the good, and among so manie goods, to finde out the true and best good, euen our good God, and rest on him.

6. Death surpriseth the most part of mankind.

MAnie are on their death-bed before they thinke rightlie of life: They are going out of the world, while they begin to know wherefore they came in [Page] it: Wee come in it for this great businesse, to saue our Soules, in the Faith and obedience of God, but when wee haue time to doe it, we forget that busines, and then begin to thinke of it when the time appointed is gone: We spend much time in doing nothing, and more in doing euill; but little or none in that great matter wherefore wee were borne.

The life of sinne is in vs before the life of God, and fearing the owne ejection, preoccupyeth the other, and taketh all time to it selfe. And mortalitie seasing on vs in our conception, before our perfect life, subjecteth vs to inevitable death before wee liue the life of God.

The Soule must bee in perplexitie at the houre of death, that seeth the day spent, and that assigned businesse not begun: A Traueller that seeth the Sun setting when hee is entring on the journey; must bee agast, the Euening of the day, and morning of the taske doe not well agree together. All the time that remaineth is too short for lamenting [Page] the losse of bygone time, and if Gods mercie did not infinitelie exceed our euil, none could be saued after such a neglect. Time bygone cannot returne, but may be redeemed, and this redemption is not in the extent of the worke, but in the equiualence of it; God worketh not by such lent proceeding as hee doth in them that spend their time well, but at-once hee perfecteth them: as hee pardoneth their sinne, so he perfecteth their sanctification. Though God doe this in some, yet he biddeth all use their time well, while it goeth. The fruitfull use of it may cost vs the losse of manie trifling joyes, but that shall bee recompenced with solide fruite.

Fearfull will that encounter be, when grimme Death findeth a man in sinne & carelesnesse, he must cry in the bitternes of his heart, Hast thou found me mine enemie: But when it findeth vs in our worke, and at peace with God, pleasant will bee that meeting: It is Gods messenger to loose vs out of the yoake, and [Page] bring vs to our promised and exspected reward. How joyfullie shall that Soule goe to God, that hath so liued, as euer in the worke wherefore it came in the world: When the Conscien [...]e at death saith to God, Lord, I beare this man record, that hee hath worne himselfe, and spent his time in seruing and obeying thee. This testimonie is sweet [...] in our life, when wee lye downe at night wearie of our labour, ryse earlie to it againe, and are crossed for our fidelitie in it, but more sweete in our death.

That man is blessed, whose way, and journey, time, busines, & breath goe altogether. The Apostle closeth all sweetlie, I haue run my race, I haue keeped the faith, hencefoorth is laid for mee the Crowne of Glorie: Hee who liueth the life of the righteous, shall die the death of the righteous, and shall not bee surprysed of Death.

[Page]

7 The great profite of prayer

SOme spirituall exercises augment light, as Reading, Hearing, conference: other augment life and affection, as Meditation, and Praise: but Prayer is for both: It openeth the minde to see more clearelie, and softneth the heart to bee more sensible, the light of God shineth then most fullie, when wee see our God and our selues in his light, and the fixing of our minde on him, cannot but draw our heart to him, the more clearelie wee see him, the more wee loue his goodnesse, flee his offence, and burne in greatest desire of his union in Christ: It setteth all the powers of the Soule on all the reuealed properties of GOD, and powring out it selfe on him, by all these receiueth the influence of his goodnes most fullie and sensiblie: Faith, Hope, Loue, Delight, and all other Graces are herein busied on their sweetest worke, and God in Christ, comming [Page] downe to our weaknesse, draweth vs so neare to him, that wee may taste how good and gratious hee is.

It is the most immediate worship of God, wherein wee draw neere to the Throne of Grace, and adore an incomprehensible God-head in Christ; wee are thereby not onelie for the present filled with Loue, Reuerence, and feare of a divine Majestie, but at other times holden vnder that same disposition: We know wee are euer in his sight, and remaine in some measure affected to him, as wee are in the time of prayer. Beside the great blessinges that wee obtaine in it, this is a great one, that by daylie standing before God, wee know him more and more to our union with him: No Soule can seeke his face, and see him daylie, but must affect him, and render it selfe absolutelie to him. The disposition to it, the worke of it, and the fruite of it, are three great blessings.

Poperie is mercenarie, and doeth no seruice to God, but vnder name of hyre: [Page] So is it in prayer; they haue proclamed to the world, that they know neither the delight nor fruite of it, while they call it a laborious worke, & put it among penall satisfactions. If they had the Spirit of adoption, crying, Abba Father, they could not haue such pleasure as in that exercise: no; there is no greater torture to a deuoute Soule, than to bee stayed from it. The heart-scald doeth not so vex the stomacke, as these impediments doe the Soule.

The impressions of God are so strong in that heauenlie conference, that nothing can counterfit them, and our contentment so sweete by that sense of his loue, that no humane delight can equall it. When our heart is taken with a delight to pray, we haue found a compendeous way to know God sauinglie, and to bee taught of him: Next to his holy word, the impressions and affe [...]ions obtained in Prayer, are two cleare Commentaries of his divine properties.

[Page]

8. Fruitfull labours in our callings.

OUr Soule hath the owne measure, which it can not well exceed; within that compasse it worketh easily & profitablie: Without it, and aboue, there is great toyle, but no fruite. In our calling and gift wee may doe something, because of Gods ordinance & promise: But without them wee are out of our theets, and haue neither a promise of his presence or blessing: Yet in our calling and gift, wee may exceede, if wee reach vs further than the measure of our gift promiseth: As God hath distinguished men by callings, so by giftes in a calling, and men of that same gift by sindrie degrees of the gift.

The lacke of this consideration, maketh so many crosse themselues, and others, and forceth God to mis-know his owne ordinance, while they walke not as hee appointeth. While euerie man [Page] will doe euery thing, no man almost doeth any thing as hee should. Our gift and measure of it, is our Talent: and the labour of our calling, is ou [...] exchange: According thereto, our place is reckoned, both in mankinde, and the Church, & so our reckoning wil be at the last day.

It is wisedome to consider our Calling, Gift, and measure of the Gift: The Calling giueth authoritie and power: The Gift, sufficiencie: The measure of the Gift, dexteritie: And all of them in this harmonie promise a blessing. The Calling presenteth the taske to vs: The Gift, the parte of it: And the Measure, the degree of the taske: To labour without a Calling, is curiositie: Without a Gift, is presumption, And without a Measure, is a foolish ouerweening and ouer-reaching, it is an abusing of the worke, our Gift and our selfe.

Hee shall not bee ashamed of his reckoning, whose labours haue beene all within the bounds of his Calling▪ and their Measure within his Gift & degree. [Page] As God hath first blessed him with the honourable imployment of a Calling, and next, with some sufficiencie for to doe it: And thirdlie, with some answerable successe: So in end, he shall crowne all these Blessings with acception, both of himselfe, and his labours: Well done faithfull seruant, thou hast beene faithfull in little, I will make thee Ruler ouer much, enter into thy Masters Ioy.

9 The world is worse and worse.

MAnie doe wonder wherefore the world is worse and worse, and that justlie how so bad a thing can grow in euill: It lyeth all in euill, euen in Sathans armes, and that is euil enough. It would appeare that long instructions, Letters, Diuine and humane Lawes, and Discipline, exercise of Religion, examples of Gods judgements for sinne might haue some force to mend it. These would [Page] indeede proue forcible to a curable nature, but the world is vncurable.

The heart of man which is the heart of the world, is desparatelie and incurablie wicked. Though some men be renewed, yet they beget not renewed men, but naturall: Euerie Age commeth in with the owne guise to adde euill to the former: Their corruption letteth them not see the good of former or present times, they take hold of euill, and thinke it a proofe of their succession both to follow that, and augment it. As a kinde Burgesse in a Citie loueth the increase of common good, so euerie man the increase of the common euill of the world; how can it bee good, since it hath no good of it selfe, but resisteth the goodnesse that God offereth to it? all the sins of former Ages remaine in it, & by reason of mans great corruption, and Gods just desertion increaseth wonderfullie: And the Prince of it watchfull at all occasions multiplieth wickednesse, that God may multiplie wrath. It is kindlie [Page] to euery thing to growe in its owne gift, good thinges by reason claimeth that groweth, but euill, by violence obtaine it.

Wee must seeke a new world in this olde one, for this will neuer amend: Hee shall finde his life for a prey, who keepeth himselfe from the contagion of his time. Though wee bee some part of it, yet let vs not be like to it: The new man with new grace, shal mak good plenishing for a new Heauen: when like draweth to like in the justice of God, we shall bee gathered to Heauen, while the incurable world goeth to their owne place. Hee must bee secured by sauing Grace, who would not bee lossed in the worlds wickednesse. This preseruatiue commeth onely of God, who hath chosen vs out of the world, as hee can prouide vs peace in the midst of it, so can hee preserue vs in despyte of it: hee is ouertaken in the worldes sinne, and shall bee involued in their damnation, who seeth not this common euill, and [Page] keepeth not himselfe from it.

We are foretold that the world wil grow worse, and are commanded to forsake it: But the latter Ages loue it more than the former did: Doubtlesse this is because man in his tyme groweth worse than the world: It was neuer good to loue it, no, not at the best; but now in the end of it, when it is worse than euer it was, to dote vpon it, is extreame madnesse: Such a dotage may end in a perpetuall union with it, or rather in destructiō. If we be the excellent ones of God, and Sainctes on Earth, wee are better than the world, because wee are hi [...] choyse out of it, and it is certaine that hee chooseth the best; what euer wee be by nature, we are vnspeakablie bettered by his electiō, which maketh vs that which he choyseth, and calleth vs to. It is therefore a frensie to prostitute the excellencie of Gods Image in vs vnto so base an idoll as the world.

[Page]

10 Discouerie of mans closed heart.

O What a discouerie would it bee, if mens heartes were as well seene as their body: Small moats goe not thicker in the Sunne beames, than mans intentions and ends: And the threed of Spiders in a wood, doe no more crosse and woft through other, than mens wayes to their endes. It is a wonder how man, one in kinde, can be so contrare in their ends and wayes: And it is a strong argument, that the most part misse the right end, and runne the wrong way. The chiefe good is one, and the right way to it, is onely one, but man missing the right, falleth in innumerable errors: And it is yet more wonderfull, that euerie man resteth on a double perswasion, both that his end is good, and that his wayes will bring him to it. Neither is this all, but euery man setteth himselfe as a pettie god, both for worth to obtaine, [Page] and for wisedome to compasse them.

As it is Gods priuiledge to know the heart immediately, so is it his wisedome to hide it from men: If all the thoughts of it were seene of other, there could be nothing, but a perpetuall striuing in mankynd, and euerie one abhorred of other for their monstruous thoughtes, neither the Seas, nor Africke can bring foorth such monsters as mans heart in one houre. It is best to cast off all wrong ends, and eschew all by-wayes, to set true Happinesse before vs as our end, and walke toward it in Faith and Obedience: Other ends will proue no more fixed, than fleeing moates in the aire: And other wayes, haue no more force to fitch these ends, thā Speeders threeds haue to draw a great weight.

Our heart is euer opē to God, let vs opē it to mā also, the words & deeds of a single heart, make it visible to man: Except they be possessed of Satan, they cannot but loue that heart, that is ful of the loue [Page] of God: The wicked labour to hyde his thoughts, but the godly affect to haue them knowne: Hee is as the man, who craued not his house to bee so built, that he might see all mē, & none see him: But rather that all men might see him in the most retired corners of his house: Hee assureth himselfe to bee acceptable to man, if the honestie of his heart were seene.

Why may he not byde the tryall of man, who hath already sustained the sight, & findeth the approbation of God, to the honesty of his heart? Both the vprightnes of the hart, & testimony of that vprightnes are knowne of God alone, and the vpright heart that hath them. The world will not see that vprightnesse, and they cannot heare the testimonie of it, but God approueth that vprightnesse, and confirmeth that testimonie, and the Soule that is sensible of all these, resteth in securitie.

[Page]

11. Youth and old Age.

YOuth in many may bee called a foolish seede time to a mourning Age, and old Age, a bitter haruist to a foolish Youth: Though in Youth wee escape grieuous and slandrous sinnes, yet none lacketh his slips and infirmities, thogh speciall prouidence keepe vs from grosse Commissions, yet none is free of sinfull Omissions: None seemeth to bee more free of the folies of Youth, thā they who are soone called effectually to Grace, yet haue they their owne neglects: While they are keeped by GODS Spirit from fleshly pollutions, they are caried often by fleshly presumption. Sathan is so craftie, that when hee cannot set our corruption to worke on the owne taske of sinne, he can abuse the beginnings of Grace: And so many vpon the cōscience of Grace, soone receiued, fall either to neglect of their particular Calling, or conceating of a perfection, are carelesse of Grace it selfe; their strong and short [Page] beginnings, are followed with slow and weake proceedings.

These are indeede two Blessings in themselues, to be soone called to Grace, and before our calling, to bee free of grosse sinnes. Againe, these are contrare euils, to bee long of calling, and monstruous in sinne before our calling: but Sathan abuseth the first two Blessings in making vs carelesse after our calling, as though wee needed not to bee zealous, because our former life was not slandrous. And God turneth the other two to good, in making them more zealous, who were long of calling, and grieuous sinners before it. S. Paul did more euill before his conuersion, than all the Apostles, and answerablie more good after it. In euerie one there is matter eneugh for mourning to old age.

It is great cruelty in Youth, to make [...]o noysome prouision for Age: That the tyme wherein wee looke for joy and rest, should bee turned in sorrow. Age at the best hath sufficient griefes: It is of [Page] it selfe a sicknesse, and a neighbour to Death and needeth not so bad prouision of Youthlie folies. But since the first cannot bee auoyded, it is better to mourne in olde Age, than in Hell fire for euer. If the Experience of Age cannot be found in Youth, let not the rashnesse of Youth rule in olde Age also.

It is better so to diuide our life, that there bee some mourning for euill, than to turne it all both Youth and Age in a seede time to Hell: But it is best of all to haue a seede time of Grace in our Youth for a joyfull olde Age, and to turne both Youth and Age in a seede time for Glory in Heauen. The godly in the midst of their corruptions sow this seed, a care to please God in a faithfull discharge of their Calling, is a matter of joy for their olde Age. Foolish Youth shareth vnequally with old Age: It taketh libertie to it selfe, and reserueth nothing but bitter pennance to the other: If they fell not both in one person, it were hard that Age should smart [Page] for Youths follies. It is lamentable that our first and strongest time hath least wit, & our wisest age hath least strength: Wee haue wounded our selues deadlie before wee know our estate, and all our after-time is to cure these wounds.

O how happie is hee, whom Gods effectuall Grace saluteth at the Cradle! And with his first discerning, indueth him with the loue of God, his word and worshippe, and by the exercise of his mind, soweth such a seed of Grace, that old Age hath not a beedrole of folies to repent. If wee learne the wayes of God in our Youth, when wee are olde, wee will not depart from them. If hee fill vs with mercie in the morning of our time, wee shall bee glad, and rejoyce all our dayes. That is a commendable Youth, which is olde in Grace, and sauoureth of the wisedome and holinesse of the Antient of dayes: And that is a glorious olde Age, which waxeth new in Grace, and in the newnesse of a glorious eternitie: As that gracious Youth endeth in a [Page] more gracious olde Age, so that olde Age shall end into, and bee succeeded with an endlesse Glorie.

12. Deuotion & Obedience are pleasant twinnes.

DEuotion and Obedience are pleasant twinnes: Deuotion begetteth Obedience, and is increased by it; when the Spirit is bent on God, all the Graces in it are at their highest extent: It cannot containe it selfe, but in affecting him, and delighteth it selfe most sweetely, both in powring out it selfe tenderly on him, & in a large receiuing his influences: At that tyme, all impediments of Obedience, are remoued, and the greatest spurres added to set vs fordward: Then we answere him with a ready heart, Speake Lord, for thy Seruant heareth: Soft wax is easilie stamped, and hot yron easilie forged, so the softnesse of a deuotious heart, is plyable [Page] able to God: As it droppeth out tender affections, so it will yeelde obsequious actions to him: Disobedience commeth of hardnesse, but the heauenly warming of GODS loue turneth that hardnesse in a willingnes and affectuous [...]nesse to him: As hee powreth in it the sen [...]e of his loue, so it powreth out it selfe in all powers on him againe.

So long as it is in this temper, God can command no vnpleasant thing to vs▪ though otherwise it were impossible, yet it is welcome, because of his will: This disposition in it selfe is a great degree of inward Obedience, in so great a forsaking and going out of our selfe to bee one with him: What a gladnesse is it, to haue the occasion to testifie our loue to God by Obedience? And this daughter of Deuotiō doth nourish her mother. The conscience of Obedience doubleth Deuotion: We cannot satisfie our selfe in wondring at Gods goodnesse, who hath blessed vs with the grace of sincere Obedience; that his Grace is not common [Page] in commanding onelie, but a speciall and returning Grace, turning vs home to him, in doing that which his commanding goodnesse exacted.

Deuotion tyeth vs to God, and that for his infinite goodnesse in himselfe, & his sauing goodnesse communicate to vs: And beeing in so sweete bands, how can wee better discharge our selfe of them, than by honouring him in holy Obedience? And the more wee discharge our selues, the more are wee bound. Euery degree of sufficiencie to obey, and euery act of Obedience increaseth Deuotion: The more Grace that God giue vs for Obedience, the more we loue him, & cleaue to him, as the fountaine from whom all good floweth, and the end to which it returneth.

These twinnes both liue and die together: A dry and a withered heart voyd of Deuotion, is also barren of Obedience, and lacke of Obedience, lacketh the testimonie of strong obeying Grace, and the matter of new and greater Deuotion. [Page] Hee that would haue them both, let him begin at Deuotion, and the other will follow. A constant and tender Affection to God, meeteth not his commāds with disobedience. These twins are feete to goe to God, & wings to flee to Perfection. The first is a bond of our union, and the second, a proofe that wee stand firme in that union with him.

13. Holy necessities are no distractions.

ALl distractions are not of alike nature▪ some directlie marre our proceeding, as businesse without our Calling▪ other are seeming distractions, a [...]nesse in some other part of our Cal [...]g then wee haue presently in hand: These last are not properly distractions, but rather preparations. When a Pastour is going to the Pulpit, it is not distraction to visite a sicke person, but rather [Page] a sanctification for the publicke work: Our task is to bring soules to God, and sicknesse is a conuenient tyme for it: Reaping in the haruest, is as pleasant to the labourer, as his sowing, and to deliuer people in the hand of God, on their death-bed, is a closing of our labours about them: Wee sow the seed of the Word out of the Pulpit, and finde the fruite of it in their affliction.

I haue often found in conference with the afflicted, and in the way going and comming from them, moe points of Meditation, than possibly in moe hours of reteerdnesse. Gods ordinances doe further one another, and Obedience to them, hath euer a blessing following it: It is no distraction that separateth vs not from the end, nor turneth vs out of the way. Grosse distractions are more dangerous, yet if true Grace bee [...], we shall aduance our selues more [...] after them, and rouse vp our strength and double our care for redeming our losses.

[Page]

A well set Soule is sharpened by distractions, & turneth that impediment in a spurre: Some steppes backward, make vs aduance further in our leaping: The Soule that toucheth good but occasionally, is soone loosed from it, but being tyed to it, then incident distractions, cannot separate, but augment our earnestnesse of that union: If wee wedde our selfe to good, for eternall enjoying, no temporall distraction can diuorce vs from it. Hee who is alwayes about his Fathers busines, shall neuer bee distracted.

14. Fruitfull Experience.

EXperience findeth vs fooles, and maketh vs wise, if our folie bee curable, wee can neither thinke euill, to bee so euill, as it is, neither good so good, till Ex [...]ience teach vs: The craft of Sathā, the euill of sinne, the strength of our owne corruption are best knowne by proofe, to assay them, is to eate the forbidden fruite, and a newe degree of [Page] knowledge of good and euill. The sweetnesse of Gods Grace, the sauing power of the Gospel, the tendernesse of Gods mercy, and the worke of his holy Spirit, are best knowne by Experience: This is a sort of eating of the Tree of Life.

Our best is to eschew Experience of euill: I care not how oft I haue proofe of good, but it is madnesse to cast vs in the Experimenting of euill; but if our foolishnes bring vs on new assayes, the next is to take in a new affectiō to that euil, & new care to eschew it. In what measure wee flee the proofe of euill, let vs seeke the Experience of good, though euery houre giue vs a new taste of Grace, wee shall euer finde a new sweetnesse in it; and when perfection commeth, it shall exceede all our bygone knowledge and proofe: Euery Experience with a new degree of light, bringeth a new affection, and stampeth the heart with a new hatred of euill, and desire of good.

Experience is an ordinar remeede of folie, but if wee amend not thereby, [Page] there is none other, than a cutting off from that experienced (but forsaken) good, and to be compassed by that prouen (but not forsaken) euill. Experience is an oft repeating of sense, and euery such repetition reneweth and augmenteth the affections: Not to bee moued by Experience, is either to proue wee are senslesse, that feele not, or wi [...]lesse, that make not use of our feeling.

15. Companie is usuallie hurtfull.

SCarcelie can wee enter in a societie, and come off it, without offence: Our humours doe either breake out to offend other, or taketh offence of them: many affect a quicknes of wit in breaking jests on their neighbour, but are thin skinned when they are touched themselues: They take not the law of friendlie comporting, which they giue to others.

It is Sathans policie to turne Companies [Page] (the meane of concord) in an occasion of discord: Hee bloweth at the coale of euery mans corruption a part, and finding them in a societie, preaseth to kindle them altogether, and turne our Tables into snares: Men on the other part, turne their Christian libertie in a fleshly licence, not sparing to refresh their owne myndes with the griefe of others: The usuall matter of speech in such meeting is detracting of the absents and scoffing at the faultes of these who are present: Or if Grace & Wisedome make them beare off these seene blemishes, their speech runnes vpon some indirect taxing.

Societies are Gods blessing to mankynde to sweeten the griefes of this life, and mutually to sharpen our wittes for our Callings, but that meanes of mutuall good is turned in mutuall hurt, and the common benefite of all, is ouerthrowne by the passions and indiscretion of some particular ones in a companie. Wee can [...]ot eschew all societies, [Page] but we should make wyse choyse of thē with whom wee conuerse: Some are so dangerous, that they cannot bee haunted without certaine inconuenient. It is a just thing with God, to make men offend other, who make it their merriment to offend him: When wee are going or byding euen in the best societies, secret ejaculations to God, for an holy disposition is a good meanes to eschew that euill.

Happie is hee, who commeth better from them, than when he went to them: Who keepeth him from the offence of God and his neighbour: And if their corruption doeth injure him, giueth them not a fleshly meeting: If we grieue not the holy Spirit by loosing our minds and tongues to the abuse of our Christiā libertie, he will secure vs from these mutuall offences: They are not as the strife betwixt flesh and Spirit, but betwixt flesh & flesh: If the holy Spirit did ouerrule all in these companies, they would not either contest idlie, or offend in [Page] contesting: The domage of societies made some to turne Eremites: It were good to haue the Heremites reteerdnes in the noyse of societies.

16. The godly Traueller is euer at home.

EVery one seeketh some delight in trauel, & that according to their disposition: The curious man seeketh rare conceats: The proude man respects of honour: The bellie-god for odde meates, and their following pleasures: The Polititian for intelligence, as the matter of his plotting and negotiating: The Tippler and complementer for purposes of discourse. But the good Christian seeketh for heauenly delights: His choyse commeth neither through the hands of Cookes nor Venteners, nor Merchants, nor from the mouthes of Stats-men; he can take all these thinges as hee findeth them, and use them by the way: But [Page] his maine care is for God, and all his Obseruation runne vpon Gods fauourable presence with him.

What a pleasure is it to finde all the places of our Trauell and Rest, marked with the tokens of his loue? our bed with his secret instructions; and in the day, when wee with-drawe our selues from our Companie, and powreth out our heart to him, hee answereth vs to our heart, that his presence in an vncouth land, is as neare and sweete to vs, as at home: To finde him euery where, marking the places of our abode, as Bethell the house of God, and Peniel the face of God.

This is GODS calling of vs to the wildernesse, to speake to our heartes: Hee will tell vs, that neither hee nor his working is tyed to one place at home: But that all places are for the presence of God, to them who are at peace with him: The Altar is soone erected, and the sacrifice offred on it in the heart that hath a constant Deuotion: The Cou [...] taines [Page] of our Tabernacle are no lesse, thā the vaile of heauen: No man yet sought God truelie, but hee knoweth that God is more easie to hec found, than his owne heart: If wee finde it in an holy disposition, then both hee and the furniture for his worshippe are at hand in euerie place.

Surelie that man may bee from his house, but hee is not from God; hee carieth his home abroad with him, and God, whom hee serueth in his house, trysteth him in the fieldes. This Soule is ordained for heauen, that at home and abroad, is euer with God: Heauen attendeth him on earth, and while hee is abroad on earth, hee is at home in heauen, by that heauenly disposition. Other men prouyde bodilie necessars for their journey, and the godlie aboue that, prouyde for the fauour of God: This sacred prouision goeth with vs, it carieth vs, it keepeteh vs, and bringeth vs backe lodened with fruites of it self: Heereby in a short journey, [Page] wee make more true gaine, than Solomons Navie did from Ophir.

17. The combat betwixt the Earth & the Wretch.

THe Earth groaneth vnder all grosse sinners, but hath a particular combat with the Wretch: Other sinners burthen it with their vanitie, but hee would swallow it vp: hee wearieth it in furnishing his desires, and hopes: And yet is not content: His desires augment his hopes, and his equalled hopes increase his desires; they are the two daughters of the Horse leach, which cry, Giue, giue, and mis-contentment comming after, saith neuer, It is enough. To ryse vp from a good Table as hungrie as one sitteth downe, is of a doggish appetite, so is the Wretch in all his riches.

Sufficiencie and aboundance doe but inflame, and not quench his desire. Hee [Page] gapeth on the Earth, to take it all in his possession; though hee joyne Land to Land, and house to house, yet hee is poore, in his owne accompt, so long as hee lacketh his neighbours lotte. Hee entreth in strife with the earth, an vnnaturall Sonne with his Mother, and it is hard to knowe which of them is more earthly: He desie [...]th all, and disgesteth nothing, no, not the crudities of his owne desire: but in end is disgested of his owne aduersarie.

With what triumph doeth the Earth embrace the dust of her foolish competiture? All her superfice and fruits, and treasures of her bowels, could not satisfie him beeing aliue, but seuen foote length of her bosome closeth in his carcase: While hee breathed, hee would take Iorden in his mouth, but beeing dead, a small box holdeth his worthlesse ashes.

O what oddes betwixt the desires of a breathing, and the dimensions of a breathlesse VVretch! So small an hole [Page] will hold his corps, whose hopes deuoured all the Earth: It is good for them in their life, to take the just measure of their bodie. Little will containe it, why should they trouble the world with their idle and endles desires? What although hee could accomplish his hopes, and possesse all the Earth, yet were hee but earth on earth, and beeing loden with that thicke clay, when he goeth to dust, shall make as small addition to the Earth in quantitie, as the possession of it addeth to his worth.

Surely their spirit in this case is more lifelesse, than their carcase; & it is a just punishment for their wormish heart, to bee cast backe in the dust, which they so much affected: Let them desire as they will, in the end Death will deuoure them. Mankynde is as glad to want him, as the Earth is to haue him. As a pest hee troubled men continually, and laboured to turne their lottes in his bosome, but now, both rejoyce in his death: While his friendes lament him, [Page] both mankynde and Earth rejoyce that their trouble is cast out.

18. Wise expounding of Gods wayes.

[...]Ee haue no greater griefes, than these of our owne procurement, and the foolish expounding of Gods wayes is a great one: Wee looke to some particular of his proceeding, and sticke on it, and rather vpon a crosse, than vpon a blessing: And if wee goe further, wee judge thereby both his purpose and end: The worke in our judgement importes both simple anger present, and destruction to follow: This is a great errour, and is shortlie auenged on vs: It maketh vs doubt of his good purpose, and almost dispa [...]e of the good end. But God chooseth for the best end the hardest way, both to proue his owne power, and to try our faith.

It is better to expound his wayes by [Page] his purpose and end, than these by his wayes: Though hee should draw vs through Hell, yet let vs still bee assured of Heauen: His decree is sure, as his end certaine, they are in him fixed, and the way betwixt them lying through many occasions and actions, haue difficulties and bad appearance, but alongst all these thorters, his good-will slideth soft and sure. And if our heart bee settled, anent his purpose of our election, and haue pledges of his end of our glorification, wee shall both ouer come the difficulties of the way, and resting on the decree, shall obtaine the end.

What albeit the middle linkes of this chaine of our Saluation doe shake on the Earth? Since both the ends of it are in Gods hand, yea, fastened in his heart? And hee hath so joyned the linkes of it among themselues, that they can neither slippe nor breake, and it selfe as fast, as hee is vnchangeable: His heart must bee pulled out of him, before he change his purpose, he will denie himselfe, ere [Page] hee delate his inacted decree: All our considerations of our present & eternall state, are but loose and slipperie, till our heart bee fixed in the heart of God.

19. The tryall of our time.

A Wise Traueller considereth in what part of his journey hee is, and a wise disposer of his dyet, noteth his age, & temper of his body; so a good Christian marketh the tyme of the world, and in what periode of the tyme hee liueth.

All tymes turne in the Circle, 1. of Prosperitie, in aboundance of Gods blessing, 2. Profanesse in the abuse of these blessings. 3. Punishment for that abuse. 4. Repentance vnder punishment, that wee may enter againe in prosperitie as the beginning of that Circle. It auaileth greatlie to know in which of these foure wee are; if wee bee in the time of Peace and Prosperitie, to know the time of our visitation, and to use aright the things [Page] that concerne our peace. If in the tyme of profannesse, to eschew sinne, and keepe vs from the wickednesse of our tyme; If vnder punishment, that wee repent tymouslie.

Doubtles this tyme of the reformed Churches, is the tyme of punishment, we haue had long Prosperitie, the cleare light of the Gospel, and offer of Saluation, but haue abused it, and now God is reuenging on vs the quarrell of his Couenant. Leuit. 26. 25. Let euerie one mourne for his owne sinnes, and the sinnes of his tyme, that hee may haue his Soule for a prey.

He is voide both of the feare of God, and the care of his owne Saluation, who now turneth not to God: when his Word and Workes of justice about vs, and our owne conscience within vs call vs to teares, it is tyme to afflict our Soules for our sinnes. If wee cannot deprecate common calamities, yet wee shall receiue the Murners marke on our forehead. Ezech. 9. for our owne saftie: And God, [Page] who had the Arke for Noah, and Zoar for Lot, shall bind vp our Soule in the bundell of life. 1. Sam. 25. 26.

Since wee haue not used our former tymes well, it is not good to lose the tyme of Repentance also. If wee doe, there will bee no more regresse to peace but vtter exterminion. But if wee returne to God with all our heart, when he hath purged his Church by his fierie tryall, hee will cast the rod of his anger in the fire, and turne our mourning in a pleasant peace, O Lord, wee waite for thy Saluatio [...]. Gen. 49.

20. Short care for a short life.

THe workes of the most part of men, tell that they thinke not of Heauen, or that such a heauen as they minde, is on earth: They seeke earthly thinges, and compt their happinesse by their obtaining, and their miserie by their want. [Page] Riches, Honour, Fame, Pleasure, &c. are the hight of their reach, and that not in a small measure as passengers for the way, but excessiuelie as possessors, of their end: No care of another life, because no minde of it: Or if the thought of Heauen bee forced vpon them, it is soone banished by the strength of earth-delights.

Their desires are as base as the beasts, & worse, for the beast can doe no more, and ought no more: But men are reasonable, and called to Heauen: They may reckon on many branches with wormes, they come of the earth, liue on it, creepe on it, and in end creepe in it, and more wormish than they, being more affected with the dungue of the Earth, digged out of the bowels of it, than with the Heauen. What priuiledge their body hath in beeing liuing earth, they loose it in seeking lifelesse earth for their happinesse.

Both doe heere agree, an earthly life, and an earthly spirit, spent in the cares [Page] of the Earth: But a friend of the life of God lifteth vp the renewed Spirit to heauenlie things: It cannot be so basely abject, as to mynde and glutte the baggage of the Earth: But as it is from aboue, so it is all sette on things aboue, and turneth euen the necessar and moderate cares of this life to an heauenlie temper, by that reference, that it hath in their use to life eternall.

Occasionall errors come in at a side, and wrest some part of our course, and beeing discouered, are easilie remeeded. But this is a fundamentall error, to place our happinesse in the Earth, and to seeke it therein: It peruerteth all the course of their wayes, and the greatest conuiction of it, is when tyme of amendement is past: whē that consuming fire at the last day, destroyed all which they haue scraped together, they will then see their error.

I thinke it great wisedome to car [...]e our cares, according to the things themselues. If Eternitie were heere, mens [Page] scraping and raking of the earth might seeme reasonable, but since our time in this life is but short at the longest, and shorter possiblie than I know: I will set all mine heart for heauen, and a short life shall haue as short a care.

21. Perplexities, disease, and remeede.

PErplexities in our adoes are a torture to our Soule: With great difficultie wee resolue on the end. And when that is fixed, what tossing haue wee to choose the meanes that are most expedient for it? And scarcelie are our Spirits deliuered of these two burthens of purposing the good end, and choosing the best meanes, when the feare of the euent tormenteth vs worse.

It seemeth heere to bee better to the rash and senslesse man, than to the wise. The wise man multiplieth his griefes, and by foresight maketh his way more [Page] perplexed to him, wheras the rash man and senslesse, bringeth out some birth without conception and trauell.

The stupide man is meerelie passiue, and letteth all things come as they will: his senslesnesse disposeth him for any thing, not because of resolution, but for lacke of it: Hee hath no more of matters, but their fruite and euent. Hee is a witnesse to the Childe, but neither father nor mother to it.

The hastie man is so in his actions, and euerie part of them at once, that he is in none of them, his doing is as swift as his thought, and oft-times anterior to to his thinking, as his tongue, so his hand and foote out-runne his minde: Hee is out of them by temeritie before hee bee in them.

But true wisedome saueth vs from all these errors: It looketh to God, in whom are the ends of all things, and aduiseth with his worde about the meanes to bring vs to the end, and resteth on prouidence about the euent. Thereby wee [Page] are more in God, than in our businesse, and committe them to him, that hee may doe them: Full dependence on him, cutteth the throate of all these perplexities.

22. Passions, Tyrannie, and Remeede.

PAssions, are justlie so named, though they breed in vs, yet wee suffer of them, and that in such violence, as scarcelie either allurement of sinne, or prouocation of injurie can worke: It were nothing to see vs by outward folie, drawen out of our selfe, but to suffer that of any inward power, is more strange; and that not so much a power, as an impotencie: It is not strength, but weaknesse in vs that breedeth Passions, and yeeldeth to them: a weake defender, maketh a feeble assaulter proue strong: And there is yet worse in it, wee know not either how to punish [Page] or to remeed it. Both parties are in our selfe, the doing and suffering of Passion, is both of vs, and in vs, and when wee presse to mend it, new Passions arise in vs, both of griefe that such Passions should bee in vs, and of feare of wrath for them.

I will not excuse my selfe, because of Passions, but rather accuse mee: Excuses of that kinde, are as they who excuse their fault by drunkennesse, the purgation is fouler than the sinne purged: Passion in it selfe is punishment eneugh, if it lacketh guiltinesse: It so disturbeth man and transporteth him, that the violence of it, is a sufficient chastisement for it.

It is a naturall impotencie, and must bee cured by a supernaturall Grace: When God, in whom is no Passion, reneweth vs to his Image, and wee in all our actions, set him as a Paterne before vs, wee shall finde a restraint of them. I doubt, if any Passion can aryse in that Soule, so long as it seeth [Page] an vnpassionate God in the face of his meeke Sonne, Iesus Christ: Wee are as farre separated from the meeknesse of Christ, as wee are transported by Passion.

23. Three faultes with the world, but not with God.

THese three things are counted faults in the world, & yet no man needeth to repent him of them: The modest Shifting of occasioned honour and riches, the patient Disgesting of great wrongs; And the not following of the fashions of the world: Who so art disposed, are counted Dolts, but that sentence falleth on the Iudge. The first is counted Basnesse of Spirit: The second, an euill Conscience: He swalloweth Injuries so patiently, that hee incurreth the suspition of senslesnesse and stupour: And the third, a saucie singularitie.

But such a Spirit beareth out that [Page] censure vpon better grounds: The first commeth of true Contentment in God: The second, of a care to keepe himselfe in peace with God: And the third, of a just contemning of the world. True Honour followeth the modest Shifter of it, and the riches of true Contentment, are treasured in the heart that hungreth for no more. Hee is truelie content, who hath fixed a period to his desires, and doeth not so much as loose them to a racklesse wishing of further: And the best way to keepe peace in our Soule is not to frette at injuries: & it is a token that hee who dwelleth in vs, is greater than the world, when we count the worlds fashions a witlesse folie.

Hee who is so possessed in his choise, securelie indureth that ignorant censure, and hath indeede attained the trueth of that which they are seeking imaginarlie: Hee seeth that by Time, they will either applaude him in his course, or else fall short by the way to their greater losse.

[Page] If the world can shewe mee where I shall finde it, or what fixed Paterne and exampler of good, it followeth, with some reason it might exact of mee an imitation: But since it can neither tell, where to finde it selfe, neither hath any Paterne, but its owne new fangle vanitie, it is shamelesnesse for it to sute, and madnes in mee to giue it obedience. It must bee a bad stuffe that keepeth not the colour: And a bad colour that changeth euery day: Stuffe and colour of so changeable a stampe agree well together: But the renewed man dyed with the vnchangeable colour of Grace, contemneth them both.

I will not render my selfe to that Schoole, where posed sodilitie is counted a vice, and newe fangled folies are counted perfection.

[Page]

24. Saluation is of Grace alone.

THe Grace of God in man, hath no greater enemie, than man himselfe: Sathan hath his name from Inimitie to God and good, and the world commeth in vnder his Standard in that warre: But they cannot all hurt vs so, as wee our selfe. Their businesse is without, and cannot preuaile, except our corruption bring it within, and partie it against vs. All these enemies may will our hurt, but cānot work it: Our yeelding to them, giueth both life and way to their euil will. Of our selues wee meere Grace offered with neglect, contempt and opposition, and when wee haue receiued it with abuse and vnthankfulnesse.

Grace justlie beareth the name, for it is a free gift, God is good to vs, for no foreseene good in vs, but of his free fauour: Hee findeth vs euill, and maketh [Page] vs good: The beginning, growth and and perfection of Saluation, is all of Grace: It is good to finde this our natiue gracelesse disposition: When wee finde nothing but euill in vs, and all good to come freelie of God, then wee knowe the praise of the glorie of his Grace.

Who so seeketh any ground of his Saluation, or Election in his foreseene faith, or Workes, or Humilitie, is not humble, but proud against God: hee maketh himselfe a step-bairne, and not a natiue Sonne of God: He is not begotten of a speciall loue, but respected with a posteriot and following fauour, which dependeth on some worthinesse foreseene in himselfe, and the worke of it vpon the willingnes of his owne will.

Hee who buildeth vpon his owne will, and not on the good will of God, can neither haue stabilitie nor peace on so tottering a foūdatiō: As foolish babes presuming of ther owne strength, will not receiue the prepared meate by the [Page] hand of their mother, but with their owne hand, they losse that foode, defile their garmentes, and starue in the meane time. So proud, selfe-sufficient men will not receiue Saluation by Gods powerfull application.

They must be partiall workers themselues, and Gods worke must depend on their will, and so they loose the offered Saluation: They who with a childish pryde will not bee freely saued, most justlie are not saued at all: God wrought the worke in it selfe without vs; and in the application hee sweetelie and powerfullie bowes our will to receiue it. This giueth glory to him, and peace to vs. The Angel ranked these thinges aright. Glorie to God in heauen, Peace on earth, and towards men good will. Luke 2. Gods good will giueth peace to men, and the glorie of all is due to God alone.

[Page]

25. Proude sinners to Hell.

PRoude Sinners haue strongest conceat, that they goe right, at leaste in the way of their choyse: Sathan blindeth them so, that they mistake both the end and the way. In their compt they are running to heauen, whē they are posting to hell: Hee serueth them kyndlie with fresh Post-horses: Sometimes he mounteth them on drunkennesse; and when they haue runne a stage on that beastlinesse, hee can mount them on Lecherie: Againe, hee can refresh them with Auarice; and if they wearie of that slow jadde, hee setteth them on loftie Ambition, and to make them more spritie, hee can horse them on restlesse Contention.

Euery on seeth not Sathans Equirie: There is no complexion or disposition, but hee hath a fitte horse for it, and that [Page] of it selfe: Euery mans predominant, is a beast of Sathans sadling, and prouyding to carie men to Hell. The way is one, the Post-master is one, hee is to be found at euery stage, mounting his Gallants, their horses are all of one kynde though not one spece.

Happie is the man, whom God dismounteth in that euil way, & more happie is he, who taketh with that stay, and turneth his course to heauen: Many are stayed who turne not: God checketh them by his word, by their owne conscience, by crosses, by censure of Church and Policie, by admonition of friendes and Pastors: but they goe on, and compt the helpers of their sinne their onely friendes, and their admonishers to bee their enemies: But the godlie take with reproofes, as Gods owne dismounting them off their beastlie passions: And with Dauid, blesse God, who sent Abigal in their way to stay them from euill: When hard hearted sinners sold to sinne, post on to distruction, the godly that take [Page] admonition, shall bee saued. Gods sauing Grace is powerfull in that Soule, in whom wholesome admonitions without, and yeelding to them within, doe meete together.

26. Gods calling is a sufficient warrand.

IT is some token of the life of God, to sturre at a weightie calling: A blind horse is in the myre before hee see it, but the seeing horse goeth about: They are euer most ambitious who haue least worth, and most deserted of God, when they come to their desire: Gods calling is both the onely right to enter in a charge, and a surtie of sufficiencie for it: He suffereth no man to serue him on his owne expenses, but what euer he send vs to doe, hee furnisheth vs for it: and it importeth asmuch the glorie of his mercie, trueth and wisdome to furnish, strength, as it is needfull for vs to haue it. [Page] When hee calleth, hee obligeth himselfe to bee with vs: As it is a laying of a burthen on vs, so it is a surtie of his assistance: As the taske is imposed, so is his presence promised.

If men call themselues they run away from God, who justlie deserteth them in that aspyring course, and will more forsake them in their fruitlesse labour: But when his calling is waited on, and vndertaken, not for any conceate of strength, but for conscience of his outthrusting prouidence, & confidence, of his assistance, there is a sweet concourse: The patient on-waiting and modest shifting, till conscience obseruing his will, command vs to yeelde, is a speciall sort of Gods directing Grace, and will bee followed with as comfortable a vertue in the discharge of our duetie.

This maketh men called of God, bold as Lyons: their faithfull seruice to him, breedeth them indeede bitter opposition: But their conscience sheweth them their warrand, and their Master who [Page] wil not desert them. Be not affrayed Paul, for I am with thee, and no man shall hurt thee. Actes 18. 9. And as I was with Moses, so will I bee with thee Iosua, I will not faile thee, nor forsake thee, bee stronge, and of a good courage. Iosua 1. 6. 7. and 9. But they who call themselues, dare not bee faithfull: They see man and not God, and so dare not offend man: They find not opposition of him, or if they finde any, they haue no further warrand, than their owne aspyring humour, and none other assistance, than their owne conceated strength, which is weaknesse indeede.

Hee who is conscious of an holy Calling, is guarded from all difficulties that may occure: Hee knoweth of a sure retreate, when hee is troubled for his honest labour: Though hee be weake in the sight of man, hee is sufficient to beare out his Masters quarrell against all the world. Yet none who knoweth God, dare glose with him in this businesse, hee is a foole who lieth in his [Page] owne purse. The conscience of our sinceritie in all this worke, is a seale of Gods continuall and comforting presence. The world loseth their labour and endangereth themselues in damnation, who oppose them who are called of God.

27. Atheisme poyson.

ATheisme is both the most vniuersal & most vncureable disease of the world: It is a coūtersconce erected by Satā against the Gospel, to elude the force of it, and to hold men still in the bandes of sinne: It goeth vnder one name, but hath many branches, some more open, and some more secrete, and in their worke some more dangerous than other: A dissolute man is not so powerfull to perswad his opinions, as he who colloureth his profannesse: Open Atheisme almost refuteth it selfe, but couert Atheisme may deceiue the wise. There is neither [Page] such a ground nor couerture for Atheisme, as to maintaine that men of all Religions may be safe: To make so many doores to Heauen, is to cast wyde open the gates of Hell; Christ hath tolde vs, that the way to heauen is narrow, and few finde it, and hee calleth himselfe the VVay, but not the wayes: As there is but one God, so there is but one way to him by Faith and Obedience in Christ.

The signes of it, are an humane & officious carriage to man, but licentious and irreligious, before God: a praise of all other religious, and a carping of the Religion professed in the place of their dwelling: And if necessitie draw them to the publicke worship, their behauiour bewrayeth an absence of their soule from that exercise: They jest at Sermons, and make none other use of holy Scripture, than profanlie to apply it to euery profane purpose & trifling occasion: & at their meales, their vnhalowed morsels must be set ouer with the sauce of some abused sentence of Scripture: they care not to offend God, for pleasing their companie, [Page] who partak of their profannes, if they be not offēded at y• offēce of God.

As mettals are known by their sound, so their grosse Atheisme is discouered by their profane noyse. They who feare God, dare not carie themselues so before him: And they who haue found sacred Scripture the seed of their regeneration, the foode of their soule, and their comfort in trouble, will neuer turne so heauenly Oracles to the matter of their sporting. But they are not long vnpunished, and their damnation sleepeth not.

Nature in Athiests findeth it selfe vexed with the dumbe choppe of conscience crying vnto them, that there is a God, But this surmyse is out-cryed, and Conscience out-faced, by this, when they thinke any course is a way to heauen. Such men are not so much justifying their course before men, as prouyding libertie of sinning against the cheeke of their owne conscience: There is no such compendious way to libertie, as the lacke of Gods feare: And that heart is voyde of his feare, who sayeth, [Page] That there is no God: Though hee be most glorious in himselfe, and gracious to them that know him, yet hee is nothing to the hart that denyeth him.

But Athiests will finde a fearefull wakning: God whom they deny, hath his witnesse in them, and in ende will testifie his trueth to their destruction, except they amend: It turneth men in beastes, yea, in Deuils: While their heart is saying, There is not a God, their Conscience giueth them the lie, and by secrete checks, both arreasteth them before, and tormenteth them in the Name of that God, whom they denye. They can neither destroy GOD in himselfe, though they desire it, neither in the hearts of the godly. All the fruites of their godlesse spurring, is to moue him to destroy themselfe: It is good to soften our heartes in the feare of God, and to seeke out and follow that straite way of life: Blessed is hee, who feareth alwayes, but hee that hardeneth his heart, shall fall in mischiefe. Prov. 28. 14.

[Page]

28. Sinne is an euill guest.

SInne is the worst Guest that commeth in any place: It bringeth double destruction: One in the beeing of it, the other in the fruite: It is plaine that the wages of it is death, but euen the being of it (such as it hath) is destruction of the thing wherein it is: Men, Angels, Thoughts, Words and deedes, are good in themselues, but sinne in them, maketh them euill: It hath no being of it selfe, and is nothing, but the breake of Gods Law, a discord and deformitie, a priuation of good, & deprauation of its owne dwelling, the beeing it hath, is in these thinges, and so soone as it commeth in them, it spoileth them, they become euill Men, Angels, Thoughts, Words and deedes by it: He is an euill Guest, who for his reckoning putteth the Pest, or a fire in his lodging.

I wonder not so much at the euill recompense, it giueth as at our selues [Page] who welcome it againe: No receiuer will welcome him, who put his house on fire: Yet wee receiue sinne, and welcome it, though wee were euen now smerting for the worke of it: Some doe marke the second worke of sinne, the punishment of it, but fewe marke the first destruction by the beeing of it, so as to abhor it, be like, it so destroyeth vs, that wee haue not a sound minde to make its destroying Nature.

O! what ods in Grace? It both changeth vs by renovation, and bringeth vs to glorie, the verie beeing of it, is the health of Soule and body: next to God himselfe, there came neuer a better Guest in man, than sauing Grace: Of Adams Sonnes, it maketh vs the Sonnes of God: Of Naturall men, spirituall: And of vile Sinners, it turneth vs in Sainctes.

It is extreame miserie to bee desirous and patient of sinne: But a token of a renewed Nature, to abhorre sinne, and thirst for Grace.

[Page]

29. Fittes of Insolencie.

THeir is no Spirit so modest, which hath not some fittes of Insolencie: If any odde thing appeare in them, they are puffed vp in a conceat of wrath, and as farre transported from their wonted modestie, as they conceate of that supposed worthinesse: These fits are more marked of other than themselues: their humour blindeth them, so that they cannot obserue that change, others remembereth their former dejection, and foresee it to come againe, & so marketh that startling as insolent indeede.

An Equable cariage proueth an well fraughted Soule: Our true worthinesse is in Gods fauour; our dignitie is his dignation, and the exalting or downecast of our heart, is from the sense of his fauour, or lacke of it: If wee bee sure of his fauour, wee shall then alike euenlie carrie our selues in all other things.

But fits of insolencie bewray a double [Page] weaknesse, one, of little true worth, that seemeth so great to vs: another, of a racked judgement, making vs to passe boundes vpon so small occasion: The wise man is euer like himselfe: And at any odky thing, he is rather dejected, thā puffed vp. If the speeches of other make him ouerweene himselfe, he chasteneth himselfe in secrete for it seuerly: When hee returneth to his wonted thoughts, he abhorreth that insolencie, and guardeth himselfe, that they surprysse him not thereafter.

30. Constant Inconstancie.

THe vpright heart must encounter with many thorters: When it meeteth with vprightnesse, there is no difficultie, but such are as rare, as a whyte Rauen in the world: When it meeteth with crookednesse, there is the strife, yet this is not the greatest: Doublenesse is [Page] worse for conuersing, than open and constant peruersenesse, hee cannot rectifie the other, and they cannot peruert him, and while all of them keepe their stand, there is neither application to other, nor peace among them: Yet it is easier to escape the euill of the brush, & rudelie backeward, than of the fickle Chameleon.

Flat oppositiō is lesse dangerous, than couered agreement: A winde blowing cōstantly from one point, doth not so endanger a ship, as when in an instant it turneth to a contrare point: To say and gaine-say in two moments of tyme, and to blow both from the East and West, is a greater crosse to them, who deale with such men, than to themselfe.

A man who is alwayes the same in good, is both easie courted and keeped but none can either know or keepe the double hearted▪ He changeth thoughts, resolution, and practise as oft as breathing: When we grip him in one, hee breaketh out in another, and his turninges [Page] are oftner in contraritie than diuersitie; to deale with him craueth a necessitie of turning with him,, or else of discorde: but a free Spirit can neither bee actiue in such turnings, neither so basely passiue as to endure them: The best dealing with such, is no dealing at all.

31. Wrong Iudging.

OUr estimation of things, is a valuing of our selfe, and a balance is tryed by trying of weightes: Many count highlie of base thinges, and basely of great things: Heauēly things are nought to them, but they admire earthly trifles: This error of their compt proueth weaknesse in their judgement, little is much to little, and few shillings are great riches to a begger, and course foode is delicate to the hungrie.

It were tolerable if they keeped their error within them, but they obtrude it vpon the thinges themselues, they must [Page] bee so named, as they misconceiue them. The nature of these must bee changed, because (for sooth) such Dictators haue so spoken of them: Common gifts must be excellent, and most excellent Graces must bee but common giftes; because it pleaseth them so to thinke of them. It is a violent forcing of things, to ranke them so as wee conceate, and a tyrannie ouer the minds of others, to obtrude our error on them as trueth: It is too much that our owne affections and cariage to things, flow from that false ground.

The gift of true judging is as rare, as true good it selfe: He who hath it, ought to thanke God for his gift, in securing him from the whirling giddinesse of the world: But withall let him resolue that hee and his gift will fall vnder the same erronious censuring of other: But hee hath enough, who hath God approuing his judgement, and courses that flow from it.

[Page]

32. Injuries inflame Corruption.

GReat corruption lurketh in the best, and is as secret to them as to others: But Injuries are Sathans bellowes to blow it vp: Hee is somewhat more than ordinary sanctified, who at great wrongs uttereth not more corruption, than either himselfe or others could thinke were in him: But Sathan stirreth not for the injurie alone; hee intendeth thereby to draw more sinne out of vs, by loosing our corruption: Hee knoweth that if all our thoghts be set on our injurer, Grace will bee disbanded, and Corruption breake out in grieuous sins.

We haue more to doe, than to busie our selues with our injurer: Sathans ambush in our owne heart, is more dangerous, thā al our outward injuriers. Many haue keeped their strong hold, so long as they abode in it, but being wyled out [Page] of it by the craftie enemie, they haue both lost it and themselfe. So soone as wee are injured, it is good to turne from our injurer, to our owne heart, except our corruption be ordered, it will break loose, and harme vs worse than our enemie; if our passions can bee curbed, the injurie is soone disgested.

33. How to please God. and man.

WE ought a duety both to God & man, but mans importunitie and our weaknesse, maketh difficultie in caruing their dueties: we know by his word, how to please him, Loue the Lord thy God with all thine heart. Matt. 22. But how to please man, is as hard to know, as to doe it: If reason can content him, it may bee knowne, but the rule of humour and opinion is vncertaine. How shall I know mans rule, since he knoweth it not himselfe? Neither are all mē of one [Page] minde, neither is one man for few houres in that same mind: God in a sort craueth lesse, than wee owe him, but man is mislearned, and craueth more than his due; God is most high, and higher than the highest. Ecclesi. 5. 7. But mans due is as farre inferiour to Gods due, as man himselfe, is vnder him.

It may serue man then to bee respected, when God is first pleased: If hee bee not content with this place, hee maketh himselfe a competitour with God, and from that may bee a corrivall, and bring judgement on himselfe, and his obsequious obeyers. Hee is worthie of none other regard, than misregard: And declareth himselfe an enemie to God and his honour, who is not pleased with this just caruing of dueties.

The difficultie is in this, that wee stand betwixt two parties, God and man: There is no question in the matter it selfe: For Gods will is just, and mans foolish: And if either man were conforme to God, or if wee were onelie [Page] flesh, or onely Spirit, there would bee as little question: But man is contrare to God in many things, and flesh in vs inclineth most to mans will, as more greeable with our owne corruption.

Hee must bee more Spirit, than flesh, who can both expede himselfe of these difficulties, obeying GOD, and patiently indure trouble for his obedience.

To ouer [...]come this difficultie, three blessinges are necessar: Wisdome to direct vs in the right: Loue in doing the right: And Peace, that though we find wrongs for our right, and hatred for our loue, yet so farre as wee may to keepe peace with them: Wisedome craueth the duetie, Loue seasoneth it to them; and Peace burieth their injuries, and will neither reuenge them, nor be at discord from them: God shall bee his portion for euer, who thus preferreth God to man.

[Page]

34. Resolutions performed.

REsolution is a good Precedent to our actions, but is not the actions themselues: If we dwell on it, wee shall doe nothing commendable: That Resolution is as a false conception, that is buried in the birth, and commeth not to execution: If the husbandman shall bee euer preparing his plough, and neuer teill, he can neither sow nor reape: A weake and staggering Resolution, is broodie of scruples, and findeth matter of stay in it selfe, but so soone as the worke is well begun, then Resolution endeth.

There is oft-times more difficultie in Resolution, than in doing: For in Resolution, the minde is on many thinges atonce, but in the Action, it is vpon the worke alone. It is rent in diuersities, and contrarieties in resoluing, but [Page] trussed vp in doing: Many times wee are in torture resoluing, but in the Action wee finde peace. A solide and masculus Resolution giueth vs no rest, till it put vs ouer in the hand of Practise, yea, it resolueth for doing, and turneth all the resoluing powers to execution.

These are twinnes of a rype Spirit: both to resolue and doe; to doe without Resolutiō, is rashnesse, & to resolue without doing, is faintnesse: He who doeth without Resolution, dreameth of none impediment; but hee who resolueth and delayeth execution, waiteth vpon impediments, and rather than hee lacke them, hee will faine a thousand in his owne fansie. Euen fansied difficulties doe terrifie the lazie, as much as reall difficulties doe the wise and diligent. The Sluggard sayeth, There is a Lyon in the way, I dare not goe foorth, least I bee killed. Prov. 26. 13.

[Page]

35. Callings are our tryals.

AS Callings are Gods taske appointed for vs, so are they his Tryalls to proue what is in vs: Hee hath ordained many callings for mans good, but many turne these meanes of good in a snare: There is no lawfull Calling without the owne good end, and right way to come by that end. But the most part passeth that good, and chooseth the wrong. Equitie, Honestie, Humanitie, Vprightnes, are Gods ordinance for Callinges: Deceat, Circumvention, Doublenesse, and such like, are Sathans inuention, and yet many shift the first as a vyce, and follow the second as the vertue of their Calling: God setteth before them the good of mankind, but they set nothing, but their owne priuate good, and care not for obtaining of it, to hurt their neighbour.

How can God blesse the breach of his owne ordinance? They may scrap [Page] together a state to themselues, but God will blow vpon it: They thinke that Callings are not Gods ordinance, nor themselues lyable to reckoning. And exerce them, as though they were of their owne vptaking, and had none other end, than to make them great in the Earth. But O miserable greatnes, that diminisheth Grace, and destroyeth them that haue it! The losse is heere incomparablie greater, than the conceated gaine. What profite is it, to gaine the world, and loose their soule? To conquesh Hell to themselus, for enriching their posteritie.

It is a pittie to see men forsake honey, and sucke Venome greedily, but greater pittie to see men of an euill cariage in their Calling counted the onely men, and these who are consciencious to bee counted no men: I wonder not to see that same error, which misleadeth men, to approue them in their wrong, but I wonder that mankynd injured by them, doeth honour them for their euill: It is [Page] a just thing with God, to make them hurt man more, who so foolishlie alloweth them, whome hee disdaineth: They cannot complaine to him of their wrong, since they approue it.

This is a saifer course to honour God by following his will in an honest and faythfull discharge of our Calling: It is good for mankynde, and for our selfe, and acceptable to GOD. Heereby hee proueth to other, and sealeth it in our owne conscience, that hee hath placed vs in our Calling in me [...]cie, both to mankynde and to our selfe.

36. Foode of our Soule.

OUr care for the bodie condemneth our brutishnesse about our Soule: both are substances, and haue neede of entertainment, but wee are more sensible of the bodies necessities, and carefull to supplie them: The Soules necessities, are both greater and more urging, [Page] than the bodies: Our bodies lye vnder colde and heate, and the decay of our naturall moystnesse, which must bee duelie supplyed by nurishment: But the necessitie of entertaining the life of God, and the sparke of Grace in the midst of our corruption, is daylie and hourely: It is senslesnes, and death when these greater necessities are not felt and supplyed.

No man is so foolish as to feede his body with imaginations, or if he would doe so, it will not bee so deceiued, it is a substance, and must haue substance to maintaine it.

How many know not what their soule is, and what necessitie it hath, and how to supplie it? And other who thinke they know all those, doe content themselues with imaginations: They doe worse to their soule, than to their bodie, and their Soule is more blokish, than their bodie, in standing content with these conceats: Aske them what certaintie they haue of happinesse, and [Page] securitie from miserie, they haue no more reason of both, than their apprehension, and yet that supposed absent euill, is as neere to them, as that conceated good is farre from them.

What man can bee seased in a worldlie inheritance by imagination? and yet the most part haue no more warrand for their Saluation. The estate of our Soule heere, and eternall Saluation heereafter, is too great a pointe to hazard vpon a fansie: It is a wholesome body that findeth the owne necessitie, craueth good foode, and turneth it in it owne substance: It is a wholesome Soule, that alwayes desireth God, findeth sensiblie his union, and by a continuall communion pa [...]taketh of the diuine Nature.

When I finde my Soule burnt vp with the desire of him, paunting like the Hart for water, and gaping like the thirstie ground for raine. I am sure that is of the life of God: It is not fedde with fansies, that is filled with God himselfe, it is filled with him, that cannot [Page] rest on any thing beside him, and finding him in it selfe, doth sweetelie rest on him who only filleth it, and resteth in it. Nothing can fill the Soule, but that which is greater than it: Though in substance it bee finite, yet it is infinite in the desires.

And God alone doth infinitely exceed it, both in substance & desires: It would bee counted frenesie in a man, who would prease to driue himselfe in a Nut shell: So is hee, who seeketh contentment in the world alone.

37. A constant dyet of Gods Worshippe.

APpetite is a good preparation for meate, so is a zealous affection for the worshippe of God: It is good to haue our appointed tymes for Spirituall exercises, and to keepe them: But withall, to striue for the spirituall Appetite.

How sweete is that Exercise to the [Page] Soule? wherein our necessitie wakeneth our desire: Our desire sharpneth our Appetite: and our Appetite thrusteth our heart to God, and GOD pulleth both our heart and our selfe to him: In one instant, it is both pressed with sense of miserie, and burnt with a desire of God: And sweetly allured and drawen by him to himselfe: These are wonderfull actions betweene God and vs, and all wrought in vs by his Spirit, to carie vs vp to him.

Though I tye mee not superstitioussie to houres of holy Exercise, yet religiouslie I will keepe them: These houres are sweete to mee, when God draweth my Soule by strong desires and fayth to him: It is pleasant, when either these Exercises doe tryst with our desires, or God in them, bringeth vs to an holy disposition; and great is the fruite of these Exercises: Thereby our Soules euen at other times are keeped, if not vnder the sense, yet vnder the Conscience, or at least vnder a fresh [Page] remembrance of God.

Such a disposition is both a virtuall supplie of feeling bygone, and a seale of our eternall fruition of him to come: GOD hath promised a blessing to his worship, & the neglect of it is punished with profannesse and hardnesse of heart.

It is good to keepe acquaintance with God: And there is none houre wherein wee haue not an businesse to him, and hee neuer sent away an holy heart from him without some comfort, hee needeth none exhortation to the wo [...]ke, who findeth the daylie fruite of it. Seuen times a day doe I praise thee Lord, because of thy righteous judgements. Psal. 119. 164.

38. Mans securitie in GOD.

TWo thinges greatly trouble vs in this life, sudden Accidents, and vncertaine Events: The first shaketh vs, [Page] because they are vncertaine: When we looke to the present dint of trouble, wee cannot gather our Spirites, and when wee wander, or sticke on second causes, wee cannot light vpon the certaine end.

There is but one remeed for both, to make the Lord our Habitation, Ps. 91. 1. So lōg as our Soules remaine beneath amōg the creatures, wee are tossed with euerie thing; but when wee rest on God, wee find Peace. The conscience of his Working, the assurance of his Wisedome, and sense of his Loue, lifteth vs aboue these troubles, and maketh vs partake that rest which is in him, and is himselfe: Though hee moue all, yet hee is not moued, and impartes this rest in some measure to them who rest in him.

What wonder is it, that his prouidence shake vs, finding vs downe among the creatures, but if wee abide in him, wee shall bee free of stormes: Hee shall giue vs rest, while these calamities [Page]passe ouer: Psal. 57. 1. Who so dwelleth in his secret, looketh downe securelie on all the toyles of the worlde. The Doue abiding in the cliftes of the Rocke: Cant. 2. 14. And the Chicken vnder the winges of the Henne that hatcheth it, doe neither feare the stormes nor the Eagle. So the Soule that by the woundes of Christ creepeth to his bowels, and is warmed with Gods electing loue, is sure of his protecting power.

His absolute power is able to doe more, than hee will: And his limited power is set to worke to doe his will: And that both in producing of thinges and sustaineing them. This is a maine decreete of his will, committed to the executing of his power, to bring his Elect through all difficulties, to their appointed happinesse.

[Page]

39. Holy Meditations, Difficultie and Profite.

HOlie Meditation, is pleasant to God, and profitable to vs, and that Sathan knoweth, and preasseth to stay: wee may close our selfe in secret from men, but no doore nor locke can hold him out: Wee can shift our dearest Friendes, but not him; and the more wee thrust him out, the more he throngeth in: It is a well fenced minde wherein hee will not breake by fansies and suggestions, and while wee are thinking of his debarring, by that same thought hee either enters in (turning our barre in his key) or maketh vs to evan [...]sh: and what difference is there betweene his inbreaking, or our evanishing, and outrunning? None can for a few moments urge a deepe and a sensible Meditation of God; but either the minde is to call home, or the heart to seeke.

[Page] It is good when wee goe to Meditation, to pull in all our Spirites to God, and thrust out all distractions, to fixe our minde on him, and holde it at that stay without diuerting, to set our conscience on worke, to checke that watch, and aduertise vs both of Sathans suggestions, & the wandering of our mind: And most of all, to pray in the entrie, for such a diuine vertue, as may draw our minde to God, and unite it to him, till hee communicate himselfe to vs, in that measure he thinketh meete for the time.

It is a fruitefull Meditation, when the heart receiueth such stampe of God, as maketh it to taste how good hee is, and so thirst for more Grace, that wee earnestly seeke vp these sweete streames to the fountaine, euen God himselfe, where that perfection dwelleth. Such Meditation bringeth out some point of liuelie and affectuous knowledge, and with these holy conceptions worketh a greater puritie and holinesse of the mind that conceiueth it: The soule in that [Page] case it is not simple actiue, but passiue also: and is changed to the nature of these heauēly things that it conceiueth.

40. Spiritualitie of the bodie.

OUr bodies are earthly, and yet haue a promise of Spiritualitie: It is as easie to God, to make them so, as is to cleanse them from sinne: this is alreadie practised in our kinde, in Christ Iesus: Our nature in his Body, is spiritualized, to tell vs, that for possibilitie, it may be, and for certaintie it shall be so in vs: Hee is our Brother, therefore we may be like him, & he is our Head, therefore wee must bee like him in a conformitie with his glorious Bodie. Philip. 3.

So soone as the Soule liueth by the faith of these promises, it beginneth to feele this spritualitie: Wee loue our body by Nature, and oft-ten idoll it: But Grace maketh vs loue it lesse, [Page] as it is naturall, and more as it shall be fullie spirituall in Heauen. This is a seale and token of that spiritualitie, that the body is disabled for sinfull actions: The worke of the Soule, and the satietie of spirituall influence, bringeth for the tyme a deadnesse to sinne on it, Scarcelie can the minde strengthen it selfe in any spirituall delight, but the bodie is thereby weakned: The Soule marking that disposition, is confirmed by it, and the bodie it selfe, though the first and onely loser, is content of that weakning, because it is assured of the owne spiritualitie: When our Soule shall bee full of glorie in Heauen, it shall turne the body to the like estate.

I care not how weake my body bee for the workes of sinne: I haue then most delight in it, when it is beaten downe and brought in subjection, 1. Cor. 9. 27. not to hinder, but to helpe the workes of the Spirit.

[Page]

41. Credulitie and Confidence, are weake attendants of a weake Spirit.

CRedulitie, and Confidence are usuallie found together, the one for taking in of reports is an euill porter, the other, a lavish out-giuer: The first admitteth both others reportes and the owne imbrede suspitions: The second giueth them out boldly as vndoubted truthes: In one instant, their heart is both at the roote of the eare, hearing greedilie, and in the toppe of the tongue, talking looslie: the one tryeth nothing, and the other spareth nothing.

Credulitie putteth no difference betweene mans report & Gods word, their owne apprehension and diuine reuelation: Confidence resteth on them all alike, and venteth all with the like assurance: It knoweth no degrees of perswasion, but layeth the same degree of trust vpon humane rumours, as vpon the Articles of the Creede.

[Page] They are the two wings of Calumnie, without which it cannot flee abroad: When Sathan hath layde in the vncharitable heart, the egges or seedes of Ignorance, Malice, Prejudice, Suspition, preposterous Zeale, and such like, Then hee worketh mightilie on them, and hatcheth the monstrous bird of Calumnie: But it is winglesse, till it be vented: For this end, hee putteth Confidence and Credulitie to it, that it may flee abroad, which was brought foorth in secret. This is a match of Sathans joyning: A babling tongue to speake, and a bibulous eare to drinke in greedilie bad reportes.

It is a weake Soule, that hath two such assistants, who so would perswad them of any thing, haue lesse to doe, than hee who must heare their raw and vnconsiderate reportes. Hee needeth no more, but vent his tales, he is trusted at once by them, but their hearers must either beleeue them, & that in their own degree of perswasion, or else suffer for it: [Page] It is easier to bee their informers, than their hearers or reformers, and that rather in lies and trifles, than in trueth. They are as hard to take contrare information to their former errors, as they were ready at the first to drinke them in.

It is our best, to try reportes, and then giue euery thing its owne due of trust, and euery trust the owne degree of asseveration. It is folie to embrace humane reports with that same degree of perswasion, as wee doe diuine trueth, or to speake them with the same confidence.

A speciall worke of Gods Spirit, is to direct vs in the trueth, and that not onely in the matters of Saluation, but also in our common conuersation, where hee reigneth, hee placeth holy Discretion at the roote of our eares, to keepe vs from racklesse Credulitie: And hee guydeth the heart with wise Charitie, to stay vndiscreet Confidence, inventing of our owne apprehension, or other mens reports. The foolish man will [Page]beleeue euery thing: but the prudent will consider his steppes. Prov. 14. 15.

42. The sight of a present God-head.

IT is a great worke to direct our life a [...]ight, and many haue giuen good precepts for it, but the Scripture is a most full and pertinent rule. And God who knoweth best our duetie, hath summed all vp in one word, VValke before mee, and bee thou vpright. Gen [...]s. 17. 1. The sight and sense of a reuealed, reconcealed, and present God-head, is the marrow and substance of all wholesome directions.

Who can see him, but hee must loue and seeke an union with him? and keepe that union by a constant walking with him: Hee cannot bee seene but by his owne light, nor felt, but by his owne life, and the raritie of these blessinges make the Christian conuersation so rare.

[Page] This is a compleate Furniture for our duetie, first, to know it, next to will it, and thirdlie, to haue a power to doe it: All these are obtained by setting God before vs.

Neither is hee a beholder of his gifts, but an effectuall mouer of them, setting vs and his Grace in vs to worke, by a powerfull working. If his pure light fill the minde, his effectuall power will fill the heart, and that light and power can lead vs no wher-else, but to himself: They put vs to a restlesnesse, but when wee are pleasing him, and that restlesnes is a most sweete rest. The goodnes of promised blessings, the weight of threatned curses, and the equitie of dueties commanded, are all in their vigour when we see God, so that faith and obedience doe follow: Other considerations haue their owne force, but this is so immediate and strong, that there is neither place for delay, nor hypocrisie. He who seeth God alway, dare neither neglect his duetie, nor doe it deceitfully.

[Page] Where this care is, Sinne findeth a bridle, and Grace a spurre. There can no tentation ouercome vs, so long as wee see God clearely before vs: Sathans suggestions evanish as mist before that face: And our corruption dare not shew it selfe before the clearenes of that light.

Our walking in Christianity, is but a roving,, till wee come to this sight of God in some measure. This maintaineth light in the minde, sensiblenesse in the heart, and setteth to worke our Conscience, to direct and hold vs in a conuersation worthie of him, whom we see alwayes looking on vs. Men are diuersly affected with this sight: Some know not the nature of it; other condemne it as a phanaticke imagination, because they comprise all the worke of Grace within their owne personall experience: But VVisedome is justified of her children.

They who are conscious and sensible, of it, enjoye the vnspeakable fruites thereof: While other are as voyde of them, as they are voyde of the sight it selfe.

[Page]

43. Patrons of Grace and Nature, are condignelie payed for their pleading.

OPinions in Religion, are discoueries of our condition; he who counteth highlie of the Grace of God, hath his part thereof: It commeth freely of God: and leadeth to him in thankfulnesse: It is his gift, and the proper worke of it, is to bring vs to him againe: It is his stryne in vs, and pulleth our Soules to him. The holy Spirit is not, as a reporting messēger, but one inbiding seale; hee worketh at once, both the sense of Gods loue in our heart, and the meeting we giue to it: No childe of Grace can satisfie himselfe in magnifying of Grace, the worke of it, is to powre out it selfe on God, the Fountaine, as it filleth the hart with joy, so doth it the mouth with: VVhat shall I rēder to the Lord? Ps. 116. 12.

The Patrons of Nature seeme yet to abyde in Nature, at the least that patrocinie is a work of Nature, and flesh [Page] in them: If a Captiue commend his Prison, is a token hee is not wearie of it, and (which is worse) desireth not to bee deliuered of it: Sauing Grace in Christ is the Arke of Gods building, to saue those that goe in it: But Pelagius brittle, and rent shalloppe of naturall power, and selfe-sufficiencie, drowneth men in damnation. In things naturall, and for this life, Nature can doe something; but in matters supernaturall, and for Saluation, it is blind as the mould-warp, dead as a carcase, and vyld as a carion. If we ascryue to it, either deseruing or disposition for Grace, we denye both the Nature and necessitie of Grace.

Errors in other pointes of Religion, discouer indeed weakenesse in the mind, but in these practick poynts, concerning Gods worke in our Calling and conuersation, they discouer the state of our persons: They who are translated from Nature to Grace, cannot but abhorre Nature, and praise Grace.

[Page] O! how dangerous a thing is it, to count Nature Grace, or to magnifie it against Grace?

If their opinion bee well examined, they will bee found to lay two strange grounds to themselues: One, that they are sprung of another beginning, than fallen Adam: The other, that they court another God, than the Redeemer of mankynde: As for vs, who are come of lost Adam, and depend on Christ our Redeemer, wee dare neither speake so proudly of Nature, nor so basely of Grace. The poore speaketh with prayers, but the rich answereth roughlie. Prov. 18 23. Wee count it our happinesse, that our dead and gracelesse Nature, is quickned and renewed, by the free and powerfull Grace of Christ.

All their pleading is for a priuiledge to Nature, and when all is deepelie pressed, that priuiledge is nothing, but hardnesse of heart, than which, there is no greater plague in man, a libertie to fall frō Grace, and to resist it. They shall neuer [Page] craue blessings to mee, who take that for a priuiledge, and blessing to man, which is the heauiest (but the just) plague of God on man.

But both these pleaders are condignelie rewarded by their Clients: Defenders of Grace haue not their gages to to seeke, and Natures proctors haue such gaine, as shee can giue. The mater abideth not in questioning, the persons, are discerned before the question bee debated. Magnifiers of Grace proue children o [...] Grace: and praisers of Nature sticke still in Nature.

It is kyndlie to euery thing to respect the owne originall and Benefactor▪ as it is respected of them. I content my selfe with Scripture, to call Christ both the Author, and the Finisher of Faith. Heb. 12. 2. And to professe before men and Angels, that I am saued by the Grace of Christ. Ephes. 2. 5. And with holy Antiquitie, to be then most sure, when I ascriue all the worke of Saluation to the mercie of God, and the merite of Christ Iesus.

[Page]

44. Conceat of Wisedome is great folie.

COnceat of VVisedome is a dangerous Counseller; while we intend our businesse, wee thinke all is rypelie aduised, but in the proceeding, and at the end, we find weakenes: we thinke then both of our Witte and worke, that we might haue aduised & done better; & that with some close Resolutiō, to see better to businesse following: But the next affaires finde vs in that same folie, and are a new matter of after-thinking, and Repentance, and our first Conceate misleadeth vs, as of before.

Corrupt Counsellers haue neede of reformation, & there is no more corrupt Coūseller in our Soule, than this conceat: So long as it is Father to beget, or Mother to bring foort [...], and the Nurse to foster our businesse▪ there can neither bee hope of good successe in our adoes, or of amendement of our error: Conscience [Page] of our weaknesse: imploring of Gods assistance, and warinesse in our proceedings, are better Directors.

When wee distrust our selfe, and relye, and in call on God for a blessing, we shall either finde that blessing which wee aske, or contentment in the lacke of it: But Conceat debarreth the blessing, and doubleth our miscontentment in the lacke. Hee cutteth himselfe off both, from Gods direction, and blessing in his adoes, who conceateth strongely of his owne wisedome: But he is compassed of both, who resteth on God.

As his mercie offereth, so his justice decerneth the saue-guyding of him who distrusteth himselfe & trusteth in God▪ But it is the worke of his justice to desert the selfe-conceated wise man: Hee gaineth much who dependeth on God: His businesse are begun, sweyeth, and accomplished by GODS wisedome, whereas the other left to himselfe, must wrestle with difficulties of affaires, and of crossing Prouidence. The best way [Page] to bee wise indeede, is to be conscienciouslie humble vnder sense of folie, but the strong conceate of Wisedome is extreame madnesse.

45 Dead to the world.

THe world is wise in the owne generation, but God turneth their wisedome to folie; it affecteth men as they are sette towards it, the Worldlings with loue, and the godlie with hatred: These affections it testifieth by answereable actions, honouring the beloued worldlings, and troubling the hated godlie: But it is foolish in both, and most in this second: If it did not so vexe the godly, it might possibly insnare them to byde in it. The Worldes fowning and flatterie is more dangerous, than her frowning; and her open hostilitie, is the securitie of the Sainctes.

It is Gods great mercie to vs, who turneth their injuries to our mortification [Page] Wee are called to renounce the World, and it rageth thereat, and preassing either to retaine, or recall, or destroy vs, it chaseth vs out of it selfe. All their contesting with vs, putteth vs further from them, than wee were before, their hatred and injuries worke a contempt of the worlde in vs: This maketh a diuorce, and in end, a Death to the world.

I take this as a dying and crucifying to it, when by the Grace of God, my Soule doeth neither conceiue their folies, nor account or receiue them, beeing suggested: When the heart neither willeth nor affecteth them, the memorie remembreth them not, the mouth cannot vtter them according to the worlds formalities, and the whole man hath a vnfitnesse to walke in their fashions: Hee is liuing to God, and God liueth in him, who is so dead to the World.

[Page]

46. The right placing of our affections.

HOw foolishlie are our affections & actions placed? Christ appointed the matter, and order for them both, Seeke first the Kingdome of God, and all these earthlie thinges shall bee casten to you, Matt. 6. 33. And the Apostle, Set your affections on things aboue, and not on things on earth: Colos. 3. 2. Heauen is first, and most to bee sought: The Earth both least and last; but man inverteth that order; hee is not farre trauelled, nor high minded: The earth is at hand, and hee goeth no further; as an home borne child, he bydeth in the house, & as a shell-snaile he sticketh to the wall.

The Heauen, the great & first thing, scarcelie entreth in his heart, the renting cares of the world, doe so pester it, that the thoughts of heauen cannot goe through that throng: Earthly thoughts [Page] salute him first in the morning, busie him all the day, lay him downe in his bed, and play in his fansie all night: The thoughts of God and his Kingdome finde none accesse: Hee is all, where hee should bee least, or rather nothing: He is little or nothing, where hee should bee most, hee maketh that his taske which hee should but touch by the way, and hee blenketh but a squint on that which hee should continually meditate. Many are busied about impertinent thinges with Martha, and farre moe about impious things, but few with Marie choose the part that shall neuer bee taken from them. Luke 10. 42.

By this I know, the right situation of my Soule, when God and his thoughts take vp all the roumes of it, It is best to set the earth and her trash, at as base an account, as in situation, it is vnder our feete.

[Page]

47. Contemplation and practise ought to bee joyned.

COntemplation and Practise, make vp compleete Christianitie: God hath joyned them as the Soule and bodie, & requireth them joyntlie: and he who separateth them, offereth a lame sacrifice to God, and is scarce halfe a Christian: The first, as the eyes directeth vs, the second, as the hands and feet performeth that direction. Theorie alone, is as the eyes without feete and hands, and practise without a solide knowledge, is as strong legges and nimble handes in a blind man.

Light and life are best together: The first, is the sweete eating of the Booke: Ezech. 3. 3. The second, is the bitter disgesting of it: The one giueth Grace & contentment in secret; the other proueth the sinceritie of that Grace to man. [Page] For our owne joye, the first hath a sufficiencie, but for the edification of others, and our confirmation in our calling and election: The second is necessar.

If naked knowing bee sufficient, Sathan is a most perfect creature: Hee excelleth all men in the knowledge of good & euill, but is behind all men in affecting them: He knoweth not good, to loue & seeke it, nor euill, to hate and flee from it, but his affections & actions are set crosse to his knowledge: Hee is in that same degree of wickednesse, that hee is in excellencie of vnderstanding: His searching and pearcing wit, hath purchased him the name of an vnderstanding Spirit, but his wickednesse calleth him, Sathan, an enemie to God

The union and worke of both, craueth some solide and inward ground: Outward meanes may occasion them, and inward motions set them on worke, but they cannot haue a constant byding in vs, without a byding ground and principle. The life of God is this ground: [Page] What supernaturall thing we doe without it, is but hypocriticall, or occasionall, and easilie intermitted.

The Fountaine of this life, is God himselfe, and where this Fountaine is, there is sufficiencie for Theorie & practise: Without him, our professing is hypocrisie, our minting vanitie, and our actions will die, and end, in their beginning: Wee can doe nothing that is good without him; and with him, wee shall bee able to approue our selfe, in a liuely Theorie, and a well grounded practise. As without Christ wee can doe nothing. Ioh. 15. 5. So I am able to doe all things through the helpe of Christ, who strengtheneth me. Philip. 4▪ 13 Yet not I, but the grace of God which is with me. 2. Cor. 15. 10.

48. The ambitious man dieth of his disease.

DOubtlesse Ambition is foolish, and God in Iustice, doeth crosse it in the greatest designes: But the humble [Page] man is truely wise, and God casteth more humane respect on him, than hee desireth: The Ambitious man hunteth after honour, but it flyeth from him: What euer bee his worth, in this hee is vnworthie, that hee thirsteth honour. It is not guided by blind Fortune, but by a seeing prouidence, and flyeth from them who proudlie affect it, and waiteth on them, who modestlie decline it.

He fetcheth and sucketh wind out of euery Airth, but when he seekth it most, there is greatest calme, both in respect of his desire and indeed; What is lacking that way, hee supplyeth it by his owne breath of vntymous selfe praise, but that auaileth not; all mens breathing in a shippe will not fill the sailes, hee is the more vile in the eyes of the wise, the lowder hee proclaime his owne supposed vertues: The humble man neither intendeth nor affecteth honour, yet it followeth him: As the shaddow followeth the bodie, so doth true honour to true worth: Hee hath more of that gale [Page] of winde, than hee craueth, and the more it blow, hee is the more dejected: his care is to keepe him from schelues and rockes before so faire a winde.

God is witnesse to his Soule, that heerein hee hath a secrete dejection, and still compting himselfe the vilest sinner in the earth: Hee wonders at that mercie, that hath so vndeseruedlie blessed him, and knoweth not how to beginne to bee thankfull: Hee is more pensiue how to pay the debt of gratitude to God, than puft vp in taking it on.

And saith with Dauid Who am I, Lord God, and who is my Fathers house, that thou hast brought mee hitherto? And finding himselfe vnable to thanke God, as hee ought and would, hee calleth God to witnesse his earnestnesse to honour God. What can Dauid say more to thee? For thou Lord knowest the heart of thy seruant.

And the more hee is swallowed vp in that sweet drowning sense of Gods loue, [Page] hee is the nearer to true exaltation: Hee feeleth then the trueth of that Martyrs, word, who said, HEE THAT PRAISETH MEE, SCOVRGETH MEE, & of the word of God, That hee resisteth the proude, and giueth grace to the humble.

49. Good Spirits are most free of passions.

GReat Spirits haue least passions, but base Spirites are most passionate: The first is aboue their businesse, and not soone moued; the other is vnder all accidents, and perplexed in euery thing: The one as a large vessell, containeth easilie water cast in it, and the other, as a small vessell runneth ouer.

If the power of Princes were in the hands of priuate men, or the passions of priuate men in the hands of Princes, the world could not stand. But God hath wisely separate them, that power without passion may bee profitable, and passions without [Page] power, may bee harmelesse: The highest Mountaines haue least storme, and wind on their tops, but the raines and tempest ouer-run the low hilles & valleyes.

There are few worldly Princes, but in Grace wee are called to this heauenly principalitie, to command our passions.

The holy Spirit maketh the Soules of the truelie sanctified, as the fleece of Gideon: They are free of passions and perturbations, while others are drowned in them. Broken water is in the shallow Seas: But the deepe Seas haue a soft swelling, and not these violent breakings.

If wee bee translated from Nature to Grace, wee are aboue the surprysing of accidents, and bitternesse of injuries, and so are secured from the violence of our owne passions: Our heart is in the secret of God, and our head aboue the Heauens; while our state or body is buffeted on earth, our Soules enjoye a pleasant serenitie in the face of GOD.

[Page]

50. God alone better than all.

HEe shifteth much needlesse labour, and prouideth great contentment, who closeth himselfe with God alone: To deale with man alone, beside God, is both an endlesse & fruitlesse labour: If we haue coūsel to aske, helpe or benefite to obtaine, or approbation to seek, there is none end with man,: For euery man we must haue sūdrie reasons, & motiues, and what pleaseth one, will offend twentie, as many heads, as many wits, and fansies: No man can giue contentment to all, or change himselfe in so many fashions, as he shall encounter humours: And yet it is more easie, to take sundrie fashions than to bee actiue in them.

Hee preasseth to lift water in a sife, and sand in open fingers, who thinketh so, to carrie himselfe, as to please all: He is prodigall of the peace of his soule, [Page] and carelesse of good successe, who maketh man either his rule, or his rewarder: That Spirit must bee rent asunder, that applyeth it selfe to the contrarietie of mens opinions.

Mans bodilie senses, both ruleth and ouerruleth his reason, therefore, as hee seeth men and not God, so he preferreth seene man, to an unseene GOD: But when hee shall see God in the clouds, at the last day, & all mankynd present they shall all bee nothing, in respect of God. The godly now see him, more than mā, and therefore, preferre him to all men, and runne that course to offend and lose all men, rather than him. This is a course whereof hee shall neuer neede to repent.

It is grieuous indeede to loose our friendes or familiars: And he is foolish, who loseth any, that hee may brooke with God: But it is a great triumph of Grace, when for conscientious and faithfull seruice to GOD, wee lose them: They are not worth the keeping, [Page] who cannot be brooked with him: And hee is not worthie of God, who will not forsake Father and Mother for him: All the hurt that these selfe-pleasing men bring to the God-pleasing Sainctes is the greater increase of the fruites, the scales, and sense of Gods loue in them.

Since I cannot please all, I will take mee to please One, and that one who is better, than all, for Counsell, Approbation, and Reward: So long as God draweth, all my thoughts to him, and calmeth them in him, by sweete contentment, I will not buy a torture from foolish man: While hee answereth my desires, & communicateth himselfe more to me, than I can conceiue, I will not vex my selfe in courting of man. VVhom haue I in Heauen but thee, and there is none on the Earth that I desire, beside thee. Psal. 73. 25.

[Page]

51. Rare accidents make many Prophets.

STrange Accidents breed vs many Prophets: Before they fall foorth, all men are silent, but when they are seene, many clame a propheticall fore-sight of them: It is sure speaking of them, when they are come to passe; but to boast then of their fore-sight, argueth lack of judgment: how shal he be a good fore-seer, who seeth not his owne present folie in boasting idlely of that which he hath not, & maketh none use of that which is done, or doeth not see, that that his vaine boasting, maketh him ridiculous: Hee is as loude a proclamer of his owne folie, as hee clameth commendation from that foresight.

This is a sure note of such Spirites, to make none other use of Accidents, than astonishment and broad talking: Euery one they meete with, & euery dinner & [Page] supper must patientlie heare the arguments, of their fore-sight; at euery occasion they haue a new edition, and a new discourse of it; and by long and oft pratling, they giue some life to that which hath none other beeing, than of their owne humour and breath.

When such things fall out, as cannot bee particularlie foreseene of man, it is better to ponder them seriouslie, and to see the worke of God in them: And for our selfe, to draw neare to him in Faith and Repentance, and to draw other to him also, in a religious reuerence of him who ruleth all, to the good of the Saints: To spend our owne Spirit, and wearie the eares of others in idle babling, is the worke of an emptie braine.

52. Damnable selvishnesse.

SElfe is both a neare and a deare word to man: It draweth all our thoughts to it, & setting all to worke that is in vs, [Page] turneth them home againe, to it selfe: It is both the Idole and idolater, the exacter, caruer, and receiuer, the doer and sufferer in all dueties: A fountaine sending out all, and a Center, sucking backe all that it sent out: And so selvish in this Selfe, that it accompteth euen God to be a stranger. And is yet more foolish, parteing it selfe against it selfe, and is the owne greatest enemie: So a mans greatest enemie is not onely they of his owne house, but of his owne heart.

Blind loue in the Ape, maketh it thrust o [...]t the enterals of the own brood while it embraceth them too straitly: The blindnesse of Selfe-loue maketh it in preposterous safetie to destroy it selfe: What more friend-like masters in vs, than Selfe-love, Selfe wit, & Selfe-will, & yet what greater foes? The hatred craft, & power of our open enemies, doe not so hurt vs as these: I feare and suspect no Creature more than my selfe, and that euen when I most respect my selfe.

I will professe and practise hostilitie against [Page] Seluishnesse, and render my selfe to bee guyded by a forraine Witte-and Will, euen the New-man created and directed of God: This is a better Selfe, than that naturall Seluish One, there is no saftie for mee, but in hateing and destroying that euill One: By that sauing ouerthrow of my selfe, I shall saue my selfe.

This is the fruite of mine ingraffing in the natiue Oliue. The juice of that stocke, changeth mee to that Selfe-destroying, and Selfe-sauing worke, the more I seeke mine owne Saluation, the more I abhore my seluish corruption. I abhorre my selfe, as I am of the first Adam, but loue and seeke my well, as I am in the second Adam Iesus Christ.

The holie Apostle maketh this perfect Anatomie of himselfe, Not I, but sinne that dwelleth in mee. Rom. 7. 17. There is the olde and corrupt Selfe, like the first Adam in him: By the grace of God I am that I am, ye [...] not I, but the grace of God which is with me, 1. Cor. 15. 10. There [Page] is the new Selfe of Grace, by the second Adam in him; in both places himselfe as hee is Gods creature, is the common Subject of both these Selfes.

Hee is a stranger in himselfe, who doeth not marke this distinction of himselfe: And hee is his owne greatest foe, who destroyeth not the olde Selfe in Adam, that hee may saue himselfe in the new Adam, Iesus Christ.

53. The wise and foolish Merchant.

EVerie man playeth the Merchant in his greatest businesse: Wee change & lose something, for gaining another: The godly with God haue most care to saue their Soule, They care not to losse their goods, their name, their bodie for that end. If labours waste their body, and afflictions bruife their Spirit, all is well bestowed in their count, if so bee their Soule bee safe.

[Page] The wicked mak their own conquesh with witte, like themselues, they care not to losse their Soule for keeping of their body and estate; their course is justifiable in their owne judgement, no man can build better vpō their grounds, or see better with their eyes: They see not their Soule, and as little care they for it, as they know it: They see their body and state, and doe thinke that their soule is giuen for their body.

True godlinesse ouerthoweth these grounds, and giueth better light: It teacheth, that all is for man, and the body for the soule, and himselfe for God: This maketh vs to secke our safety more than our state, our Conscience more than our fame, our Soule more than our bodie: And GOD, more than all.

Nature in worldlie thinges, condemneth our brutishnesse in spirituall: It teacheth men to buy the best thinges, of best use, of most gaine, and at the lowest pryce: But in spirituall Merchādice, [Page] wee buy the worst thinges, that are of no vse, of lesse gaine, and at the dearest rate: VVee spend our money on that, that is no bread, and our labour on that, which satisfieth not, Isa. 55. 2. Such is all our businesse on worldly thinges.

But Gods Spirit, teacheth the godly a better forme of barganning. The kingdome of Heauen is a precious Iewell: It endureth, when all these worldlie trifles will evanish, and wee finde it without a price. The Mercat of it is cryed free without money: Ho, euery one that thirsteth, come yee to the waters, and hee that hath no money, come, buy, and eate: yea, come without price. Isa. 55. 1.

These wise Merchants shall rejoyce for euer before God, who vnder termes of buying and selling, hath freely giuen them eternall Life, where the foolish seekers of the world, shall euer lament their neglect of this free Mercat and the losse of their labour, their fruite, and of themselues.

It is good to leaue the worlds folie to [Page] it selfe, since we cannot cure it, let it not spoile Grace in vs: The wicked losing their soule for their bodie, lose body and all together: The godly losing all for God, & their Soules saue themselues fullie: Hee is no loser, who hath God for his portion and him selfe in Soule and body unite to God in Christ.

Thinges worldlie come not in this compt, before wee were, wee had them not, and in the Heauen wee shall not haue them: Their vanitie, & not use, are as a not beeing to vs. Where God filleth the heart, there is no roome to desire, or receiue them on so miserable conditions. Let them fall to these who are like to them; dust and dust doe well agree, whē we shall enjoy God for euer.

54. The loue of good and hatred of euill.

SOme things there be which I cannot loue, and some thinges which I cannot [Page] hate: I cannot loue Sathan, for he is Gods enemie: Nor Hell, for it is his House: Nor Sinne, for it is his worke: And the more neere that Sinne is to mee, the more I hate it: In the godlie more than in the wicked: And in my selfe more than in any.

These againe I cānot hate; God, because he is Goodnes it selfe: Nor the Heauen, because it is his dwelling and reward: Nor his Grace, because it is his Image, both the causes of that loue, and the work of it is from himselfe: I loue them, because I loue him, and it is his will and worke in mee, to loue them.

I thanke God, I cannot hate them, who haue true Grace: I mislike their faults and shall disgest their injuries, but my Soule cannot hate them, who loue God, and are beloued of him: His Image and Grace, where euer I see it (though in my professed enemie) commandeth my dearest affection; all their injuries cannot so grieue mee, as the conscience of my sincere loue to them [Page] comforteth mee: By this I know, that I am translated from death to life, because I loue the Brethren. 1. Iohn. 3. 14.

But there can bee none assurance of his Loue and Grace, where the Sainctes are hated. His loue is shed abroad in our heart, not to remaine there, but to run out to embrace them whom hee loueth, neither am I beloued of him, nor haue parte of that in shed loue, if I hate them: who so are beloued of him, & are inclosed in his heart, & agree in Iesus Christ, as they are such, cannot hate one another. This is our victorie, ouer their corruptiō & our own, that notwithstanding of their injuries, we loue them deerelie.

God loued and choosed vs, when he saw vs his enemies in the masse of lost mankynde: And now loueth vs, when wee offend him daylie: How then can the heart, sensible of this loue, hate anie that is so loued of God: If wee doe so, wee hate Gods Image, and loue in the Sainctes, in our selfe, and in God & may justly doubt, if we be the Lords beloued.

[Page]

55. The best Lotte hath some want.

EVerie mans Lot is mixed with some want: And GOD hath so wiselie temperated all estates, that no man hath all blessings, and no man lacketh all crosses: If we haue some blessings, we lacke other: Yea, our miscontentment can make wants, where none is, and augmenteth these which possiblie are: Wee take on vs a creating power, and that in euill: How oft doe wee compleane of that Lotte, which is good in it selfe, and better than wee are, either worthie to receiue, or wise to use aright.

Many haue so large a Lotte, that if it were diuided in an hundreth partes, it would content some hundreth persons, and euerie one of them possiblie, is more worthie, and would bee more thankfull, than he who hath it all alone, with miscontentment. The smallest [Page] Lot with God (if there can be any small with him) is a large Lotte: And the greatest Lot without him (if there can bee any great without him) is extreame lacke. Hee lacketh nothing, who hath God for his portion, and he hath nothing, who lacketh him: God carueth not sparingly to that Soule, to whom hee giueth himselfe, and in that case, it lacketh nothing, but to know that Lotte, and enjoye it.

God hath indeede wisely tempered our Lottes, but the error of our desires, and miscontentment is our owne, and yet hee bringeth good out of that error. His care is to keepe vs euer loose from the earth: If wee found all our desires contented heere, wee would forget to seeke a better Lotte in heauen.

Let euery lacke chase vs, to seeke a supplie: It is a daylie and hourely earand to God by prayer: Wee cannot finde it in this life, let vs seeke it where it is: Our Lot on earth satisfieth vs not, but our Lot in heauen, shall [Page] fill vs with contentment: It is perfect in it selfe, and craueth that wee bee perfect for it. If in the midst of so manie lackes, wee seeke perfection in the earth, wee proue the lacke of wit, more than of a sufficient Lot, all lackes tell vs, and command vs to seek supply in God, who onely is All-sufficient.

56. Danger of corruption daylie.

THere is none houre, wherein we can say that wee are free of danger, and yet not so much of outward accidents, as of inward surprysing of our Corruption: The more aduanced in Grace, the more is that danger, both in it selfe, and to our feeling: Other see our infirmities, and they are more grieuous to our selfe, than of before.

This is a bitter Experience, that when wee haue lamented our slippes, renewed our vowes, and chastened our [Page] selfe in an holy griefe for them, they breake out vnder our hand: Scarcelie is our heart calmed from a former griefe, when it is conceiuing either the same, or a greater infirmitie. These Canaanites liue still in vs, they are left as a mater of our Exercise, the whetstone of grace, and a Spurre of Prayer: Wee cannot cast thē out, but we should put them vnder tribute. It is best to hold our eye cō tinually on our corruption, that it break not out: or bee grieued for that out-breaking.

Daylie danger, is a lesson of the necessitie of a daylie guarde: And since that danger is most from within, our best Guarde must bee from without: Nature in vs, that worketh our woe, cannot prouid our safetie: God by his Spirit is our best Guarde: When he keepeth our heartes in his hand, then wee are secured from all dangers.

It is not good to sleepe securely, whē a Serpent is in the house, or to be carelesse, whē a mad dog is tyed with a loose [Page] roppe: Such carelesnesse is an infalible precedent of some grosse fall: Dauid at rest in his owne place, fell worse, than when hee was chased as a Patridge in the Wildernesse.

If we cannot escape Sathans supprysings, we should turne them against himselfe: God maketh these out-breakings in his Saintes, as a staffe to breake the heade of Sathan in their corruption. They are as the borrowing of a Baire, hee houndeth out our corruption, to foyle vs, but God sendeth it home, as a carcase to him againe. Beside the former exercises, it entertaineth Humilitie, and the sense of Gods mercie, who beareth with our faults. Pride as a Page, attendeth excellent Spirit: But the slippes and buffets of our corruption, layeth these feathers. Pride goeth before a fall, and an hautie heart before destruction.

[Page]

57. Gods best Gifts.

THere is no mā, who receiueth not of Gods Liberalitie, but not all of that same kinde, and that measure. Some as Keturahs sonnes, get common gifts, and goe away from him: Other as his Isaac, get the Inheritance, and abide with him: Some haue the giftes of body and minde, and Fortune (as they call them) gifts in themselues, but no sure pledge of his sauing loue: But to the godly, with his gifts he giueth himselfe, a spirituall beeing by Renouation, a spirituall life by his Sonne, a spirituall mouing by his Spirit.

Our disposition will tell vs his affection: If wee take his gifts, runne away with them, and use them without and against him, then wee haue gotten his gift, but not himselfe: But if they lead vs to him, and make vs seeke him aboue them all, then wee haue himselfe with his gifts.

[Page] These are best giftes, which are most excellent in their kinde: Greatest in measure, and most profitable for use: What is better, than GOD Himselfe? And amongst his gifts, none is better, thā sauing Graces. They bring with thē the Image and warming power of a speciall loue, and stamppe the heart of the receiuer, with a re-louing of him. For measure, they are sufficient to our greatest necessitie of Saluation. For use, they leade vs through the Valley of this life; through the foorde of Death: And exalt vs aboue all use, euen to the fruitiō of God: And so in this life are the immediate matter of our contentment.

Common gifts come out naked, but sauing Graces are guarded? that same choosing loue of God, where from they flow, sendeth out a secrete vertue with them, to pull that heart to God, that receiueth them. Though they come out from him, yet they are not separate from him, neither suffer they vs to stand abacke from him: That his loue [Page] in Christ, that giueth them, quickneth vs with the sense of it selfe, that as by him wee liue, so wee cannot liue, but in him.

This is a sweet intercourse botweene God & vs, in his sauing blessings in Christ, I count more of his smallest grace with himselfe, than of all the world without him.

58. Discerning of Flesh and Spirit.

HOw profitable were it for vs, to discerne betweene the flesh and Spirite. But this discerning hath a great difficultie; and that because both parties are within vs: And both of them in euery parte and power of vs: Their likenes also one to another, and the readinesse of our mistaking, and most of all, because wee incline more to the flesh, which is natiue to vs, than to Grace, which is a stranger.

Flesh is first in vs by Nature, and soonest at worke: And so forestalling our mindes, purchaseth our allowence to it selfe. Confusion of our minde maketh them as Rebekahs twinnes, wee [Page] finde them stirring within vs, but cannot discerne them: Passions and Selfe-loue make vs judge wrong, wee take that for Spirit which is Flesh, and cherish it: And that for Flesh, which is Spirit, and neglect it: That coueting one against another, is sensible, but we know them not particularlie: And more easilie can we discerne them in another, than in our selfe: The worke is then manifest, and wee are not prejudged by our selfe-loue.

It is a great part of the worke of conscience, to marke this difference: The Apostle excelleth in this, who said, I finde another Law in my members. The best way to try them, is not to leaue them to the event, but to bring them to the rule. The true knowledge of Gods Law will tell vs, That is Spirit, which agreeth with it, and that is Flesh, which agreeth not with it: At diuerse times wee haue contrarie thoughts of one thing, the one must bee flesh, and the other Spirit, what sauoureth of pride [Page] and vanitie, is flesh: What sauoureth of Humilitie and feare, is Spirit.

As the descerning of them argueth a great degree of Grace, so to doe according to that discerning, proueth a greater degree of it: When the motions of the flesh are broken as a Cockatrice egges before they bee hatched, and the motions of that Spirit are intertained: Both these workes are noysome to the flesh, but they are more profitable in that they grieue it. He hath a painefull task, who pondereth all his thoughtes in the ballance of the Sanctuarie, but the fruite of that labour in puritie, and holinesse is greater than all the paines.

Iustice is painted with a ballance in her hand, and the practice of a good Conscience in this discerning, is a continuall pondering. Where this discerning is exact & particular, it is a singular preseruatiue, to keepe vs from yeelding to temptation, & a spurre to Repentance, when we are fallen: He who is so exercised, shall either not fall in sinne, or come soone out of it.

[Page]

59. Gods mercifull presence.

GODS Presence in mercie, is aboue all things in this life, to bee sought and keeped. But euery one knoweth not what it is, or how to keepe it: As Creator, hee is with euery one, sustaining, maintaining, and directing them in their wayes. The greatest A thiest cannot shift himselfe of that sort of presence. But wee seeke his presence as Redeemer in Christ.

In this hee seeth vs, and maketh vs see him: Hee sheddeth abroad his loue in our heart, and maketh vs to loue him, and by his working in loue, maketh vs both sensible and conscious of him, and carefull to walk worthie of that his presence: His coūtenance both humbleth vs in our peace, and comforteth vs in aduersitie: Our well and woe are judged by his smyling and frowning: [Page] If hee lift vp the light of it aboue vs, nothing can g [...]ieue vs: If hee hide it from vs, wee are swallowed vp.

It hath both a changing and augmenting power: Thereby aduersitie is changed in prosperitie, and prosperitie is doubled by that Blessing of blessings, euen as the lacke of it changeth prosperitie in aduersitie, and doubleth aduersitie by that crosse of crosses.

His eye is more to vs, than all the world, to see vs, direct vs, witnesse to vs, in approuing or reprouing. In the darknesse of the night, it shineth in our Soule, in our reteardnesse from men, it is powerfull to keepe vs in order, yea, all mankynde gathered in one, are but a solitude compared to his on-looking. This is both a tryall of true Grace, and our proficience in it.

I see not how wee can count our selues Christians, except in some measure, wee know and walke vnder the reuerence of a present God: Without this, all wee doe, is but by guesse and [Page] custome. Heereby wee know whom we worship, and are sensible of our spirituall estate, wee measure his assistance and desertion, our strength and weaknesse, and by these, our joy and griefe of them all. It is the earnest of our Inheritance, the first Fruites of the Spirit, our acquaintance with his Face in this life, and our Heauen on Earth. To bee conscious of it, and carefull to keepe it, assureth vs, that wee haue it now, and shall enjoye it for euer heereafter.

60. GOD and Sathan contrare to their ends and wayes.

GOD and Sathan draw vs to contrare ends by contrare wayes: GOD, his end is true happinesse in Grace in this life, and glorie in Heauen: Sathans end is miserie in sinne in this life, and damnation in Hell: The proceeding is as contrare: God beginneth his worke [Page] at light in the minde: Hee reuealeth the goodnesse of grace & glo [...]ie, & the vilenesse of our sinne and miserie: by the mind enlightned, and his holy Spirit, he boweth the will sweetelie to encline to the knowne Good, and decline the knowne euill: By these, hee moueth the affections to seeke the desired Good, and flee the refused euill.

But Sathan taketh a contrare course; hee first moueth the Humours, by them, the Affections, and by these, the VVill, and by it, hee carrieth the Minde headlong: As his on-sets are on our weaker partes, so are they preposterous: GOD leadeth vs vp ward, and fordward, as he made vs: Sathan draweth vs backward, and downward, blindeth the minde, that hee may surpryse it by our corruption.

The forme of these proceedings tell vs both the Nature of the Authors, and their ends: When the Minde is solidlie enlightned, and moueth the other powers, that is an orderlie proceeding: But where Humours lead the ringe, & the [Page] Minde is both last moued, and violentlie carried, there can bee no good. If there were that much light in it, as to discerne their proceeding, wee might eschew the many temptations, which surprysse vs, and obtaine many blessings, which wee neglect.

Humorous courses are both violent and dangerous; they beginne with violence, and end in darknesse, the more stirring of humour the lesse life of Grace: But the worke that beginneth, and goeth on with [...]light, endeth in life and happinesse. In all our businesse, wee are guided by one of these two.

It is good to dispose of our affaires, with due consideration, that wee may know who is our Guide, what is the Nature of our proceeding, and what shall bee our end. Hee beateth the aire, and thresheth the water, who walketh without these considerations, as he soweth the winde, hee shall reape the whi [...]le winde. Many abhorre Sathan in word, who render themselues to his [Page] guiding: And many honour GOD in word, who pull their shoulders from his obedience.

61. Tryall of Trueth.

OUr speach in praise, and dispraise, arise of Estimation, and Estimation commeth of Discerning, and Discerning of Knowledge▪ A cleare particular and distinct Knowledge, maketh good discerning, due Estimation, and a true Speach: But Ignorance maketh bad discerning, wrong estimation, and a false testimonie, wee cannot pry in the heart of man immediatelie, but the worldes affection is seene in their praise, or dispraise: For the most part, gold is called drosse, & drosse gold, good is called euil, and euill good, vertue is called vyce, & vyce vertue. And euery man perswaded of his owne wisedome, is both peremptorie to pronounce of things themselues as hee conceiueth them, and credulous [Page] to beleeue other reports of them. There is no just testimonie, but from a sound Minde enlightned of God, and that as it is such; a moate may trouble the eye that is otherwayes inlightned, so will passion or prejudice an vnderstanding Minde.

I pittie posterior Ages, who haue no further of former times, than historicall report, which carrie as much of the affection and disposition of the writer, as veritie of the matter: Except the sacred Historie, there is none that hath infalible trueth; it is a vexation to finde out the Trueth in the multitude of diuerse, yea, contrare reports. A blind man eateth many flies, and a credulous mind manie vntruths.

I reuerence euery man as God hath gifted him, but I keepe obsequious credulitie to God alone in his word: I find nothing therein, but Truth: as for other reports, I haue often found by diligent search, that to be drosse which was called gold, and that to be gold which was rejected.

[Page]

62. Politicks secrecie is open.

VVOrldlie Politicks affect nothing more in their businesse than secrecie, but they are not so close as they beleeue: They are as the fish which thrusting the head vnder a stone, thinketh all is hid, but the Fisher pulleth it out of that supposed secret: They laugh all the world to scorne, and seeth not that they are seene by these whome they would blinde: Conuoy as they will, yet they are perceiued, and more justly mocked, both for their crooked doings and conceate of secrecie.

They delight to deceiue man, but indeede they deceiue themselues: As they glose man, they cast a vaile betweene God and them, thinking that hee seeth them not, because they winke. and will not see him. But all that is seene of him, and shall bee manifested to him all at [Page] the last day: Since men enlightned of God, doe now see through these vailes, shall not his face at the last day, more clearely discouer their supposed secrecie and wickednesse lurking vnder it.

If they worke directlie their mids, tell both their grounds and end: If indirectlie (as now many doe, affecting Gods prerogatiue to worke by contrars) yet are they seene: They who can inferre a like of like, can also inferre a contrare of a contrare.

The truelie wise in God seeth him throughlie, smyleth at his opinion of secrecie, and sorroweth for his crooked policie: Hee out-seeth him in a better sight, and foreseeth his disapointment and repentance: Hee could as well minde and counter-minde him, if hee pleased, but hee will not. It is not lacke of witte, but of will, and of corruption of witte, that stayeth him from playing the politicke: Hee knoweth God hath giuen him witte for a better end to honour God, doe good to his neighbour, [Page] and saue himselfe, but not to abuse it in weauing the spider webbe, or hatching the Cockatrice egges. Isa. 59.

The troubler of mankinde furnisheth Politicks with a quicke VVitte, and hard heart, and harder face, the first for plotting euill against Conscience: The second for affecting it against God: The third for effecting it with man. The first is both a corrupted and corrupting mind, the next, a senslesse heart, the third, a shamelesse face: Such Furniture is neither to bee enuyed nor coueted.

It is a witlesse Witte, that is wittie to warppe a mischiefe to it selfe. Achitophe [...]s policie, put his house in order, and himselfe out of order: Hee gained by it nothing, but a roppe to his necke, and confusion to himselfe, and his estate.

This is true Wisedome, to feare God▪ and to depart from sinne, is good vnderstanding.

[Page]

63. The life of the Soule.

THe Soule is the life of the bodie, but it selfe must liue by some other life, and that not from within, but from without: Euery one seeketh not that same thing for the life of it. It is a second life in time, but should bee better than the first, because it is the life of the first, euen of the Soule it selfe; and should as farre excell the Soule, as the Soule doeth the body: But the multitude chooseth a worse and a baser life to their Soule: Some liue by their riches, some by their fame, others by their pleasures, and others by their conceates. This is not an exalting, but a debasing of their Soule, not a quickening, but a killing of it. It is Gods worke to quicken our earthlie lumppe by an heauenlie substance, but to destroy that Soule by a lumppe of earth and vanitie, is Sathans destroying worke.

[Page] It were extreame senslesnesse to liue a day or an houre, and not know if our Soule were in vs; and yet many put off long time, and neuer try if they haue this spirituall life. They lacke it who know it not, a speciall worke of it, is to reueale it selfe to them who haue it: It is a vigorous life, all in action and cannot lurke: Holie Motions Operations, and assiduous Care to keepe it, are euidencies that wee haue it.

I will seeke nothing for the life of my Soule, but that which is infinitelie better than it, and that is God himselfe: When hee dwelleth in the Soule, hee maketh both Soule & body liue in him, and exciteth them to an higher degree than they had before. There is no food so sweete to the mouth, as the sense of Gods loue to the heart; when it is warmed by that heauenly sweetnesse, then the body is refreshed by a wondefull presence.

The life that is of God, and is himselfe, liuing in mee, both giueth mee [Page] life, and telleth mee what that life is, and by the sense and conscience of it selfe, redoubleth that life in the aboundance of peace and joye.

Hencefoorth I liue not, but Christ liueth in mee, and the life that I liue, I liue by the Faith of the Sonne of God, who hath loued mee, and giuen himselfe for me: yea, hath giuen himselfe to mee, and taken mee to himselfe. Galat. 2. 20.

64. Sense of weaknesse.

IT is absolutely necessar to bee keeped vnder the sense of our weaknesse, but all meanes for it are not alike: Some learne it by falling in great temptations, as Dauid in his sin, other find it in smaller and trifling ouersights, as rashnesse in words, or out-breaking in passions: Both grieuous falls and small ouer-sights discouereth our weakenesse, but this last hath neither such guiltines before God, nor such slander before man, nor such [Page] a wound to our conscience as the first.

It is a great mercie of God, to bee schooled by lesser infirmities; and it is the blessing of that mercie to make use of it: This is a point of heauenly wisedome to bee made as conscious of our weakenesse, by small slippes as by grieuous sinnes; if it worke in vs a distrust of our selues, a constant adherence to God, wee are brought to a guarde for our weaknesse.

It is extreame weakenesse, or rather death, to bee ignorant of our weaknes, And it is both strength restored, & increased to feele it. Death feeleth no disease, but life & the integritie of it maketh vs sensible of any thing that hurteth vs.

The tryall of it, is to enterpryse nothing, without earnest incalling of God for wisedome and direction: Neuer to proceede in any thing, without imploring his assistance and blessing, and that not in greater businesse onely, but in our smallest adoes: The watch-man of Israel will then preserue our going out, and [Page]comming in. When we absolutelie relye on him in euery thing.

Hee is most secure and safe from his weaknes, who by many proofes is made conscious of it, and by that conscience doeth euer depend on GOD; he shall ouercome great difficulties to his owne, & others, admiration. But he who presumeth in his owne strength, is ouerthrowne of smaller businesse: Humilitie in the one, grippeth God, to be led of him: But Presumption in the other, is Sathans snare to entrappe him, Humilitie, is both a degree of Gods present assistance, and a presage of his accomplishing presence: But Presumption in the other, is both a just desertion of God, and a surrendring of the presumptuous man, to fearefull inconuenients. Conscience of weaknesse findeth want within, and seeketh supplie in God: But Conceate of strength holdeth them within: The first is blessed with helpe of God, the other is cōvinced by grieuous losses.

[Page]

65. The Scriptures vnspeakable profite.

IT is impossible to liue either Christianlie or comfortablie, without the daylie vse of Scripture: It is absolutelie necessar for our direction in all our wayes, before wee beginne them, and for the tryall of our wayes, when we haue done: For the warrand of our approbation of them, for resolu [...]ng of our doubts, and comforting vs in our griefes: Without it our conscience is a blinde guide, and leadeth vs in mist of ignorance, error, and confusion. Therein wee heare God speaking to vs, declaring his will to vs concerning our Saluation, and the way of our obedience, to meete him in that his good will.

What Booke can wee read with such profite and comfort: For matter, it is Wisedome: For authoritie, it is diuine and absolute: For Majestie, GOD [Page] himselfe vnder common wordes and Letters expressing an vnspeakable power, to stamp our heart: And where shall wee find our mindes so enlightned, our heartes so deepelie affected, our Conscience so moued, both for casting vs downe, and raising vs vp: I cannot finde in all the Bookes of the worlde, such an one speak to me, as in Scripture, with so absolute a conquesh of all the powers of my soule.

Contemners of Scriptures want food for their soule, a light for their life, and the sword of their spirituall warre-fare: But the louers of Scripture, haue all that Furniture: Therein wee heare the voyce of our Beloued, wee smell the sauour of his Oyntments; and haue daylie accesse vnto the Arke of propitiation: If in our knowledge wee desire Diuinitie, Excellencie, Antiquitie and Efficacie; wee cannot finde it, but in Gods Worde alone. It is the extract of heauenly Wisedome, which Christ the eternall Word of God brought out [Page] of the bosome of his Father.

Oft-times on this Meditation, I doe both pittie the Pagans, who haue not this sacred Booke, and were without warrand of their doing or comfort in their trouble: And I wonder at many Ch [...]istians, whō God hath blessed with this Booke, but they know not their bl [...]ssing hereein; they find more delight in other books thā in this: And some affect such Treatises, as may be instrumēts of their vncleannesse or ambition, and trifling complementing: Filthie and obscene Pamphlets are bought and reade more greedilie, than this sacred VVryte. But this is a discouerie of mens profane disposition.

It is a token of profannesse, to loath Scripture; but a note of true Grace to delight into it: And of a growing grace, to grow in that delight. The happie man that walketh not in the way of the wicked, nor standeth in the way of sinners, nor sitteth in the seate of the scornefull, commeth to all this blessednesse, because [Page] his delight is in the Law of God, and hee meditateth therein night and day, Let good Christians choose our these Pearles, while the Swine eat vp their husks. It seasoneth the heart with an heauenly taste, and inducth it with diuine p [...]operties.

If the Iewes did recei [...]e an odde temper of body and Spirite, because of Manna, shall wee not haue a greater excellencie by this heauenlie Manna, and Iesus Christ in it, If wee would be sure of the life of God in vs, let vs continually drink in these heauenly Oracles. The daylie seasoning of our Soules by holy Scripture, keepeth in vs the vigour of that life, and fostereth our Soule constantlie in a spirituall taste.

66. The fearfull calamitie of Warres.

AS the Earth-quake to Earth, so is VVarre to Mankinde, a fearefull [Page] commotion: The calamities of it destroyeth Ciuilitie, Libertie, Lawes, Religigion, and Humanitie it selfe. It is a grieuous thing to see man made for the good of man, so earnestly to destroy his neighbour, and that with the hazard of himselfe: For the desire of the life and blood of his Brother, to be prodigal of his own: And for the opinion of most manfull men, to turne beastes, voyd of humanitie, in destroying their owne kynde, and deuils in defacing the Image of God: God commanded man to increase and multiplie, but they turne it in diminishing of mankynde, and make a craft of it▪ to destroy one another. I cannot thinke, but mankinde mourne more to finde such rent in her bowels, than the persons so disposed.

It is one worke, but hath diuerse respects in it: Some thereby ambitiously seeketh preferment, some avaritiouslie hunt for gaine: Others cruelly seeke the sythment of a reuengfull heart, and others in that loosing of all order seeke [Page] a licence to all wickednesse. But God both intendeth and worketh his good ends into it.

It is his Chirurgrie to draw some superfluous blood of mankynde: And his discipline to such as are dissolute: Doubtlesse God hath some as Cornelius, warriours fearing God, but it is as sure that many are voyde of the feare God: they initiate themselues for warres in the Aile house and Bordell: And so soone as as they are girded with the Souldiers girdle, they loose themselues to all profannesse: God disciplineth them with the Muscat, Canon, and Sword, in the fielde, who would neither abide the admonition, nor censure of Pastors at home: It is his ehastening of his Church, she abuseth her peace in warring against him by sin, therfore he maketh mā to war against her, to bring her to repentance.

No warres are so cruell as these for Religion: In ciuill jarres it is but as one Deuill smiting another, the strokes will bee soft: But heere Sathan is smiting [Page] the Light and the bearers of it; and that with certaine victorie to Gods enemies, so long as Gods quarell remaineth against his Church: It is a parte of his processe against her, and his enemies are a scourge in his hand, therefore, they must preuaile, till his Church be sufficiently humbled.

Heere the case of the victor, is worse than of these who are ouercome; for the one are corrected in a wrath mixed with mercie, but the other is imployed in that seruice, in a simple wrath: And while they are Gods instruments to punish the sinnes of his Church, they are filling vp the cup of their owne sinnes, that full vengeance may ouertake them.

It is our best not to fight against God in our peace; and if hee bring warre on vs, not to rest, till wee bee at peace with him: The rage of Warre is bounded, if wee bee one with him, hee will either giue vs our Soule for a prey, or take vs to a better life.

All deaths are sanctified to the Elect, [Page] and to die for Religion is a most glorious death. Souldiers call it the bedde of honour to die in the battell (though many of them bee dead in sinne) but to die in the Lord, is the bedde of honour indeede, to lay downe our life for his cause, who gaue it; and to turne the naturall debt of Death, in so glorious a sacrifice. It is a token of Gods honourable accompt of vs, to charge vs with such a seruice; of his presence with vs, in so triumphing a Grace, and a pledge of the greatest degree of Glorie in Heauen.

67. God seeth the heart.

THat GOD seeth the secretes of our heart, is a point terrible to the wicked, but joyfull to the godly: The wicked are sorie, that their heart is so open: It is a boyling potte of all mischiefe, a fornace and Forge-house for euill: It grieueth them that man should heare [Page] and see their wordes and actions: But what a terrour is this? that their Iudge whom they hate, seeth their thought. If they could deny this, they would: But so many of them as are convinced and forced to acknowledge a God, are shaken bee times with this also, that hee is All-seeing▪ Other proceed more summarlie, and atonce deny a God-heade in their heart, and so destroy this conscience of his All-knowledge.

But it is in vaine, the more they harden their heart on this godlesse thought, the more feare in them; while they chock and charme their conscience, that it crow not against them: It checketh them with fore-sight of fearefull vengeance, and for the present, conuinceth them of the conscience of a God-head, the more they preasse to suppresse it.

But the godly rejoyce heerein, it is to them a rule to square their thoughtes, there is no libertie of Thinking, VVilling, VVishing, Affecting, in the heart: where that candle shineth, all are framed as [Page] worthie of him, and his sight whom they see, seeing their heart.

This worke is all secrete, and knowne of them alone in whom it is: The stranger shall not meddle with the joye of that Soule. It seeth GOD All-eye, looking on it, and layeth it selfe open both to see him, and to bee seene of him: And that not onely for to bee directed, but to bee allowed: The first is the warrand, to doe: The second, is the seale, that it is well done.

It is their comfort against man, traducing their words and actions: When man that seeth not their heart, expoundeth them contrare to their heart, they solace themselues in this appeale in the cōscience of Gods both knowing, & acknowledging sight of their heart: So also it is our best, while the world either thinketh that God seeth not, or would it were so, that wee euer delight to cast our hearts open to God, not because it must bee so, but because that wee rejoyce that it is so: Wee count not that [Page] terrible, which wee finde so comfortable.

That Soule is sufficientlie guarded, for its innocencie and sinceritie, against the scourge of the tongue, which is conscious and sensible of Gods Seeing, witnessing, and approbation: The seales of that approbation in a solide peace and vnspeakable joye are stronger, than can bee broken by the breath of man: That lying breath cannot dissolue, but doubleth them both in themselues, and the joyfull use of their possessours.

This made the holy Apostle to say with as great libertie as trueth, I passe verie little to bee judged of you, or of mans judgement; for I am not conscious to my selfe of any thing. 1. Cor. 4. 3. 4.

68. Rest on Prouidence.

SOme cares are necessar, because commanded of God, others needelesse because forbiden: Euery day hath [Page] enough of his owne griefe, and wee should not care for to morrow: God relieueth vs of that care: Hee who made the World, disposseth all, and careth for all in it: Before wee were borne, hee ruled all, and needeth not our helpe in any thing; and when wee shall bee at rest, hee will rule all.

It is a matter of pittie, to see manie rent their heart, when they neede not: Gods prouidence easeth vs of that care, if wee bee at peace with him, his prouidence is for vs, it hath nothing more in head, than to content the Lords beloued.

If once wee loose our mindes to apprehensions, and feares of crosses, there will neither bee end, nor remeede of them: One will breede an hunder, and euery one will multiplie answerablie, so that we shall be buried and ouerwhelmed with feares, before the feared euill come.

But these and the like shreds of tortouring apprehensions, shall bee cutted, [Page] if we close our selfe within the compasse of a mercifull prouidence, and this shall bee, if wee can perswade our selfe: 1. That there is a GOD. 2. And that this GOD ruleth all. 3. That all his ruling worketh together to the good of them that loue him. Hee needeth not bee afrayd of any thing, who is at peace with him, who ruleth all things.

By distrustfull care, wee offend God, and make his prouidence to worke matters to our griefe. The course and euent of things I leaue to God, and his prouidence: He is more wise see, & more able to doe that which is good, than all the world. I haue no care, but to see that I offend him not, either in abuse of meanes commanded, or vse of things forbidden: This prouideth with a certaintie of good, a solide contentment also; When I rest on his prouidence, fullie resoluing to welcome what it bringeth. I trust his Grace will worke contentment in his worke when it commeth: Since I reuerence it before it [Page] come: If any take on them to counsell, or command prouidence, or to controll the worke of it, let that Soule resolue to lodge in continuall miscontent. It is good wisedome to keepe our selues in peace with God, who directeth prouidence, and to submitte our selues vnto it, so wee shall finde it serue vs, and Gods Grace to giue vs contentment in the worke of it.

Commit thy wayes vnto the Lord, and trust in him, and hee will doe them. Psal. 37. 5. Cast thy burden on the Lord, and hee will sustaine thee. Psal. 55. 22. God dwelleth in that heart that so reposeth on him, but hee deserteth the Soule that chydeth his Prouidence. Hee who trusteth in God, shall bee as Mount Sion, that can not bee remoued. Psal. 125. 1. Hee shall not bee affrayed of euill tydings, because his heart is fixed on the Lord. Ps. 112 7.

This is Christian Stoicisme or rather spirituall Securitie. The olde Stoickes preassing to exalt the naturall man, [Page] aboue the reach of humane passion, did both thrust him out of Nature, and shake him loose of Gods protection: And turned him from himselfe, as farre, as from God: But this holy disposition maketh vs rest out of our selfe, in God: And so to finde our selfe secured in him.

69. Afflictions fruite.

THere is nothing more grieuous to man, and nothing more profitable, than Affliction: How foolish are wee in the day of trouble? Wee thinke that God is slaying vs, when hee is sauing vs: A life indeede is taken from vs, but such a life as wee both may and should want: Such a life as killeth our Soule, but quickneth vs by the want of it: We haue a worldly and a sinfull life, euen our loue of the things of the world: God giueth them as coards and wings to lift vs vp to Heauen, but wee turne them in weights to hold vs on the earth.

[Page] When we loue our name, our goods, our Children, our body, our selfe, more than wee ought, God hath two quarrels at these things: The one of Iealousie, because wee loue them to his prejudice: The other of Violence, because they detaine our Soule in them.

When hee crosseth vs in them, then hee slayeth that our life in them: Hee killeth it in our name by calamities, in our goods by their remouall, in our friendes by death, and in our bodies by sicknesse: Then that hurt life reteareth from a wounded member of our lot, at least doeth not so vse it as of before: When wee are wounded in all these, the Soule draweth from them to GOD.

If hee saw vs not excessiuelie affecting them, he would not wound vs in them, but there is no choyse, heerein it is better, to liue in God, than to die by a seeming life in them: And this wounding is not so meikle the worke of his Prouidence without, as the mightie draught of his sauing loue within, pulling vs out [Page] of that wherein wee would die, that we may truely liue in him.

His blessings are good in themselues, but our corruption abuseth them, and killeth vs: And it is necessare that our corruption bee killed, wee die by the leauing of it, and in its death wee liue: Crosses are pressours to expresse our corruption, euen that venome of Sathan which oppresseth vs. The life of God, and of sinne, haue their contrare growth, standing and decay in vs, as the one increaseth, the other answerablie decayeth, & the raigne of the one is the destruction of the other. In all crosses God intendeth the health of our Soule.

Many see the hand of the Phisitian, that see not his heart; & many feele the bitternes of his potions, and the paine of his cutting, that see not the health that followeth: as the first sight of sinne is falle, because it seemeth pleasant and profitable; so the first sight of Affliction is false, because wee see nothing then, but losse and hurt: The second sight of [Page] sinne in Repentance, is the best, because wee see it vyle, so is the second sight of Affliction, then wee see and feele the peaceable fruite of Righteousnesse, and the health of our Soule.

Euerie sanctified crosse to the godly, hath both a sensible decay of that outward life, in the blessinges of God, and as sensible an increase of the life of God, in God himselfe. The life of God, is more strong, and manifest by such wounding, than without it. I count it no losse to want that life, that chocketh the life of God in mee: the more that life is destroyed, the more I liue in God, and God in mee: Heerein is that notable saying verified, WEE HAD PERISHED, EXCEPT VVEE HAD PERISHED.

It is good for mee, that thou hast afflicted mee, for thereby I haue learned to keepe thy Law. Psal. 119. 71. Many deare Children of God in their owne sense, had perished eternallie, if they had not beene brayed in the morter of Affliction.

[Page]

70. Man the most disobedient Creature.

ALl Creatures stand in their order to God, as hee placed them in the beginning, but Angels and Men his best Creatures, brake their order, and left their place: They were best gifted, and yet fell most, yea, they onelie fell, and Angels better gifted than man, fell worse than Man. And now, while all is subject to vanitie, Man is most refractarie to God, what law God hath set for other Creatures, they keepe it without any breake: The Seas keepeth their bounds, and passeth them not: The Birds know their time, and slippe it not: The Heauens and Earth their place, and change it not; and all Creatures follow their Creator, and are in their kinde affected towards Man, as God directeth them. When hee is angrie with Man, they can grieue him, when he is pleased, [Page] they comfort him: Onelie Man, knoweth not, or keepeth not bounds, time, place, nor disposition like to God.

Gods will findeth no rebellion in the whole Creature, till it encounter with the Will of Man: The Patrons of Free-will may bee ashamed of such a Client, and in that plea doe professe a captiuitie of their owne will, in the wilfull defence of such a rebellious free-dome.

This is our shame, that beeing better gifted, wee are lesse obedient, although that Gods Law to vs, bee more perfect, and his disposition more reuealed to vs, yet his law findeth not disobedience nor his disposition a contrarietie, but in vs.

Unspeakable is his patience that beareth with it, and his mercie, that pardoneth it: But let vs striue to be plyable both in obedience and conformitie with God. The gifts of God doe both engage vs to obedience, and enable vs for it: And disobedience is punished answerablie to the greatnesse of our obligement: When wee see these meanest [Page] Creatures keepe their course, we should bee astonished; their obedience is our conuiction, as they declare the worke of God in their order, so they preach our rebellion, who come not neare to them in obsequiousnesse to him.

71. Good men most injured.

THe Christian warfare is full of mistaking; some knoweth not the parties, other know not the cause: It is not aye e [...]ill men that suffer, neither at the hands of euill, neither for euill. But oft-tentimes good men, euen the best doe suffer, and that for God, and at the hands of good men: Grosse euils are soone discerned, and as they make a dittay and bring on punishment, so they close the mouth of the guiltie sufferer: But it is more hard, when Grace and actes of Grace, worthie of loue and honour, are taken for grosse sinnes, and that not of [Page] the wicked onely, but euen of the Children of God. This sinister judging is in them, not as they are his Children, but as corrupted.

Hee is blockish, who thinketh Sathan so grosse, as to enjure the Sainct [...]s onely by the wicked: As hee can transfigure himselfe in an Angel of light, so can hee dye the corruption of men, otherwise godly with the coloure of Grace, and rubbe vpon Gods Children, and their obedience to God, the colour of impietie.

Grace is neuer contrare to GODS Grace, but loueth and honoureth it, as a streame of that same Fountaine, and Image of that same God: It is corruption that opposeth Grace: And the like corruption in others, doeth allow that opposing corruption as grace: And condemneth injured grace as corruption.

This mistaking runneth so deepe and strong, that I thinke neuer to see it mended, till Christ come in the cloudes.

Let euery one, who setteth his heart [Page] to serue God, resolue to suffer at the hands of the godly, and that for good: Hee shall not bee a loser therein: That Grace shall grow, for which hee is injured. It is a weake Grace, that is not worth an injurie, and a weaker, that bringing an injurie from indiscreete man, cannot sustaine him who is injured for it. And let euerie one pray for Charitie and holy Prudence, to keepe vs, that wee offend not God, in injuring his Children, and his Grace in them.

72 Gods Beggers are best heard.

IT is not betweene God and vs, as betweene man and man, when man giueth any thing to day, he is slower to morrow, and though some three or foure dayes hee giue, in end hee will refuse, and vpbraide the suter as importune, & impudent. But God giueth liberallie, [Page]and reprocheth no man. Iam. 1. 5. Hee hath an infinite treasure, which can neither bee exhausted nor diminished.

His liberalitie is great, and the gifts he now giueth, are not our full portion, but beginnings and pledges of that perfection, which he hath promised and intendeth to giue vs; till wee get perfection wee haue not gotten the full measure that he hath ordained; & the oftner we aske, the welcomer are wee: And the more wee receiue, the more hee giueth; hee counteth it good seruice to begge his blessings.

It is happines for our miserie, to haue such a Fountaine and Riuer to runne to. Our condition is all in necessitie of his goodnesse, and his goodnesse is all for the helpe of our necessities.

GOD indented with Abraham, vnder the name of All-sufficient, to tell him, that as man bringeth nothing to the Couenant but All-necessitie, so hee should meete with All sufficiencie in God: Our state is nothing, but All-necessitie, [Page] a want of all good: A want of the sense of that want: So the want of an heart to desire the supplie; of a mouth to aske it, of an hand to receiue it, and of a price to purchase it. But this Fountaine sendeth out a supplie to all these wants, hee maketh vs feele our miserie; giueth vs an holy thirst of his supplie, the mouth for prayer to aske, a price in Christ to obtaine it, and the hand of Faith to take it.

What is more conuenient to helpe our necessitie, than this sufficiencie? It is a goodnesse both full and free to imparte it selfe, that it will both helpe the indigent, and in a sort act some part of his worke, rather than it helpe him not. Hee is willing to giue almes, who openeth the hand of the begger, and then thrusteth money in that hand which hee hath opened; so doeth God to vs. There was neuer such a meeting, neuer a more indigent begger, than man, nor a more liberall giuer, than God. If as wee are great beggers in pouertie, so [Page] also in importunitie of suting, we shall finde his fulnesse running ouer to our superaboundance, and his All-sufficiencie turne our necessitie in sufficiencie.

It is helpfull in the nature of it, in that it is good, contrare to our euill, and for the disposition of it, in that it is liberall to communicate it selfe to our helpe: But hee commeth nearer to vs, in that hee hath made the fulnesse of his goodnesse to dwell in Christ, that is neare to vs; that is come to our nature: All Grace is treasured in Christ our Head: Beside this approching of Grace in him, it is neare to our possession, when as hee hath it, so hee hath procurred by his merits, the right of it to vs, & by his intercession, obtaineth it, & by his dispensation, distributeth it daylie. Heere are groundes sufficient, both for suting, and confidence of obtaining.

I find him neuer more readie to giue, than when I haue new receiued; neither is my Soule more desirous to craue of [Page] him than when it is yet warmed with the sense of his mercie in his new receiued blessing: Hee will neuer cease to giue, till wee cease to craue, perfection is his last gift, and our greatest measure: Wee neede, no more, nor can containe no more, when once his bountie hath perfected vs in glorie.

73. Good motions are of God.

WEE are not sufficient of our selues to thinke any good. 2. Cor. 3. 5. As euery good gift, so euer good motion commeth of God.

Heereby wee vnderstand not fleeing motions of his common and t [...]mporarie giftes, but the constant worke of his indwelling Spirit, who after our sealing by him, abideth in vs: That sealing is not so much in any motion, as in himselfe, for wee a [...]e scaled by the Spirit of promise, for the day of Redemption, as [Page] the earnest of our Inheritance.

Infused habits of Grace, are his great work & gift, but they wil remaine habits still, or rather decay, and neuer produce actions without his operation. His Spirit is free, and worketh where he listeth, and in them whom hee possesseth, hee worketh not aye to their feeling, but when he will: His working, as his Kingdome come not by obseruation: The waters of Bethesda had their tyme of wholesome troubling, and so the holie Spirit hath his owne dyet of powerfull operation. Occasion may bee offered outwardlie, but the inward power can not stirre it selfe, without his hand, who gaue it.

It is a great blessing to haue that vertue and power of infused Grace, and good occasions; and holy necessities in our callings, are great prouocations, but aboue all, the holy Spirite dwelling in the heart, is to bee sought, when hee kythes himselfe, small gifes will vtter themselues excellently according to [Page] their Nature: When hee lurketh, great Graces are on a sleepe, they can neither moue themselues, nor the Soule that hath them.

The Soule is the life of the body, and giftes and Graces are the life of the Soule: But the holy Spirit is the life of them all: Both they and wee are dead without him: But in his mightie operation we are quickned, and that to our feeling.

So long as I find God in mine heart, I am sure of a timous and fruitfull stirring vp of his gifts, his owne worke assureth mee of his Presence, and his presence perswadeth mee of his worke: His time I leaue to himselfe, who is as wise to choose the opportunitie, as he is able to work the work: If I grieue not the Spirit of promise, and bee not lacking to his working; I will finde tymous and powerfull operation in my necessitie. Euery life hath its own naturall actions, whereby it is both manifested & discerned, and so hath the life of God, and it [Page] is a speciall worke of it to keepe it selfe in vs, but to bee carelesse of it, is a worke of the flesh, and not of the Spirit.

74. The right use of obseruing of our neighbours infirmities.

OBseruation is a Commentarie of euerie occurrent, but that Commentar is written in the heart of the obseruer: It is wisedome to obserue at all times, but there is no necessitie to vtter all our obseruations to other: There is as great wisedome in some cases to suppresse, as to marke them.

If wee see God offended, wee ought not then to be silent; when wee see him dishonoured, it is our part as louing Children, to pleade zealouslie his cause, and to admonish the offender according to our calling. But if we obserue our self injured by mē, it is better to misken that [Page] wrong, and suppresse our owne obseruation.

Hee who trauelleth through a rough Forrest, should not rubbe on euerie thorne, and brier; that will both rent his garments and flesh, and stoppe him in the way: Hee is more wise, who draweth his garments hard to his body, and shifteth the touch of thornes: And (if they fasten on him) softlie freeth himselfe off them.

It is a safe course through this thornie world, to haue no medling, but necessar: And then not to prouo [...]ke mens infirmities: Or if they will rubbe vpon vs, wisely to decline or passe them ouer.

Hee who carpeth at euery thing breedeth much needlesse and endlesse labour: But he who passeth by tollerable things without challenge, prouyded great peace to himselfe: Obseruation is the eye that seeth these thornes, Patience and Prudence are the two hands, the one to decline them, the other to loose them, when they fasten in vs.

[Page] This is not a politicke Dissembling, but a Christian disgesting of wrongs: The first is a craftie smoothering of anger, which will arise to reueng at the owne occasion, the second, is a buriall of it, neuer to reviue or bee remembred. The worke of obseruation in it selfe, is a good degree of wisedome, but the right vse of it is greater wisedome. If wee shall euer communicat all our remarkes to men, wee could not haue peace in the world, men are not so sanctified, as to suffer themselues to bee challenged of that whereof they are guiltie: Passions in their hearts when they are touched by obseruation, are as Lyons in the denne, and Serpents in their holes. To shew that wee see them, prouocketh a greater irrit [...]tion. It is better to let a Dogge sleepe, than to waken him: It is sufficient to know hee is a Dogge, and wiselie to decline his barking and byting.

The particular directions of this point would bee many, but this is the summe of all; to make such vse of obseruation, [Page] that GOD bee not dishonoured: Our Neighbour be not offended: Our peace with God, our Neighbour, and our selues bee not broken.

75. Hardnesse of Heart.

DOubtlesse the heart is naturally hard, and accidentallie soft, as yron holden in the fire, is hotte and soft, but out of it turneth cold & hard; whē God warmeth it with a spirituall motion, and sense of his loue, then it is soft as wax, but atonce it becommeth as a stone: By day euen vnder spirituall exercise it stealeth it selfe away from sensiblenesse: And in the night, though wee close our eyes, vnder a strong spiritual sense and softnesse, yet in the morning, wee shall finde it hard in our breast: It can bee hardened not by Commission of euill onely, but also by omission of good, and that while wee are labouring to soften it.

Next to the pleasing of God, I neuer [Page] found an harder taske than to keepe the heart in tendernesse. There is no pleasure to the softnesse of it, and no griefe to the fel [...] hardnesse of it, and yet when I grieue for that hardnesse, I shal rejoyce; if it were incurable, it would bee vnfelt. The Conscience of my endeuouring to flie sin, giueth some comfort, & the vnspeakable griefe for the hardnesse of it mitigateth that griefe. An heart fullie deserted of God, and judiciallie hardened, can neither feele that hardnesse, nor grieue for it: If I feare it and feele it, I haue it not; griefe for it, is a softning and loosing of hardnesse.

Hee hath neede to dwell in his heart, and in these thoughts continuallie▪ who would keepe his heart in a tendernesse and affectuousnesse to God.

The best way to keepe hardnesse out of our heart, is to intertaine an heauenly heat of Deuotion in it: The Altar of God had alwayes the fire that came downe from heauen. If wee keepe our heart vnder the sense of Gods loue to vs, [Page] and the worke of our loue to him, that warmnesse shall preserue our heart in that temper, that God at no tyme shall want a sacrifice, nor wee a comfort.

76. Gods worship done as his worship.

MAny exercise themselues in the worke of Gods worshippe, but not as his worship: The Hypocrite doeth it to be seene of men, and to purchase a name of pietie; the Politicke to bee counted a professor, and eschew the suspition of Atheisme: And the Atheist himselfe to feede his curiositie. It is a good worke in it selfe, but to them who doe it with by respects, it is sinne. Their life doe proue how profanelie they act it, they are neuer one whit better, but goe on in their profannesse, they obtaine the end that they intend, and can sute no further: Their ende is not edification in the Grace of God, but other [Page] base respects, the desire whereof cerieth them to the worke, and in it they find their satisfaction, further they looke not, and finde not.

The end of Gods worshippe is our union with him, to partake his forgiuing goodnesse, in the pardon of sinne, and his giuing goodnesse in all sauing Grace: The forme of it, is in giuing diuine homage & honour to him: But they minde none of these. If they can purchase the name of zealous professors, suters of Sermons; though indeede they bee but naturallie or ciuillie disposed in all the worke, and seekers of nouelties, they haue all their desire.

But to doe the worke of Gods worshippe, as his worship hath vnspeakable profite; wee doe it so, when the loue of God and his Grace allureth vs, and the griefe of our miserie forceth vs to him, when we preasse not to please men, but God, & seeke not any base respect, but his Glorie, & the rest & comfort, of our Soules in Christ: Wee take time, occasion, [Page] place, Texts, & all as Gods prouidence doth offer them to vs, & in all we seeke him, & find him, & rest on him. We may both please men, and our selfe, and deceiue vs both therein, in such by-respects: Yet God will not bee deceiued, what euer his secrete goodnesse worke in man, yet no spirituall fruite is due to so fleshly a disposition.

77. Gods stamppe in the Soule and Bodie.

GOD hath reserued the immediate search and knowledge of the heart to himselfe: But so as hee hath left some indices for others to obserue it.

GODS Image is principally seated in the Soule, yet it is not inclosed there, but the body hath the owne part in it: Election, Iustification, Sanctifiation, pertaineth to both Soule & B [...]die; though the soule be both more capable & sēsible of them. Gods treasure of Grace in his [Page] owne, is so laide vp in the Soule, that it may bee seene in some measure in the body, and that not onely as the Soules Instrument, but as a Companion: That fellowship in partaking Grace with the Soule, doeth more affect the bodie, than a naked Instrument.

The countenance, conuoy of businesse, gesture, and wordes, giue some notice how the heart is sette: Though man by Education, Letters, Religion, and Grace, be subject to a change from his naturall disposition, yet there is euer some Characteristicke thing in Nature to bee seene in euery one.

Hypocrisie (the fittest visorne for deceat) cannot hyde that from the discerning eye: As the colour of people testifieth the soyle; their language, the Nation, their accent of speach, their Prouence, as a Galilean from an Iew: So euerie mans Character telleth his disposition; hee must cast off himselfe before hee cast it off: It is the Soules lineaments in the body, words and deeds; [Page] if wee find it, wee haue found out the predominant, both in its [...]eate, and chiefe instrument: It is matter for our circumspectnesse to eschew mens euill, and of our hope to look for their good: What either good or euill can bee remarkable in them, is marked by, and tasteth of that stamppe.

It is good, when the naturall Character is stamped with Grace; when God reneweth me to his Image in righteousnesse and holinesse, sure I am, hee will make mee a signet on his arme, and his heart; when hee filleth all the heart with his Grace, his Name will bee written in the forehead, so that they who can, may read, Holinesse to the LORD.

Courtlie attendance giueth men a courtlie countenance: And Sathans slaues by their deuilish consulting with him, drawe on their face, a sterne rasednesse, the horrour of that vncleane Spirit, deformeth his familiars: And shall not the heauenlie familiaritie with God, giue an holy impression to [Page] his daylie attendants: Familiar conuersing with God, made Moses face to shine.

The Soule is naturallie both affected with, and affecteth the body with the things that it most loueth. And what is more excellent, or giueth stronger impression in it, than God? If wee come seldome to him, we are but lightlie touched of him, but if our Soules by continuall mynding of him, bee sub-acted by these thoughtes, and kned in them, doubtlesse as our Spirit within, so our body without shall giue some testimonies of a diuine disposition.

78. Of great naturall Spirits.

I Saw neuer greater folie, than in these named greatest naturall Spirits, odde wits haue as odde gaddes, no great ingyne without some mixture of madnes, and their vyce oft-ten doeth equall or rather exceede their vertues: No moderate [Page] thing can cōtent them, but al their worke is in excesse, and that in the worst sense; their end in intending, their practise in plotting, and they choose rather to hunt an vncertaine, and imaginate contentment, than to enjoye a certaine and present estate.

I doe not so wonder at their course & folie, in judging it, as at the world, that counteth them great Spirits: Alexanders Courtiers mocked Diogenes, but hee in his Hodged, was a greater Monarch than Alexander: For he commanded Pride, Ambition, and Lust, wherevnto Alexander was a slaue. I will leaue reasoning with those Spirits, till they come home to themselues: They are not brought home usuallie, but by some great calamitie, and many, not till their death.

Moderate Spirits proue best: With little businesse they doe much, and holding themselues within their reach, they come softlie to their just and desired ends: But the other take great libertie ouer their Spirites and States and outreach [Page] them both: But Prouidence will not bee commanded of them: It c [...]osseth their desires, and breaketh their purposes in shiuers.

What euer Spirit wee haue in naturall partes, it is good to haue it sanctified; our care shall be helped with heauenly prudence, & furthered by Gods prouidence: These shall bring to our hand, more than euer wee could dreame. The supposed base Spirites of this holie temper, doe infinitely exceede these falslie named great Spirits: Their greatnesse is more in the worldes style, than in the thing it selfe, but the event will proue them great in miserie, they are great only in humane things, & in mans account: True greatnes is in true goodnesse: It is a base and bastard greatnesse, that is separate from goodnesse: These two are infinitelie and joyntlie in God, who is both Optimus & Maximus, thee Goodest and Greatest: There is more true greatnesse in the meanest degree of sauing Grace, than in all the humane greatnesse [Page] in the world. How euer the world count of their owne greatnesse, and of the basenesse of the godly, yet the Saints are Gods excellent Ones on Earth. Psal. 16. 3.

79. The worke of Conscience.

THE Conscience is the most wonderfull power in our Soule; it is both a parte of it, and a Partie in it; a power created in vs by God, & set ouer vs with diuine authority: An eye looking out on all, and most on God, and returning againe, and reflecting on our selfe; it hath in it atonce, both a light to see God, and to see him looking on vs: The worke of it is 1. to direct vs in the right, 2. to watch ouer vs in obedience of that direction: 3. To witnesse how wee obey: 4. To judge our obedience & estate with God: If wee obey, to gladen vs with a sweete testimonie; if wee disobey to [Page] grieue vs with a fearefull checke.

These offices are fruitefull, but the last is the strength and force of the other: There may bee Watching, Direction, and Witnessing, and yet but slow and weake judging in it. But when the conscience is brought to some odde exercise in that judging part; the other offices are more conscientiouslie discharged. After that exercise, her watching is more particular; her directing more forcible, and her witnessing more sincere.

GOD vseth a great varietie in this exercise: For the Measure, some are more heauily pressed down in their sense to the lower Hell; other more easilie passe that burning fire: For Matter, some tremble before that fire, for supposed or small sinne, where other are scarcely touched for grosse offences: For Tyme, some know it not, to their middle or olde Age; others are preuented by it in their Youth. It is in it selfe a fruite of sin, a processe of Gods justice, a worke of the Law; and a crosse [Page] of crosses, when the Charter of our peace with God is turned in a bill of diuorcement from him: And the ordinar applyer of our comfort, applyeth nothing, but wrath to vs: Yet it bringeth foorth a glorious fruite in the Sainctes, and the sooner wee bee schooled in it, the greater fruite.

In our Youth it is a notable preparatiō for our effectuall Calling: And when Grace is weake, and corruption strong to breake foorth at euery occasion, and Sathan busie to leade vs in all sinne, it is then a great blessing to bee bridled by these terrors: Thereby sinne is restrained, and a way prepared, both for obedience and sinceritie in it: The Soule that hath beene burnt with that fire, will neuer doe that which will kendle it againe. Hee who hath seene an angrie God, and beareth the markes of his anger, dare not bourd with him: Thereafter, our Reading, Hearing, Thinking, and all occasions are turned to a consciencious kno [...]edge, and that knowledge [Page] is set on worke, to keepe the peace and approbation of GOD, and GOD in them both.

The sooner wee finde that Exercise, wee are the sooner schooled, for keeping our Conscience, in walking with God: There goeth nothing to oddes in our deedes, or wordes, or thoughts, but all is called to the Touch-stone, and tried how it may stand with the will of God, and peace of our Conscience. It is good for a man to beare the yoke of God from his youth. Lament. 3. 27.

Hee who so judgeth himselfe daylie, and keepeth himselfe cleane, shall find at the last day, a friendly Iudge, a fauourable reckoning, and the greater and sweeter Glorie, by resenting his former terrours: Though Heauen bee infinitelie pleasant in it selfe, it shall bee the more pleasant to them who haue tasted the sorrowes of Hell in this life.

Happie is hee, who is conscious of his owne Conscience, and both setteth it to worke, and reporteth the daylie [Page] fruite of that worke: And more happie is hee, who knowing the weaknesse of his Conscience suteth Gods presence to ouerrule his Conscience: It is indeed our Watch, but that watch hath neede of a better Watch-man; and this is Gods Spirit, who is that Conscience of consciences.

Whē our bodie waiteth on our Soule, our Soule on our Conscience, and our Conscience dependeth on God: Then God by our Conscience will direct our Soule and Bodie in the good way, and blesse vs with happie successe therein: And in end eternallie sease on our Conscience, Soule and Bodie, with his full and perfect Ioyes.

80. Tendernesse of Body, a Blessing to the godly.

A Tender Body is an heauie burden: yet it is profitable to the renewed man: Health is Gods blessing in it selfe, [Page] but sanctified infirmities bringeth health to the Soule: Constant health in many, is taken for a naturall gift, as it is not sought of God, so neither is it holden of him as his blessing, nor vsed to his Glorie. Their mindes doe neither mark the course of it with joy, nor turne them to God for it.

It may seeme grieuous to bee night & day perplexed with a weake body, but the fruite of it is better than all these paines: God giueth not health in a constant tenour, but by partes, hee tapes it so peece and peece, that euerie houre he giueth vs both matter of prayer and praise. When I finde daylie the sentence of death, I haue dayly recouse to God for life, and euerie deliuerie of euerie on-set is a new gift and taker of the life: It is not sought for it selfe, but for God, that it may be imployed to his honour.

A godlie Soule hath more fruitfull remarkes in one day about his tendernesse, than a secure Soule in a constant health in all his lifetime: I had rather vndergoe [Page] the bodilie infirmitie, than want the daylie spirituall profite: It is a sort of spiritualizing our bodilie life, when all the hours of it are sought, obtained, possessed, and spent on God; and these frequent infirmities are tolerable that bring so spirituall a life both to Soule and bodie.

Profane men abuse the strength and health of their bodies to sinne: They take it as an instrument and measure of their iniquitie: So long, and so farre doe they offend, as their bodie serueth them: This is a giuing of their bodie to bee a weapon of vnrighteousnesse, and a sacrificing of themselues to the Deuill: Heereafter they will wish, that their strong body had beene tyed to the bed continuallie. But tendernesse in the godlie, turneth all their thoughts and care to immortalitie.

Strength and health of body is Gods blessing, but our corruption abuseth it, either to needlesse businesse, or in grosse actes of sin: Tendernesse is a cros [...]e, but [Page] where it is sanctified, it is a bridle to hold vs from sinfull workes, and a spurre to Deuotion. It sendeth vs oft-ten to God, when possiblie wee would bee worse exercised, as oft as it humbleth it selfe to God, among other sutes, it putteth in the hand of our Spirit, the supplication for health and sanctification of that tendernesse.

There is no crosse, that either more occasioneth or causeth a serious preparation for death, than bodilie weaknes: Whē they find daylie the coards of their tabernacle loosing, and the pillers of it bowing, they deale with God for a Mansion in heauen. That weaknesse may possiblie hinder them from some bodilie worke in their calling, but it stayeth them also from many bodilie sinne, and holdeth them euer vpon the maine point, how they may be cloathed after this life, with glorious immortalitie. As abused strength posteth to Hell, so sanctified terdernesse creepeth to Heauen.

[Page]

81. Matter of continuall ejaculations.

NOne obseruing Spirit can want new matter of continuall prayer to God: If hee be secret, he filleth his heart in reteardnesse: If he goe abroad, it is forced on him. What difficultie shall wee find to converse with men? What ignorance in our selfe to foresee, and weakenesse to eschew foreseene, or secret inconvenients: When God may desert vs for a time, and leaue vs to the counsell of our heart, like Ezechiah; or Sathan surpryse vs by passion, or deceiue vs by allurement: These and the like shall giue vs matter with Nehemiah, to send vp pearcing ejaculations to God.

It is necessar wee euer bee requesting God, that wee neither offend nor bee offended of other: The least libertie of our thoughts may draw vs to grieuous inconuenients: There is no sure Guarde [Page] to vs & our heart, but by a speciall guarding Grace: and that guard is most close about vs, when wee feele the neede of it, and are earnest with God for it: So long as there is euill in the world, malice in Sathan, weakenesse in our selfe, and goodnesse in God, wee cannot want matter of continuall prayer: That same light that seeth the necessitie, directeth vs to the Fountaine, where it may bee helped: And the goodnesse of God perswadeth vs of a supplie.

Our necessitie is great, and God hath promised to heare when wee call, his mercie and trueth in Christ, are chiefe grounds of my perswasion: But I am greatlie confirmed by a secondarie meane, when I am conscious in all my doing with man, that I seek nothing, but Gods glorie, mans good, & mine owne Saluation: Wee draw neere to the Throne of Grace with boldnesse, when our hearts are purged from euery euill Conscience. The gift and libertie of feruent ejaculations, are the worke of God in vs: Hee will [Page] doubtlesse answere that desire, which his owne Spirit worketh: Wee neede not in such stratnesse of time and businesse looke so much to the shortnesse of our ejaculations, as to their feruencie.

Pluralitie of businesse, lacke of time, and throng of companie, seeme to cut off the possibilitie of these short prayers; But indeede they beget and bring them foorth: Gods intercourse with the godlie Soule, knoweth no such impedimēt: Moses distresse at the red Sea forced out these secret cryes, and God answered him to his desire: The searcher of hearts heareth these secret and pearcing prayers, and will answere them openlie.

They are not so much in voice as in groanes, and these groanes are not separate from the heart, but in it; and the heart in them immediatelie thrusting it selfe on God: A free desire goeth out in words; but a restrained and suppressed desire doubleth it selfe, as a sparkle of fire, is hotter when it is couered with colde ashes.

[Page]

82. Complementing. is a windie fulnesse.

COmplementing in speach, is a verball, Idolatrie; it is counted a perfection in talking, but is indeed the quintessence of pratling, and vnworhtie of a free and ingenuous minde. The giuer and receiuer are both deceiued; the first speaketh that which hee meaneth not, and the other troweth that which he exspecteth not: At titling men haue armes and facts of hostilitie without wrath, they breake their speares on other, & intend none hurt; so complementing hath friendly words without loue: As jesters breake their jests on other, so doe Polititians their smoakie wishes & praise.

They liue by that smoake; but modest Spirits are tormented with it: That mist fleeth moste among men of least true worth: Where that flatterie is mutuall, then two birds of one feather [...]lee [Page] together, and two horse (of one itch) doe nippe other.

It is a pitie to see men teach their tongs to speake lies, & to labour to be trusted more than vnderstood: But they trow not themselues, how shall other men trust them? No mā can justly craue more credite to his speach of other, thā himself giueth to it, or if he doe, he must conceat stronglie that hee dealeth with a foole.

Hee mindreh one thing, and speaketh, or rather soundeth the contrare: Hee knoweth his Heart thinketh not what hee speaketh, and therefore hee taketh the floorish of faire speech to supplie the want of trueth: His heart must fetch the reasons of his owne perswasion from his mouth, and measuring others by himselfe, hee thinketh that many faire wordes shall beguile them, as well as hee beguileth himselfe with them.

They are no more vexed to coyne their wordes, than I am to keepe my countenance when I heare them.

Ingenuitie of affection goeth plainly [Page] to worke: The more care to fill mine eares with officious offers, the lesse credite they finde in mine heart: I thinke their Spirit is so spent in that vapour, that there is left neither spirit nor life in their affection.

This sort of lying is not vulgare, but with a singular mode: Poets haue libertie to lie, and for keeping their Rythme, they are licenced to quite Reason oft-times. There is none odde veine of Poesie, without some degree of abstractnes of Spirit, the strictnesse of meeter looseth them from the strictnesse of veritie, and secureth them from rigorous censure for that slippe: And their hyperbolees doe passe for good coyne. But the Complementer doe lie without either libertie or licence: And their hyperbolees are none other thing in broad tearmes, than lyes in folio.

Their speaches run vsuallie on three thinges, 1. large praises of some excellent worth in them whom they idole: 2. Officious offers of seruice as due to it. 3. [Page] And large wishes of all happinesse to them. In the first, their idoles know they are speaking false, except they be as sensles of flatteries, as there flatterers are shamelesse. In the second, their owne heart giueth them the lie: For they think themselues more worthie of seruice, than hee to whom they offer it. In the third, their Conscience checketh them for mocking of God: For they pray for that which they desire not to bee granted: Yea, they would bee grieued if it were granted.

They are equivocaters, minding one thing, and speaking another: Many doe practise the Iesuits, mentall Reseruation, who know not their doctrine: (It must bee a cousening Religion that teacheth, practiseth, & alloweth such cousening.) I neuer suspect them more, than when they double their complements.

Hee is short and shallow witted, who is glosed with these flowrishes▪ Let them paint out their speach and gesture, I wil giue lesse credite to so onerous and insidious [Page] speach. I shall trow the heart and the person so affected as it deserueth: An honest meaning simplie expressed, hath more weight, than all these buskinges and fairdings.

The heart that God made (but they abuse) hath the owne meaning: I trust that, but not the person which they assume, and laye downe, as soone as they haue spent their borrowed breath. The next momēt, and the first man they meete with, findeth them in another, if not in a contrare minde; it cannot byde in their heart, which bred not in it, nor was neuer in it: Their wordes are but carcases of language, and let the credulous beleeuer looke for no more, than carcase of offices. Belike, they thinke their words either not to bee idle, or that they shall not giue an accompt of them at the last day.

The Soule indeede must bee filled with something, but wee may soone choose better substance to fill it withall, [...]han that wind of frothie complementing: [Page] While they are feeding themselues with their fancies, let the children of Trueth, speake the Trueth from their heart.

Let complementing haue the owne due, without a complement: It is the birth of an emptie braine; the maske of hatred & enuy: Refined hypocrisie, with simulation and dissimulation, her twins ingraned; the breathing of an euill mind vnder hope of good deede. Hee who knoweth it, can neither bee moued to offer it, nor patientlie admitte it.

83. Consciencious, Knowledge.

If our hearts were narrowlie searched, Atheisme would bee found in them; wee know better then wee doe, and we worshippe not God as wee know him: Wee can say, That God is good, and yet neither loue nor seeke him, that he is just and powerfull; yet wee feare not [Page] to offend him: That hee is wise▪ yet wee submit not our selues to his Wisedome; that hee seeth our heart and thoughts afarre of, and yet wee breede and feed wicked thoughts in our hearts, which wee would bee ashamed to shew to our neighbour: Wee beleeue there is an Hell for euill deedes, and yet goe on in the way of sin: And that there is laid vp a Crown of glorie in Heauen for well doing, yet we are not moued to doe good. What is then in our heart for all our knowledge, but Athiesme and Infidelitie: Our actions giuing our wordes the lye, and proclaming to the Worlde that wee beleeue not the thing that wee speake. The want of the worke of Conscience, is a speciall cause of this fleshly disposition: Without that worke, Christianitie is nothing but a speculation: Wee consider all things in abstract, but take them not in our persons and to our heart: Wee can abhorre sin in it selfe, and in our neighbours, but excuse it in our selfe, wee magnifie Vertue and Grace in it selfe, [Page] but yet thirst not for it: Papists talke mightilie of the worth of Faith, but doe scorne the sense & Conscience of it: And many Christians will heare and read their owne sinnes, convicted by the word of God, and yet not thinke themselues particularlie taxed, nor byde at the conviction.

Happie is that man whose Conscience pulleth all to his heart, & his heart to God, who turneth his knowledge to Faith, his Faith to feeling, and all to walke worthie of God, and to liue in Christ, as hee learneth him daylie: He hath not rest, but in walking according to the light of a well informed Conscience: when theorie is turned to practise, and speculatiō to a consciencious sensing, & doing, then wee are Christians indeed.

Gods word is his stamppe, hee hath deeplie sunke his Image in it, but it doth not instamp our heart, except some power thrust it vpon vs: When the holy Spirit maketh our conscience to set that word to our heart, then wee are stamped, [Page] and take deeplie the impression of his holinesse in the inward habits, and expresse it euidentlie in our life and conuersation.

God hath blessed vs with many meanes of knowledge, but they doe no more, than propone and open matters to vs: They inlighten the minde, and goe no further: But the Conscience worketh mightily on the heart. It letteth nothing abide in generalities, but turneth all to our particular and personall respect, and that not in the minde alone, but most in the heart.

As it reduceth all dueties, promises, and threatninges to our persons, so it joyneth affection to light, and moueth the heart according to thinges knowne: And out of all draweth actions that serue to expresse that knowledge, and doeth all as in the presence of God.

When Conscience bringeth Religion to the heart, and from the heart to the life, then wee are truely religious.

[Page]

84. The wise mixture of mankinde.

HOw wiselie hath God tempered humane societies? All are not of one disposition; some hotte and some co [...]de, some harsh and headie in their judgement, and violent in their actions, other ryper wits, calmer in their affections, & posed in their doings: Some againe as grossely senslesse; some craue the bridle, and some the spurre.

If a man cast his eyes on a multitude, he shall obserue as much diuersitie in their disposition, voyces, & opinions, as in their faces. If all were of a firie humour, the world would fire at once. If all were sluggish, it would fall downe in the pot: Stirring wittes as quickning barme, put the dou [...]nesse of the simple to working: and the slownesse of the other, tempereth their fordwardnesse, and so both these extreamities are brought to mids.

If either extreame preuaile, matters [Page] goe wrong, but our wise God maketh that counterposing bring the ballance to an equall standing, and so tumultuous meetinges bring oft-ten foorth just conclusions. There can bee no standing of matters, if either witlesnesse or wilfulnesse predomine; but where contrars by their strife, are brought to a mids, there is the good of mankinde. Our complexion is made vp of contrare qualities, of the elements; and harmonie is a meeting of contrare sounds.

It is worth our labour to marke this disposition, and Gods prudence bringing all to a temper, and a good end. And withall to incline to a tempered and tempering wit, & moderation, of courses: If there be any fault in such moderatiō, it is both lesse in it selfe, & more curable, than the faults of fleshly extremities.

If any consider these extremes a part, hee can not bee without passion; hee shall offend at the headie and hotter sort as fire-brands, and at the coldnesse of the sluggish, as impediments of good: [Page] But beeing joyntlie considered as they are tempered of God, to his owne glorie and the well of mankynde, hee shall lay downe his offence: Their nature and action seuerall, is to hurt, but God causeth euery one of them to hemme in another, and so disposeth them to a better temper.

But the moderate Spirit shall be beaten of both extreames: Hee is indeed a friend to both, and yet is counted of both as an enemie: As a Land lying far in the Sea, is beaten on both sides by waues, yet keepeth the soliditie of earth: So he is assaulted of both, & yet keepeth his moderate temper. Both extreames take him for their contrare extreame: Fyrie men call him sottish, and soft men call him fyrie, but hee standeth at his stayed posednesse, and enduring their frivolous censure reduceth them (if they bee curable) to the golden mids.

He rejoyceth in God, who hath giuen him eyes, to see that his diuine contemperation of mankynd, and hath turned [Page] his Spirit (of it selfe inclinable to extreames) to moderation. While both parties stand out against other in the claime of perfection to themselues, and imputing of folie to the other, hee thanketh God, who both at the first, and in the constant cariage of his adoes, hath blessed him with that temper, which they can neuer attaine, but by Repentance and amendement.

85. Needlesse feares are fruitfull to the godly.

EVen false and needlesse feares, worke true good in the godly: If they come not as they apprehend, our profite is double; one in the escaping of the feared euill, the other in the great store of Grace, which they produce: It is the best sort of errour, when feares proue false, and the feared euill commeth not, but that errour is recompenced with a true fruite, when it draweth vs neere to [Page] God: There is great oddes betweene the true and false feare in their grounds, but not so in their f [...]uit: For the false doeth shake vs, and bring out Repentance, and resolution for death, as well the other. Beside, the contempt of the world, the loathing of the vanities of it, holy vowes of better obedience to God, a renouncing of all, come of such feares.

It is great mercie in God, to work the same work of Grace in vs by false feares, that hee would by true feare, and the greater that our losses are lesse, and our lesson the same. Wise Captaines can giue false alarmes to their Souldiers; if they goe franklie to their Armes, they conceat of their courage: So, if we goe to our spirituall Armour, wee are not feeble; if wee looke to our deseruing, euery appearance of danger may make vs feare, wee are vnder guiltinesse, and God hath vs vnder processe for it, and all Creatures are readie to execute his will, how soone may the sentence both [Page] come foorth, and bring foorth the executiō against vs: and it is a great mercy that the fray commeth before the stroke.

His judgement commeth out in the owne degrees. 1. We sinne: 2. And his justice-inquiring fi [...]deth our sinne worthie of punishment. 3. Our Conscience convincing vs, and justifying him, doe apprehend the presage of punishment.

If all these can turne vs to Repentance, happie are wee, with Ninivie we shall eschew the stroke it selfe: wee may call feare needlesse, in respect of the euent which God in mercie with-holdeth but it is not causl [...]sse, so long as sin remaineth. The best way to mitigate our needlesse feares, is to bee at peace with GOD; and if they come, to reape that good fruite of them, Repentance, Resolution, and Obedience. Grace so obtained, is well purchased, & the peace that commeth after, is double pleasant, because it is so farre contrarie to our deseruing and expectation. All things worke to the good of these that loue God. Rom. 8 28.

[Page]

86. Thirst of Newes.

ALl are not borne, or liue in Athens, yet wee are all sicke of the Athenian disease, in a desire to heare & tell newes: And that not in the younger so [...]t, who may haue a longer time in this life, but euen in the aged, who are at the end of their race: Belike they are prouiding fresh Newes to carrie with them out of this life [...] but such wares will giue no price th [...]ae.

What [...] businesse in inquyring for Newes and in reporting of them? Scarcely are they heard when they are loathed: They become stale with the first report, and are olde in the verie birth, the desire is full of them at their first noyse, and yet desirous of some other: To tell these same newes ouer and ouer againe, is as tedious as their first report was pleasant. It seemeth to bee a new worke of a new man: To bee [Page] euer thus busied about newes, but it will bee found the worke of the olde man.

There may bee, and is a fruitfull disposition about Newes in the prudent, but that is so new to these Nouellers, that they know it not: They seeke onlie Newes for Newes, and goe n [...] further, than to heare, and then to [...] of them, and that not as they heare them, but as a liberall hoas they send them away with a new porta [...] ▪ They giue them a large allowan [...] [...] passe for Newes, that is, newlie [...]mented lyes.

They may haue some ground of trueth for their beginning, but by few reportes it is buried in the multitude of new additions. Wee would thinke it strange, to see a Booke haue as many editions as it findeth Readers: And yet Newes haue that current and changing Noueltie, that many reporting the same thing, make it still new by some alteration or augmenting: Bookes haue that [Page] immunitie, because they are a standing report in print; but Newes le [...]t to a vanishing report, cannot bee secured from change.

It is Sathans policie to abuse our eares in [...]earing, our tongues in speaking, [...] our heartes in beleeuing lyes, to disabl [...] vs from the discerning of Trueth. But God hath giuen them to bee busied ab [...]t Trueth.

God hath giuen to his owne a souera [...]e remeede of that disease, to bee ful [...] possest [...]ith the best Newes in the worl [...], and then to make a spirituall vse of common Newes. I finde these good Newes: That Christ is come to saue sinners: And that I am one whom hee hath saued: The testimonie of mine adoption; the Spirit witnessing to my Spirit, that I am one of his Children: The testimonie of my justification, Son bee of good comfort, thy sinnes are forgiuen thee. The Seales of mine Election and calling in the [...]ruites of the Spirit.

These and the like are excellent newes, [Page] their matter is good and glorious: Their delight is great and constant: Though they were heard euerie houre, yet they are euer fresh and new to the New man: They fall neither vnder stalenes in themselues, nor loathing to mee; but their last hearing, delighteth mee as much as the first hearing.

As for other matters, I rest not on them as Newes, but obserue in them the prouidence of God, how he ruleth the world by ouer-ruling the malice of Sathan, and madnesse of man, to his owne glorie, and good of his Saintes, to make them new, and to put in their mouth a new song. To bee grieued with Nebemiah, when wee heare of Ierusalems desolation, and rejoyce when wee heare of her prosperitie, is a marke of Grace in the New man: When all trifling Newes shall bee ended, God shall put a new Song in his mouth▪ to praise him eternallie. The Soule enstamped with Newes of Grace, turneth all occurrent Newes to that better and biding substance.

[Page]

87. The comfort of Calumnies.

ACalumnie is the Deuils minde in the mouth of Man: and his arrow shot by mans bow: Hee lendeth him his lyes and malice & borroweth his tongue to vtter them: He hath this name from traducing and thrusting through the fame of the godlie. His first and maine care, is by temptation, to destroy their Conscience, and if hee preuaile not in this, hee turneth him to their name, that hee may rent it by Calumnies, whose Conscience hee could not defile by temptation.

This is his policie against Gods dearest Children, they are most hated of him, who are most beloued of GOD: Hee careth not to make euill reports of his owne, and counteth no great gaine to defile the face of a Moore, but all his care is, to blamish the face, and stenzie [Page] the name in whom Gods Grace shineth cleerelie: Hee knoweth that treasure in them is giuen for his hurt: Hee cannot stay God from giuing it to his beloued, but hee turneth him to the next, to make it fruitlesse to other: Hee cannot stay a daylie and fresh increasing of that Grace, but hee pr [...]asseth to make it distastfull to man, that so it may bee fruitlesse.

Surelie hee loseth not all his labour, though hee be ouercome by the Saints, whom hee calumniateth, yet hee ouercommeth them, who doe calumniate them: It is a fearefull thing, to lend to Sathan the Heart for deuising, the Eare for hearing, and the Tongue for vttering of Calumnies, and in all, to disgrace the Grace of GOD in his Children, and make it fruitelesse to themselues. Where Sathan hath set his porter of prejudice, though Christ himselfe were on Earth, that Soule would take no good of him: It is a deuilish worke, to enuy the Grace of GOD, but [Page] more, to deny it, and most of all, to disgrace it.

Wee finde heerein a great proofe, of that particular worke of Conscience, in justifying vs: At other times wee can content vs with common and slender examining of our selues, but being so falslie misconstrued, wee are put to a second and a stricter tryall, which vpon the cace of our tryed innocencie, endeth in a notable seale of the holy Spirit: Hee both approueth our first innocencie as good seruice to God, and our suffring for it, as a just matter of our gloriation. Hee who offereth vp his Soule and bodie in a Sacrifice to God, must resolue to bee crucified, in his Name daylie by Calumnies, and these daylie blowes are an argument that his sacrifice is acceptable to GOD, because Sathan rageth at him, who serueth God vprightlie, hee knoweth that Conscience within is repleate with God, and his peace, therefore hee laboureth to rent their Fame without, whose inward peace hee cannot [Page] trouble. It is better to haue him molesting vs without, than possessing vs within.

The godlie Soule so afflected, goeth to God in the bitternesse of Spirit, appealing him as a Iudge of their cause, in the Conscience of their innocencie: They commit their cause to him, and prayeth for pardon to their injurers: Their innocencie is both the occasion & cause of calumnies with the Deuill; and the soueraigne remeede of them with God and their own Consciences. Herein they haue a triple conformitie with Christ: Hee was innocent, and yet hee was calumniate, and prayed for his injurers. Better it is to endure the scourge of the tongue, than want this triple conformitie.

Why should we not glory in so cleare an Euidence of Gods speciall loue? Sathan taketh both the cause of his hatred & the measure of it from the loue of God: Hee hateth them most, whom God loueth most: Hee had moe calumnies, [Page] and euill tales against Iob, than against many thousands in his time: Hee was a thorne in his eye, because hee was dearelie beloued of God, and acceptable to him.

It is then the glorie of the Sainctes, to bee calumniat: Rejoyce and bee glad, when men revile you, and speake all manner of euill against you, for my sake falslie. Mat. 5▪ 11. It is a token Sathan hath not preuailed against our Conscience, but is now in his flight, when hee renteth our Name. As strength of Gods grace, keepeth the Soule in temptation, so the Conscience of innocencie, will comfort the heart vnder Calumnies.

The haile showre of Calumnies, proueth on Gods part a speciall loue to vs, and on our part true happinesse, in that his loue and vigour of his Grace in vs, ouer-comming [...] Sathan: And on Sathans part, a double malice, for that our double happinesse: And in the calumniator, a double miserie; one, in beeing the Deuils instrument in calumniating [Page] the Saincts, the other in defrauding themselues of the fruite of Gods Grace in them whom they traduce.

The best refutation of Calumnies is not by word, but by deede; GOD and our Conscience seeth our innocencie, let men see it in our life: When Gods Grace shineth in vs as a light before men, then we refute realy our traducers, and proclaime them lyers to the world.

88. Men are blind and quicke sighted in their owne cause.

EVery man is both blinde & seeth best in his owne cause: Hee knoweth the circumstances of his deedes, but is blind in the question of his right: Self [...]-loue maketh him ingrosse his person in his deede, and transchange his deede in his right: And so confounding right and deede in his owne person; to take all as [Page] good. The Lawes of God and man must giue place to his opinion and humour, they are either close forgotten, or beeing applyed to him, hee is made the rule, and they must suffer such construction as his selfe-loue appointeth.

It is kyndlie to an erring minde to nurish the owne birth: As it erreth in directing a cou [...]se, so in approuing of it when it is done. It is no more fordward to deuise it, than pertinacious to defend it: & herewith is joyned a more fearefull sinne, that as his humour is put in place of Gods Law, so himselfe is put in Gods steede. If many courses that seeme good, were tryed to this touchstone their appearing equitie would be found iniquitie, and their seeming obedience to God, would proue contemptuous rebellion.

Selfe-loue is such an enemie to trueth, and righteousnesse, as they can neuer preuaile at her barre: She setteth vs as a center to al her supposed good, & pleadeth greatest iniquity in the termes of our [Page] wealth: In just reason, sight should master that blindnesse, but the tyrannie of Selfe-loue blindeth our verie light.

The speciall remeede of this voluntar and wilfull erring, is to transferre both our deeds and rights to the person of some other: We would judge more vnpartiallie in that case. If wee censure them in other, and apply that our censure to our selfe, we shall be convicted of many infirmities, which wee take for perfections. If wee could drawe our cause, deedes, and persons in the light of Gods countenance, such selfe-deceiuing would not haue place in us: Mans judgement and our owne may faile vs, but there is no place for deceite, if we can sincerely processe our selues before God, in the person of another. The strength of Selfe-deceit is in confusion and assuming an other person than our owne, but the remeede of it is in discerning that confusion, and transferring our person to another.

[Page]

89. Particulars are mixed with common causes.

I Saw neuer a common cause without some particulars; all may seeme to concurre to choose and vse good meanes to a common end: But if all heartes were disclosed, the ends might bee found almost as many and particular, as the persons: By-ends are euer sette vp beside the maine and good end, and for these, either meanes diuerse, or contrare to the wholesome meanes, are inuented.

If God did not ouer-rule so diuerse & cōtrare projects, there culd neuer a common course bee happilie prosecute: As day and night make vp time, and heate and moystnesse the life and health of man; so hee turneth mans cont [...]are particulars to his good end: Hee can suffer them to intend their owne ends, and plotte their owne meanes, but yet wiselie in his owne time, he wosteth all their [Page] particular and curious spinning in the great webbe of his prouidence.

As little Brookes falling from sundrie Hilles in a great Riuer, keepe no longer their course or channell, but are carried with the Riuer to the Sea: So mens particular ends and wayes are carried within the source of Gods prouidence to his owne end.

They may fight one against another, but cannot all resist him: His ouer-ruling power and wisedome, maketh good matter for his end out of them all. It is a wonder to see euery man draw the publicke to his owne particular: But more, how God sustaineth the publicke, in so manifold and manifest direptions of it: And most of all, how he turneth them to the preseruation of the integritie of it It is a griefe indeed to see men spoile the common with their owne particulars, yet shall it bee no prejudice to God: Man may propone, but God will dispone: the moe impediments, the greater discouerie, of mans folie, and the more [Page] matter for proofe of Gods wisedome.

There bee some particulars, which agree with the publicke, and are rather partes of it, than particulars: They intend a common good, and quite themselues for sustaining of it, and suffer their owne small streame to fall in the greater Riuer, and so come vnder Gods blessing to the common.

But destroying particulars fall vnder his curse, who is the ranuerser of al crooked wayes: They are the ivie or woodbeane, that draweth out the juce of the tree, which it strictlie embraceth, & turneth the waters of the riuer to their own ditch: Though they sucke the marrow of the publicke to themselues, yet God maketh it to drie their bones, and not to feede them. Such interuerters like Pharaohs leane kyne, are as leane after the deuouring of the fatte kyne, as before.

It is a safe proceeding, to haue our end one with God, and our mids, these same which he hath commanded: If we see men vntimouslie broyle with their [Page] particulars, let vs not dispare of Gods end: Whither man prosper, or faile of his purpose, yet the counsell of God shall stand. Prov. 19. 21.

Hee hath prouided great furtherance for his adoes, who refuseth particular ends: GOD who watcheth ouer all thinges for his owne purpose, shall bring it to passe. Wee may bee sure that hee will accomplish our desires, when they are closed in his.

We should not stay on this only consideration, but ascend more high, to conceiue, that Gods mercie from eternall, purposed to determine our will to a conformitie with his, that in time hee might blesse vs in the accomplishment of our will in his.

90. The Remeede of our Corruption.

[...]Ho can looke in his owne heart with the light of God without [Page] astonishment? All our naturall powers giuen at the first for our good, are armed for our destruction: These who should sute and rest on good, as our Desires, Loue, Hope, and Ioye, &c. are sette on euill: And they which should fence vs from euill, as Feare, Hatred, Dispare, and Griefe, &c. are either id [...]e from their worke, or adhere to euill: And some monstruous passion seasing it selfe in euerie facultie of our Soule playeth the tyrrant by course.

And all these to bee directed by an ignorant and erring minde, and sweyed by a will free indeed, but all its freedome inclining and captiuate to sin. The den of lyons was no more terrible to Daniel, or the fyre to the three Children, than these tyrrannous passions in the heart, are to him that seeth and feeleth them: What pleasure can wee haue to dwell among such Vipers, and to be daylie stunge by them. This is our state, so long as we sojourne in Meshech and dwell in the tents of Kedar. Psal. 120. 5.

[Page] What joy can our heartes possesse so long as they boyle in these corruptions, Ambition in one corner, Auarice in another, Lust in a third, & miscontment distempering all: Wee can neither cast them out of vs, nor separate our selues from them, except we prouide some remeede, wee must bee burnt by that fire and rent by these beasts.

If God dwell in our heart, hee will quench that fire, and stop the mouthes of these Lyons: Hee turneth these powers on their abused passions, in a godly griefe, to bee sorrowfull for them, and a godly feare to eschew them, and by their renouatiō destroyeth their corruption, and that not for their slaughter onlie, but for their buriall: A watchfull Conscience ouer their sturring, that they draw vs not to sinne, an in-calling on GOD for pardon, and assistance against their furie, a striuing to defraude their desires, and crosse them by their contrares, are good remeedes for our corruption.

[Page] When that worke of restraining and renewing Grace is constant & sensible in vs, then the jawes of these Lyons are broken, and the just cause of our griefe is turned in as just matter of Ioy.

I wish curious Spirits who neglect their owne calling as too narrow a taske for their large hearts, and busie themselues on the by, to take this cure of their corruption to heart: Though they had the power of seuen Soules in one, there is here matter of worke for all. But in the godly it is a worke of Grace preuailing against Nature, when they so curbe their corruptions, that the first motions of it are choaked as the Cockatrick egges are broken, before they bring out that serpent.

91. The godlie heart hath both constant warre and certaine Peace.

THe heart in which God dwelleth, hath both continuall Warre and Peace, [Page] Warre with sinne both in others and in it selfe: The world compasseth vs with euill, and is sette on one of two workes, either to infect vs, or to injure vs. It allureth vs with the owne vanitie, to be like it, and if that succeed not, it afflicteth vs, and God moueth vs to renounce it, and it cannot disgest that injurie, at our hand, it hath the owne peace in it selfe, & with its owne, but the godly renouncers of it are noysome to it; it hath no rest but in their separation or destructio [...]n

As Grace in the godlie maketh them withdraw from the world, so Satan in the world maketh it to cast them out: God cānot abide the wickednes of it: His Spirit moueth them whom hee possesseth to please him aboue all, heere are the grounds of perpetuall warring.

As though that were not enough, our owne corruption within molesteth vs, wee may shune the wickednesse of men, but wee are neuer out of the grippes of our owne corruption, and that as an aduersarie, and on the worlds part. Wee [Page] are no more bitterlie assaulted of the world, than checked and vexed by our owne corruption, for not following the world; the outward world hath the owne inward extract in vs working vs to a conformitie to the owne paterne.

But all this warre troubleth not our Peace: To bee so exercised is a just matter of peace vnspeakable: God by his Grace guardeth vs from the worlds sin, and by his prouidence secureth vs from their injurie: And that same grace that maketh vs ouercome the world, defeateth also our corruption: When the inward euill is subdued, the outward hath no strength against vs. The sense & conscience of this batteling, is our Peace.

It is better to endure the worlds violence, in wronging vs, than to bee like them in sinne: And better to finde our corruption in a daylie stur, than in a false calmnesse. God is good to his owne, who by such dealing both maketh them daylie to warre, and yet keepe a solide Peace.

[Page] There can bee no greater joy to the godlie, than to finde outward and inward corruption readie to destroy them, and God deliuering them from both. This is the shame of the outward, and destruction of the inward corruption: The glorie of God in both these works, and our securitie in all. The worlde thinketh that they vndoe the godlie by trouble, but they worke them to their grace: Their troubles chase them to God, and God embraceth them louinglie who are troubled for his cause: When Babes are affraied, they cast themselues in the Armes and bosome of their mother. Both these troubles are fortold, and the blessing is promised: As we feele the one, wee shall finde the other: In the world yee shall haue trouble, but in me yee shall haue peace, bee of good comfort, for I haue ouercome the world. Ioh. 16. 33.

[Page]

92. Religious Religion.

IT is good to professe true Religion, and to practise the exercise of it, but the most part goe no further, and so are voide of Religion it selfe; and the fruits of it: To stand on the outward worke of praying, preaching, praising, &c. is to offer the carcase of our seruice to God. To worshippe God onely with our body, is an irreligious worship; our bodie may bee busie, but they will neuer fasten vpon God in such a superficiall worke: Hee is a Spirit, and will bee worshipped in Spirit, else none union with him.

When hee sendeth out his Vertue to our Soules, and our Soules doe meete him answerablie, that is inward Religion, and our binding to him; hee is most true, wee trust in him; Hee is most gracious, good and mercifull, wee loue him withall our heart: Hee is moste powerfull, wee feare to offend him, and [Page] confide in his protection: Hee is most wise, wee quite our owne will, and reuerence him: Hee is most holy, wee adore, admire, and imitate his holinesse.

It is a mocking of God (if hee could bee mocked) to professe an union with him, and yet bee loose from him. This Union is the end, and Religion the way to it: The end of Gods infusing of sauing Grace in vs, is to bring vs to him, and bind vs to him.

But he is pitifully selfe-deceiued, who contenteth himselfe with a profession of Religion, and neither knoweth nor careth for this Union: Hee who is not fastened to God in this life, shall haue no fellowshippe with him heereafter. It is a religious Religion, when wee become one Spirit with God in Christ.

These and other points make vp our inward Religion: God reuealing himselfe in his diuine properties, our Soules affecting and adhering to him in their answerable powers; this tyeth vs not onlie for the space wee are in the worke of [Page] his worshippe, but by deth constantlie in vs: The worke of Preaching, or Praying, or Praising, doe end in their time, but these inward bāds are neuer loosed: This inward Religion doeth both set vs on worke, and quickneth in vs the outward exercise of it.

There is more fruite of one houres seruice in such a disposition, than in yeares businesse without it. Hee who keepeth his heart vnder this religious disposition, lacketh neuer a manifest object to worshippe, nor a sacrifice to offer. He is sensible of God, and the verie mouing of his Soule in the Conscience and sense of these bands, is a sacrifice most acceptable to God, and profitable to himselfe.

The fleshlie minded doe wonder at the constant labour of the godly in Gods worshippe, but if they knew these religious bands, they would not wonder. Naturall actions oft repeated bring habits, and these become another Nature: Shall not the work of Grace, which hath [Page] both infused and acquired habits, turne in a constant disposition.

This is not obtained in our beginning of Christianitie, but after long labours in the Lord. The daylie tasting of his good nesse, bringeth our heartes to such a temper, that religious disposition turneth to bee our element for place, and our dyet for refreshment: It is our meat and drinke to conuerse with God, and doe his will. When God bringeth vs to this degree of continuall minding, louing and delighting in him, and to the sense of these religious bonds with him, then our diuorce with the world, and marriage with God, are neere their perfection.

93. Predominant vice and vertue.

COrruption is spred ouer the whole man, and all in man; there is neither part nor power of Soule or Body, which [Page] is not defiled therewith: According to the seuerall powers it hath names: Originall sinne goeth vnder one name, yet hath many branches: In one power it is Avarice, in another Lecherie, in a third Ambition: All these sinfull powers though they both incline to, and urge their owne worke, yet haue they a predominant among them; a master vice, or captaine sinne, which commandeth both the man and all other vyces in him: It is euill in it selfe and worst in the kynde.

Heere is a masse of wonders; one that so many euill thinges in man can haue their order and respect to other, as a Captaine among Pyrats by Sea, or Brigants by Land: Next, that all of them can submit themselues and suffer the predominant to strengthen it selfe, by their defrauding: Prid in the wretch will quite honour to purchase gaine, and avarice in the proud man will quite gaine to purchase honour: Thirdlie that it can change with tyme and [Page] age, so vncleannesse in Youth, Pride in midde Age, and Avarice reigneth in olde age. And most of all that it remaineth in the godlie: Nature neither knoweth nor admitteth this, that two contrars shall dwell at once in their greatest degree, and predominion in one power of the Soule.

This is Sathans chiefe fortification against God and his Grace in vs: His Posterne doore whereby hee entereth our Soule at his pleasure: The chaine wherby hee both bindeth and leadeth vs in captiuitie: And the archetratour of our Soule yeelding to his temptations.

It is good, both to know it, and find remeede: Naturall complexion pointeth at it, what euer excelleth in our temperature, is the ordinarie seate of it, but there are more infalible signes to find it out. 1. Frequencie of Satans temptations, because he ass [...]ulteth vs oftenest in our weakest part, and that our strongest corruption, is our greatest weaknes. 2. The multitude of our thoughts, for [Page] what is most in the heart, is most in the thought. 3. The end of our imaginations: Where euer they soare, it is sure, that as a wearie bird after long fleeing, they light on our predominant.

But the remeed of it is most necessar: 1. To watch ouer all the motions of it, with a wake-ryfe Conscience. 2. To exercise our selfe daylie vnder contrare vertue. 3. To pray to God daylie for his mortifying Grace against tha corruption, that thereby wee may ouercome that master sinne.

It grieueth God to see vs pestered by Sathan in our owne corruption: Hee hath prouyded sauing remeede for his owne, and erected a counter-sconse against Sathan; and placed our predominant Grace in the seate of our predominant sinne: Grace in it selfe euery way is aboue sin; it is of a diuine Nature; but sinne is deuilish: Grace infused, is stronger than corruption, and the New Man stronger than the Olde; but the principall Spirit dwelling in vs, is aboue [Page] all: The meanest grace of God in his hād, is stronger than our predominant vice.

This profane Age hath multiplied predominants: Senslesnesse domineth in the fleshlie men: They know not their predominant in the kind, in the change, nor in the degree. And it is a predomining Grace, to know the sorts, changes, & degrees of their vices; & oppose them by the contrare good, and vertue: It is indeede a wonderfull senslesnesse, that letteth men not feele so many tyrants in them: Hee is a Slaue of slaues, who hath both losed his libertie, and the feeling of that tyrannie. But hee is Gods free-man that remarketh all their changes, and laboureth for the dominion of Grace in himselfe: Both the Sonne and holy Spirit haue made that man free.

This is a cōfortable experience of the Saints, to find their predominant sin subdued, that tyrant that gaue them Lawes, to take Lawes & admit the owne defrauding: This is an happy change whē grace ouerruleth corruption, and Gods spirit subdueth Sathan in vs. There is no condemnation[Page]to them that are in Iesus Christ, for the Law of the Spirit of Life in Iesus Christ, hath deliuered mee from the Law of sinne and of death. Rom. 1. 2.

94. Phantasies Tyrannie, and Remeede.

MAny count it a foule aspersion, to bee called Phantastick; but nothing to be so indeed: For what is man, but a fountaine of fansies, intending, affecting, desiring, apprehending, absurdittes, impossibilities, impieties. We imagine that which was neuer, can neuer, nor will neuer be: Building and casting downe, forming, and reforming, and in all, a strong apprehension of great wisedome.

It is hard to determine whither the imagination be more free to fansie folie, or we more confident of the veritie of it.

As Boyes with their breath, raise bells out of a little water, and then doe pursue them in the winde: Either they doe not at all catch them or if they doe, they are nothing in their hand: So is all fansied happinesse, it is the worke of an humorous imagination: And either [Page] neuer attained, or if it bee, there is more vanitie in the obtaining, than in the want of it.

Wee come from imagination of our desires to a possibilitie, and from a possibilitie to a true existing, what wee earnestly desire, wee thinke it possible, and what wee thinke possible, bee time we take it as done indeede: So great is the power of fansie, that though it cannot produce the things themselues, yet it can force vs to thinke that they are produced: The thinges themselues worke no stronger affection, than this fansied apprehension doeth.

It is a mould that can forme many strange fashions, and as other things are formed in it, so are wee our selues: Though it bee in vs a restlesse power, yet wee are as oft-ten framed in it, as wee grant it libertie to plat-forme and fashion our lot.

If guiltinesse were not joyned with the worke of it, it were a matter of sport to see how busie it is to wearie it selfe [Page] and vs also: And yet it were something tolerable if it tooke this liberty in trifles, but it ascendeth euen vnto God, and our lot in him: It presumeth both to appoint a course to prouidence, and to judge, and sentence what Prouidence hath done. It carueth for vs, according as it conceateth our worth, and giueth a reason to vs how to count of things, as it counteth.

Wee dreame in our sleepe, and roue in our Feuers, but our fansies waking, are worse than both: For wee count our dreaming and rouing to bee such, but wee count our fansies to bee wisedome: How many are dreaming and rouing all their dayes, and yet neither waken of their dreames, nor coole of their Feuer, till death or some calamitie come.

Phantasies haue no fixed ends to bound them: Therefore they runne out as water on plaine ground, or aire in an open field. They are extrauagant indeed, & the inter-course betweene a vaine mind [Page] and Nothing. And what soliditie can there be in a course, betweene such two termes, as Vanitie & Nullitie? If we could hold our Spirits directlie on God, & hem in all their thoughts within the compasse of his will and prouidence, wee would relieue our selues both of wearisome labour, and disappointment following.

They spend our spirit more than serious thoughtes, and their end is at the best, repentance of that fruitlesse labour.

They are indeede but fansied errors, yet they bring a reall hurt. They bereaue vs of the vse and comfort of our present lotte vpon the imagination of a better, and so at once worke a double discontent: One, present in not resting on our present Lotte: Another to come, in counting our Lotte, as a losse in respect of that other Lotte which we fansied to our selfe: He who taketh libertie to desire much, and then deuoureth that large desire, by as large an hope, will neuer rest content with his present Lotte, [Page] though it were too good for him.

Hee hath escaped the tyrannie of fansie, who is full of Trueth and Humilitie. Hee seeketh nothing but true good, and hath drawne the portrate of true happinesse in God, that his fantasies can no more abuse him.

His minde cannot fansie so much seeming or conceated good, as hee findeth true good in himselfe alreadie, by the Grace of GOD: To bee a Childe of GOD, an heire of Heauen, and a fellow-heire with Christ, is more than all the forged birth of out-racked fansies of earthlie things.

They may breake in, and scanne some odde excellencies for him, but at once he dasheth out these lines: Hee resteth so on God, and the worke of his Spirit that fantasies are choaked in their beginning.

Whom haue I in Heauen but Thee, and and on Earth I haue desired none with Thee. Psal. 73.

[Page]

95. The Christians refuge.

WEe liue in a dangerous tyme; the full measure of former sinnes, and the rypenesse of Gods wrath maketh euery houre a time for calamities. Craft and policie in Sathan, wickednesse in the world, and nothing in vs but weakenesse to resist them, driueth vs all to a necessitie of refuge.

The most part put the euill day farre from them, and are surprysed by it, they are nearest to it, who put it farrest away. Other prouide for it, but doe it amisse: They runne to the bruised reede of Egypt, and not to the Lord of Hostes.

It is indeede a tempting of God, to neglect lawfull meanes, but it is a forsaking of him to trust in them. There is no sure refuge in the day of trouble, but vnder the shaddow of the Almightie. Psal. 91. 1.

Many seeke suretie for their goods [Page] and life, but neglect their Soule. If the Soule bee well secured, all the rest shall bee disponed off by a mercifull prouidence: It is foolishnesse to guard them, and leaue the heart guardlesse, if it bee chocked with feares, what comfort haue wee in the saftie of these thinges? Wee will haue no comfort, but rather griefe of them vnder such astonishment: The more the heart goe out to outward thinges, it is drawen the more from it selfe, and from God, and more guardlesse, than if it had no guard at all.

As necessities try our disposition, so danger discouereth our refuge, because we are readie to deceiue our selues with conceate of confidence in God alone, Therefore, GOD sendeth oft-times trouble to try our heartes. Rumours of trouble are as the Hunters horne, and the trouble it selfe as the noise of Dogs in the Forrest. What euer wee runne to in our danger, that is our refuge: The Soule that hath God for a refuge, runneth the first way to him, and abideth in him.

[Page] This is our best at all times, to dwell in God and finde him dwelling in vs: If we bee in his secret, wee shall bee secured, hee shall deliuer vs from outward troubles, and inward feares. God is our guard, and the peace of a good Conscience is our lurking vnder his shaddow. Though all turne vp-side downe, Ps. 46. 2. yet he will giue rest to his beloued Ps. 127. 2. I know whom I haue beleeued, and am perswaded that hee will deliuer that to mee which I haue committed to him. 2. Tim. 1. Hee is a faithfull dispositar, & will restore it better than it was committed, we committed to him a fraile and a mortall body, and an infirme Spirite, but he shall render it to vs a perfect & glorious Soule and body.

96. Mankinds threefold degree.

MAnkind is one spece of Creature, but Gods wisedome hath disposed [Page] them with three considerable degrees, The first in naturall gifts and abilities, and so euerie man hath his owne naturall and humane priuiledges; as gifts of bodie, of mind, and of estate. The second is ciuill, and so euery man hath his particular calling: Some are as the Head in this Body, as Kings: And other as the Breast; some as the Hand and Feete of this great Bodie. The third is spirituall, whereby man is the mysticall Body of Christ, wherein some are as the eyes directing, as Pastours: Some the other parts of this Bodie according to their spirituall gifts.

It is both profitable and comfortable to take vp this triple respect: Euerie man hath some place in euery of them: God hath so disposed, that diuersities of gifts, callings, and graces, serue all to make vp a comelie proportion, and so a beautie in mankind in euerie respect, all naturall gifts, though diuerse in kinds and degree make vp a comelie beautie in the first respect: All callings from the [Page] King to the grinder at the Mill, haue in their varietie and diuersitie, a comelie ciuill beautie, euery one filling his own place, and looking to other with the respects both of necessitie and helpe: As the meanest calling hath neede of the greater, so it helpeth it againe in some necessitie: And all spirituall gifts in Christ make vp the heauenly proportion of Christs mysticall Body.

Though mankind bee the subject of this wise ranking, yet the most part of men consider it not: They see no more in man, than Soule and a Body, and outward respects in prosperitie or aduersity. Their sight is so short, that they neither see these diuerse degrees, nor the Harmonie which is among them all: Euery one answering another, and all making vp that beautie: Their thoughts heerein are grosse and confused, and their carriage is all for confusion: They disturbe the order established of God, and deface the beautie that commeth of it: And so defraude other and themselues of that [Page] fruite that God offereth in the wise ranking of mankind.

But there is some in-equalitie in them, for naturall giftes are sufficient Furniture for the ciuill callinges, but both the naturall and ciuill giftes doe not so rule the spirituall calling: God in things naturall hath a more presse course, to lay callinges on men, as they are naturally gifted: But in Christianitie his worke is more free, therein both the gift and their place in Christ goe together, and they haue no ground nor reason from man, but onelie Gods most free disposing: Consider your calling, not manie mightie, not many noble according to the flesh are called. 1. Cor. 1.

The beste fruite of this consideration is, to know our place in all these three respects, and to vse it to the good of mankinde: To bee thankfull to God, who hath so many wayes blessed vs, and so wee shall bee most respectiue to our selfe, and others in all these respects. As this third is more excellent [Page] than the other two, so is it the right disposer of them, God craueth of these lower respects, that all returne to him, but the most part sticke on themselues, and forget God: But this is the blessing of Christianitie, that it maketh vs worthily to carie our selfe both in our naturall and ciuill place in mankind.

67. Mans threefold Perfection.

GOD hath disgested mankinde in three seuerall rankes, but therewith hee giueth three sorts of Perfection indifferentlie to all rankes: And what euer bee our place in nature, in ciuilitie, and Christianitie, yet these attend them. The first is naturall, and that is Reason, which perfecteth man as man: The second acquired, and is Learning, a perfection to Reason, and a lifting vp of man aboue himselfe: The third is diuine, and that is the Grace of Christ, and [Page] true sanctification, the perfection of both these Perfections.

Reason is a sort of ground to the other two; a solide wit is a good substance both for Learning and Grace: Reason enableth the Soule fundamentallie, making it capable of good: Learning enableth it accessorielie and artificiallie; what euer bee our naturall gifts, or ciuill calling, wee are the more enabled for them by Learning, so a King gouerneth more wisely, the Pastour teacheth the word of God more skilfullie, the Lawer pleadeth more pertinently: And the meanest Callings are done more dexterouslie by Learning.

But Grace enableth vs in both, the other with a transcendent perfection; the former two may bee in Reprobates, and though good in themselues yet hurtfull to the possessour, & his neighbour: Great wit without Learning, is a good knife, without a whetstone, & learning without solide judgement, is as the edge of glasse, it is sharpe but in brittle mettell; & wit, [Page] and Learning without Grace, are a bodie without a Soule, a carcase of perfection, and a sharpe sword in the hand of a mad mā. They serue to deuise & defend euil, & so to destroy the possessors.

Grace is merelie transcendent among the blessings of God, it translateth from Nature, and maketh vs partakers of the Diuine Nature. 2. Pet. 1. Reason doth not so farre exalt man aboue beasts, or letters the learned aboue the vnlearned, as Grace doeth the sanctified man aboue them both: These other differences may bee counted, but this of Grace is as farre aboue them, as heauen aboue the earth.

Happie is the man whom God hath blessed with sound Vnderstanding, light of Learning; and life of Grace: All these three Perfections doe meete together, and rest in him, to his compleete perfection.

All these deserue great respect, but not all alike: And there is a great mistaking of many heerein, Grace is incomparablie the most excellent, and [Page] most to bee sought, yet least respected of many. It is counted a common and base thing, but the other are admired for their supposed excellencie, yea, riches, honour and the baggage of the world, are counted more excellent, and sought more than they all: The world euer loueth that which is like it selfe, and misliketh true Grace.

But hee who hath the Grace of GOD, surpasseth the Wretch, the Ambitious, and the accomplished man in Nature and Arte: And is exalted to a degree of Angelike perfection. The first two may bee in olde Adams corruption, but the third is our partaking of the second Adam.

98. Prouidence is particular to the Saincts.

ALl things are subject to Prouidence, & this is the godly mans priueledge, that hee is both sensible and conscious [Page] of it: Grace in him maketh these fruitfull Obseruations, and then disposeth him with Loue, and dependance on God, who sweyeth it so sweetly to his good.

Many blessings it bringeth to vs, we know not how: Many are our seene dangers, and our dangers vnseene by manie millions exceede them, but God by his mercifull Prouidence deliuereth vs out of them all.

Though wee see not Sathan, yet at euery moment hee would swallow vs vp, if God defended vs not: He either with-holdeth occasions of euil that they come not, or if they come, hee restraineth their worke, that they hurt vs not. It is impossible to see all the goodnes of his Prouidence to vs, but hee acquainteth vs with some of them, that wee may see his goodnesse in the rest.

The particular respect of Prouidence to the godlie may bee seene in two speciall thinges: In the furthering of our designes, and in the crossing of them: for [Page] the furtherance, how doeth God tell vs that hee watcheth for vs? Wee haue possiblie some businesse in hand, and haue necessitie of some persons, and occasions, and circumstances, and with all wee are perplexed, how these thinges shall bee brought together: God bringeth them to our hand, wee goe out full of desires, and as full of solicitude how to satisfie them. And hee maketh men, tyme, and occasion to tryst so together, that our desires are satisfieth, and our expectation ouercome.

Oft-times at the going out of our doores, wee encounter with men, and occasion, longed for and desired, that our verie imaginations could not deuise better opportunitie for our adoes. This commeth neither of our desert nor our disposing, but of Gods mercie wy [...]ding and turning all about to their good, who depend on him. It is his will who ruleth the world, and hath the wayes of all creatures in his hand, to dispose times, wayes, and all, so as may best fitte their [Page] desires who are at peace with him.

The crossing of our designes haue no lesse proofe of his Fatherlie care, how oft doe wee fret in our selfe, and chyde men for their neglects, that bring disappointment to our designes, and yet if wee can haue patience for a time, wee shall finde that disappointment to our greater contentment: Hee blesseth vs in a meanes and way knowne to himselfe seuenfold more, than if our first desire had beene accomplished: No, hee turneth our chyding off men vpon our selfe and our miscontentment for the first disappointment, in a thankesgiuing that wee were disappointed: If wee could at such crossings rest on God, and perswade vs, it is for a better in that same point wherein wee are crossed, wee should finde in end our expectation were the worke of his owne Grace.

Scarcelie shall a day goe ouer without some occasion of this Obseruation: If wee marke it not, wee are vngrate to so particular and gratious Prouidence: [Page] If we marke it aright, as furtherences, shall giue vs contentment so these disappointments shall giue vs patience, till a double contentment come.

99. The sight of a new and a better World in this olde bad one.

[...]EE are called vnto, and doe professe a Pilgramage in this world, but how few doe either vnderstand or practise it? Some professe a contempt of it, and yet oft-times are courting its applause by that contempt.

He is as well a slaue of the world, who thirsteth her applause, as he who courteth her vanities, and that far more; because her applause is her vainest vanities: And others possiblie shift themselues both of her vanitie and loue, and yet are not fastned on a better. Hee is foolish who loseth one thing, & findeth not another.

[Page] But the truelie godly man, seeth and followeth a better world in this wicked one, wee haue in this visible world, an Heauen, and Starres, Earth, Aire, and Creatures for our temporall vse: But the spirituall eye taketh vp an higher one: Hee seeth GOD for his Sunne, and from his Face taketh his Light, from his Loue his Warmenesse, from his Presence his Seasons: It is light and Day, when he shyneth on our Soule in the Face of Christ: It is Night & horrible darknesse when he hydeth his Face. The course of his times, run not as in the world: The heauenly Day may fall at the midst of the naturall night, & heauenly Summer and Haruest in the midst of the naturall winter. Euen at mid-night it is mid-day, in that Soule where God maketh our reines to teach vs knowledge.

All Seasons are numbered by his F [...]ce allcane [...]lie: The earth of this world, is the Rocke of Syon, Iesus Christ. No stabilitie or rest to the Soule, but in him: The Aire is the sense of his Fauour [Page] and the comfortable Creatures are his Saintes, who walke with him in righteousnesse and holinesse.

This heauenlie world is better, than that visible one, and will remaine when the other is destroyed. It is a strange conceate in them, who by an odde Prospect seeth an earth, and cities, and men in the Moone: That fiction and fansie is verified in this Trueth: The spirituall man seeth this heauenly world in the temporall one.

And with that same light, hee seeth an hellish world in this visible one: For what is Sathan abusing the world, and leading it in euill? but erecting of a world of his owne, in the defacing of this created world.

These are solide groundes, to make vs strangers on earth, and Burgesses in Heauen, when wee take vp these worlds distinctlie: And the more cleerelie wee see them, there will bee lesse difficultie to forsake the euill, and [...]eeke the good one: Let the men of this world reckon [Page] their Seasons, Tymes, and Occasions by this world that they see: Our reckoning is better and surer by that supernaturall one. They change their Almanackes from time to times: But our Sun of Righteousnesse shall distinguish our Seasons, and shine vpon vs both in this life and in Heauen.

This sight is the worke of a new light and is to be found only in the new man whom God hath ordained for the new Heauen and for the new Earth: His Calender is neither directed by Starres in heauen, nor Tydes in the Sea, nor Horologes on the Earth: His Sunne and starres is Gods Face, his Tydes are the ebbing and flowing of the influences of Grace: And his Horologe the secret, yet the strong motions of Gods Spirit, showing the increase of Grace in the owne periods, though the promouing of it bee oft-ten hid from vs.

This Earth is a sort of mids betweene Heauen and Hell, and yet both of them haue their image & beginning in it: We [Page] are called to forsake the euill, and seeke the good, and what worse than Satan, and sin [...]e, and the wicked? And what better than GOD, his Grace, and his Sainctes,? If wee see these distinctlie, we shalbe the more enabled to moue our selfe from the euill to the good. This sight is the worke of Grace, but the naturall man taketh all confusedly, he neither seeth nor seeketh better than the world: And if he make any distinction, it is false, hee forsaketh good as an euill, and cleeueth to euill as his happinesse.

100▪ God is the dwelling place of the godly Soule.

EVerie Creature hath the owne element and rest, for dwelling securitie, and delight; therein they are both frequentlie, and pleasantlie: It is a meanes to try our state by our resort and rest: The Worldling is euer in the world; there is no difference betweene him and [Page] the Earth, but that the one liueth, and the other doth not; and this that liueth is worse than the other, because hee liueth in sinne.

The godlie Soule resteth on God▪ in all businesse it looketh to him, and all the thoughts of it end in him; to him aboue all it returneth, & resteth pleasantlie in him, and from him it can not bee rent: All beeing and businesse out of him, is a vexation, and our greatest labour is sweete by this onelie, that it goeth to him, and is acceptable to him.

God dwelleth in that Soule that cannot rest but in him; hee hath loued it from eternall, and called it in time to himselfe, that is so taken with him and his delights: No rendeuous is so known to any Creature, and vsed of it, as God is to that Soule that resteth in him.

A proofe of this rest, is God resting in vs: In all the world he found not rest but in man: When he created the Heauen and the Earth, all Beasts and Fowles, he rested not til he created man, his Benjamin, [Page] his last Creature in worke, but his first in affection, there hee rested as in the end of his Creation.

His delight is to dwell with men, and among men with the godlie, for them onely of all mankinde hath hee assumed to union in Christ. If we find him dwell in vs, then surely we dwell in him, & we may easilie know if Christ dwell in vs, except we bee Reprobats. 2. Cor. 5.

There is great wisdome in choosing the best Lodging: We lodge now conuenientlie in our Bodie, but at Death it will cast vs out, and the worlde our pleasant House will decay: Wee rest now in our contentmentes, but must flitte from them.

But God can neither decay nor cast vs out, and at Death wee shall still abide in him: We neede not then flitte from him, but ascend, and bee more joyned to him: Wee cannot haue Tabernacles heere, nor abide, no, not in the beginnings and growth of Grace, which is now our contentment, but shall bee [Page] receiued, and bide in euerlasting Mansions that are in him.

Man naturallie inclineth to two things, his beginning and end: His beginning recalleth him by right of his Originall: The fishes will visite the place of their spawning yeerelie: And men of an hurte health, returne to their natiue soyle; as the aire which they took in at their birth, gaue them the first outward matter of their naturall Spirits, so the vse of it may bring them backe againe to their first integritie: The end calleth vs to it, by right of perfection: the pryse of the runner, & the house of the Traueller are earnestlie desired. So is it to the godly: Our beginning in Grace, is in God: The Riuer of liuing waters flowe out from the Sanctuarie, from vnder the Throne of GOD, and the Lambe.

The Grace of election hath no latter beginning than eternitie, nor lower discent than heauen, and turneth vs vp to it againe: The waters of life which Christ giueth vs, shall bee a fountaine in our [Page]bellie springing vp to life eternall. How can it in our bellie spring vp to life eternall? but because it lifteth our heartes to GOD in Heauen.

The Soule which so adhereth to God, is more in him, than in the body, which it quickneth: both because it goeth gladlie out of it selfe, to bee all in him; and next, because it cannot dwell in it selfe, but because of him; it can better dwell among Monsters in the desert, that in it selfe without him: And thirdlie, because when it is lost in sinne and securitie, it seeketh and findeth it selfe more in him, than in it selfe: When we may say to him, O thou whom my Soule loueth! All these sorts and degrees of union with him are found.

The bosome of the mother is a kindlie rest to the Babe, both for sleepe in health, & recouerie in sweruing; that naturall heate wherein it was formed, doth kindlie cherish that life, that proceedeth of it: Whē we lye alwayes in the bosome of God, and are warmed by the sense [Page] of that sauing loue in Christ, wee are both sensible of the vertue of our beginning, and of the first fruites of our end.

The Needle of the Dyall standeth not but towards the Pole, so doeth the godlie Soule to God. If the secret vertue of a small stone can so moue yron, shall not the Rocke of Syon, Christ Iesus, the Miracle of loue, drawe our tender louing hearts vnto him. How securlie shall wee contemne all other things, and rest sweetlie content in him, vnder the sense of this his drawing and vniting vertue, expecting that happines, which his sauing Loue procureth to his Beloued: Returne now, O my Soule to thy Rest, and abyde in it, for GOD hath beene, and will bee for euer beneficiall vnto thee. Psal. 116. 7. AMEN.

FINIS.

§

§

§

[Page]

A RESOLVTION FOR DEATH, written vnder the sentence of Death, in the time of a painfull Disease.

And now published for their comfort who studie to approue themselues to God:

And to assure all that liue the life of the Righteous, that they shall die the death of the Righteous.

By the same Author. M. W. S.

I desire to bee dissolued, and to bee with CHRIST. Philipp. 1. 23.

EDINBVRGH, Printed by the Heires of Andro Hart. Anno Domini. 1628.

§

[Page]

Philipp. 1. 21. Christ is to mee both in Death and in Life aduantage.

Luke 2. 29. 30. Lord, now lettest thou thy Seruant depart in Peace, according to thy Word. For mine eyes hath seene thy Saluation.

1. Cor. 15. 55. 56. 57. O Death, where is thy Sting? O Graue where is thy Victorie? The sting of Death is sinne, and the strength of sinne is the Law. But thankes bee to God, which giueth vs the victorie through our Lord Iesus Christ.

[Page]

A Table of the following Treatise.

THe proposition of the Resolution. Num. 1.

The first ground from present misery. 2.

The miserie of our Bodie. 3.

The miserie of the Soule. 4.

The miserie of our Lott. 5.

The second ground from our Happinesse. 6.

The happinesse of our Soule. 7.

The happinesse of our Body. 8.

The happinesse of our Lotte. 9.

The third ground from Gods worke in vs concerning our miserie and happinesse. 10.

Sense of miserie in the Bodie. 11.

Sense of miserie in the Soule. 12.

Sense of miserie in our Lotte. 13.

Sense of Glorie in Heauen. 14.

Resolution it selfe. 15.

The godlie man dyeth not. 16.

But ouercometh Death in Christ. 17.

Hee preuenteth Death in his Life. 18.

Hee preueneth his Buriall in Life. 19.

[Page] Foure ioyfull solemnities. 20.

Ioy at Birth. 21.

Ioy at Mariage. 22.

Ioy at Triumph. 23.

Ioy at Coronation. 24.

They are all at the death of the Godly. 25.

Incouragemēts against Death from them. 26.

The noyse at Death. 27.

Fearefull cryes to the wicked. 28.

Comfortable cryes to the godly, 29.

A glorious change at Death. 30.

Manie unions with the Bodie 31

Necessitie of separation. 32

Documents of the sentence of Death. 33.

1. Mortalitie of the Body. 34.

2. Immortalitie of the Soule. 35.

3. Gods loue sauing vs from Hell. 36.

4. That his loue standeth with affliction. 37.

Experience of Death. 38.

Eight comfor [...]able contraries in Death. 39,

The VVicked tremble at it. 40.

But the godlie reioyce. 41.

Incertaintie at Death is fearefull 42.

Certaintie is comfortable. 43.

It is obtained by Faith. 44.

By Prayer. 45.

And conuersing daylie with God. 46.

Our light clearer in Death than in Life 47.

[Page] Acquaintance with Death. 48.

Sentence of Death. 49.

Lawfull desires of Life. 50.

Hope of glorious Resurrection. 51.

Hope of eternall Glorie. 52,

Hope of the Lords Rest. 53.

Our Rights to that Rest. 54,

A Catalogue of GODS speciall blessings to strengthen these our hopes. 55.

The fearefull Death of the Wicked 56.

The ioyfull Death of the Godlie. 57.

The remainders of feare in the best men. 58.

But they are soone ouercome. 59.

The godlie mans Testament. 60.

A Prayer for an happie Death. 61.

And for the sight of Christ at Death. 62.

Confidence to obtaine them both. 63.

And glorie thereafter. 64.

The last and greatest desire. 65.

And last, an eternall delight of the godly Soule. 66.

§

[Page]

Reuel. 14. 13. Blessed are the Dead which die in the LORD, for they rest from their labours, and their workes followeth them.

[Page]

A RESOLVTION FOR DEATH, written vnder the sentence of Death, in the time of a painfull Disease. Decemb. 1627.
And now published for their comfort who studie to approue themselues to God:

1 WHY should I feare Death when it approacheth? It is the way that I desire to goe; I passe Natures necessitie in Adam that hath subjected me to mortalitie, & come to the priuiledge of Grace in Christ, which hath deliuered mee from the curse of it; I say not I make mee for Death, because I must die, but because [Page] I would die: Long haue I thought on it, and earnestlie longed for it; if I stagger and feare at his reproach, my desire hath either beene foolish, or my Spirit is faint.

The grounds of my desire are 1. Present miserie. 2 2. Next future Glorie, 3 3. And the worke of God in mee, concerning them both. My Miseries are great in the weaknes of a mortall body, a lumppe of earth, busying it selfe and mee about it selfe: For Eating, & Drinking, and Clothing, and Resting, it spendeth the Tyme, and it selfe, and wearieth the Spirit.

Fraile is this lump that hath an hourelie necessitie of so fraile things, and the necessitie so great, that the paine of it is intolerable, & the easing of it by meanes conuenient is wearisome, and that ease beginning with ending, and ending in the beginning: Scarcelie is it refreshed, when it hungreth and wearieth againe.

One necessitie sendeth it to another, and the satisfying of one bringeth on another, [Page] and that same that was now eased, returneth shortlie. If I satisfie Hunger and Thirst. Drowsinesse calleth for Sleepe; if I refresh it by Sleepe, Nakednesse must bee couered, and scarce haue I couered Nakednesse, when new Hunger calleth for Refreshment, and Refreshment sendeth me to Sleepe againe.

Weake is that Life, that needeth so weake meanes, Clay layed to Clay, Dust vnto Dust, and the shaddow of Death a refreshment of wearines. Our nourishment is but dust, and our sleepe an image of Death, and Death in end must dissolue that dust that standeth vpon so base pillers, and is so oft wrapped vp in the image of it.

Though the first worke of our nourishment, bee to susteene the bodie in life, yet in a second worke it furnisheth matter of diseases, and so of Death: And though our Sleepe in it selfe refresh vs, yet it is a presage and an earnest of a longer sleepe in Death.

If Sicknesse fasten on the Body, for [Page] remeede thereof, I take on another disease: Medicine is indeede a gift of God, a necessitie to Nature, an enemie to the corruption of it, and ha [...]sh and vnpleasant to the integritie of it; yet when I render my selfe to it, I embrace a lesser Death for avoyding a greater: One dolour is a remeede to another dolour. And all is but an off-putting for a time. Mortalitie is so seased in the bodie that our life is stollen through innumerable diseases and deathes, and in end a yeelding to Death. This is the miserie of a mortall bodie in the circle of daylie and vnavoydable necessities, and at last in despite of all their supplies a necessitie of Death.

4 The Soule is more burdensome in this lumpish bodie, rent asunder with corruption and passions, their distresses more oppressing it, than these paines did the bodie: It is now forced with temptation, if it bee strenthened, it is in danger of pride for deliuerie: The remeede of one temptation is turned [Page] in the matter of a worse: The naturall powers in their worke doe trouble it, the Imaginatiō runneth out in phansies, the Mind in inquiring is vexed and tortured by scruples: The Will in inclyning, declining, and suspending, is not so much delighted with good, as crossed with the euill object, and that work of it is a toyle to it selfe, and to vs: The Affections sette contrare, Feare, Sorrow, Hatred, tormenting, vs; and Hope, Ioy, and Loue, busying vs more in their object suspended, remoued, hurt, or destroyed, than they doe in the enjoying of it: Neuer any of these sweete affections in vs, alone but their cōtrare is fixed on them, while wee are in hope or joye, and enjoying of God, wee feare to lose that joye, and sorrow commeth in with that feare.

But the torment of temptatiō is intolerable, that Satan doth so far preuaile in vs as to stir vp our inbred cor [...]uptiō, & that our corruption doth yeeld to him, & we our selues in a perpetuall trouble either [Page] watching ouer temptions that they surprise vs not, or resisting them when they are moued, or repenting for them, when they haue preuailed to our insnaring. And the Conscience aboue all sette on a continuall worke, to direct vs aright in all our wayes, to try our obedience to her direction, and if wee haue failed to torment vs in our arriegning before Gods Tribunall, and the feare and sense of his wrath to come.

How can I either delight to dwell in this Bodie, or carrie about so grieuous a burden as this? A vile prison, an hole of Serpents, and Co [...]katrices: A body of earth, and a bodie of sinne, and death in it, a masse of corruption, euer stirred of Sathan, and breaking out of it selfe: Heere is a burthen insupportable, a labour without end. The sense of it selfe is enough to the sensible Soule, to mourne for abyding in it, and to cry, VVoe is mee that I abide so long in Mesech, or dwell in the tents of Kedar, And miserable man that I am, who shall deliuer mee[Page]from this bodie of Death.

It is impossible that perfect happinesse can lodge in so miserable a creature: It craueth a Soule and bodie perfect and free of all euill, therefore I must bee dissolued ere I bee perfected, the Soule purified in God from all sinfulnesse, and the bodie refined in the earth from all frailtie; and so the whole man freed of all miserie: Though fleshly Selfe-loue sometimes blind mee, to desire to abide in this body, yet a bett [...]r loue of my selfe in GOD, biddeth mee, desire to bee dissolued, that I may bee perfected. The greater light, the greater libertie in visiting these Mansions in Heauen and adoring my God, who hath prepared them for mee: The greater libertie, the gearter desire to bee out of this bodie, wherein so long as I dwell▪ I am absent from God, and these Mansions where I long to enjoy him: This is the miserie of a sinfull Soule.

5 And though our So [...]le had peace, & our bodie constant health, yet our Lot [Page] is vnder continuall changes. Our Husband and Wife, Parents and Children, Friendes and Familiars, are subject to Sicknesse and Death: Our name is subject to Infamie and Calumnies: Our goods layed open to mans deceit or violence, and to Gods most free and just Providence. They are either with holden from vs, or taken from vs, or if they remaine with vs, they decay. So wee are either chastened with a simple want of them, or a losse, or a change.

Our Lotte in it selfe, is a blessing of God, but this change and decay is a matter of griefe and feare: As though God did augment our Lot for this end, to augment the marke for his Arrowes, and the matter of our griefe.

There is nothing whereof wee can say, that either wee shall haue it long, or in that same state wherein it is now. It is either subject to want in measure, or change in standing: There is none houre, wherein we are not either vnder a sorrowfull remembrance of bygone [Page] Calamities, or vnder sense of some present; or vnder a fearefull foresight of Calamities to come. This is the miserie of a changeable Lotte.

All these miseries God hath layed vpon man, to humble him thereby, Ecclesi. 1. 13. and to make him wearie of this present life. For man that is borne of a woman is of a short continuance, and full of trouble. Iob. 14. 1. Hee is borne to trouble, as sparkes flee vpward. Iob. 5. 7. If wee found full and constant prosperitie heere, wee would desire to remaine in this life. There is neither necessitie nor desire of a better life in them who find all things according to their heart in this life: But God hath so tempered the Cup to his dearest Children, that it hath more gall and worme-wood than honie, and more sowre than sweete.

Our life is short in it selfe, and made shorter by grieuous Calamities: If wee count onlie that tyme for our life, wherin we haue beene free of Feare, of Sense, or memorie of euill, it will bee shorter [Page] than the naturall course of life, if all bee well examined; scarcelie shall the best liuing finde so many peaceable houres, as his naturall life hath dayes.

God knoweth that naturallie wee are giuen to nest in the world as birds: To roote in it as Trees, & sit fast in it as Rockes. Therefore hee changeth our Lotte, and crosseth our contentment, that hee may both loose vs and keepe vs loose from the Earth.

6 But for all these miseries in this life, God hath prepared a remeede: Our life in Heauen shall relieue vs of them all. There shall bee no tempter nor temptation without, nor corruption within: 7 No passion nor perturbation for any occurrent: There shall bee none ignorance nor errour to leade vs wrong: No perplexitie, or feare, or sorrow, neither any thing that may trouble the peace or joy of the heart.

The Soule shall see God immediatelie, and perfectlie, and bee filled with loue and heauenly affection, with that [Page] sight, it shall enjoy God, and rejoyce in that perfect enjoying, and rest as in the desired end in a a glorious Peace. This is the happinesse of a glorified Spirit.

8 This fraile bodie shall bee no more mortall, but cloathed with immortalitie: It shall bee no more grosse and earthlie, but spirituall and pure: No more lumpish and heauie, but light and nimble as the Eagle in her flight: No more darke and obscure, but shining in glorie, as the Heauen and Starres: No sicknesse & death, but a continuall and constant health: There shall be no need of meate to sustaine it, or of Physick to restore our hurt health, but all necessities remoued: As they shall bee cleare as the Heauen, so more enduring than the Heauē according to the Body of Christ, who shall change our vile bodies, and make them conforme to his glorious Bodie. Phillipp. 3. 21. This is the happinesse of a glorious Bodie.

9 Our Lotte shall bee then secured, because it is all in God, and is God himselfe: [Page] There shall neither be lack of any conuenient good, no sorrow for losses, no feare of change, and decay of our estate: No Theefe shall be there to steale, no Cousner to deceiue, no tyrrant to oppresse. God who hath blessed vs with it, shall maintaine our Lotte, and that in a place most secure from violence or changes. Vanitie and changes are only vnder the Heauen, but aboue it, there is no change at all. This is the happines of an vnchangeable Lot: Then all things shall agree well: A glorious person, invested in a glorious estate, a glorious place, and that eternallie.

10 Thy worke in me about these things, is wonderfull, O LORD, thou hast not suffered mee to bee a stranger, either in the miseries of this life, or in the joyes of Heauen: 11 Thou knowest that feeling is more forcible, than speculation, and Experience more strong than consideration, and therefore hast acquainted mee with them.

Oft-ten haue I found the frailtie of [Page]my bodie, but now more than euer, for now my reines are full of burning, & there is nothing sound in my flesh. I am weakned and sore broken, I roare for the verie griefe of mine heart. Lord, I powre my whole desire before thee, and my sighing is not hid from thee. Mine heart panteth, and my strength faileth mee, and the light of mine eyes, euen they are not mine owne. Psal. 38. 7. 8. 9. 10. Painefull nights haue beene appointed vnto mee. If I layed mee downe, I saide, VVhen shall I arise? and measuring the Euening, I am full of tossings till the dawning of the day. VVhen I say, My Couch shall relieue mee, and my bed shall bring comfort in my meditation. Then fearest thou mee with Dreames, and astonishest mee with visions Iob. 7. v. 3. 4. 13 14. The sorrowes of the Graue doe compasse mee about, and the snares of Death ouertake mee. Psal. 18. 5.

12 As for my Spirit, I haue found therein great exercise all my life-time. Satan euer lying in wait to enter by his allurements & my corruption readie to yeelde [Page] to him: My Conscience at her best, watcheth ouer Sathan to marke his machinations, and ouer my corruption that it yeelde not: And when I fall, checking mee till I repent.

Since I knew thee, O Lord, and the power of thy Grace, I haue beene rent by a continuall striuing. 1. My passions fighting against other. 2. My passions against my reason. 3. And my Conscience against them all. I know all these discords may be in the naturall man, yet are they stronger in the renewed man, because of greater light discouering▪ and Sathans more bitter persute: And the tendernesse of Grace, impatient of sin. 4. And aboue them all, the battell betweene the flesh and the Spirit, euerie one of them lusting against another.

This hath beene mine exercise since I renounced the world: Because these three Childrē, Faith Hope, & Loue, doe not worship the image of Popularitie, & Vanitie, that is adored by the world: Therefore, Sathan held them in the furnace, [Page] and heateth it seuen folde, both in the worlds reuenging humour, an [...] in the rage of my curbed corruption, breaking out in passions.

13 As for the Lot wherewith thou hast blessed mee, I haue beene continuallie exercised in it: Scarcelie can I find any of thy blessinges, wherein thou hast not afflicted mee: There bee few sorts or degrees of crosses, wherein thou hast not schooled mee: What Solomon preached of the vanities of the world, thou hast in some measure taught mee by deare Experience.

So that I may justlie euen in thy presence vse the words of thy deare Prophet Ieremiah. I am the man that hath seene affliction in the rodde of his indignation: My flesh and skinne hath hee caused to waxe olde, and hee hath broken my bones, hee hath hedged about mee, that I cannot get out: Hee hath made my chaines heauie. Also when I cryed, hee stopped out my prayer. Hee hath bent his bow, and made mee a marke for his arrow. Hee caused the [Page] Quiuer of his arrow to enter in my reines. He hath filled me with drunkennes & made mee drunken with wormwood. Thus my Soule was farre from peace, I forgot prosperitie, remembring mine affliction and my murning, the wormwoode and the gall, my Soule hath them in remembrance, and is humbled in me. I haue borne the yoke from my youth, and sitten alone, and keeped silence, because I haue borne it. Lament. 3. v. 1. 4, 7. 8. 12. 13. 14. 15. 17. 19. 20. 27. 28. And now I am afflicted and at the point of death: From my youth haue I suffered thy terrors. Psal. 88. 15.

I protest by our rejoycing which we haue in the Lord Iesus Christ, I die daylie. 1. Cor. 15. 30. Alwayes bearing about in the bodie, the dying of the Lord Iesus, that the life also of Iesus might bee made manifest in our bodie. 2. Cor. 4. 10.

So thou hast fedde me with the dyet of thy dearest Children, both to fitte mee to a publicke Ministerie, that I might speake of thee and thy wayes, not from any humane teaching, or abstract [Page] speculation, but as being taught of thee by dearest Experience. And to worke in me a loathing of this life, wherin euerie day bringeth a newe griefe to the godlie. Heerein thou hast giuen mee the just Commentar of that Text which all of vs can reade or rehearse, but fewe doe practise. Hee vvho will bee my Disciple, let him renounce himselfe, and take vp his crosse daylie and follow mee. Luc. 9. 23.

14 Is not this enough, to chase Thee from the Earth, O my Soule? Miseries made Pegans to desire death, but they saw not a Glorie to come: God hath enlightned thee in the face of Christ, thou knowest that there is Glorie layed vp for thee in the Heauen, thou belieuest it, hopest for it; thou hast tasted it, and is vnder a longing desire of it.

Call thy selfe to minde of the dayes of olde, when either a sense of mercie, or more usuallie affliction sent thee to God, did hee not then allure thee, to the wildernesse, and speake to thine heart, [Page]Hosea. 2. 14. Wast thou not then vnder his liberall hand, as a small vessell vnder a large Fountaine? Did not his joyes so abound in thee, that thou could neither receiue them all, nor keep them in the measure that thou receiued them?

Tell me what was then thy comfort? Thy God so sensible to thee, in that diffusion of his loue, that thou wast in a sort drawen out of thy selfe, at least drawne out of mee: Could thou either holde thine affection off God, or containe it when it returned to thee? Could thou lodge it, or God that it brought with it? or that sense of him, and joye that it reported to thee?

Did not thy bodie partake of that thy joy? with a sweete complacence it rested on that sense, and was glad to bee so honoured, as to bee a lodging of a Spirit, which had so sweete and friendlie an intercourse with God? When his loue shed abroad in thee, could not abid in these boundes, whither was thy griefe greater, that so good a God should bee [Page] at any time displeased by thee, or thy joye, because hee was then reconcealed to thee? Then atonce were the deepe groanes both of griefe and joy, but more of joye than griefe; and of joye for that holy griefe, for offending so good a Father.

If thou remember these excessiue joyes, why doest not thou mak good use of them? They were not giuen thee for that time only, but for this that is now: What were these tastes & first fruits, but as the wine grapes that the Spyes broght out of Canaan? They were so great, that they could not beare them in their hand but were a burden to two men: When these two senses of spirituall joy, & Sonlie griefe reported their burthen of an excessiue sweetnesse, was not that a taste of the fruite of Canaan? If a Cluster of that Land be so sweete, so great to thee What shall thou finde when thou enters in that Land?

How can thou but loue that Land, that hath such fruits, & long for the fulnesse [Page] of that fruite that is so sweete to thy taste, when thou wast vnder that sens [...], thou was more in God, than in thy selfe, and more in Heauen, than on Earth: Since the remembrance of it doeth both present the Image of it, and waken it selfe againe in thee.

Be of good courage, enter and possesse the Land. God hath discouered it to thee off the toppe of Nebo and Pisgah: Thou hast tasted the fruite of it by the report of the Spyes: Lay hold on it by the hand of thy loue, & longing desire: God hath cast downe the walles of Iericho before thee, and hath wounded the world, the sonnes of Anake at thy conuersion, and daylie is killing the sonnes of Harapha, in thy daylie battells.

Bee strong, and goe fordward, for God is before thee. Consider by the satietie of the tastes, how great a satietie thou shalt haue in Heauen, when the smallest blinke of Gods face made thee patientlie to beare & forget thy greatest affliction, what shall that full presence [Page] worke in thee? In his presence is fulnes of joy, and at his right hand are pleasures for euermore. Psal. 16. If thy taste bee vpright, thou cannot but long for that fulnesse, thou must welcome the Messenger that calleth thee to it.

15 How can I but long for a change betwixt two so contrare estates; present miserie grieueth mee, and future Glorie gladeth me in hope. The Earth thrusteth mee from it, and the Heauen allureth and draweth mee to it. Who can indure such a violence of an out thrusting earth; and alluring Heauen? Sathans snares doe vex mee heere beneath, and the sweetnesse of Christ pulleth mee aboue.

Naturall miseries made naturall men to desire Death, and shall I not desire it more, who haue an hope and sight of Glorie which they knew not. I will not bee as a Meteor in the Aire betweene them two, but I resolue to leaue the Earth, that I may goe to Heauen.

Who can either delight to abide in such an Earth, or refuse to goe to such [Page] an Heauen? All things here inforce a remouing: Our life a weariesome journey, our walking in it laborious, and it selfe a way, and not our end: And while wee are heere, we are absent from God. But in Heauen all is contrare; our life shall bee pleasant without labour: It is our end, and not the way: Our home in the presence of God. This is sufficient to chase thee from Earth, and sette thy desires on Heauen.

16 Art thou walking in the valey of the shaddow of Death? yet feare not euill, for God is with thee; and in thee, and thou in him. Can a man that is in God die the death? No more than Life can die, can that man die that liueth in God: As wee are in Christ, wee are in life, and that life of his, euen himselfe can not die so farre art thou from dying in him at death, that thou liueth more by death, and in it, than before it. None can take that frō me on the Earth, which God is keeping for mee in Heauen: My life is not in this bodie, nor in the world, but [Page] in God in heauen. It is hid with Christ in God Coloss. 3. 3. And the life that I liue, I liue by the Faith of the Sonne of God. Galat. 2. 20.

My death commeth not so much of paines, thrusting mee out of this bodie, as of that life and fountaine of it in God, sucking and drawing my Soule to it; and that not to slay or destroy it, but to quicken and perfect it.

Consider thy selfe, art thou not dwyning and dying in this life, when sinne liueth in thee, and stayeth thee from good, and compelleth thee to euill? The Bodie though an helpe, as it is boared through by the windowes of fiue Senses, yet it is an hinder to thy proficiencie & perfectiō of knowledge & doing.

A Cage suffereth the Bird to looke through the wyres, yet it is a prison to keepe it from libertie: When thou art loosed from that cage, thou shalt haue greater light in libertie.

17 As Christ himselfe ouercame Death, so will he doe in mee; Sathan did hound [Page] it at him as his last and most fearefull mastiue, but he destroyed it; they went together in others grippes to the Graue, but Christ did strangle it in the owne dungeon: Hee arose, and left it behind him, as a conquered and triumphed Enemy, he did not that for himself, but for vs his owne Bodie & will doe it in euerie one of vs in our tyme: Hee fulfilled the Law, tooke away Sinne, satisfied Gods Iustice, and so brak the jawes of Death.

Shall I then feare to follow such a Captaine? Hee hath made Death but a carcase of an enemie, I haue neither to feare in it, Sinne which is pardoned, nor Law which is fulfilled, nor Iustice which is satisfied: It is a Serpent without the Sting▪ a Gyant without bones or armes, though it swallow mee vp in a naturall dissolution, it shall cast mee out as the Whale did Ionah in an immortall condition, when this mortalitie shall bee swallowed vp of life.

When Dauid had killed Goliah, the Israelites ranne as fast to see him, as they [Page] fledde▪ before from him, beeing aliue: Doubtlesse they contemned that sometimes terrible Gyant, they trod vpon him with their feete, and cut him with there swords: They did that securelie, because hee was dead: Hee who was euen now the matter of their feare, his lifeles carcase is turned a matter of their contempt, and his death a cause of their joye.

Death may separate thee from this Bodie, but neither from God nor his life in thee, it shall the more vnite thee to him, & this Bodie that dyeth by thy departing, shall liue in Death. It dyeth as a creature, the part of such a one, but it liueth as a member of Christ, and the Temple of the holie Spirit: both because it is separate from all spirituall corruption of Sinne, and quickened spirituallie by the holy Ghost, who departeth not from it, and in the Spirit of Iesus who remaineth our Head, euen in Death.

And lastlie because thou my best part [Page] shall bee in libertie with God. Death may destroy naturall life, but not the Spirituall, neither in Grace nor Glorie: It can sease on no more than I had, when I sinned in Adam, I got nothing then but a sinfull body, but now in Christ I haue a new bodie, created to his Image, who is Life it selfe, & so farre is it from either destroying mee, or dissoluing my union with him, that it both saueth mee, setting mee at libertie from sinne, and perfecteth mine union absolutelie with him.

It rusheth indeede furiouslie on mee, but grippeth nothing but my shaddow: I am in God in Christ, as I am beloued and chosen, called and sanctified. As I am such, Death cannot finde nor grippe mee: While hee grippeth nothing but this bodie of dust, as Potiphars wife laying hold on Ioseph: I goe to God, and leaue my garment in his hand, I am dead to the world and sinne, and my life is hid with Christ in God, and when Christ my Life shall appeare, [Page] then shall I in Soule and Bodie appeare with him in Glorie.

Resent thine owne estate, and thou shalt finde what I say: Hast thou not dyed to the world, and left it, before it left thee? And hast thou not left the bodie before it leaue thee? If thou had not come to God, till the world had forsaken thee, and the bodie chased thee out, hee had found just cause to forsake thee, and send thee backe in disdaine to these thy beloued false friends.

But now since in thy prosperitie thou renounced the worlde, and in thine health and strength, thou went daylie to God, choosing rather to bee in him, than in the bodie: Surelie hee will welcome thee: That is a token of thy liuing in him, and his liuing in thee.

18 Marke how thou hast euen in this life preuented the buriall of thy bodie: Hast thou not with Ioseph of Aramathea hewen thee a Sepulchre in the Rock? And cropen in by the holes of that Rocke that was pearced for thee? How oft hast [Page] thou gone in by these wounds of Christ to his heart, by his suffering to his loue, and the loue of God in him, and washen thy selfe in the blood of his satisfaction.

19 Hast thou not also prepared the fine Linnen, and wrapped thy selfe in the winding-sheete of his righteousnesse? Thy sinnes are buried in the Seas of his mercie, and thy selfe is hid in him, before euer thy bodie be layed in the dust.

And hast thou not, prouided Oyle for thy Lampe, that when thou goest out of this bodie, thou wander not in darknesse, but enter streight way in Heauen? All thy care in this life hath beene to get Oyle, and to make it shine, to find light, and walke in that light.

The Rock, thy Sepulchrie hath inclosed thee, the Linnen of his Righteousnesse couered thee, and that burning Oyle in thy Lampe shall not waste, till thou enter in Heauen: Since God euen thy God, hath anointed thee with some measure, of the Oyle of gladnesse, hee hath prepared thee for his Heauenlie [Page] buriall, and the smell of his Oyntments, powred out on thee, hath wrought a distaste of all worldlie pleasures.

20 Foure speciall thinges bring solemne joyes in this life, and if we bee in Christ, they all meete in vs at Death: Birth, Mariage, Triumph, and Coronation. Death is my best Birth day: 21 If the childe in the wombe knew that hee were comming foorth to a free light, hee would not weepe at his birth, but Nature in him taketh his deliuerie for destruction, & so maketh him mourne at the just cause of his joye: My first birth brought me out of the prison of the wombe: My second brought mee out of Nature and Sinne: This third and last, shall bring mee perfectlie out of the world and all miserie.

22 It is my Mariage day with Christ mine Husband, he hath loued mee with euerlasting loue, and betrouthed mee to himselfe, in righteousnesse and trueth: And our Bandes are daylie proclaimed in his worshippe, his Gospel preached is the signification of his loue on his [Page] part, and our Prayers and desires are the signification on our part, since I am glad of the Match, and rejoyce at the proclaiming of these Bannes, why should I fray at the solemnizing of the Mariage?

God sendeth out Pastors, as Abraham did his seruant to choose a wife to Isaak: These Messengers haue found me continuallie about the well of liuing waters: The sight of Abrahams riches, euen the chose Graces of God, haue wone mine heart to Isaak, and I haue gladlie condescended to forsake all, and goe to him: Though I finde him at the Euening and Sun-sette of my life, I shall enjoy with him an euerlasting day of heauenlie contentment. Esther was not sorrowfull, but rejoyced to be takē by Ahashuerosh to wife, and should not I rejoyce when the Lambe of God, Christ Iesus sendeth for mee.

23 It is an glorious triumph: Dauid was glad, whē he heard the people sing of his victorie ouer Goliah, & shall I not rejoyce when God hath stramped all mine enemies [Page] vnder my feete, when the deuils are howling for their defeate, and the good Angels [...] and Spirits doe welcome mee with joyfull Acclamations: It is more seemelie that I put in my part with the glorious Spirits in the heauenly harmonie, than with the euill ones in howling: To bee dashed in Death is to let the present victorie goe out of mine hands, Sathan shall then ouercome mee when I am triumphing ouer him: And while I am breaking his power, his policie supplanteth mee, if I bee dejected for that which is my glorie.

24 It is my Coronation day, why should I be ashamed of it, Ioseph and Mordecay were not so base minded, as to sorrow at their preferment, and why should I not rejoyce at this my greatest exaltation, to bee taken vp to Heauen, and honoured to an equalitie with Angels, and conformitie with Christ.

25 Arise therefore (O my Soule) and make thee for thy last birth day: Come foorth of this Bodie wherein thou dwellest, [Page] and out of this greater Tabernacle from this visible worlde, and goe to God: So long as thou art inclosed in the straite bounds of the creature, thou cannot enjoy freely thy Creator. Arise and mak thee readie to meete thy Bridegroome, hee is comming to thee, and his reward is with him, prepare thy Lampe, powre out thine Oyle, make thee to meete him, who is comming to thee, and hath wooed thee to himselfe.

26 Lift vp thine eares, and heare the howling of euill spirites triumphed and subdued, and the encouraging shouting of the glorious Spirites, how all that Queere of Heauen doe gladlie desire to take thee in their number, to keepe thy part of their harmonie of the new Song to the praise of God. And lift vp thine head now full of hope, to receiue that Crowne of Glorie, which Christ hath purchased to thee, and is readie to set vpon thee.

O Lord, I haue foughten my fight, I haue finished my race, and keeped the Faith, [Page] hencefoorth is laide vp for mee the Crowne of Righteousnesse, which God the Righteous Iudge will giue to mee, and not onelie to mee, but also to all that loue his glorious comming. 2▪ Timoth. 4.

27 Will thou know what is this noyse about thee, it is the hand of thy Lord softlie loosing the pinnes, and slakening the coards of thy Tabernacle, it is the noyse of his Chariots that hee hath sent from Heauen to bring thee to him: Olde Iakob reuiued when he saw Iosephs Chariots to bring him to Egypt, though his posteritie were thereafter in thrall, shall thou not bee glad to goe vp in these Coaches to Heauen, where thou shalt euer bee with Ioseph, and vnder a good King, who knoweth Ioseph, and will neuer die.

28 This noyse is nothing but the sound of Christs key opening thy prison and fetters: Lift vp thine head and rejoyce, for thy Redemption is at hand, hee that is to come, will come and not delay: Behold hee commeth, and his reward is with him.

[Page] Thou shall heare in due time the voyce of thy beloued crying, Arise my spouse, my beloued, arise, and come away, for the winter of thy calamitous life is gone, the raines of thine affliction are passed. Cant 2.

Fearefull indeede are the cryes which torment the wicked at Death: The cry of their sinnes accusing them, the Law condemning them, the Conscience tormenting them, the Gospel testifying their contempt of it; Sathan insulting ouer them, and of a craftie tempter become a▪ cruell tormenter: The creature cursing them for wearying it with sinne and vanitie: The Heauen debarring them, and the hells gapping for them.

29 But I thanke God in Christ, I haue a better cry in some measure, and hope to heare it more at the last: My Conscience comforting mee in the peace of God: The Law absoluing mee, because it is satisfied for mee in Christ my Cautioner: The Gospel testifying my delight in it, and care to beleeue and obey it: Sathan and his Angels lamenting [Page] their disappointment: The Heauens opened to receiue my Soule, and Angels readie to carie it to Heauen: So long as thou hearest these sweete voyces, the noyse of Death shall not trouble thee.

All this noyse of a decaying bodie, is for thy libertie, as it decayeth, thou shalt increase, as it goeth to the Earth, thou goest to Heauen: You came from diuerse beginnings, the bodie of the Earth, and God put thee in it, in your loosing you seeke backe to these beginnings, the bodie to the dust, and thou to God that gaue thee, thou wilt bee stronger, freer, cleanner when thou can not vtter thy selfe to man, than euer thou was before. The Ballance are well casten when the more the body returneth to dust, the more thou ascendest to God thy Sauiour.

30 I finde a change whereof I neuer thinke to repent, a great change without losse: My bodilie eyes waxe dimme, but my minde seeth God more cleerely: [Page] Mine eares are slow of hearing men, but my Spirit quicke in hearing the consolations of the holy Spirit: My taste distasteth meate, but the delight in tasting the sweetenesse of God, increaseth: All my naturall powers are failing, but my Spirit is more vigorous in affecting, and more peaceable in resting vpon God and his happinesse.

It it a fearefull change which goeth all to the worse, and in end, to destruction, but this change is all to the better, and shall end in Saluation. This is a sure token, that as I haue not enjoyed mine happinesse heere, so I haue not lost it heere: But liuing in the hope and beginnings of it, I am now going to the possession of it.

This my change tendeth to happinesse, though the body by dissolution seeme to goe farre about, yet it is in the way to its owne perfection. And thy change is directlie for it, from Faith, to sight, from hope to possession, and both Soule and bodie in their seuerall perfections, shall bee in the last day conjoyned [Page] to make vp my compleatest perfection: There shall neither bee sinne, nor paine in bodie or Spirit, all miseries of both shall bee gone, and happinesse of both shall bee compleate: That worke of Gods Grace perfected in glorie, and his hand crowning my desires with enjoying himselfe.

31 Many unions hath thou with the bodie, and but one separation: In our creation in Adam an union in innocencie, in my birth an union in vncleannes, I am begotten and borne according to the image of Adam fallen and sinfull, in the resurrection I shall haue a glorious union in Christ, and but onelie one separation in Death. This separation is now needefull, it was threatned in Paradice, if wee offended, and now I cannot enter in Heauen without it, except I either liue till the last day, and be changed, or be translated as Enoch and Elias.

To hold all mankind aliue till the last day, is against GODS appointment, who hath drawne our dayes to an hand-breadth: [Page] To bee translated, is the priuiledge of a few, and cannot bee the lot of all: Therfore the separation is in mercie, that the Soule may enter in Glorie, and the bodie rest in hope for a time: It is not casten away, but laide vp, and God hath a speciall care of the dust of it, to raise it vp againe: When our friends and neighbours haue laide it in the cold clay, they leaue it there, but God leaueth it not, but keepeth it till the last day.

32 Since there can neither goodly be an holding of Soule and bodie together, till the last day, neither a translating of the whole man▪ God hath chosen the mid way to translate the Soule the best part, & to dissolue the bodie; so Gods threatning is keeped, thou shalt die, and thou shalt returne to dust, the example of Christ in death is followed, our best part is translated for our happinesse and the assurance of the bodies reunion, and a way to all. Death in this respect is not penall, but premiall in a sort, not of Gods [Page] anger for our sinne to punish vs, but of his mercie for our well to perfect vs.

Oft-times God giueth vs plaine documents heereof if wee would obserue them, euery twenty foure hours we haue cleare proofes of foure things. 1. Our Life in the day time, when we are busied in our Calling. 2. Our Death, at Euen, when wee rest from our labours 3. Our Buriall, when wee goe to bedde▪ wee are not casten in them, nor our gar [...]ments pulled off, but wee goe in quietnesse, and lay our garments downe in order, intending to take them vp againe: 4. Our Resurrection, when wee rise in the morning more vigorous to our Calling, than when we lay downe, then wee shall behold his face in righteousnesse, and when wee awake, shall bee satisfied with his Image. Psal. 17.

33 The sentence of Death in bodilie paines, hath taught mee many thinges 1. The mortalitie of my body which must once bee ouercome, and yeelde to them, and so turne to dust, this Cottage [Page] of clay so oft and so hardlie beaten, must once fall.

34 Many haue a strong desire to liue long, and turneth this naturall desire in a conceate, that as they would, and may, so they shall liue longer: Though there bee necessitie of Death in a decaying bodie, and the spending of the life, yet that desire and hope of life groweth euen with the decay of life. But the holie desire of Immortalitie will eate out that fleshlie desire, and the sense of daylie mortalitie will cut off that false hope.

35 2. The immortalitie of my Soule, in that vnder such paines, it can haue the own free working on God: If in a body so diseased, it can seeke him, and finde rest in him, shall it not beeing separate from the bodie, haue a more free working.

36 3. The loue of God, in deliuering mee from damnation: How often haue I cryed in the midst of my paines, O how farre am I bound to thee my Redeemer, who hath deliuered mee from the fire of [Page]Hell? If a short and light paine vnder thine hand in loue bee so heauie, how intollerable is that paine of soule and bodie eternallie vnder thy wrath.

37 4. That thy loue can stand well with affliction, thou hast made light to arise to mee in darknesse, and caused thy countenance to shine on mee in Christ, and giuen me great peace in my Conscience in my greatest extremitie. O what a Iewell is a good Conscience in affliction! Though no man want his slips and infirmities, yet he may eschew the grossest sinnes: though none can attaine to a legall perfection, yet hee may haue an Evangelicall perfection, in Faith, Repentance, and begunne obedience.

When the Soule darre attest God, as witnesse, and appeale him as Iudge to its sinceritie: In intending nothing but his Glorie: In inquiring his will as the way to that Glorie: And endeuouring to doe according to his knowledge for that good end: Then in some measure wee may say with Ezechiah, Remember, O [Page]Lord, how I haue walked before thee in trueth, and with a perfect heart.

The conscience of these things haue so taken vp my Soule, that my paines at the greatest are mitigate; that holy and heauenly diuerting of my Spirit by so sweet and spirituall influence, sometimes beguyleth my bodilie sense, that it doeth but tolerablie affect mee. The present sense of thy loue in mine acceptation in Christ, and assurance of Glorie to come, are strong ingredients to temper the greatest paines in this life. And it is a profitable paine in the bodie, that both occasioneth the seeking, and bringeth out the feeling, of the health of the Soule, in thy sensible loue.

38 It hath also giuen mee a new Experience of Death; surelie Death to the Sainctes is not as the most part take it, ¹ not a destruction, but a deliuerie. ² It is both my last affliction, and my last deliuerance from all miseries. 39 ³ It is both an end of this life, and the beginning of my life of Glorie in Heauen. ⁴ In it [Page] selfe it is a curse, but to the Sainctes a blessing in him who hath ouercome it. ⁵ I finde it both a dissolution from the world, and of Soule and body, and of euerie part of the bodie from other, and my first great union with GOD, the Sainctes and Angels. ⁶ It is both my death and perfect birth day; I haue now a seeming life, but I liue not perfectlie till I die, the New man shall then come foorth to a glorious libertie in the face of God.

⁷ It is my last and greatest pollution, my bodie is sometimes and by partes affected with weaknesse, and Death turneth all in a lumppe of vyle and lifelesse clay; and yet it is my first and greatest purgation: Many purgations spirituall hast thou giuen mee in this life, in Baptisme the Laver of Regeneration, from sin in euerie act of Faith, purifying the heart; in euerie act of Repentance, washing mee in the blood of Christ, in euerie exercise of spirituall worship clensing mine handes in innocencie to compasse [Page] thine Altar: But this is the great and last purgation, when I am cleansed from all sinne: In that same instant when my Soule and body doe separate, all spiritual blemishes are separated from mee: That is the worke of thy Spirit in mee, hee knoweth no vncleane thing can enter in Heauen, and therefore at my last breath he will giue me the last & full cleansing, and last degree of sanctification; I tremble not at the fire of Purgatorie.

The enemies of the crosse of Christ, are justlie so punished by that their errour; when Christs Blood hath cleansed mee from all guiltinesse of all sinne, and his sanctifying Spirit hath purged out the nature of it: And his perfect obedience hath relieued mee from all punishment, there is neither place nor use for that purging, or rather tormenting fire after this life: ⁸ Death is in it selfe the most terrible of all terrors, but I find it in Christ most desireable.

40 The wicked doe tremble at the thoughts of it, they see it onelie in the [Page] fearefull respects, as a destructiō, a curse, an end, a death, a dissolution, a pollution: Therefore they abhorre it, and the mention of it, is to them as the hand-write on the wall was to Beltashar.

41 But thou shewest to mee these pleasant respects of death, as a deliuerie, a blessing, a beginning, a birth, an union, a purgation: They haue none but fearefull grounds, they are yet in Nature, vnder the Law vnder sinne, without Christ, and vnder an euill conscience, but thou hast layed better grounds in mee, and put mee vnder Grace, and vnder the Gospel, vnder remission of sinne in Christ, and in a good Conscience.

What wonder that the godlie and wicked vpon so contrare grounds, and respects, haue so contrare thoughts and desires of Death. Thou hast builded my Soule vpon these best grounds, and filled it with consideration of the best respects of Death, therefore it is that I loue it, and desire it as thy Messenger in mercie, for mine eternall good: As [Page] Laban welcomed Abrahams seruant, and said, Come in thou, blessed of the Lord; so I sette mee not to flee, but occure to it, not to shune it, but to welcome it.

42 Nothing affrayeth man more at the sight of Death, than vncertaintie of his estate after it: Euerie one at death is as a man on an edge of an high Hill, all must leepe, but euerie one knoweth not where he shall light: To the wicked the valley is darke and mistie, they know not what shall become of them after Death, dulefull is the parting of that Soule and bodie that part vnder sinne and wrath: At best they are in this confused vncertaintie, not knowing their future estate, and if they haue any knowledge, it is all spent in mutuall accusing & cōdemning at the last day, and mutuall tormenting in Hell, as authors and furtherers of sin.

Their Soule curseth their bodie, because it was too readie an instrument to execute the wicked desires of it: And the bodie shall curse the Soule, because it was an euill guide to misleede it in sin. [Page] They liue now in cōcord & mutuall flatterie of other, which is nothing but their conspiracie against God: But when both are sensible of their estate, they shall curse other mutuallie. As they part at Death, so shall they bee joyned at the last day, and curse other eternallie in the Hell vpon the same grounds.

But to the godlie, all things are contrare: They know whither they goe after Death, and their Soules and Bodies at their parting blesse one another, for their joynt happinesse in the state of Grace, and in mutuall testifying of their seuerall labour in the Lord, for attaining that happinesse. They part full of the peace of God, full of the desire of their reunion, and full of the hope of it, and eternall Glorie thereafter.

43 Thou hast blessed mee with this certainetie: For my bygone condition, thou perswadest me of my Calling and Election, and hast made them sure in me by thy constant working since thou called mee to Grace: For my present [Page]estate I finde my selfe vnder thy fauour in Christ, reconcealed to thee in him, as one of thy called and chosen Ones: For my future estate, I know that my Redeemer liueth, and that hee shall stand at the latter day vpon the Earth: And though after my skinne wormes consume this bodie, yet in my flesh shall I see God, whom I shall see for my selfe, and not another for mee, though my reines bee consumed within mee. Iob. 19. 25. I know that if the earthlie house of this Tabernacle were dissolued, I haue a building of God, an house not made of hands, in Heauen. 2. Cor. 5. 1.

Many seeke certaintie of vncertainties, to secure their worldlie state on Earth, and neglect their spirituall state in thee: But all fastening in the world is loosnesse, and a losing of a better: But I seeke for a certaintie of that better substance.

44 By the Grace working Faith in mee, thou hast made mee more certaine what shall become of my Soule and bodie after Death, than I am of my goods in the [Page] world, I haue no promise of their particular state, thy Prouidence will secure it selfe of them, and they may possiblie fall in the hand of mine enemies. But as for my Bodie, I know it shall rest in hope in the dust, till the Resurrection, and my Soule shall bee carried to Abrahams bosome.

45 Thou hast tolde mee whither I shall goe, when I die, euen to that Land of Light and Libertie, to these Mansions which Christ in the Heauen hath prepared for mee: And for thy loue, and desire to bee with thee in them, I visite them daylie: When at euening, morning and midday, yea, seuen times a day I call on thee, my Father in Heauen; then am I visiting these Mansions: I cannot bow my knee religiouslie to thee, but mine heart is then with thee, adoring thee in the Heauen of heauens: In the time of thy worshippe when I seeke thy face, though my Bodie bee on the Earth, yet my Soule is beholding thy face, thereby acquainting my selfe with the light of [Page] thy countenance, which I hope to enjoye for euer.

46 Thou knowest I counted not these for dayes of my life, wherein I did not often draw neare to thee on the throne of Grace, almost continuallie setting thee before mee, and disposing my Soule and bodie as worthie of thy sight.

Shall I not then know that way after Death, which I daylie haue troden in my life? Or shall that light which now leadeth mee in the darknesse of this life, be put out at Death? I must die, but it will not die to mee: Thy face that now inlightneth mee, shall send out a more glorious splendour in the houre of my Death, than euer it sent in this life: There is no feare of darknesse in the path of Death, when the discouered face of God in mercie shineth on mee, and perfectlie inlighteneth mee in that glorious light.

47 When bodilie senses doe faile, the spirituall sense and sight succeed in their perfection, I haue in this life but a small [Page] candle lighted at the meanes of Grace in reading, hearing, and meditation: But when these meanes end, and mine outward senses doe cease from their work, I shall take light immediatelie from God himselfe, hee worketh by his ordinance, so long as their necessitie or vse remaineth, but when these end, he commeth in himselfe and worketh more fullie.

I neede not bee grieued, nor my friends cry out in the bitternes of heart, when my senses faile: The light that I looke for in Death, shall as farre exceed my present light, as the Sunne in his full beautie at mid-day exceedeth the light of a small candle. I shall finde no darknesse in the passage of Death, since I am in Christ: Hee who is in him, shall not walke in darknesse, but shall haue the light of Life. The immediate [...]ight of God, needeth not the use of outward meanes: It shall bee no losse to mee, when perfection supplieth and succeedeth imperfection.

48 Thou hast also acquainted mee with [Page] Death, and made mee feele in some beginnings and resemblance that same which I will finde at his dint; that sentence of Death putteth mee to the hight of Resolution, and I am vnder thine hand, as Isaak vnder the hand of Abraham, bound and layed on the Altar, and know nothing but that the stroke will come, I am readie for it, and looke for none other than dissolution.

But thou knowest thy thoughts concerning mee. If thou spare mee at this time, this lesson is profitable, that thou hast shewed mee the face of Death, and yet brought mee backe againe.

49 As tender and louing Parents in this Towne, send their sicklie Children ouer this Firth, not to leaue them on the other Shore, but by Sea-sicknesse to purge their Stomacke, and cure them of their infirmitie: So thou can imbark thine owne in the Ship of the sentence of Death, and Resolution for it, and bring them back againe, and cause them cast out some noysome corruption in [Page] renouncing the world.

50 Thou knowest, O Searcher of hearts, that I neither loue this life, nor desire to abide in it for it selfe, but for thy Glorie, Though I bee full of dayes, yet if I can honour thee in it, I care not what miseries I vndergoe: I had neuer greater contentment, than when I was most injured for thy cause: As I count of no life but in thee, so I desire not to liue but for thee.

If thou bring mee backe againe, serue thy selfe of mee in mercie, and doe with mee as seemeth good in thine eyes. If thou hast decreed that at this time, I shall not die, but liue, then grant that I may declare the mercies of the Lord: That in my lent and prolonged dayes, I may magnifie thy glorious Grace in Christ, in teaching sinners thy wayes, & turning them to thee: That thy vowes may bee on mee, O Lord, and I may pay them in the sight of thy people, in the great Congregation, that when thou hast redeemed my Soule from Death, mine eyes from teares, and my feete [Page] from falling, I may walke before the Lord in the Land of the liuing. Psal. 116.

And may both feele and say with thine holie Apostle, Blessed bee God▪ euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort, Who comforteth vs in all our tribulation, that wee may bee able to comfort them which are in any trouble, by the comfort, wherewith wee our selues are comforted of God. For as the sufferinges of Christ abound in vs, so our consolation also aboundeth by Christ. And whether wee bee afflicted, it is for your consolation and saluation: Or whether wee bee comforted, it is for your consolation and saluation. 2. Cor. 3. 4. 5. 6.

51 I looke for a glorious Resurrection and eternall day of light, and comfort after it, all my deliueries in this life, hath some night of affliction following, and the verie day of prosperitie may both haue gloumie cloudes of miscontentment, and the eclypses of thy face in some desertion: But that day in Heauen shall [Page] haue no night following, none obscuritie, by raines or cloudes of affliction: None eclypse by desertion, but the constant enjoying of thy face for euer.

52 Thou will wype all teares from mine eyes, both the teares of sorrow vnder temptation to sinne, and vnder guiltinesse for sinne committed, and vnder affliction: As also the teares of joy, I shall then rejoyce without teares, for my bodie shall haue none excrementitious humour, to cast out at mine eyes: And that joye shall not bee by way of passion as now, but of a glorified affection, it shall not bee mixed with feare of ending, but endure eternallie.

Who can refuse to die for to obtaine such a Glorie, Death is but short, and that Glorie beyond it, is euerlasting and shall wype away all sorowes both of this life, & death. Dauids Worthies for a litle water of the well Bethlehem, brak throgh the Armie, and shall not we for the well it selfe of liuing waters, aduenture vpon Death? Men sicke of Ambition, cast [Page] away there life in battells or combats where the victorie is vncertaine; and the following fame is but smooke: And shall wee not combat with Death, where the victorie is certaine, and the following glorie is weightie and eternall.

53 I haue had an longsome toyle in the world, now I am called to the Lords Rest, I had no rest heere but in him, and it is kindlie that I finde it more in him in the Heauen. There I shall rest from my labours. There thy wearisome journey shall end in the owne home (O my wearie Soule) thou needeth goe no further, than thine home, and thy growth shall end in that thy perfection: There is no way beyond the end, nor growth aboue perfection.

Though there bee sundrie degree of of Glorie in Heauen, yet the least degree (if perfection can bee little) shall haue fulnesse. It can neither desire more nor receiue more: When desire is satis [...]ied and capacitie filled that is absolute perfection.

[Page] 54 Goe then to this rest, and sute it of God vpon all these rights, which his mercie hath furnished to thee.

Thou hast his right of the promise, in the Couenant: Of his acquisition, in the purchase of Christ: Of his Legacie, in the Testament, Father, I will that these which thou hast giuen mee bee where I am. Of Infeftment, by the earnest of the Spirit: Of begunne possession, by the first fruites, and of perfection by so many fulnesses. Thou art full of dayes, and full of labour, both of Gods worke in thee, and by thee in other in thy calling, and full of desire of dissolution, and of that better life.

What then can hold thee out of it? God is the Donatour, and hath it in his hand. Since he hath made thee all these rights, hee will maintaine them, and put thee fullie in the possession. Goe, and claime it of his mercie, thy claime will bee admitted of him, who hath both founded and fraimed it in himselfe.

How can I but expect the happie end [Page] of thy worke in mee, O Lord, who haue found thee so mercifull in the bygone course of it: As thou beginnest in thine own, so thou proceedest till thou crown it with glorie: My feeling of it, is by parts and degrees, but in it selfe, and in thee, it is a continued and compleete worke.

Thou didst begin in it my free election, and seeing mee lye in the lost masse of mankinde didst choose mee in Christ: Thou broughtest mee in the world, in a time and place where the Gospel was preached and Grace offered: And scearcely was I borne, when thou washed mee in Baptisme in the blood, and renewed mee by the Spirit of Christ.

When I was offered to thee in that Sacrament, little did I knowe what grounds of Grace thou was laying in mee. Thou broughtest mee vp in humane learning vnder good Masters, and hemmed in, the folie of my youth with the care and proficience in learning.

With these good occasions thou [Page] blessed mee with the hearing of godlie Pastors, who did sow the seed of godlinesse in mine heart, so that in the verie throng of Schoole-studies thou drew me to a set dyet of priuate deuotion, in reading thy word, & in calling on thy Name.

So soone as I could discerne any thing, thou inclined mine heart to the sacred Ministerie, and made mee desire to serue thee in it aboue all callings: And sweyed all my thoughts and studies for the obtaining of the abilities of that worke. In the verie course of humane learning, thou put thine hand in mine heart, and entred mee in the grieuous exercise of Conscience, to prepare mee for thy seruice: and gaue me no solide peace till I tooke on mee both the yocke of Christ in mine effectuall calling to grace, and of the Ministerie of the Word. By this doing thou drew all my thoughts to practick Diuinitie as to the best sort holding mee euer about the end, and the use, & the fruite of the best meanes to it. for keeping of a good Conscience.

[Page] Thou hast joyned foure things in me, that furnisheth daylie exercise to my Spirit. 1. A naturall disposition inclining to pensiuenesse, so that my greatest rest is in the multitude and throng of enquiring thoughts. 2. The worke of Grace in the sanctified exercise of Conscience. 3. And thy prouidence without euerie day furnishing a new crosse, as mine ordinary dyet & a matter both to my naturall disposition, & Conscience. 4. And with all these the assiduous labour of a painefull Ministerie, changing the nature of rest and labour in mee: So that my greatest rest is in greatest labour, and a short relaxation doeth wearie mee more, than long bending of my Spirit.

As thou didst separate me to the Gospel, of thy Son, and counted mee faithfull, and put mee in the Ministerie, thou possest me with a care to bee faithfull in it, and to approue my selfe to thee, in preaching thy word as thy word, and in partaking of that Grace which in thy Name, I offer to other. Thou made mee thinke [Page] it a fearefull judgement to feede others and sterue my selfe: To builde the Arke of Noe to saue others, and perish in the waters my selfe, but to striue to this compleat fruite of the Ministerie by faithfull discharge of my duetie, to saue my selfe, and them that heare mee. 1. Timoth 16. I cānot but count this among thy greatest mercies to mee, that in the midst of my trouble thou fillest my Soule with thy peace, & that in the multitude of the thoughts of mine heart, thy comfortes delight mee, Psal. 94. 19. While I am thy prisoner in this bed of disease, & cannot declare thy mercies in publicke to thy people; Thou giuest mee libertie to speake of thy wondrous workes to them that visite mee, to exhort them to liue the life of the righteous, and in as great confidence in thy Name, to assure them, that in that case they shall die the death of the righteous: And to say with thy Prophet, Come, and heare all yee that feare the Lord, and I will declare what hee hath done to my Soule. I cryed vnto him with my mouth, [Page]and hee was exalted with my tongue. If I regarded iniquitie, in mine heart, the Lord will not heare mee, But truelie God hath heard me, and hath hearkened to the voyce of my prayer. Ps 66. 16▪ 17▪ 18▪ 19. For hee seeth no sinne in Iaacob, nor transgression in Israel. Numb. 23 21. But as manie as walke according to this rule, his peace is on them, and his mercie, and vpon the Israel of God. Galat. 6. 16.

This I take as a seale of thy loue, that thou hast both accepted mee, and my former ende [...]ours, and pardoned all my sinnes in the Sonne of thy loue: What would be my case, if in those paines my wonted terrours had possessed mee: But thou who comforteth the abject, & knowest my weaknesse, layest no more on mee than I can beare: Thou makest thy Grace sufficient for mee, to gi [...]e mee the out gate with the temptation, that thy power may bee manifested in my weakenesse. 1. Cor. 12. 7. 9. Blessed bee God, who hath not turned away my prayers, nor his mercies from mee. Psal. 66. 20.

[Page] How precious are thy thoughts to mee, O God, how great is the summe of them, If I should count them, they are moe in number than the sand. Psal. 139. 17. 18.

Many, O Lord my God, are thy wonderous vvorkes, which thou hast done, and thy thoughts vvhich are towards vs, they cannot hee reckoned vp in order to thee. If I would declare and speake of them, they are moe than can bee numbred. Psal. 40. 5.

But this is a small summe of a greater roll, that I may both testifie to the world my thankfulnesse to thee, who hast ladened mee daylie with thy blessings: And stirre vp others to marke thy mercifull dealing with them in their youth. That finding thy goodnesse in good occasions and education, and the blessing of both in learning and godlinesse, they may bee thankefull to thee.

O what a mercie is it in so dangerous a time as Youth, to bee brought by thy Spirit to true Wisedome and godlines: Then Witte is weakest and corruption is strongest, and we readie euery houre [Page] to cast our selfe in sinnes, which may cost vs eternall murning. But thou preuentest Sathan, and ingageth vs in thy Grace and obedience, before either hee can abuse vs in iniquitie, or wee doe know what good thou art working in vs.

Thou knowest how forcible the sense and conscience of thy mercie is, both to make vs thankefull for it, and desirous and confident of more: None can feele thy loue in thy Fatherlie care ouer him in his Youth, but his heart must dissolue in loue to thee, and powring out it selfe on thee, waite vpon the due accomplishment of such good beginnings.

When I remember these thy mercies, I finde them mine obligements to thee: How thou didst beare more with mee, than all the world, or I could beare with my selfe: I both wonder at thy vnspeakable loue pursuing with kindnesse so vile a worme: And am confident that thou who hath begunne thy good worke in mee, will also finish it, till the day of the Lord Iesus: Whō thou louest, thou louest to the end. [Page] Thy calling and gifts are vvithout Repentance. VVho shall separate vs from the loue of Christ? For I am perswaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things presēt, nor things to come nor height, nor depth, nor any other creature, shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. Rom. 8. 38. 39.

Vnder this acquaintance with Death, and certaintie of these glorious thinges after it, the bitternesse of Death is disgested: As the godlie and wicked haue contrare respects of Death, and contrare grounds, and contrare desires, so also contrare disposition, and practice when it commeth.

56 I leaue the horrors of it to them that are vnder sinne: Their death is like a Malefactors execution; when hee is pannaled, and justlie convicted, one pulleth the Hatte doggedlie from him, another his bond, a third bindeth his hands behind his backe, and the poore man ouercome with griefe and feare, is dead [Page] before hee die.

57 But I looke for the Death of the Righteous, and a peaceable ende, that it shall bee as a going to bed of an honest man: His seruants with respect take off his cloathes, and lay them downe in order: A good Conscience then playing the Page ordereth all, so that it confirmeth and increaseth his peace: It biddeth good-night to Faith, Hope, and such other attending graces and giftes in the way: When wee are come home to Heauen, there is no vse of them: But it directeth Loue, Peace, Ioy, and other home graces, that as they conveyed vs in the way, so they attend vs at Death, and enter in the Heauens with vs.

The first sort beginneth & endeth here their being & vse: The second of a more induring Nature, doe beginne and grow here, and shall abide in vs for euer in Heauen, as a part of our perfectiō. Marke the just man, and consider the vpright, for the end of that man is peace. Ps. 37. 37.

Moses after hee had beene all his [Page] dayes a faithfull Seruant in the house of God, dyed peaceablie on the Mountaine, in the Armes of God: Hee liued all his time in Gods obedience, & dyed full of his fauour and peace: God welcometh them kindlie to his joyfull Rest, who serue him faithfullie in their life.

58 There is none so throughly sanctified, who at Death shall not find some feare: Nature is nature in the best men, till Soule and bodie separate. 1. The remembrance of bygane sinnes, though pardoned: 2. The sight of the great volumes of the compt Books of our Conscience, though cancelled in the Blood of Christ. 3. The skarres and markes of our mortified corruption. 4. And the weaknes of grace not yet fully perfected. 5. And the paines of Death both then first felt, and last to bee felt, will worke some astonishment in them who are best prepared for Death.

But so soone as our Spirites gather themselues, and seeth God in Christ, with the Crowne of Glorie in his hand, [Page] and the good Angels come to carrie our Soules to Heauen, all that amazement shall euanish.

59 God in mercie, both craueth and admitteth those our infirmities: Hee giueth Grace in some things to correct Nature: In some to cure it: In other to sanctifie and perfect it: All these workes of Grace doe heerein concure, Natures moderate feares are sanctified, her excesses preuented and corrected, and her last worke closed by the succeeding glorious joyes.

Manie things giue vp their last worke at our death: Sathan his last on-sette: The Conscience (if it be not fullie pacified) her last accusation, & then turneth to be a continuall comforter: The Body the last feeling of paine, and all these are greatest, because they are last, and yet doe not argue strength or preuailing but decay: Deadlie diseased bodies haue some sort of bettering, immediatelie before Death. It seemeth to some a recouerie of health, but is indeede a dying.

[Page] So all these things at our Death cease from their worke by their last on-sette. Pharaoh made his most fearefull assault on Israel at the red Sea, but these men which now yee see, yee shall see no more, said Moses. Wee may beare with Natures last assaulting and braids in Death, it shall neuer molest vs againe.

60 I haue put mine house in order, & disposed all things that thou hast giuen me▪ The world I leaue to the world, thou knowest I neuer loued it, nor counted of it since I saw thee. The first worke of thy life in mee, was the killing of the loue of the world: Thy face, the light of thy countenance, and sweetnesse of thy Grace, made mee disgust the world, as gall and worme-wood. My bodie I lay ouer to the dust, in hope of a glorious resurrection: My Soule I giue to thee who hath giuen it to mee; since the dayes of mine effectuall calling, it hath beene more in thee than in mee, the desire of it is to thee, and the delight of it in thee alone; what then remaineth, [Page] but that now it bee filled with thy selfe.

I haue not much to transport out of this world: My Soule in the strongest affection is gone before, and when I come away, I shall bring nothing to Heauen, but thy workes in me, and with them a good Conscience, my daylie obseruer: As for things worldlie, the baggage of this Earth, I leaue it as the house sweepings to them who come after in this great house of the world; I had none other accompt of it, euen in the time of necessitie, of the vse of it, what shall I count of it now, when that necessitie is ending.

As for my sinnes, which thou hast pardoned in Christ, I lay them ouer to Sathan, as their Author, they were mine in their Nature, Action, and Guiltinesse, but they are his in Origination: Hee spewed that poyson in Adam whereby all mankind are originallie defiled.

Thy sauing Grace I render to thee againe, thou hast giuen it to me, to bring mee out of Nature: And the natiue [Page] course of it is to returne to thee, and in that returning, to carrie mee with it towards thee, the Fountaine of Grace.

So in Death I desire to be as a Pitcher broken at the well, while the potsheard turneth to the dust, let my Soule with thy Grace runne backe to the well againe, euen to thee, from whom I receiued them. Confirme this my Testament, O Lord, as thine owne worke, and a part of the meeting of thy Testament to mee.

Nothing but my sinnes can hold mee out of Heauen, which receiueth no vncleane thing: Cast them behind thy backe, and burie them in the bottome of the Sea: Seale vp the discharge of them in my Conscience, that when I goe out of this life, I may present it as my warrand and thy token to bee admitted within the gates of Heauen, assure mee more and more of that remission, that I may also bee assured of all the following blessinges which thou hast purchased with thy blood.

[Page] Thou sanctified our Nature, and assumed it in the Virgine, to worke the worke of our Redemption thereby: To make it a paterne and samplar of our sanctification: A conduit pype to convey Grace to vs: And a pledge that in due time, thou wilt make vs like to it in a fellowshippe with thee: Sanctifie me throughlie with thine holie Spirit, that I may bee fullie receiued in thy fellowshippe, and enjoye all these glorious priuiledges in thee.

This Saluation thou hast purchased for vs, and promised to vs, and hast wrought in mee both a desire of it, and a particulare perswasion of it for my selfe. This is a true saying, and by all meanes to bee receiued, that Christ Iesus came into the world to saue sinners, of whom I am the chiefe. 1. Timoth. 1. 15. Remember therefore thy promise to thy Seruant wherein thou hast made mee to trust: This is my comfort in mine affliction, for thy word hath quickened mee. Ps. 119. 49.

61 Now, Lord, I am taking vp the other [Page] Shore and the Land beyond the Riuer: In mine effectuall calling thou brought mee through the red sea, bring mee now safelie through Iordan. Then thou drowned mine enemies in Baptisme: These waters that washed me, destroyed them: Diuide likewise, O Lord, these waters of death, that I may safelie enter into thine heauenlie Canaan: Elias Mantle diuided Iordan; wrap me vp in Christs righteousnesse, that I may passe through Death: For there is no damnation to them that are in Christ. Rome. 8. 1.

Set the Arke of the Couenant in the midst of it: Where that Couenant commeth, these waters diuide themselues: Let mee see the high Priest of my profession (who is the Arke himselfe) carying that Arke before mee: Where hee setteth his feete, there is dry ground to passe through the midst of dangers. O Sonne of God, shew thy propitiation to the Father, to appease him: To me, to encourage mee: To these waters, that they may flee away, and to mine enemies, [Page] that they may bee destroyed,

62 Let mee see thee (as I did long since) at the like sentence of Death interponing thy selfe betwixt the wrath of God and mee, securing me from sinne, punishment, and all that worke of Iustice: When thou turned wrath in mercie, and the Iustice Seate in a Throne of Grace: And setting thy selfe as a sconse between GODS wrath and mee, made mee as posedlie and calmelie to stand before God, vnder the sentence of Death, as euer I did in the sweetest meditations & motions of thy Spirit. That former proofe (yet fresh in my minde) confirmeth mine hope in the expectation of the like peace, when Death shall come indeede.

63 All this I know, this I beleeue, and hope for, and feele alreadie begunne in mee in some measure, and perswade my selfe as now I thinke it, and write it, that in due time, I shall finde it, and praise thee in Heauen eternallie for it, when thou hast crowned thy mercies in mee.

[Page] 64 The sense of thy presence doth now delight mee, but I rest not on it: As it giueth mee vnspeakable contentment, so it pouseth mee fordward to thy perfect presence: I must euer bee in mouing, till I bee perfected in thee.

Though thy presence cōfort me now in these my Soules-speaches with thee, a [...]d refresh my wearie heart both vnder present paine, and foreseene paines of death, yet I stay not there: These cooling tastes doe rather inflame my desire, than quench it, and increase my longing for the Well it selfe: That I may bee satisfied aboundantlie with the fatnesse of thine House, and drinke of the Riuer of thy pleasures. For with thee is the Fountaine of Life, and in thy Light I shall see light. Psal. 36. 8. 9.

All my joyes in the way cannot satisfie mee, till I bee in that Citie, whereof the Lord God Almightie, & the Lambe is the Temple: That new Ierusalem that hath no neede of the Sunne, nor of the Moone, for the Glorie of GOD doeth inlighten it, and the [Page] Lambe is the Light of it. Reuelat. 21. 22. 23. I long for that pure Riuer of the water of Life, cleare as crystall, proceeding out of the Throne of God, and the Lambe: I long for the fruite of the Tree of Life, that bringeth fruite euery Moneth, (euer constant and new joyes) that I may see the face of the Lambe, and haue his Name written in my forehead, and follow him vvhither soeuer hee goeth. Revelat. 22. 1. 2. 4.

Till I come to this estate, my Soule will euer thirst for thee, more than the thirstie land doth for raine, or the chased Hart panteth for the riuer of vvaters: My Soule thirsteth for God, euen for the liuing God, Oh, vvhen shall I come and appeare before God. Psal. 42. 2.

65 None hath wrought, or can worke this great Desire in me, but thou onelie, & none can, or shall satisfie it, but thou, and that by none of thy giftes but by thy selfe alone: It is a desire of thy selfe aboue all, and cannot rest without thy selfe: It is stronger than all other desires [Page] in mee, they are all silent when it raigneth, they cease willinglie, and quite their priuate contentment, and seeke it in the satisfaction of this greatest One. Come therefore, O thou, whom my Soule loueth, and satisfie my Soule in her greatest desire of thee.

66 This is for the present (by the worke of thy Spirit) & I trust shall be my last & ardent affection to thee in the houre of my Death, & mine eternall condition in the Heauens. Then the greatest satisfactiō of my greatest desire, shall work my greatest delight: Sight, and Sense, and Fruitiō shall then teach mee, that which now the eye hath not seene, not the eare heard nor the heart of man conceiued: But when I shall see thee, as thou art, & shall know thee, as I am known, then I shall see that which now I beleeue and hope for, euen mine happinesse in thee perfectlie.

When the end of thy loue to mee, and of my desire of thee, doe meete in that glorious perfection, there shall neither be matter nor place for more desire: [Page] The infinite weight of Glorie: The eternall indurance of it: The constant freshnesse and continuall newnesse of it in my neuer-loathing nor decaying feeling, excludeth both the increase and beeing of any desire: Whē thy delight in mee, and my delight in thee doe concurre, then my glorified delight shall rest on thee, and thy delights contentedlie. I cease now to write, but not to think of, and affect thee as mine onelie happines.

Let thy good Spirit, O Lord, keepe my Soule, vnder the sense of these delights, or vnder the memorie of them, or the fruite of them, that I may walk in the strength of their cōsolations, delighting my selfe in thee, and in that mine happinesse, which is thy selfe, till I perfectlie enjoy Thee. Into thine Hands, I commit my Spirit, for Thou hast redemed mee, O LORD GOD of Trueth. COME LORD IESVS, AND TARIE NOT. AMEN.

FINIS.

The Table of these OBSERVATIONS.

[Page]

A

ACcidents rare, make many Prophets. Obser. 51

Affections right placed. 46

Afflictions great profite. 69

Athiesmes poyson. 27

Ambitious men die of their disease. 48

B

Our Bodies spiritualitie. 40

The Bodies tendernesse, a blessing to the godlie. 80

C

Callings are our tryall. 35

Gods Calling a sufficient warrand. 26

Fruitefull labour in our Calling. 8

Calumnies Comfort. 87

Christian Furniture. 1

Combat betweene the Earth & the Wretch. 17

Companie usuallie hurtfull. 15

Complementing is a windie fulnesse. 82

[Page] Contemplation and practise ought to bee ioyned. 47

Conceate of VVisedome is great folie. 44

Conscience Exercise. 79

Conscientious Knowledge. 83

Constant inconstancie. 30

Corruptions Danger. 56

Corruptions Remeede. 90

Credulitie and Confidence. 41

D

Death surpriseth the most part of men. 6

Deuotion and Obedience are twinnes. 12

E

Eiaculations continuall. 81

Experience fruitfull. 14

F

Phantasies Tyrannie and Remeede. 94

Faults with the World, but not with God. 23

Feares needlesse are fruitfull to the godlie. 85

Flesh and Spirit discerned. 58

G

God alone better than all. 50

God mercifull presence. 59

The sight of a present God-head. 42

Gods best giftes. 57

God seeth the Heart. 67

[Page] Gods Beggers are best heard. 72

How to please God and man. 33

God the dwelling place of the godlie. 100

God and Sathan contrare in ends & wayes. 60

The godlies warre in peace. 91

H

Concerning happines we are greatest fooles. 5

Hearts discouerie. 10

Hearts hardnesse. 75

I

Iniuries inflame our corruption. 32

Insolent fittes. 29

Iudging wrong. 31

L

Short life ought a short care. 20

Loue of good and hatred of euill. 54

The best Lotte hath some want. 55

M

Mans threefold perfection. 97

Man most disobedient of all creatures. 70

Man both blind and quicke sighted in his owne cause. 88

Mankinds wise temper. 84

Best men most iniured. 71

Mankinds threefolde respect. 96

Meditations profite. 39

[Page] The Merchant wise and foolish. 53

Good Motions are of God. 73

N

Holie Necessities are no distractions. 13

Thirst of News. 86

O

Obseruations right vse. 74

Operations of the holie Spirit. 2

P

Particulars are mixed with common causes. 89

Passions disease and Remeede. 22

Patrons of Grace and Nature. 43

Peace of God a sweete Vade-mecum. 4

Perplexities disease, and Remeede. 21

Politickes secrecie is open. 62

Predominant vertue and vice. 93

Prayers great profite. 7

Prouidence particular to the godlie. 98

Rest on Prouidence. 68

R

Religious Religion. 82

Refuge of the Christian. 95

Resolution performed. 34

S

Saluation of God alone. 24

Scriptures vnspeakable profite. 65

[Page] Securitie in God. 38

Selvishnesse damnable. 52

Sense of weaknesse. 62

Sinne an euill Guest. 28

Proud Sinners post to Hell. 25

Soules life. 63

Soules Foode. 36

The stamppe of God in the Soule, 77

Great worldlie Spirits. 78

Good Spirits most free of Passions. 49

T

Our Thoughts fruitfull worke 3

The godlie Traueller. 16

Tryall of Trueth. 61

Tryall of our Tyme. 19

W

VVarres fearefull calamities. 66

VVayes of God well expounded. 18

VVorld worse and worse. 9

Dead to the world. 45

A new & better world in this old bad one. 99

VVorship of God done as his worship. 76

Constant dyet in Gods worship. 37

Y

Youth and olde Age. 11

FINIS.

Faults escaped in the printing, in the Obseruations.

[Page]

Page. | Line. | Fault | Corrected.
53. | 1. | delate | deleete.
57. | 1. | friend | frrine.
68. | 2. | adde | Post.
79. | 5. | wrath | worth.
87. | 17. | craueth | carueth.
111. | 21. | cōuersatiō | couersiō.
113. | 1. | craue | carue.
152. | 14. | to | in.
157. | ult | dele. | him.
180. | 10. | calamities | calumnies
212. | 19. | taker | tacke.
218. | 11. | titling. | tilting.

In the Resolution.

2. | 3. | reproach | approach.
39. | 10. | it | is.
49. | 2 | secure | serue.

Information about this book

Title statement

Christian observations and resolutions, or, The daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with God I. centurie : vvith a resolution for death, &c. / newlie published by Mr William Struther ...

Struther, William, 1578-1633.

Edition statement

1628

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A13075

ID [STC]

STC 23367

ID [STC]

ESTC S1007

ID [EEBO-CITATION]

23167901

ID [OCLC]

ocm 23167901

ID [VID]

26336

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A13075)

Transcribed from: (Early English Books Online ; image set 26336)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1782:11)

Source

— Christian observations and resolutions, or, The daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with God I. centurie : vvith a resolution for death, &c. / newlie published by Mr William Struther ..., Struther, William, 1578-1633..

Extent

[8], 290, [6], 78, [6] p.

Printed by the heires of Andro Hart,. Edinburgh :: 1628.. (Signatures: A-T⁸, ²A-E⁸ ²F².) (Errata: p. [6] at end.) (Includes index.) ("A resolution for death, written vnder the sentence of death, in the time of a painfull disease" has a special t.p. and separate pagination.) (Reproduction of original in the Henry E. Huntington Library and Art Gallery.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.