I thinke it meete as long as I am in this tabernacle to stir you up by putting you in remembrance: Seeing I know that the time is at hand that I must lay down this my tabernacle. I will endevour therefore that ye allso may be able to haue remembrance of these things after my departure
The lord will perfect y t which concerneth me
THE COUNSELL AND ADMONITION OF HENRY MASSINGBERD, Esq TO HIS CHILDREN.
The fear of the Lord is the beginning of wisdome, a good understanding have all they that doe thereafter.
Wisdome is a speciall thing, therefore get wisdome, and above all thy gettings get understanding.
To the pure all things are pure, but to the corrupt all things are corrupted.
There may be both good and evill produced from all earthly things, for that Every pot hath two handles. Char. of Wisd.
LONDON, Printed by A.M. Anno Domini 1656.
I haue not sate with vaine persons, neither will I goe in with dissemblers.
THE Counsell and Admonition OF Henry Massingberd, Esq TO HIS Children.
SCRIPTURES.
I Trust you will admonish one another in the fear of God.
Love them that admonish you, and be at peace among your selves.
Count him not an enemy that offends, but admonish him.
Know certainly that I have admonished you this day.
Hearken now unto my voice, I will give thee counsell, and God shall be with thee.
The counsell of the wicked is far from me.
Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornfull; but his delight is in the Law of the Lord, and in his Law doth he meditate day and night.
I will blesse the Lord who hath given me counsell. And 73.24. Thou shalt guide me with thy counsell, and then receive me to glory.
They are all plain to him that understandeth, and right to them that finde knowledge.
My times are in thy hands O God.
Are not my dayes few.
Man is of few dayes.
One generation goeth and another cometh.
I know not the day of my death.
There is a time to be born and a time to die.
Children obey your parents.
I desire fruit, that may a bound to your accompt.
That where I am ye may be also.
I shall go to him he shall not return to me.
One Lord, one faith, one baptisme, one God and father of all, who is above all, and through all and in you all.
Thy kingdome come thy will be done on earth as it is in heaven.
All the dayes of my appointed [Page 3]time will I wait untill my change come.
I must work the work of him that sent me to day, the night cometh when no man can work.
Prepare to meet thy God O Israel.
Where the tree falleth, there it lies.
They that were foolish took their lampes and no oyl with them.
Wherefore as the holy Ghost saith, to day if ye will hear his voice, harden not your hearts.
What I say unto you I say unto all, Watch.
Hear ye children the instruction of a father, and attend to know understanding.
The father to the children shall make known thy truth.
Train up a childe in the way that he should go, and when he is old he will not depart from it.
For I know him that he will command his children and his houshold after him, and they shall keep the way of the Lord to doe justice. Psal. 133.
The fear of the Lord is the beginning of knowledge, but fools despise wisedom and instruction. [Page 4]And ver. 8. My sonne hear thou the instruction of thy father, and despise not the law of thy mother.
These things I command you, that you love one another. And 13.34. A new commandement I give unto you, that ye love one another, as I have loved you, that ye also love one another.
He that loveth God, loveth his brother also.
See that ye love one another with a pure heart fervently.
Ye are brethren, why doe ye wrong one another.
The Lord gave, the Lord hath taken away, blessed be the Name of the Lord.
Trust not in uncertain riches.
There is a sore evil which I have seen under the Sunne, namely riches kept for the owners thereof to their hurt.
Lay up for your selves treasures in Heaven.
Blessed are the dead which die in the Lord.
Love not the world, nor the things of this world.
As many as be perfect be thus minded.
Pure Religion and undefiled before God and the Father is this, to visit the [Page 5]fatherles and the widow with some relief in their afflictions, and to keep himself unspotted from this world.
Search the Scriptures.
You erre, not knowing the Scriptures.
Except the Lord build the house, they labour in vain that build it.
He that comes to God, must beleeve that he is, and that he is the rewarder of them that diligently seck him.
For God giveth to men that is good in his sight, wisdome, knowledge, joy.
I will extoll thee O Lord, for thou hast lifted me up. And 68.4. Sing unto God, sing praises to his Name, extoll him that rideth upon the heavens.
Man at his best estate is altogether vanity.
The Lord bringeth low and lifteth up.
The Lord is my rock and my fortresse, my deliverer, my God, my strength in whom I will trust. Ver. 30. As for God his way is perfect the word of the Lord is tried, he is a buckler to all those that trust in him.
Glory to God on high, on earth peace.
But the hour is coming and now is, when the true worshippers shall worship the father in spirit and truth.
The Lord is nigh to them that are of a broken heart, and saveth those that be of a contrite spirit. And 51.17. A broken and a contrite heart O God thou wilt not despise.
Offer to God the sacrifice of righteousnesse.
I will offer unto God the sacrifice of [Page 6]thanksgiving, and will call upon the Name of the Lord.
Who ever perished being innocent? And 22.30. He shall deliver the Iland of the innocent, and it is delivered by the purenesse of thy hand,
That you present your bodies a living sacrifice, holy and acceptable to God, which is your reasonable service.
Know ye not that your body is the Temple of the holy Ghost that is in you.
God created man in his own Image.
By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips.
Thou shalt worship the Lord thy God, and him only shalt thou serve.
The same God over all is rich unto all that call upon him.
I will have no bullock out of thy house, nor he-goat out of thy fold; for every beast of the forrest is mine, and the cattell upon a thousand hills.
For I am poor and needy, and my heart is wounded within me.
I will declare thy Name unto my brethren, and in the midst of the Congregation will I praise thee. Ver. 25. My praises shall be of thee in the great Congregation, I will pay my vowes before them that fear thee.
I delight to doe thy will O God, yea thy Law is in my heart.
Thy will be done (O God) in earth as it is in Heaven.
I come to doe thy will O God.
For the waies of man are before the eyes of the Lord, and he pondereth all his goings. And 15.3. The eyes of the Lord are in every place, beholding the evil and the good.
Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltlesse that taketh his Name in vaine.
Thy enemies (O God) take thy Name in vaine. And 145.2. Every day will I praise thee, and I will blesse thy Name for ever and ever, And 99.3. Let them praise thy great and terrible Name, for it is holy. Levit. 22.2. Speak to Aaron and to his sonnes, that they profane not my holy Name, for I am the Lord. And Psal. 111.9. Holy and reverent is his Name. And Ezek. 39.25. I will be jealoas for my holy Name.
I know it shall be well with them that fear God, that fear before him.
O Lord I know that the way of man is not in himself, it is not in man that walketh to direct his steps.
The fear of man bringeth a snare, but he that putteth his trust in the Lord shall be safe. And 30.5. God is a shield to them that put their trust in him.
We know that all things work together for good to them that love God. Matth. 10.19, 30. Are not two Sprrrowes sold for a farthing, and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbred.
Blessed be God even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort.
Thou art with me, thy rod and thy staff they comfort me.
As one whom his mother comforteth, so will I comfort you, and ye shall be comforted.
Thus saith the Lord, Stand ye in the wayes, and see and ask for the old pathes where is the good way, and walk therein, and you shall finde rest for your souls.
And if Christ be in you the body is dead because of sinne, but the spirit is life because of righteousnesse.
It is good for me that I was afflicted that I might learn thy statutes. And 126.5. Them that sowe in tears shall reap in joy. Jer. 22.13. I will turn their mourning into joy, and will comfort them, and make them rejoyce for their sorrow.
It is good for a man that he bear the yoak in his youth.
Give therefore thy servant an understanding heart, that I may discern betwixt good and bad. Psal. 119.34. Give me understanding and I shall keep thy Law, yea I shall observe it with my whole heart. And v. 73. Give me understanding that I may learn thy Commandements. Dan. 12.10. None of the wicked shall understand, but the wise shall understand.
For these two are contrary one to another.
If I justifie my self my own mouth will condemn me; if I say I am perfect it shall also prove me perverse.
The steps of a good man are ordered by the Lord, and he delighteth in his way. And 50. 23. Who so offereth praise glorifieth God, and to him that ordereth his [Page 9]conversation aright, will I shew the salvation of God.
Before I was afflicted I went astray, but now have I learned thy word. It's good for me that I have been afflicted, that I might learn thy statutes.
Let the righteous be glad, let them rejoyce before God, let them exceedingly rejoyce. And Prov. 29.6. In the transgression of an evill man there is a snare, but the righteous doth sing and rejoyce. Psal. 38.13. For I will declare my iniquity and be sorry for my sinne.
Now I rejoyce, not that you were made sorry▪ but that you sorrowed to repentance, for ye were made sorry after a godly manner. For godly sorrow worketh repentance unto salvation, not to be repented of, but worldly sorrow worketh death.
O Lord correct me but with judgment, not in thy anger, lest thou bring me to nothing. Psal. 119.33. Teach me O Lord the way of thy statutes and I shall keep it to the end. And 143. 8. Cause me to know the way wherein I should walk, for I lift up my soul to thee.
Thou shalt also consider in thy heart, that as a man chastiseth his sonne, so the Lord thy God chastiseth thee. Psal. 94.12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law. Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every sonne whom he receiveth.
You erre not knowing the Scriptures nor the power of God.
Search the Scriptures, for in them you think you have eternall life, and they are they which testifie of me.
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse.
But God hath revealed them unto us by his holy Spirit; for the Spirit searcheth all things, yea the deep things of God.
Say not in thy heart, who shall ascend into heaven, that is, to bring Christ down from above? who shall descend into the deep, that is, to bring Christ up from the dead? but the Word is nigh thee, the word of faith which we preach.
Beware of false prophets.
That we be no more children, tossed to and fro by the sleight of men, to every winde of Doctrine whereby they lie in wait to deceive.
He hath shewed thee O man what is good, and what doth the Lord require of thee, but to doe justly, and to love mercy, and to walk humbly with thy God.
O the depth of the riches both of the wisdome and knowledge of God, how unsearchable are his judgments, and his waies past finding out.
Offer the sacrifice of righteousnesse, and put your trust in the Lord. And 104. 33. I will sing unto the Lord so long as I live, I will sing praise unto my God while I have any being.
Lay up for your selves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves doe not break through and steale, for where your treasure is, there will your heart be also.
Who so despiseth the Word shall be destroyed, but he that feareth the Commandement shall be rewarded.
Having a good conscience, that whereas they speak evill of you as of evill doers, they may be ashamed that falsly accuse your good conversation in Christ.
Thou wilt keep him in perfect peace whose minde is stayed on thee, because be trusteth in thee.
And he did that which was right in the sight of the Lord, but not with a perfect heart.
Blessed are the pure in heart, for they shall see God.
Now the end of the Commandement is charity out of a pure heart and of a good conscience, and of faith unfeigned.
Who so is wise and will observe these things, even they shall understand the loving kindnesse of the Lord.
Take heed to thy self and keep thy soul diligently, and teach them thy sons and thy sons sonns.
Whosoever shall doe and teach them, shall be great in the kingdom of heaven.
He that turneth away his ear from hearing the Law, even his prayers shall be an abomination to the Lord.
Faith comes by hearing, and [Page 12]hearing by the word of God.
Give attendance to reading.
In his Law doth he meditate day and night. Read the whole Psalm.
Evening, morning and noon will I pray.
Give and it shall be given to you again.
One generation passeth, and another generation cometh.
Who died for us, that whether we wake or sleep we should live together with him.
Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made foolish the wisdome of this world? Ver. 27. God hath chosen the foolish things of this world, to confound the wise: and the weak things of this world, to confound the things which are mighty.
I desire fruit that may abound to your account.
As for man, his dayes are as grasse: as a flower of the field so he flourisheth.
But now they desire a better country, that is a heavenly: wherefore God is not ashamed to be called their God, for he hath prepared for them a City.
So teach us to number our dayes (O Lord) that we may apply our hearts unto wisdome.
TEN ADMONITIONS Upon the Ten severall Ages of a Mans Life: It being divided into ten Sevens, in which is easily to be observed ten apparent changes in our Apprehensions and Desires.
ALSO Generall Admonitions for the whole Life of Man.
HIS EPISTLE.
The age of a man is threescore years and ten, if strength continue till fourscore years, yet is that strength but labour and sorrow, it suddenly faileth, and we are gone.
By these my sonne be admonished.
Better is a poor and a wise childe, then an old and foolish King, who will no more be admonished.
MY desire is to speak very plainely to you, in a low and common stile, that so the meanest capacity, may receive and understand my meaning. You are they that are very near me in my generation, and for vicissitudes, and perhaps multitudes of times (although, to speak properly, not much time, for our dayes be few and evill) you are to passe and sojourn with me in my pilgrimage: and as my journey drawes towards an end, nearer the grave, the undoubted portion of mortality, so your journeys likewise become shorter, and who knowes the hour of his dissolution, for our times are in thy hands O God. My accompt is great for you, and my care is great of you (especially for the good of your eternity,) and my commands are therefore great unto you, that with your best abilities you assist me in it, and heartily endeavour to further my good accompt of you in the day of triall: let our great and diligent care be, so to spend our time, that we may live together (in the true and perfect service of our good God) for our eternity: Let us take here comfort in those our friends who are gone, or shall go out of this world, before us, [praemissi non anussi,] who lived and died in the same faith and belief with us, and whose lives (as we may judge) have answered their profession, that we (in the eternall mercy of the eternall Father in Christ Jesus) shall upon our dissolution, meet them again, Rev c. 2. (we being as they were, constant in all good duties to the end) and never part one from the other, nor from the perfect service of our Creator for ever: This may be (in some part) our hope and joy; but our great rejoycing must [Page 3]alwaies be, willingly and joyfully to submit to the will of God, and to his pleasure for ever. This is not to be the work of a day, but of all the dayes of all our lives; for a day soon passeth away, and mortality is alwaies at hand; therefore beware of unpreparednesse, for if the tree fall ill, so it lies; upon this moment (as it were) dependeth eternity; if then thou hast not oyl in thy lampe the door of mercy is for ever shut; and who knows what a day may bring forth: therefore seriously consider, fill your holy lampes with the burning oyl of piety and watch. And know, in case any of you become a Parent, that you owe unto your Children, not only materiall subsistence for their bodies, but much more to contribute spirituall things unto their better part their souls: and be sure you principle them aright in the beginning of their daies, so soon as they can doe or apprehend any thing, let it be good; and from the true principle of loving and obeying our good God, even for his own sake, which will conduct us to the right loving of our neighbour. I humbly blesse our good God, that hath endued all of you with capacities and naturall endowments, in some measure capable of the best instructions: and withall I humbly crave his powerfull spirit upon your wills to improve them, and I trust your best compliances shall not be wanting. Be sure you imbrace and hold fast true love one towards another; and although you had severall Mothers, yet let your love and unity be one, in faith and truth; and the One eternall God will undoubtedly give you the incomprehensible blessing both of temporall and eternall peace: and will strongly fortifie you against [Page 4]any dejection at the deprivement of any temporall blessings, whilest you truly consider the uncertainty of them, the difficulty in well using of them, and the danger if abused: and that nothing is worthy our serious thoughts, but what accompanies us to our eternall habitation, and goeth with us to that admirable, perfect and happy estate we shall most certainly arrive unto, if we wean our selves from these worldly impediments that here deface and clogge our souls, and only endeavour and esteem that good which tends to the good of our eternity. The inward endowments of the minde are by far more excellent than the outward adornments of the body; therefore let the bottome and foundation of all thy endeavours be laid in pure and undefiled religion, truly grounded upon the sacred Scriptures rightly understood [Sint cast a deliciae meae scripturae tuae, nec faller in eis, O Deus meus, nec fallam ex eis. August. Confess.] For except the Lord build the house the workmen labour but in vain. We must all acknowledge and beleeve a most sacred heavenly Deity; for whosoever come to almighty God aright, fitting for his mercifull and saving acceptance, must first know and beleeve that he is, and that he is the rewarder of them that serve him True religion consisteth in the knowledge of God and of our selves, (for it is a relative action between both,) the office thereof is, to extoll God to the utmost of our [Page 5]power, and to beat down man as utterly lost, and then to furnish him with means to rise again; to make him feel his misery and his weaknesse, to the end he may put his whole confidence in God alone. Religion should knit and unite us to the author and principall cause of our good, and re-unite us to our first cause and root, where, if we continue firm, we are thereby preserved in our perfection: and contray, if we separate▪ we instantly faint and languish: True Religion doth make us give all honour to almighty God, and receive all benefit to our selves. Glory be to God on high, and peace with men on earth. Almighty God must be served with our hearts and spirits; it is the service answerable to his nature, he is a spirit, then worship him in purity of spirit, this he requireth and it pleaseth him; the Father desireth such worshippers: the most acceptable sacrifice unto his sacred Majesty, is a pure, free and humble heart, this he will not despise: A pure heart is a sacrifice to God, an innocent soul, an innocent life. A holy man is a true sacrifice to God, his body is [Page 6]his Temple, his soul is his a Image, his affections are his b offrings, his solemne sacrifice is to imitate, serve and implore him. God is rich, and therefore giveth unto us poor, and therefore aske. Although all true worship be from the inward spirit, yet neverthelesse we must not contemn or disdain outward and publick service, which must be an assistant to the inward truth, by observing ceremonies, orders and customs, with moderation, without vanity, ambition, hypocrisie or covetousnes, as they may and doe tend to the advancement of true devotion in us; alwaies remembring, that God will be served in spirit, and what is performed by us otherwise, is rather for our selves then for God; for humane respects and formall observances, then divine verity, which rather belongs to manners and customs then the thing it self. Our vowes and prayers to almighty God should be alwaies with this submission; Thy will be done O Lord, and not mine: [ Tua voluntas Domine mea sit, & mea voluntas tuam semper sequatur, & optimè ci concordet, saith a pious and ancient Father.] Take great heed of asking any thing against the determination of his revealed will: his will is that we [Page 7]ought to fit our selves to receive. We must think, speak and deal with almighty God, as if all the world did behold us, and live and converse with the world, as if God did behold us. We must take great care, not (upon any slight occasion, or cursorily) to use the most sacred Name of God, but with premeditation, obediently and reverently to speak and use it; his Name is holy, and all honour is for ever due unto it. The divine providence being well learned by us, doth administer sufficient upholding comfort in all the chances and changes of this life: We are most thankfully to acknowledge and submit to this providence, which disposeth all things to the best, to them that truly and obediently acknowledge it, without which a Sparrow falls not, and with whom our hairs are numbred: this is the staff of life, the blessed stay of comfort, on which we safely rest in all the passages of our pilgrimage: this inward spirit works quite contrary to the outward man, it makes us truly say, Thy will be done (O God) and not mine; and not only say so, but heartily and thankfully rejoyce that so it is, knowing that it is best and only good for us: this clears thy soul of grief and trouble, and fills thy heart with joy and gladnes; [Page 8]knowing that is done which is only good for thee, and that thy will is not done; for had it been against divine providence, it would have produced thy utter ruine and destruction, therefore for ever blesse that most gracious providence that hath avoided it. Be diligent to finde out the good of necessity, it is a sweet herbe, but growes not in every garden: it is an especiall branch of true wisdome, and teacheth to take every thing by the right end; the righteous and the wicked, the wise and the foolish, the true contented and discontented, doe all the same things, but not after the same manner, not with the same apprehension, understanding and judgment, neither intending or conducing to the same end and purpose, and therefore the operation in them is not the same, but quite contrary. Nothing in this world is perfect, therefore there is both good and evill, a right and a wrong use of them, the first tending to true joy and comfort, the latter to sorrow and discontent. Correction (upon search) discovereth sinne, and moveth to repentance and prevention. Not to rejoyce (after serious thoughts) at the chastisements of Gods providence, is a very evill signe of a wicked heart: we must be truly sorrowfull for sinne [Page 9]which is the only cause of correction, not for the correction; for the cause of the disease, not for the cure. Before I was corrected I went astray, but now have I learned thy word. O blessed and sweet correction, that leads and holds us in the way to eternall happinesse: if correction bring thee not comfort, with resolution (by the gracious assistance of almighty God) and joy in amendment, search narrowly thy wayes, for it is greatly to be feared, they lead thee to eternall death. Correction is the sweet beams of Gods love to soften us, that so we may receive the marks of his saving mercy: take great heed thou be not as the Spider upon the Flower, that gathereth poison, nor as clay to the Sunne, which is hardened by it: but be thou as wax softned and fitted for impression; and as the Bee, that gathereth honey from the Flower. I advise you to labour much in the Scriptures, especially be very perfect in the new Testament, they are the medicine of life, and in them rightly understood, is salve for every sore, and sound counsell in all occasions. Labour to be a good text-man, for Scripture interprets it self, although in some places there seems literall contradiction, yet the holy Spirit trieth all, and [Page 10]findes all, holy, right and good, tending to the all and only good, our temporall and eternall peace, which cannot be taken from us. Psal. 34.10. The Lyons shall want and suffer hunger, but they that seek the Lord shall not want any thing that is good; that is to say, they shall have all good, spirituall and temporall, including in this word good, all such temporall things as may be necessary to salvation (for whatsoever is contrary thereto, is neither good nor profitable, but bad and pernitious) and therefore God doth not give temporall felicity to all his servants, but only to such of them as he knowes (with the help of his grace) will use it well to his honour and glory, and to such it is a furtherance of salvation; whereas to wicked men, though it be also Gods gift, yet it is not properly counted Gods gift to them, but evill and punishment; not a blessing but a curse, not felicity but misery, by reason that it makes them more insolent, proud and licentious, and by consequence increaseth their damnation: this is the plain meaning of the Psalmist, and accordingly will one Scripture interpret another. Again Psal. 37.4. Delight thy self in the Lord, and he shall give thee the desire of thine heart. What is that think you? plenty, credit, vain [Page 11]honour, ease, full tables, riches, &c. No, no, but that in the want or fullnesse of these things you shall rest in God, and therein have your full desire, that your will being united to the will of God; you shall desire nothing but what is sutable to his will and pleasure, and wholly rejoyce in your will, that the will of God is done, which is only good, and the best for you. Search not too curiously into Gods Majesty and mysteries, lest thou be oppressed with the glory of them. Take great heed of infecting thy judgment with false doctrine, be alwaies most humble in the sight of God, and offer unto him the chastity of an inward minde. Never cease from good works during life, but lay up the treasure of all thy love in heaven, and be assured that for thy well doing, thou shalt have thy reward of true joy and peace in minde and conscience in this life, as a heavenly gift (when earth perhaps denies thee any) and perfect peace for thy eternity: and further know, that who doth a work never so good and laudable in it self, if he doe it to gain the applause of the world, more then out of duty and obedience to almighty God, he shall have his reward, that is perhaps the vain-glory he looked for, a worldly reward, but not my reward, that is, the most blessed and glorious reward of our Lord and Saviour Jesus Christ, a heavenly reward, which he hath laid up eternally for his blessed Saints and servants in heaven. My wishes to you are, that you will every one of you seriously observe my drift herein; and that you will not only read and practise it, in the [Page 12]best construction for your souls good, but that you will teach others so to doe, especially your Children, if God shall give you any; and to this joyn hearing, reading, prayer, meditation, blessed alms and charity, and all other Christian duties, in true love to almighty God for his own sake, to your neighbours for his Commandements sake, and both for obedience sake unto his sacred Majesty. Consider, that as one generation goeth, so another cometh, and it shall be only well to the righteous; be righteous then and our good God will surely blesse you, and in the best time of his providence will bring us all together to eternall peace in Christ Jesus. Children I do not command you to study, read or love this book above others (by far more learned Authors) because of any oratory, wit or learning there is shewed in it; but because in its right construction (I trust) it is pious, true and honest; and comes from a near related heart, that truly desires and hopes (in the sweet and saving mercy of our good God) to live with you all in the eternall and perfect welfare of your souls and bodies, when our short, dangerous and various conditioned pilgrimages in this world are ended; and that truly endeavours and desires the perfect welfare of your souls and bodies, and the true conversion of both into the sincere love of our Creatour, more then all the world besides: therefore seriously consider this, and the Lord give you perfect wisdom from heaven in all things. Amen.
As new born babes desire the sincere milk of the word, that ye may grow thereby.
Advice or Admonition OF A FATHER.
There are three Ages principally distinguished in a Mans Life:
- The first is
- Infancie,
- Childhood,
- Youth,
- The second is Manhood,
- The third is Old age.
The first to be spent in learning from others, and therein our duty is, to be diligent and love our Teachers;
The second to be spent in more laborious learning both from our selves and others, especially to know thy self, for mans heart is deceitfull: doe thou present thy strength unto the Lord;
The third to be spent both in teaching others and thy self; for length of dayes increaseth wisdome; and he that truly seeks, in time may finde:
Infancy and Childhood, Youth, strength and hoary age, if death prevent not make our pilgrimage,
FOr I have heard a voice as of a woman in travell, and the anguish as of her that bringeth forth her first childe.
Anguish and sorrow have taken her as a woman in travell.
Take heed to thy self that thou be not snared.
So are the sonnes of men snared in an evill time, when it falleth suddenly upon them.
Wide is the gate, and broad the way that leads to destruction, and many there be that goe in thereat. Ver. 14. Strait is the gate, and narrow is the way which leadeth unto life, and few there be that finde it.
Let us walk honestly as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and envying. Ver. 14. But put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof.
But now being made free from sinne and become the servants of God, ye have your fruit unto holinesse, and the end everlasting life. And 8.18. For I reckon that the moment any afflictions of this life, are not worthy to be compared with the glory that shall be revealed in us.
So runne that you may obtain.
For who hath despised the day of small things?
Remember O Lord how short my time is.
Walk in wisdome redeeming the time.
Watch and pray that ye enter not into temptation.
My sonne be not now negligent.
Depart from me ye that work iniquity.
He that soweth iniquity shall reap vanity.
So teach us to number our dayes that we may apply our hearts to wisdome. And 103.15. As for man his dayes are as grasse, as a flower of the field so he flourisheth. And 144. ver. 4. Man is like to vanity, his dayes are as a shadow that soon passeth away.
To day if ye will hear his voice, harden not your hearts. Ver. 13. Exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfullnesse of sinne.
Thou shal not delay to offer the first of thy ripe fruits.
I made haste and delayed not to keep thy Commandements.
If thou prepare thy heart, and stretch out thy hands towards him; if inquity be in thy hand, put it farre away, and let not wickednesse dwell in thy tabernacles.
Righteous art thou O Lord, and upright are thy judgements: thy Word is very pure, therefore thy servant loveth it.
And all men shall fear, and shall declare the works of God: for they shall wisely consider of his doings. The righteous shall be glad [Page 16]in the Lord and shall trust in him: and all the upright in heart shall glory.
Whereas you know not what shall be to morrow, for what is your life, it is even a vapour that appeareth for a little time, and then vanisheth away.
What man is he that liveth and shall not see death, shall he deliver his soul from the hand of the grave.
The wicked is driven away in his wickedness, but the righteous hath hope in his death.
The meek shall eat and be satisfied. And 25.9. The meek will he guide in judgment, and the meek will he teach his way.
Talk no more so exceeding proudly, let no arrogancy come out of thy mouth, for the Lord is a God of knowledge, and by him actions are weighed.
Happy is he that findeth wisdome, and that getteth understanding. And Ver. 17. Her wayes are wayes of pleasantnesse, and all her pathes peace.
Offer unto God thanksgiving, and pay thy vowes unto the most high.
That thou mightest fear the Lord thy God, to keep all his statutes and his Commandemonts which I command thee, thou and thy sonne, and thy sonnes sonne all the dayes of thy life, and that thy dayes may be prolonged.
Come ye children hearken to me, I will teach you the fear of the Lord.
The fear of the Lord is the begining of wisdom, a good understanding have all they that doe thereafter, and obey his Commandements.
Then shall I not be ashamed when I have respect unto all thy Commandements.
Search the Scriptures diligently. Psal. 119.24. Thy testimonies are [Page 18]my delight, and my councellors. And 37.4. Delight thy self also in the Lord, and he shall give thee the desire of thy heart.
Be kindly affectioned one towards another with brotherly love.
One generation passeth and another cometh. And 12.1. Remember now thy Creatour in the dayes of thy youth, while the evill dayes come not, nor the yeares draw nigh, when thou shalt say I have no pleasure in them.
As Sodome and Gomorrah are set for our examples, suffering the vengeance of eternall fire.
Abstain from all appearance of evill.
There is an evill among all things that are done under the Sunne, that there is one event to all; yea also the hearts of the sonnes of men are full of evill and madnesse while they live, and after that they goe down to the dead.
Put on the whole armour of God, that ye may be able to stand against the wiles of the devill, that ye may stand in the evill day.
I love them that love me, and those that seek me early shall finde me.
O God thou art my God, early will I seek thee.
The imagination of mans heart is evill from his youth.
And were by nature the children of wrath.
But what they know naturally as bruit beasts, in those things they corrupt themselves.
In both which I stir up your willing mindes by way of remembrance, that ye may be mindfull of the words which were spoken before by the holy Prophets, and of the Commandements of us the Apostles of the Lord our Saviour.
Thou therefore that teachest another, teachest not thou thy self? thou that preachest a man should not steal, doest thou steal?
Beware of false prophets (or teachers) which come to you in sheeps cloathing, but inwardly are ravening wolves.
THe second Age is termed Childhood, a right wandring in the wildernesse, in which meeknesse is required. The first we discovered and commenced our time, now it is requisite to speak something of Action, which is the life of a man in his time, of this I would (by the help of God) admonish in order, according to the severall steps and degrees of capacity. Such action as concerns this second Age, is the beginning truly to rellish and entertain wholesome doctrine and admonition, such as tend to our temporall, but especially to our eternall welfare: Now that we are entred into this wholesome Land, and possed the danger of a seven-years journey, in the troublesome pilgrimage of this mortality, it is good that we apply our mindes, how we may become serviceable to our mercifull Creator, and imploy our appointed time in his Vineyard, like faithfull servitors, that when he comes or calls, we may be ready to passe our account with joy and comfort, and not with grief. In this Age we are to proceed in those little foot-steps of learning, which probably (if not much neglected) hath been laid out to us in the former Age. Foundations ought to be of the most lasting materials, because if they fail, the whole building is in danger, and they are most hard and unusuall to be removed; therefore let thy first learning be the best, and that is thy duty to thy Maker, which comprehendeth the generall performance of all duty: Learn divine precepts, especially the old and new Testament, that may [Page 18]make thee wise to salvation, and that will by Gods mercy bring on a delight in prayer, in reading and hearing the Word of the Almighty. Instruct a childe while he is young, and he will remember it afterwards: Never teach a childe that which is evill, which he must either leave, or be untaught; ingraft brotherly love one in another, ever rejoycing in one anothers welfare, but especially in the good of your eternity. Now thou must begin to take some notice of passages, and accidents, that doe, may, or have befallen thee, or some near thee; especially of the death and mortality of thy friend or acquaintance; for often to think of death, is a great means to be well prepared for it: and taking notice of passages and casualty in others, fits us for changes and alterations that must befall our selves. About this time it is, that corrupted youth begins to make excuse for faults, but doe thou fly the faults and it is sufficient. Strive to know good from evill, then follow the good, and be sure to avoid all appearances of evill: he hardly recovers health, that knowes not he is sick: if we begin not our cure betime, when shall we cast off those many plagues and sicknesses that begirt us. A Christian must be an expert Spirituall Souldier, and therefore must learn betime to put on his whole armour of salvation: we must begin to reform and correct our mindes, before they be confirmed in wickednesse and corruption: corrupted nature proffers no man a good minde before an evill, therefore is the minde to be enforced, so shall [Page 19]the medicine prove sweet while it cureth. Of other remedies there are certain pleasures after health: Divinity is both wholesome and pleasing; it is very necessary that Tutors and teachers of Children, and all that company with them be religiously disposed, gentle and peaceable; example, in this age especially, prevailes much beyond precept; that which is tender layeth hold on that which is near unto it, growes with it, and is fashioned to it: Nurces and Masters are often imitated by Children, and more oft in their vices then vertues, by how much in humane things the bad exceeds the good; therefore timely and diligent heed must be prepared against them, that so the Cokatrice and subtill Serpent may be killed betime, broken in the egg, before it shew a deceitfull countenance; lest the dissembling Wolfe, having gotten a Sheeps cloathing, deceive the innocent Lambs, and bring them unawares into his slaughterhouse of destruction.
For while he was yet young, he began to seek after the God of David his father.
Wherewithall shall a young man clense his way, by taking heed thereto according to thy word.
To give subtilty to the simple, to the young man knowledge and discretion.
In all thy wayes acknowledge him, aad he shall direct thy pathes.
My voice shalt thou hear in the morning O Lord, in the morning will I direct my prayer unto thee and will look up.
I have raised him up in righteousnesse, and I will direct all his wayes.
O Lord I know that the way of man is not in himself, it is not in man that walketh to direct his steps.
For with thee is the fountaine of life, in thy light shall we see light.
For the Lambe that is in the midst of the throne shall feed them, and lead them unto living fountaines of water, and God shall wipe away all tears from their eyes.
If there be any vertue think of these things.
According to his Divine power, he hath given to us all things that [Page 21]pertain to this life and godlinesse, through the knowledge of him that hath called us to glory and vertue. Ver. 5. Add to faith vertue, and to vertue knowledge. Ver. 6. To knowledge temperance, and to temperance patience, and to patience godlinesse. and to godlinesse brotherly kindnesse.
Mary hath chosen the good part which shall not be taken from her.
Mary hath chosen the good part which shall not be taken from her.
Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life.
He that trusteth in his riches shall fall.
The Scribes and Pharises love the uppermost rooms and chief seats. Ver. 7. And greetings in the market-place, and to be called of men Rabbi. Ver. 12. Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.
But if the evill servant shall say in his heart, my Lord delayes his coming, Ver. 49. And shall begin to smite his fellow-servants, and to eat and drink with the drunken, the Lord of that servant shall cut him in sunder.
But I see another Law in my members, warring against the Law of my minde.
They have dominion over our bodies, and over our cattell at their pleasures, and we are in great distrasse.
There shall no evill happen to the [Page 22]just, but the wicked shall be killed with mischief.
Fear God and keep his Commandements, for this is the whole duty of man.
Quench not the spirit.
I made haste and delayed not to keep thy Commandements.
Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in to him, and will sup with him and he with me.
But because I have called and ye refused, I have stretched out my hand and no man regarded, but ye have set at nought all my counsell, and would none of my reproof, I also will laugh at your calamity, and mock when your fear cometh.
Wisdome is the principall thing, therefore get wisdome, and with all thy gettings get understanding.
The patient in spirit, is better then the proud in spirit.
For I am jealous over you with a a godly jealousie, for I have espoused you to one husband, that I may present you as a chast vergin to Christ.
O Lord uphold me with thy free spirit. And 143.10. Teach me to doe thy will, for thou art my God: Thy spirit is good, lead me into the land of uprightnesse.
He that ruleth his spirit is better then he that taketh the City. And 20.27. The spirit of a man is the candle of the Lord, searching all the inward prrts of the blly.
The meek shall eat and be satisfied. And 25.9. The meek will he guide in judgement, [Page 23]and the meeke will he teach his way.
And being found in fashion of a man, he humbled himself and became obedient unto death, even the death of the crosse.
But they are not valiant for the truth upon the earth, for they proceed from evill to evill, and they know not me, saith the Lord.
Through God we will doe valiantly, for he it is that shall tread down our enemies.
Let us not sleep as doe others, but let us watch and be sober. And ver. 8. Let us that be of the day be sober, putting on the brest-plate of faith and love, and for a helmet the hope of salvation.
Let your speech be alwayes with grace, seasoned with salt, that ye may know how you ought to answer every man.
Wisdome is profitable to direct. And 9.16. Wisdome is better then strength. And v. 18. Wisdome is better then weapons of warre, but one sinner destroyeth much good.
INfancy and Childhood being passed like the red Sea and the wildernesse; the next and third Age is called Youth (like passing over Jordan) and therein is temperance to be carefully planted: This is a dangerous and a difficult passage, and our guide herein must be supernaturall: it is not humane light that can direct us in this way, it must be a coal taken from the Altar, and a Candle enlightned at the holy Lampe, that must protect us in this voyage; here we must take and endear unto us the living fountain of life, to curb the threatning floods of death: here Vertues shew your strength, or vice will soon prevail and conquer; here you must wage a war with Epicures and other vain professors, that in vain glorious pastimes talk of Vertues, and make them handmaids to their vitious pleasures, whereas no true pleasure is without them; for that is not Vertue, which waiteth on delight, the chiefest place is hers, and she it is that must lead, command and be obeyed. Take great heed of being bond-slave to delight, for all is vain where Vertue hath no place; Vertue only giveth perpetuall and assured joy, although there be some obstacles, which are as foggy mists which never surmount the Sunne; to obtain this no labour is too great, nor any pains too high a price to make us thus affected; true worth is to be well composed unto Vertue; all that is honourably performed, one only Vertue doth it, although it be by advice and counsell, for there is an inseperable society of all Vertues; when any endures affliction constantly, [Page]
Where with shall a young man cleanse his way! by taking heed, thereto according to thy word.
[Page] [Page 21]stantly perhaps he imployes all his Vertues, although but one discovereth it self at hand, which is his Patience. Vertue is that which properly belongs to a wise man, and cannot be taken from him, bloudy Tyrants have no power over this; those goods are true and only worthy our serious endeavours to obtain, which cannot be taken from us; as for riches, honour, precious-stones, gold, silver, epicures feasts and such like, they are but earthly burdens, which a sincere minde, and such as is not forgetfull of his nature cannot love, because nature spiritualized is alwayes light, and will mount as high as heaven as soon as it sees the gate open; in the mean while (as farre as these bonds of the body, and masse of the flesh which environeth the same will permit) upon the wings of a sudden and swift thought, it visiteth and vieweth celestiall things, and examineth both time past and that which is to come; whereas this frail body, the fetters and gives of the soul, is tossed hither and thither, punishments, thefts, and sicknesses are exercised upon it; but a vertuous minde is sacred and eternall, and wicked hands cannot lay hold to hurt it. Endeavour to obtain, and keep thy self very close to all kinde of Vertue which the holy Spirit shall upon any occasion dart into thy minde, and take great heed thou quench not the holy Spirit in thee, by sleighting, neglecting, refusing or delaying to make good use of the good motions thereof; for (doubtlesse [Page 22]lesse) all men have (at one time or other) offers and opportunities of grace, which if he make no good use of, his damnation is surely just. I will in this place only name and particularize some choice Vertues which I admonish you diligently to labour for, and I will but name them, as it were, because I purpose God willing to discourse more fully of them hereafter. The first is Wisdome, which teaches all duty to thy Maker, thy self, and thy neighbour; this is a principall thing, therefore get wisdome, and above all thy gettings get understanding; then get Patience which conquereth the world, and fits thee to receive all the sweet corrections of thy Maker with joy and comfort; remember the patience of Job, and the sweet and pleasant fruits thereof. Then get Chastity, whereby thy body and minde will be a fit Tabernacle for the holy Ghost to dwell in, and in the power of the holy Spirit subdue naturall corruption to the blessed Law and rules of true piety and religion. Next Meeknesse: Moses was the meekest man upon the earth (saith the Text Numb. 12.3. Matth. 5.5. Blessed are the meek, for they shall inherit the earth,) and see his favour with almighty God. Then Humility: O remember how our blessed Saviour humbled himself for our salvation, therefore there is [Page 23]no true Christian without true humility. Next get Fortitude and true valour, but be sure thy cause be religious, right and good. Then Sobriety and watchfullnesse, especially over thy self, and therein shew thy true fortitude and valour, in conquering and controuling thy naturall passions, subjecting them to the upright rules of reason and religion; here is great use and need of temperance, lest heady and self-conceited youth, think and presume to run before he can goe; Temperance gives a sweet rellish and seasoning to all the vertues: and it is perpetually required in controversies and contestations, trouble and divisions, this vertue bridles pleasant things that deceive the senses, and by serious consideration takes the good of things obdurate. As true Fortitude is a spur in adversity, so Temperance is a bridle in prosperity; with these two we may subdue our passions, and carry our selves wisely in all accidents, which is a high point of wisdome. This is the bridle of the soul, and hereby we wean it from the sweet milk of the pleasures of this world, and maketh it fit for better nourishment, which heaven direct us in for the good mercy thereof, Amen.
And the Lord hearkned to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their Cities.
Because sentence against an evill work is not executed speedily, therefore the hearts of the sonnes of men are fully set in them to doe evill. And Chap. 9. ver. 3. Also the hearts of the sonnes of men are full of evill, and madnesse is in their hearts while they live.
I wisdome dwell with prudence.
Blessed be the Lord God of Israel, that made heaven and earth, who hath given to David the King a wise sonne, endued with prudence and understanding.
Apply thy heart to instruction, and thy ears to the words of knowledge. And 4.24. Keep thy heart with all diligence, for out of it are the issues of life.
For if there be a willing minde, it is accepted according to what a man hath, and not according to that he hath not.
Hear thou my sonne, and be wise and guide thy heart in the way.
Thou shalt guid me with thy counsell, and afterwards receive me into glory.
O house of Jacob come ye let [Page 25]us walk in the house of the Lord. Isa. 1.18. Come now let us reason together, saith the Lord.
The discretion of a man deferreth his anger, and it is his glory to passe over a transgression. And 27.4. Wrath is cruell, anger is outragious.
Anger resteth in the bosome of fools.
He that is slow to anger is better then the mighty, and he that ruleth his spirit, then he that taketh a City. And 29.1. He that being often reproved hardneth his neck, shall suddenly be destroyed, and that without remedy.
What man is he that desireth life, and loveth many dayes that he may see good. Ver. 13. Keep thy tongue from evill, and thy lips that they speak no guile. Ver. 14. Depart from evill and doe good, seek peace and ensue it.
The excellency of knowledge is, that wisdome giveth life to them that have it.
In the way of righteousnesse there is life, and in the path-way thereof there is no death.
This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night.
I will meditate in thy precepts, and have respect unto thy Lawes. And 143.5. I meditate on all thy works, and remember the dayes of old. And 55.14. We took sweet counsell together, and walked unto the house of God in company.
Pull out the beam out of thy own eye, then shalt thou see clearly to pull out the moat out of thy brothers eye.
He that trusteth in riches shall fall, but the righteous shall flourish as a branch.
Charge them that are rich in this world, that they be not high mended, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.
He made a pit and digged it, and is fallen into the pit which he made.
Who so diggeth a pit shall fall therein.
The heathen are sink down in the pit that they made, in the net which they hid, is their own foot taken. And 10.2. Let them be taken in the devices, which they have imagined.
The righteousnesse of the upright shall deliver them, but transgressors shall be taken in their own naughtinesse.
There is a time to every purpose under heaven.
Let every man abide in the same calling wherein he was called.
For Ezra had prepared his heart to seek the Law of the Lord and to doe it, and to teach in Israel statutes and judgments.
Depart from me ye evill doers, for I will keep the Commandement of my God. And 9 [...]. O how I love thy Law, it is my meditation all the day. And 99. I have more understanding then all my teachers, for thy testimonies are my meditation.
Through idlenes the house droppeth thorow.
THe next Age is vulgarly called Man-hood, and that may be somewhat like destroying of the wicked after our dangerous passage into Canaan, for the heart of man is desperately wicked from his youth: Now search for wisdome, now is the corrupted earth fit for fruit; here is required prudence and true humility: if we sleep in pride and self-opinion, the destroyer sowes his tares: the heart of man is like a fruitfull ground, that must be laboured, weeded and sown with good seed, else briars and thorns will soon spring up and cover it. To a right ordering of our selves in this condition, what great occasion have we of right ruled reason, and true celestiall wisdome, which makes so wise to salvation, that it raiseth a man far above all terrestriall and diabolicall attempts, so that they cannot hurt or violate it. The minde is the most excellent part of a man, prudence and humility is an especiall guide to it; by the minde are actions tried, as we there rellish, so are our attempts, how needfull then is the guide of perfect reason; it is the hand that guides the minde, to promote and allow those things only which are honest, good and profitable, and abhor and avoid the contrary: it is the light of the Lord unto us, whereby we may discern good and evill, it's that which names us men, and only maks us differ from the beasts. Our good is said to be consummate, if we have fulfilled that to which we were born, which is true reason, sufficient not only to foresee, but to execute an action. Take great heed to avoid all the enemies to this sure guide, among the rest avoid anger; for what is more foolish, then that reason [Page]
Fly youthfull lusts but follow after righteousnes, faith charity, peace with the pure in hart
[Page] [Page 25]should seek assistance from wrath; a stable thing from an uncertain, a faithfull from a perfidious, a whole from a sick: in those actions themselves wherein the help of anger seems to be most requisite, reason it self is more strong; the very designes of reason and wrath are different, for reason will have that judged which is right, but wrath will have that seem right which she judgeth, and although the truth be laid before hereyes, she loveth and maintaineth errour, she will not be reproved, and in evill enterprises, she esteemeth it more honest to be obstinate, then to repent her self; cursed wrath that will be angry with truth her self if it oppose her will. Is it wisdome onely that makes us differ from beasts, and is it our best guide to the well ordering of our lives? then let us inquire into the properties of this wisdome, that so we may adorn our selves therewith: Some will have it that a wise man can receive no wrong (as to himself) for by his patience, and right understanding of the end of all conditions, the evill rests upon the author and actor of it: Also wise men only know to whom to give, and how to bestow the benefits, and are very much content with their serious thoughts and meditations, and do not permit external things to adde or detract much from them. The company and advice of wise men is very profitable, for that they are not subject to motion of anger, neither can they be moved with disorder, or intangle themselves with miseries, and in condemning others faults, they alwaies begin with their own: as for outward riches, they use them as servants, but fools use them as commanders. Some have conceived, that evill in it self is only evill to him that offereth it, that which offendeth ought to have more force then that which is offended, but [Page 26]vice hath not more force then vertue, whereupon it followeth, that wise men cannot be offended; they are patient and apply all things to the best remedy, brideling their passions, and judging all evill otherwaies then the passionate, and converting all to good: Wisdome seeks no revenge, for that properly belongs to God; Vengeance is mine, and I will repay, saith the Lord; from whose forbearance and long-suffering we may learn patience: wherefore to avoid strife, is a remedy against much trouble, and it is a true point of wisdome, to be prepared against all appearances of evill with constancy: to that end betake thy self to some honest employment, for thou shalt finde it most necessary and beneficiall unto thee, to spend thy time in some honest calling, which must by no means hinder thy constant devotion and meditation. All callings may be abused, and a man may be wicked and violate his soul, or he may be upright, in any of them: but of all, I only advise from a soul hers life, wherein me thinks the soul is made subject to the body, which is the ready way of ruine to them both; for that a man doth binde himself to kill his neighbour at every order and command of another, without examination or knowledge of the cause or matter; wherefore (as for other irreligious exorbitancies almost wholly overspreading that profession) I esteem it a calling most subject to temptations, and therefore spiritually dangerous, if not with most serious care performed, Luk. 3.14. Wherein I doe not condemn or wholly disallow in any case the taking up of Arms, but I counsell and advise that it be not undertaken without most pious care and circumspection, which may (by the mercy of the God of hosts) obtain his blessed guidance and direction [Page 27]and preservation from those manifold dangerous allurements and temptations incident to that imployment, which strongly presse to the distraction of the soul, with which the body must participate. Time is a root that certainly brings forth many branches, many casualties and changes it doth produce to all mortality, and nothing befits a man better to entertain such passages, then such a calling and imployment, as when evill presents it self to us, we may have ready at hand honest and just actions, to assist pious and holy meditations, from which we (by the gracious mercy of God) shall receive much comfort, and never be ashamed; whereas idlenesse and want of good and honest action is a root for any evill.
All of them shall wax old as doth a garment, and as a vesture shalt thou change them, and they shall be changed.
And they sinned against me, therefore will I change their glory into shame.
They shall build houses and inhabit them, and they shall plant vineyards and cat the fruit thereof. And 66. v. 2. For all those things hath my hand made, and all those things have been, saith the Lord; but to this man will I look, even to him that is pure and of a contrite spirit, and that trembleth at my word.
Let us cleanse our selves from all filthinesse of the flesh.
Walk in the spirit, and ye shall not fulfill the lusts of the flesh. Ver. 19. Now the works of the flesh are manifest, which are those, adultery, fornication, uncleannesse, lasciviousnesse, &c.
Houses and riches are inheritances of the fathers, but a prudent wife is from the Lord. Ver. 2. The contentions of a wife is a continuall dropping.
I say therefore to the unmarried and widdowes, it is good for them if they abide as I. Ver. 9. But if they cannot contain, let them marry, for it is better to marry then to burn.
And there be Eunuches which make themselves Eunuches for [Page 29]the kingdome of heavens sake.
Thus they were defiled with their own works.
Where no counsell is the people fall, but in the multitude of counsellors there is safety And 15.22. Without counsell purposes are disappointed, but in the multitude of counsellors they are established.
Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners nor sitteth in the seat of the scornfull. And 73.24. Thou shalt guid me with thy counsell, and afterwards receive me into glory.
Is counsell perished from the prudent, is their wisdome vanished?
They soon forgat his works, they waited not for his counsell. Ver. 14. But lusted excredingly in the wildernesse, and tempted God in the desart. Ver. 15. And he gave them their request, but sent leannesse into their souls.
Wisdome is better then rubies, and all the things that may be desired are not to be compared to her. And v. 14. Counsell is mine and sound wisdome, I am understanding and have strength. Ver. 19. My fruite is better then Gold, yea then fine Gold, and my revenue then choice Silver. Ver. 20. I leade in the way of righteousness, in the middest of the paths of judgement.
My Sonne keepe my commandements, and hide my words with thee, keepe my commmandements, and live, and my law as the apple of thy eye: binde them upon thy fingers, write them upon the tables of thy heart, say unto wisedome, thou art my Sister, and call understanding thy Kinswoman: that they may keepe thee from the strange woman, from the stranger which flattereth with her words. Ver. [...]. I descried among the youth a young man voide of understanding. Ver. 10. And behold there met him a woman, with the attire of an Harlot, and subtile of heart, she is loud and stubborne, h [...]r feet abide not in her house, for she caught him and kissed him, and with an impudent face said unto him, I have peace offering with me, this day have I paid my vowes, therefore come I forth to meet thee dilligently, to seek thy face and have found it. Ver. 18. Come let us take our fill of love. Ver. 21. With much faire speech she caused him to yeeld, with the flattering of her lippes she forced him. Ver. 22. He goes after her straight way as an Ox goeth to the slaughter, or as a foole to the correction of the stockes. Ver. 23. Till a dart strike through his liver, as a bird hasteth to the snare, and knoweth not that it is for his life.
The commandement is a lampe, and the law is light, and reproofes of instruction are the way of life. Ver. 24. To keepe thee from the evill woman, from the flattery of the tongue of the [Page 31]strange woman. Ver. 25. Lust not after her beauty in thy heart, neither let her take thee with her eye-lids. Ver. 27. Can a man take fire in his bosome and his cloathes not be burnt?
This I say, walk in the spirit and ye shall not fulfill the lusts of the flesh.
Every man is tempted when he is drawn away of his own lusts and entised. Ver. 15. When lust is conceived it bringeth forth sinne, and sinne when it is finished bringeth forth death,
For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father but of the world, and the world passeth away and the lusts thereof, but he that doth the will of God abideth for ever.
THe next Age still goeth on in Manhood (although in it, if we observe) we shall finde of necessity many extraordinary changes and alterations; therefore now we are entred into this promised Land of our pilgrimage, and have in some measure destroyed the wicked, it is convenient in this place to seek out a fitting habitation, that so we may plant a Vineyard and drink the wine thereof with thankfullnesse: here is the blessed gift of Chastity much required; about this time, and before this too oft and too soon, fond youth is apt to think, it is not good to be alone, there is much promised relicity in a married life, but how narrow is the way that leads to this most difficult happinesse, how many thousand wayes are there that lead to misery in it! If thou meanest to take upon thee a married life, seek earnestly by prayer and true reason for heavenly guidance in it, that which can be but once done, how great need is there that it be well done: we are very apt to desire change, and not to be content with a providentiall disposement; as also to think our own and present condition to be very ill, or the worst that may be: (prayer, humility, true devotion, the uncertainty of life, the certainty of death, the mercy and justice of God, with fervent and constant meditation and practice herein, may by the mercy of God make an Eunuch for the kingdom of Heavens sake,) but if it be that it is better for thee to marry then to burn, take along with thee these advisements from a Father, which if thou well observe (by Gods assistance therein) thou maist doe well: I cannot make them absolute, for that there is nothing so bad, but some [Page]
I will praise thee for I am wonderfully made, marvelous are thy works O Lord.
[Page] [Page 29]good may be extracted from it, not any thing so good but secundary causes may produce evill by it, yet some things are so near the producing a necessity to evill, that I wish thee take heed how thou touchest pitch least thou be defiled: study what thou art and know what thou maist be, before thou hast passed these ten Ages, then suite the uncorrupted desires and appetites of thy soul in a woman before she be thy wise, least after it be too late: know well, her nature, inclination, education, parentage, private devotion, and ordinary imployment, that after knowledge doe not trouble thee: My first advice to thee is, not to marry except thy best friends counsell and wish thee to it, before twenty years of age in a woman, and twenty five in a man, about which time (by Gods grace) thou maist have a little knowledge of good and evill. Secondly, let not money, beauty, or friends, be the greatest inducement to thy choice, for these things all fade, and so thy due affection may also fail, but choose such a one as may cheerfully walk with thee, in Christ to Christ, and in that walk thou maist finde a true and lasting refreshment. Thirdly, be very circumspect how thou marriest one that before was married, it may doe well, but I can give no encouragement to it, for it seemes as good for thee to make thy partner, as for another to make thy house, whereby we commonly avoid great losse, but alwaies great hazard. Fourthly, it is good to choose equality in parentage, and proportion, in some reasonable measure; and if greater then thy proportion in these, be offered, search narrowly least there be a Serpent [Page 30]in the grass, least these adorne the Owner, and not the Owner these. Fiftly, endeavour thy living in some wholesome ayre, where (by the blessing of God) thou maist probably have health in thy family. Sixtly, let thy partner be of a strong and healthy habit of body, for that a sickly constitution endangereth the losse both of estate and affection. Seventhly, having made thy choice, and providence having therin determined and finished his appointment, do thou as the admired Bee, that takes honey out of sower herbs, and let nothing be so bitter to thee, that thou shouldest not convert it to some good use, moving thee to true Christian contentment, and do thou joyfully delight thy self in all the providences of God towards thee, especially when thou seest his pleasure so fully determined and concluded, hate all desire to change, increase, and nourish all good honest, and contented inclinations, and besure to subdue, hate, and and avoide all appearances of evill; murmuring or dislike of thy choice, and know that we are all here, but in our journey, the way of our pilgrymage, which soe it leade to Heaven, happy is that passage: for the seas are rough through which we must saile to eternall Peace, or not attaine it. Now a word or two concerning chastity or continency, because it is very difficult; and must have a carefull and painefull guard, for it is no easie matter wholly to resist nature, which herein is strong and ardent, but the more obstinate the enemy, the more commendable the conquest. To be truely chast out of due obedience to the commands of God, is alike Vertue laudable in men as women: Now because this is a [Page 31]violent passion and deceitfull, we must arm our selves against it, and be wary to discover its baits, and the more it flattereth us, the more to distrust it, it would willingly imbrace us to strangle us, pamper us with honey to glut us with gall. Unchast incontinency hath many great inconveniencies and dangers; it consumes the body, and (as some say) effeminates the soul, weakens the spirit, and that many by giving way thereto, have lost both lives, fortunes and spirits; and it doth appear true, that there is more pleasure in vanquishing pleasure, then in possessing it; the best of earthly things oft breeds repentance, but the worst alwayes. There are many kindes and degrees of chastity, continency and incontinency, of which the conjugall continency is a chief and principall, it must be kept and retained within the chast breast of that party whom almighty God hath disposed of in marriage for our companion, and whosoever doth otherwise, violates his or her own body, by the Law of God which commands chastity therein, by the Law of nature, which forbids that to be common which is proper to one, and imposes upon faith and constancy by the Law of nations, and by the Law of Justice, equity and right, which if we violate and offend, the justice of heaven must justly punish us. Heb. 13.4. Whoremongers and adulterers, God will judge.
And they shall build houses and inhabit them, and they shall plant vineyards and eat the fruit of them.
Every tree is known by his fruit, for of thorns men doe not gather figgs, nor of a bramble bush gather they grapes.
I will establish his Kingdome for ever, if he be constant to doe my Commandements and my judgments.
The Lord is a God of knowledge, and by him actions are weighed.
But I say unto you, love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that dispightfully use you and persecute you, that ye may be the children of your Father which is in Heaven; for he maketh his Sunne to rise on the evill and on the good, and sendeth rain on the just and on the unjust.
Let us not be weary of well doing.
Be thou faithfull unto death, and I will give thee the Crown of life.
Giving all diligence, add to your faith vertue, and to your vertue knowledge. Ver. 6. To knowledge temporance, to temporance patience, to patience godlinesse. Ver. 7. To godlinesse brotherly kindnesse, to brotherly [Page 33]kindnesse charity. Ver. 8. For if these be in you and abound they will make you that you shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ. Ver. 9. But he that lacketh these things is blinde.
Love not the world, nor the things of the world, if any man love the world, the love of the Father is not in him.
The backslider in heart shall be filled with his own wayes, and a good man shall be satufied from himself.
The young Lyons doe lack and suffer hunger, but they that fear the Lord shall not want any thing that is good. Come my children hearken unto me, I will teach you the fear of the Lord. What man is he that desirech life and loveth many dayes that he may see good? Keep thy tongue from evill and thy lippes that they speake no gu [...]l. Depart from evill and doe good, seek peace and ensue it. The eyes of the Lord are upon the righteous, and his ears are open to their cry. The face of the Lord is against them that doe evill, to cut off the remembrance of them from the earth. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. Many are the afflictions of the righteous, but the Lord delivereth him out of [Page 34]them all. He keepeth all his bones, not one of them is broken. Evill shall slay the wicked, and they that hate the righteous shall be desolate. The Lord redeemeth the souls of his servants, and none of them that trust in him shall be desolate.
The simple beleeveth every word, but the prudent man looketh well to his goings. A wise man feareth and departeth from evill, but the fool rageth and is confident.
Fear God and keep his Commandements, for this is the whole duty of man. Ver. 14. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evill.
NOw we have by the mercy of God obtained a fruitfull plantation in this promised Land, let us plant in it good and wholesome fruit, for men do not gather grapes of thorns nor figgs of thistles. Here we may proceed in the sixth Age of our Life, and third ascent of our Manhood, under the notion of constant Action, and hereby our duty is, by all means to endeavour the good of all: the heavens lead us to this by shining upon all without hopes of gain or requitall: shewing thereby the duty of a good man to his neighbour; to be constantly conversant in some good employment of the body, minde or both, is a very lively branch of true vertue, which keeps a man unvanquished, and is not subject to pleasures, and hath its reward in it self: Vertue doth alone bring forth solid joy, and only enables a man to bear all the changes and chances of this life with comfort; and doe you rightly consider all the branches that proceed from this root, and you will finde that they are firmly united with linkes unseparable; as all the branches of a tree have but one root to nourish them, so all the Vertues have but one principall foundation, which is the doing all things out of true obedience to the service and commands of almighty God, therefore is true Vertue most highly to be aspired unto. Wisdome is a true branch of it, which makes a man rightly to understand, the nature, use and property of all things, and counteth nothing evill but vice, which it is alwaies sufficiently fortified against, and cannot enter there [Page]
Teach mee o lord the way of thy statutes and I shall keepe it vnto the end
[Page] [Page 33]where vertue and honesty dwelleth: if injury be the sufferance of some evill, and a wise man cannot suffer evill, then there is no evill that appertains to a wise man: every injury is a diminution of him to whom it is offered, and no man may receive injury without some detriment, either in good-Name, body or goods; but a wise man can loose nothing, he hath all his goods inclosed with the enjoyment of true vertue; as for other things, he useth them as borrowed, and what man is so much moved at the losse of what is not his own, but if injury can attempt nothing which is proper to a wise man, because the whole is conserved by his vertue, it must follow that a wise man cannot be injured, because he sets not his heart upon earthly things, as if they were his own, knowing that the possession of all those things that abound externally is slippery and un-assured: plant then plentifully in the vineyard of Vertue, and be thou a flourishing branch of this blessed root, so thou shalt relieve others with thy pleasant fruits, without diminishing of thy own store and plenty: prosperity shall not puff thee up, nor adversity deject thee: true goods are never subject to moth, rust and canker, neither can thieves break through and steal them; heavenly riches shall have a heavenly reward, and earthly changes cannot approach their dwelling. Wisdome will advise thee to be very carefull how thou dost ingage thy self either by word or action, [Page 34]especially amongst a croud, with a multitu [...]e; in a warre, a civill warre; against a Prince, a present power; rather fly such a flame, if any conveniency will permit avoid the fire, while fury is fierce let it passe thee, for violent things are seldome permanent. I cannot shew you a certain way to avoid the dangers that time and chance may bring upon you, or upon your country in your generations for outward things, true vertue and inward treasure must secure you: it must be wisdome, that heavenly gift, obtained by true and hearty prayer, and humble obedience, that must guide your feet in the way of peace, that peace which the world, the flesh, the devill cannot deprive us of, which the God of Heaven grant us all for his mercies sake, Amen.
Into thy hands I commit my spirit thou hast redeemed it or lord God of truth
And the Lord God planted a garden eastward in Eden, and there he put the man whom he had formed. Ver. 15. And the Lord God took the man and put him into the garden of Eden to dresse it and to keep it.
Every purpose is established by counsell, and with good advice make warre. And 24.6. For by wise counsell thou shalt make thy warre, and in multitude of Counsellors there is safety.
Know therefore this day and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath there is none else. And 32.29. O that that they were wise, that they understood this, that they would consider their latter ends.
A prudent man foreseeth the evill and hideth himself, but the simple passe on and are punished.
I foresaw the Lord alwayes before my face.
Hearken unto this, and consider the wondrous works of God.
When I considered the heavens, the works of thy hands, the Moon and Starres which thou hast ordained. What is man that thou art mindfull of him, and the sonne of man that thou visitest him.
Thus saith the Lord, Consider your wayes. And 2.15. And now I pray you consider from this day [Page 36]upward from before a stone was laid upon a stone in the Temple of the Lord.
Consider what I say, and the Lord give you understanding in all things.
Be angry but sinne not, let not the Sunne goe down upon your wrath.
Cease from anger and for sake wrath: fret not thy self in any wise to doe evill.
The discretion of a man deferreth his anger, and it is his glory to passe over a transgression.
Be not hasty in thy spirit to be angry, for anger resteth in the bosome of fools.
Put off all these, anger, wrath, malice. Ver. 10. Put on the new man which is renewed in knowledge, after the image of him that created him.
I will establish his kingdome for ever, if he be constant to doe my Commandements.
Set your affections on things above, and not on things below.
Be strong in the Lord and in the power of his might. Ver. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devill. Ver. 12. For we wrestle not against flesh and bloud, but against Principalities, against Powers, against the Rulers of the darknesse of this [Page 37]world, against spirituall wickednesse in high places
Before I was afflicted I went astray, but now have I kept thy word. Ver. 71. It is good for me that I was afflicted that I might learne thy statutes.
Happy is the man whom God correcteth, therefore despise not thou the chastening of the Almighty.
For whom the Lord loveth he correcteth, even as a father the sonne in whom he delighteth.
Wherefore doth a living man complaine, a man for the punishment of his sinnes? Let us search and try our wayes, and turn again unto the Lord. Let us lift up our hearts with our hands unto God in the heavens.
Set a watch O Lord before my mouth, keep the door of my lips.
In the multitude of words there wanteth not sinne, but he that refraineth his lips is wise.
A fools voice is known by the multitude of words.
These six things doth the Lord hate. Ver. 17. A proud look, a lying tongue, &c.
I have hated them that regard lying vanities. Ver. 18. Let the lying lips be put to silence.
A righteous man hateth lying.
Refuse profane and oldwives fables, [Page 38]and exercise thy self rather unto godlinesse.
I have not sate with vain persons, neither will I goe in with dissemblers.
I hate vain thoughts, but thy Law doe I love.
Neither filthinesse nor foolish talking nor jesting, which are not convenient, but rather giving of thanks.
Behold I send you forth as sheep in the midst of wolves, be ye therefore wise as serpents but innocent as doves.
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
What is my reward then? verily that when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel.
He that is slow to anger is better then the mighty, and he that ruleth his spirit then he that taketh a City.
Thy men shall fall by the sword, and thy mighty in warre.
Remove farre from me vanity and lies; give me neither poverty nor riches, feed me with food convenient for me, least I be full and deny thee, and say, who is the Lord, or least I be poor and steale, and take the name of my God in vain.
For though we walk in the flesh we doe not warre after the flesh. Ver. 4. [Page 39]for the weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds. Ver. 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.
Wisdome is profitable to direct. And 7.19. Wisdome strengtheneth the wise, more then ten mighty men that are in the City.
In that day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
Teach me O Lord the way of thy statutes, and I shall keep it unto the end. Ver. 34. Give me understanding and I shall keep thy Law, yea I shall observe it with my whole heart. Ver. 38. Stablish thy word unto thy servant, who is devoted unto thy feare.
Now thou hast (by Gods gracious assistance) obtained a good plantation, and planted it, there must be a time of weeding, nourishing and preserving it, that so we may know the best way to improve our Talent in our heavenly Masters service: In this time (which is the seventh Age of a man) is required fortitude, gravity and sobriety, a stayednesse, and serious consideration of all our undertakings, a wise take-heed and foresight into the event of a businesse. Past and present things every man declares, but solid wisdome only, shewes the event of things to come; which although it sometimes faile (because the eternall God hath so decreed, that man should not know what should be after him) yet to us it is the Candle of the Lord, and being rightly used, it is a glimmering of the heavenly light, and excelleth folly and unadvisednesse, as light excelleth darknesse. To what purpose doth he plant that doth not well preserve, but suffers savage Bores to root and spoyl: and who so vain as he that builds a house, and doth not well repair and keep the same? The very microcosme of our body, teacheth us to have a fore sight into our affairs and dealings; for we have two Ears to receive direction by, and two Eyes to look before us, whereas of other members we have but one where the use is more single. I advise thee to determine of nothing in a passion, if anger be at all allowed it must be without sinne; Be angry but sinne not: and then [Page 36]surely it must be very short, the Sunne must not goe down upon it. Anger is a high degree of madnesse, and therefore unfits a man wholly to act any businesse in it: it is only good when with thy self for the committing of sinne, from which there is some hopes of thy repentance, with care for the future to avoid it. Anger unfits a man either to defend himself or offend his enemy, it doth disarm us as it were, and lay us open to all attempts against us, therefore have a speciall care to govern thy passions, and keep thy self in a constant setled way in thy affections, that so no chance or accident may attempt thee unprovided, or unfortified with strong reason and wisdome to oppose and resist it: passion sets a false glosse upon a businesse, and maketh him seem guilty, whom moderation and perfect reason would clearly excuse. Murmur not, neither be angry at any affliction in this life, but blesse almighty God that it is no sharper unto thee, considering the great deserts of thy infinite transgressions: remember (if thou make right use of it) that it is a sign and mark of the love of God to thee, and be thou truly penitent, humble and thankfull for it; for why should a sinfull man complaine of a man for the punishment of his sinnes, but rather in all humble obedience, love and thankfullnesse, lift up thy heart with thy hands unto God in the heavens. That thou mayest avoid the occasion of much anger and passion, set a watch over thy lips, and a strict restraint to thy [Page 37]tongue; use not many words, for that can hardly be without sinne; especially take heed of cursing, swearing, blaspheming, lying, &c. and love not to relate fabulous and vain jests, for they are commonly as near a lye as complements to hypocrisie and dissimulation, which is a gilded untruth to make it passe the better. Two things (its said) never wax old in a man, which (without a carefull watch) draw the whole body into sinne, that is the heart and the tongue, the heart alwayes imagining new things, and the tongue is swift to utter them: especially whilst thou art young keep much silence, for that will prevent much repentance: imprison thy tongue or it will imprison thee; set a restraint unto it, for it may be an evill enemy to thee. Some say a lyar is only good to reveale secrets unto, for that no man that knowes him will beleeve his relation. Some say, he which knowes not how to dissemble knowes not how to live, but dissembling then must be taken only for not speaking all the truth at all times, which in some sense may be esteemed dissembling, but I conceive a man may so dissemble without blame if he wisely order his discourse: whatsoever thou sayest or doest, perform it from a pure and right principle, in true performance of filiall obedience so highly due unto our God, and not out of any respect to man, other then in promoting in thy neighbour all [Page 38]good, and preventing in him any appearance of evill, that by thy evill example thou be not accessory to thy neighbours sinne. Now to speak a little of fortitude, which is a rare vertue, and produceth much worthy praise and commendation, if rightly used, but may be abused (as other good vertues) to much losse and dammage: its said of Prudence and Justice, that they govern a man in company, but Fortitude and Temperance govern a man in private and alone: All accidents in this life may be comprehended under prosperity and adversity, the former guideth in adversity, the latter in prosperity, and these two vertues may wholly be comprised and understood by this word Constancy, which is a right and equall stayednesse of minde in all accidents and outward things, whereby he is not puffed up in prosperity, nor dejected in adversity: Now Fortitude or Vertue, in the generall and vulgar understanding of the words, is exercised wholly in opposition and in subduing all things under it, contemning all terrible things, and (if abused) brings faire liberty into bondage. Military valour is commonly much different from true fortitude: we finde this valour in the ordinary sense common in beasts, but true Fortitude is only to be found in Wisdome; many attain Valour by use, institution, example or custome, though they be of base and slavish mindes, without any [Page 39]tincture of vertue or true fortitude, which is farre from an inconsiderate temerity or bruitish stupidity, for vertue cannot be without knowledge, and true fortitude is a stayed minde grounded upon the duty, honesty and justice of the enterprise, which never ceaseth untill it overcome, for that it is a quality of the minde not of the body, not of the limbes, but of true courage in the heart and will, whereby it is truly sound; for not the conflict but the cause sheweth valour, in which much wisdome and discretion must be shewed in the execution, and all lawfull meanes used to avoid an approaching danger: true fortitude is both a director and a protector, therefore most necessary to be obtained although it cost both pay and pains.
Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornfull, but his delight is in the Law of the Lord, and therein doth meditate day and night. He shall be like a tree planted by the rivers of waters, that bringeth forth her fruit in season.
Blessed is the man that trusteth in the Lord, and whose hope the Lord is. Ver. 8. He shall be as a tree planted by the waters, that spreadeth out her roots by the rivers.
My defence is of God which saveth the upright in heart. And 59.9. God is my defence. And 16. I will sing of thy power, yea I will sing aloud of thy mercies in the morning, for thou hast been my defence and refuge in the day of my trouble.
Be watchfull and strengthen the things which remain that are ready to die, for I have not found thy works perfect before God.
Take yee heed, watch and pray, for ye know not when the time is.
Restore unto me the joy of thy salvation, and uphold me with thy free spirit. And 143.10. Teach me to doe thy will, for thou art my God; thy spirit is good, lead me into the land of uprightnesse.
Thou gavest also thy good spirit to instruct them.
Quench not the spirit.
Believe not every spirit, but try the spirits whether they are of God, because many false prophets are gone out into the world. Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. Hereby know we that we dwell in him and he in us, because he hath given us of his spirit. Chap. 5. ver. 6. This is he that came by water and bloud, even Jesus Christ, not by water only, but by water and bloud, and it is the spirit that beareth witnesse, because the spirit is truth.
The high-way of the upright is to depart from evill; he that keepeth his way preserveth his soul.
I beseech you as strangers and pilgrims, abstain from fleshly lusts which warre against the soul.
When the wicked man turneth away from his wickednesse that he hath committed, and doth that which is lawfull and right, he shall save his soul alive. And 33. v. 5. He that taketh warning shall deliver his soul.
For if there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not.
This I say therefore, and testifie in the Lord, that ye henceforth [Page 42]walk not as other Gentiles walk, in the vanities of their minde, having their understanding darkned through the ignorance that is in them, because of the blindnesse of their heart. Who being past feeling, have given themselves over to lasciviousnesse, to work all uncleanness with greediness: but ye have not so learned Christ. Ver. 24. Put on the new man, which after God is created in righteousness and true holiness.
If ye know these things, happy are ye if ye doe them.
Then said he, Loe I come to doe thy will O God. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all.
Turn away my eyes from beholding vanity, and quicken thou me in thy Law. And 101.3. I will set no wicked thing before my eyes. And 78.1. Give ear O my people to my Law, encline your ears to the words of my mouth. And 39.1. I said I will take heed to my wayes, that I offend not with my tongue. I will keep my mouth with a bridle while the wicked are before me.
The tongue of the just is as choice silver. The mouth of the just bringeth forth wisdome, but the froward tongue shall be cut out.
He that handleth a matter wisely shall finde good: and who so trusteth in the Lord happy is he.
A word fitly spoken, is like [Page 43]apples of gold in pictures of silver.
The fear of the Lord is to hate evill, pride and [...]rrogancy, and the evill way, and the froward mouth doe I hate. And 11.2. When pride cometh then cometh shame, but with the lowly is wisdome. And 13.10. Only by pride comes contention, but with the well advised is wisdome. And 14.3. In the mouth of the foolish is a rod of pride, but the lipps of the wise shall preserve them. And 16.18. Pride goeth before destruction, and a haughty spirit before a fall. And 29.23. A mans pride shall bring him low, but honour shall uphold the humble in spirit.
God resisteth the proud, but giveth grace to the humble.
Be cloathed in humility for God resisteth the proud and giveth grace to the humble. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time.
Learn of me for I am meek and lowly in heart, and ye shall finde rest unto your souls.
That there should be no schisme in the body, but that the members should have the same care one of another.
Honour the Lord with thy substance, and with the first-fruits of thy increase.
Honour thy father and thy mother, &c.
I receive not honour from men. And V. 44. How can ye believe which receive honour one of another, and seek not the honour that comes from God only. And Chap. 8. ver. 54. Jesus answered, if I honour my self my honour is nothing, it is my Father that honoureth me, of whom ye say, that he is your God.
To them which by patient continuance in well doing seek for glory, and honour, and immortality, eternall life. Ver. 10. But glory, honour, peace, to every one that worketh good, to the Jew first, and also to the Gentile.
Incline my heart unto thy testimonies, and not to covetousnesse.
For the iniquity of his covetousness was I wroth, and smote him,
Take heed and beware of covetousness, for a mans life consisteth not in the abundance of things that he possesseth.
Let your conversation be without covetousness, and be content with such things as you have.
He that is slothfull in his work, is brother to him that is a great waster.
The prodigall or younger sonne gathered all together, and took his journey into a farre countrey, and there wasted his substance with riotous living, and when he had spent all, there arose a [Page 45]mighty famine in that land, and he began to be in want; and he went and joyned himself to a Citizen of that Countrey, and he sent him into his field to feed swine, and he would faine have filled his belly with the husks that the swine did eat, and no man gave unto him.
SEeing by the mercy of God we have obtained a happy plantation, planted and nourished it, so that the tender imps doe promise much content and profit; it is now time to fence and defend it; thereby preserving it from devouring and ravenous beasts, with other dangers, which if it lye open to the wildernesse of this worlds attempts and assaults, it will thereby be subject to receive detriment and damage; here is great need of carefull watchfullnesse, least while we neglect or sleep, the enemy enter, sowe tares and destroy: this falls out here in our discourse to be particularly treated on in this eighth Age of our life, with this remembrance, that what is duty in any part of our pilgrimage, is requisite to be carefully looked unto, and performed all our lives, so farre, and so long, as our bodies and mindes are capeable of performing such duty and service to our Maker, the benefit of which redoundeth wholly to our selves, if truly, with such duty and relation performed. Under the protection of this secure watch, we may passe all our dayes in safety; therefore it is most necessary to make diligent search, what this watch is, and over what it is to be: by this watch may be understood the sacred and holy Spirit of God, moving us to doe right and holy duties, and our care and watching ought to be, at all times to take heed of quenching or neglecting the blessed motions of this sacred Spirit in us, which is done, by neglecting, sleighting, forgetting, opposing, or any want of executing the good motions [Page]
Wee must all appeare before the Judgment seat of Christ.
[Page] [Page 41]thereof, which surely tends to the salvation of our souls; therefore although our souls be properly us; yet while we are in the body, our bodies (as may be said) had need watch over them, or more properly over themselves, for that the sinne of the body destroyes the soul. Now because this watch may be rightly ordered, let us consider some of those particulars it is to be set over; and first let us begin this watch over our wills, because the greatest part of those impieties, heresies and errors in our faith and religion, is sprung from our wicked and corrupt wills, from a violent and voluptuous passion, which afterward draweth unto it the understanding it self; this is a main wheel in all our actions, and if it be evill, then it is the chief enemy that commands against us, whose Officers and assistants in this warfare against us, we may mention afterwards in some particulars: But first to the Will; Imagination, opinion and will, is the guide or foot of the vulgar, as reason is of the wise and prudent; and men are tormented by the opinion they have of things, and not by the things themselves: Will is a great part of the reasonable soul, of very great concernment, and it principally behooves us to study how to order it, and set a watch upon it, for that thereupon dependeth almost our whole estate of happinesse; this is truly ours, at our command; Understanding, memory, imagination, and the like, may be taken from us, changed and annoyed with many accidents, and yet the [Page 42]will remain at our dispose: he that hath parted with, and given away his will, is no more his own man; by this we are made good or evill, and that will is only excellent where goodnesse and vertue lodgeth: not he that knowes good things, but he that wills, and in a right understanding desires them, is good and vertuous. The will is happy that loveth God, and to will evill things is wicked. In the next place, set a watch over thy eyes, thy ears, thy tongue, these are three most dangerous and desperate enemies, if left at liberty, but if well kept to strict command and order, the most serviceable souldiers in all the muster; the abused and common eye, is moved with the present object, but a wise foresight considereth the matter. The ear is a principall agent to the understanding, and by the well ordering of it, saving faith is obtained; speech is the messenger of the heart, and interpreter of the soul, and is chiefly ordained to edifie and instruct to salvation, it doth discover our mentall secrets, and men judge very much by it: One said well, Speak that I may see thee, that is, know thy heart; like golden Apples in pictures of silver, so are words spoken in due season: But because our duty is in all our waies to have a constant watch over our selves, we will endeavour to mention some few more of those particulars we are to watch over: First, Over all vain, idle and ambitious desires and thoughts, they are by nature innumerable in us: Ambition is a folly and a vanity, [Page 43]like catching of smoake instead of light, the shadow instead of the body; it is to fasten contentment upon the opinion of the vulgar, voluntarily to renounce ones own liberty, to follow the passions of others; to displease ones self for the pleasure of the beholders; to let our own affections depend on the eyes of others; and so farre to love vertue as may like the vulgar: to doe good, not for love of good but reputation, this is either to be filled with nothing but winde, or else to be empty: Ambition hath no limits, it's a gulf without brink or bottome, fire that increaseth by it's own nourishment: it is it's own punishment and excecutioner, and is only just in that. True humility is a chief Embleme of honour; the higher the Sunne is, the lesser shadow it maketh: the greater the vertue is, the lesse glory it seeketh. Commonly honour is truly compared to a shadow, which follows those that flie it, and flieth those that follow it: Let us receive our charge modestly, and exercise it sincerely, knowing that almighty God hath placed us to stand centinell, that others may rest in safety under our care. Parchment-honour, or by descent onely without desert, is shamefull and ignoble: it is greater honour not to have the mark having deserved it, than to have it: it is more honourable to be asked why thy statue is not set up in the market-place, than why it is: it is not the honour commonly given of Princes to their subjects (who give it most oft to them that [Page 44]deserve it least, and can give that shadow neither but upon that little ground, and that little ground, and those few hearts they command; whereby it becomes a shame and reproach to those that have it) that almighty God seems actually to guide, or very favourably to allow; but true wisdome is true honour, and thereby we honour aright our neighbour and our God, and therefore to attain this wisdome, ought to be our care and study. Let thy watch likewise take heed of covetousnesse and prodigality: to love or affect riches with too much care to get or keep them is covetousnesse, for they are not worthy our earnest care and attention: the desire of goods, and our pleasure in them is only opinion, what we necessarily use not, are a burthen. Covetousnes is a wrong estimation and use of riches, it is a passion that respecteth riches as the principall good of a man, and feareth poverty as the greatest evill; nature hath placed it under us, and we esteem it above our selves; it is ordained to supply necessity, and we covet it without occasion: Prodigality is the contrary passion, and it is likewise very vitious, for in despising or misusing the gift, we doe the same to the giver: to spend prodigally is to refuse the means to doe well, [Page 45]to fling away the staff, and then complain because we fall: he that hath the least Talent, hath least burthen, least account; yet take heed for the least must be accounted for, and therefore not misused, nor rejected.
And there he maketh the hungry to dwell, that they may prepare a City for habitation, and sow the fields, and plant vineyards which may yeeld fruit of increase.
And they shall dwell safely therein, and shall build houses and plant vineyards, yea they shall dwell with confidence, when I have executed judgments upon all them that despise them round about them, and they shall know that I am the Lord their God.
And the spirit of the Lord shall rest upon him, the spirit of wisdome and understanding; the spirit of counsell and might, the spirit of knowledge and of the fear of the Lord, and shall make him of quick understanding in the fear of the Lord. And he shall not judg after the sight of the eyes, neither reprove after the hearing of the ears, but with righteousnesse shall he judge the po [...]r, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
For I know him that he will command his children, and his houshold after him, and they shall keep the way of the Lord to doe justice and judgment.
To doe justice and judgment is more acceptable to the Lord, than sacrifice. Ver. 1 [...]. It is joy to the just to doe judgment, but destruction shall be to the workers of iniquity.
Every one shall die for his own iniquity, every man that eateth the sower grapes, his teeth shall be set on edge.
Thus saith the Lord, Keep ye judgment and doe justice. And 59.4. None calleth for justice nor any pleadeth for truth: they trust in vanity and speak lies, they conceive mischief and bring forth iniquity. Ver. 8. The way of peace they know not, and the [...]e is no judgment in their goings, they have made them crooked pathes, whosoever goeth therein shall not know peace. Ver. 9. Therefore is judgment farre from us, neither doth justice overtake us: We wait for light but behold obscurity, for brightness but we walk in darkness. Ver. 14. And judgment is turned away backward, and justice standeth afarre off: for truth is fallen in the streets, and equity cannot enter.
Let the heart of them that seek the Lord rejoyce.
And thou shalt rejoyce in every good thing, which the Lord thy God hath given unto thee.
Every idle word that men shall speak, they shall give an account thereof in the day of judgment.
Wherefore as the holy Ghost saith, to day if ye will hear his voice. Exhort one another daily while it is called to day, least any of you be hardned through the deceitfullness of sinne.
I must work the work of him that [Page 48]sent me while it is called to day, the night cometh when no man can work.
Whereas you know not what will be tomorrow: for that is your life, it is even a vapour, it appeareth for a little time and then vanisheth away.
His delight is in the Law of the Lord, and therein doth he meditate day and night. And 119.24. Thy testimonies are my delight and my counsellors.
This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to doe according to all that is written therein, for then shalt thou make thy way prosperous, and then thou shalt have good success.
I give my self unto prayer.
The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight.
Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven.
If ye know these things happy are ye if ye doe them.
Mortifie therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evill concupisence and covetousness which is idolatry, Ver. 6. For the which things sake the wrath [Page 49]of God cometh upon the children of disobedience.
For the Lord giveth wisdome, out of his mouth cometh knowledge and understanding. He layeth up sound wisdome for the righteous, he is a buckler to them that walk uprightly. And 3.21. My sonne, let them not depart from thy house, keep sound wisdome and discretion. And 8.14. Counsell is mine and sound wisdome: I am understanding, and I have strength.
Thus saith the Lord God, Consider your wayes.
And they sate down to examine the matter.
Judg not according to the appearance, but judge righteous judgment
Doe you look on things according to outward appearance.
Seest thou a man that is hasty of words, there is more hope of a fool then of him.
Ye ought to doe nothing rashly.
Have not I written unto thee excellent things in councell and knowledge, that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth to them that send unto thee.
THus (by the mercy of God) we have setled our Plantation in a good and fruitfull soyl, in a very pleasant place, and by his good hand in mercy guiding and protecting us, we may, many years receive the comfortable fruit thereof. We must in this ninth Age of our life, with sound judgment and justice settle and order our affairs, so that every one may with equity and right receive his portion in due season: to this end it is not too late (according to this method) to discourse of justice and sound judgment, what it is: and first of Justice in generall. Justice is to give to every man that which appertains to him, to a mans self first, and afterwards to others; so that it comprehends all the duty and offices of every particular party: Does as thou wouldest (or rather as thou oughtest) to be done to, carries a man very farre, but not through, or to the utmost of this duty: before we can well know how to command others, we must know how to command our selves, how to defend our selves from our selves: reason must command; the appetite, desire and will, must all be obedient to it: this is the first originall, inward, proper and most beautifull justice that may be. Equity and right reason is true justice, which handleth and ruleth the Law as need requireth: the Laws and justice must be handled justly, both in rewards and punishments: Justice cannot be executed by the lump or in gross, but must be drawn out into particular dispensations, according [Page 47]to the occasion. The two parts and hands of Justice, are punishment and reward, but as it is usually ministred, it is commonly lame, at least in one of them. Charity begins at home, so must justice; by it we may examine our selves, how, and to what end we live and spend our dayes; surely it must not be to passe our short and pretious time carelesly, by chance and by adventure, as the most doe, who live not seriously and attentively (as indeed our duty is) but vainly, heedlesly from day to day, and as it falleth out: they taste not, possesse not, enjoy not their lives, but use them only to make use of other things; by this means they abuse themselves, and many good things through their misuse: they doe all things (as I may say) in good earnest: but to live: they are serious in the least, and in the main and principall they are negligent. We may and ought to live seriously, attentively and cheerfully, for that our life is a businesse of great weight and importance, and we must give an exact account thereof: take heed of deferring and putting off this justice to thy self, resembling such as deferre buying till the market be over: how foolish is it to begin to live when we must cease to live: he that means to doe a great work in a short time, had need to follow it very close, least his time cease before his work be finished, and he faulty, because he took o more time, or lost so much, when indeed [Page 48]we need nothing more: Life is short, and the art of well living is long; betimes then learn how to live to God, and to thy self, how to be least alone when no body is with thee: And then be watchfull of vain delusions and temptations: our great enemy the devill hath deceitfull baits both for lonelinesse and for company: Contemplation, meditation, prayer and practise, is the happy life, let thy body be subject to thy spirit, and let thy spirit be wholly subdued by the Spirit of the Lord, so shall thy body be a fit instrument for vertue, and a holy Temple for thy God. Doe thou justice to thy self in getting and ordering riches, love a competency, entertain them well got into thy house, not into thy heart, and strive to use them as a just steward to thy masters use, that their departure may be as honest as their entrance; if they part without thy leave, let them carry nothing but themselves from thee, no part of thy content or comfort, let not that be setled on them: the right use of the creature, is to walk worthy of thy Creatour: Thus much of justice. Now a word or two of sound Judgment what it is; and it is the strict and wary triall and consideration of every thing to the utmost; it is the examining of a matter, to finde out the bottome of it, what it may produce, and where the way lyeth unto its period: it is the free and ready acceptance of the truth, where and whensoever [Page 49]it appears and shewes it self: it is the weighing the reasons and counter-reasons on all parts, the weight and merit in them, thereby to work out the truth: And it is contrary to that sleight and carelesse way of judging and passing by things upon the first sight and appearance, as if we were able to see what was in the house before we entred in, or what lay under the stone, before we removed it: this is that grievous folly which men truly call rashnesse and self conceitednesse; and all wise men count it shallow, empty, and want of sound judgment; for justice and right it self, being unadvisedly performed, and by chance, without sound judgment and consideration of the matter, may (as to the Judg) be false, or at least undeserving praise and commendation; therefore endeavour, not only to doe good, but to doe it knowingly, willingly and wittingly, and from a pure and right principle, which sheweth sincere and upright wisdome, and is worthy the righteous title of justice and sound judgment.
Give me now (O Lord) wisdome and knowledge, that I may goe out and come in before this people. Ver. 12. Wisdome and knowledge is granted to thee.
Behold the feare of the Lord is wisdome, and to depart from evill is understanding.
The mouth of the righteous speaketh wisdome, and his tongue talketh of judgement. And 51. v. 6. Thou desirest truth in the inward parts, and in the hidden part thou shalt make me know wisdome. And 19. v. 12. Teach us to number our daies, that we may apply our hearts to wisedome.
They are wise to do evill.
To him that ordereth his conversation aright, will I shew the salvation of God.
Wisdome is profitable to direct.
Trust to the Lord with all thy heart, and lean not to thy own understanding; in all thy waies acknowledge him, and he shall direct thy paths. Verly. Be not wise in thy own eyes, feare the Lord and depart from evill.
Hath not God made foolish the wisdome of this world. And 2.5. That your faith should not stand in the wisdome of men, but in the power of God. And 3.19. For the wisedome of this world is foolishnesse with God, for it is writen, he taketh the wise in his own craftiness.
Howbeit we speake wisdome [Page 51]amongst them that be perfect, yet not the wisdom of this world, nor of the Princes of this world that come to nought. Ver. 7. But we speak the wisdom of God in a mystery, even the hidden wisdom which God or dained before the world, unto our glory.
That the God of our Lord Jesus Christ the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledg of him.
For to one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit.
And I have filled him with the Spirit of God, in wisdom and in understanding.
It is a sport to a fool to doe mischief, but a man of understanding hath wisdom.
And the Lord commended the unjust steward, because he had done wisely, for the children of this world are in their generation wiser then the children of light.
I will behave my self wisely in a perfect way, I will walk within thy house with a perfect heart.
The Law of the wise is a fountain of life, to depart from the snares of death.
I am the almighty God, walk before me and be thou perfect.
Thou shalt be perfect with [Page 52]the Lord thy God.
Hast thou considered my servant Job, a perfect and an upright man, one that feareth God and escheweth evill.
The righteousness of the perfect shall direct his way, but the wicked shall fall by his own wickedness.
The customs of the wicked are vain.
Behold I was shapen in iniquity, and in sinne did my mother conceive me.
Cause me to hear thy loving kindness in the morning, for in thee doe I trust: Cause me to know the way wherein I should walk for I lift up my soul unto thee.
When I considered I was afraid.
Now consider this ye that forget God, least I tear you in pieces and there be none to deliver.
Keep thy foot when thou goest into the house of God, and be more ready to hear then to give the sacrifice of fools, for they consider not that they doe evill.
Wash me throughly from my iniquities, and cleanse me from my sinne; for I acknowledg my iniquity, and my sinne is ever before me. Ver. 5. Behold I was shapen in iniquity, and in sinne did my mother conceive me.
Onely acknowledge thy iniquity that thou hast transgressed against [Page 53]the Lord thy God. And Chap. 14. Ver. 20. We acknowledg O Lord our iniquities, and the iniquities of our Fathers, for we have sinned against thee.
For what man knoweth the things of a man, save the spirit of a man which is in him.
And Samuel spake to all the house of Israel saying; If you doe return unto the Lord with all your hearts, then put away the strange god Ashteroth from among you, and prepare your hearts to the Lord, and serve him only.
I will establish his Kingdom, if he be constant to doe my Commandements and my judgments as at this day.
Get wisdom, get understanding, forget not, neither decline from the words of my mouth. Ver. 6. Forsake her not and she will preserve thee, love her and she will keep thee. Ver. 26. Ponder the pathes of thy feet, and let all thy wayes be established.
There is a sore evill which I have seen under the Sunne, namely riches kept by the owners thereof to their hurt. And Chap. 8. Ver. 9. There is a time wherein one man ruleth over another to his own hurt.
They that will be rich fall into temptation, and a snare, and into many foolish and hurtfull lusts, which drown men in destruction and perdition.
For all that is in the world, the [Page 54]the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father but of the world. Ver. 17. And the world passeth away, and the lusts thereof, but he that doth the will of God, abideth for ever.
The Oxe knoweth his owner, and the Asse his masters cribbe, but Israel doth not know, my people doth not consider.
Shall vain words have an end.
This book of the Law, shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to doe according to all that is written therein, for then thou shalt make thy way prosperous, and then thou shalt have good success.
Thus saith the Lord, Stand in the wayes and see, and ask for the old pathes, where is the good way and walk therein, and you shall finde rest for your souls.
Let us search and try our wayes and turn again unto the Lord.
Examine your selves whether you be in the faith, prove your own selves; know you not your own selves, how that Jesus Christ is in you except you be reprobates.
He will turn again, he will have mercy upon us, he will subdue our iniquities, and cast all our sinnes into the depth of the sea.
For the weapons of our warfare are not carnall, but mighty through [Page 55]God to the pulling down of strong holds, casting down imaginations, and every high thing thot exalteth it self against the knowledge of God.
Aske and it shall be given you, seek and ye shall finde, knock and it shall be opened unto you. And 18. Ver. 14. Whosoever therefore shall humble himself as this little childe, the same is greatest in the Kingdom of Heaven.
Humble your selves in the sight of the Lord, and he shall lift you up.
When men are cast down, then thou shalt say there is lifting up, and he shall save the humble person.
See I have set before thee this day life and good, death and evill, I call Heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live, that thou maist love the Lord thy God, and that thou maist obey his voice, and that thou maist cleave unto him, for he is thy life.
Notwithstanding least we should offend them, goe thou to the sea and cast in a hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt finde a piece of money, that take and give unto them for me and thee.
Only let your conversation be is becomes the Gospell of Jesus Christ.
Prepare to meet thy God O Israell.
I waited patiently for the Lord, and he inclined unto me and heard my cry.
They soon forgot his works, they waited not for his counsell.
Loe this is our God we have waited for him, we will be glad and rejoyce in his salvation.
Behold here I am, let him doe unto me what seemeth good unto him.
If his children forsake my Law, and walke not in my judgements. Ver. 31. If they breake my Statutes and keepe not my commandements. Ver. 32. Then will I visit their transgressions with a rod, and their iniquities with stripes.
O deliver not the soul of thy Turkle Dove unto the multitude of the wicked.
Thou shalt not follow a multitude to doe evill.
And the mixed multitude fell a lusting.
My sonne feare thou the Lord and the King, and meddle not with them that are given to change. Ver. 22. For their calamity shall rise suddenly, and who knowes the ruine of them both.
It is not good for man to be alone.
Then was Jesus led up of the [Page 57]Spirit into the wildernesse, to be tempted of the Devill.
And Jesus departed into a Mountaine himselfe alone. And c. 8. v. 16. I am not alone but I and the Father that sent me. And c. 16. v. 32. Ye shall leave me alone, and yet I am not alone, because the Father is with me.
I have learned in what estate soever I am in, therewith to be content.
Better is the sight of the eyes, then the wandring of the desire.
But they that will be rich fall into temptation, and a snare and into many foolish and hurtfull lusts, which drown men in destruction and perdition.
Sorrow is better then laughter, for by the sadness of the countenance the heart is made better.
The Law is good if a man use it lawfully.
The tongue of the wise useth knowledge aright, but the mouth of the foolish poureth out foolishnesse.
To him that ordereth his coversation aright, will I shew the salvation of God.
He that doth these things shall never be moved. And 16.8. I have set the Lord alwaies before me, because he is at my right hand I shall not be moved.
I will behave my selfe wisely in [Page 58]a perfect way. And 119.98. Thou through thy Commandements hast made me wiser then my enimies.
In the multitude of words there wanteth not sinne, but he that refraineth his lips is wise. And 26.12. Seest thou a man wise in his own conceit, there is more hope of a foole then of him. And 10.14. Wise men lay up knowledge, but the mouth of the foolish is near destruction.
A good man sheweth favour and lendeth; he will guide his affairs with discretion.
Here thou my sonne and be wise and guide thy heart in the way. And 11.3. The integrity of the upright shall guide them, but the perversness of transgressours shall destroy them.
And you shall eate before the Lord your God, and ye shall rejoice in all that ye put your hand unto, yea and your houshould wherein the Lord your God hath blessed you.
They speake vanity every one with his neighbour, with flattering lips and with a double heart doe they speak.
A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruine.
He that hateth dissembleth with his lips, and layeth up deceit with him.
I have not sate with vaint persons, neither will I goe in with dissemblers.
Let no man seek his own, but every man anothers wealth. And Ver. 33. Not seeking my own profit, but the profit of many, that they may be saved.
For there is no faithfullness in their mouthes, their inward part in very wickedness, their throat is an open sepulchre, they flatter with their tongues.
Woe unto you Scribes and Pharisees hypocrites, for you devour widowes houses, and for a pretence make long prayers, therefore ye shall receive the greater damnation.
As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. And 6. Ver. 23. Reproofs of instruction are the way to life. And Chap. [...]. Ver. 5. A man of understanding shall attain unto wise counsell. And Chap. 12. Ver. 5. The thoughts of the righteous are right, but the counsels of the wicked are deceit.
Be not thou one of them that strike hands, or of them that are sureties for debts. And Chap. 11. Ver. 15. He that hateth suretiship is sure.
See that you walk circumspectly, not as fools but as wise. Ver. 18. And be not drunk with wine wherein is excess, but be [Page 60]filled with the spirit.
Then thou shalt walk in the way safely, and thy foot shall not stumble. Ver. 24. When thou lyest down thou shalt not be afraid, yea thou shalt lye down and thy sleep shall be sweet.
Beware of men.
Beware least any man spoil you through Philosophy and vain deceit.
Seeing that ye know these things before, beware least ye also being led away with he errour of the wicked, fall from your own stedfastness.
Agree with thy adversary quickly while thou art in the way with him, least at any time the adversary deliver thee to the Judg, the Judg deliver thee to the officer, and thou be cast into prison.
Rejoyce not when thy enemy falleth, and let not thy heart be glad when he stumbleth.
As we have therefore opportunity, let us doe good unto all men, especially unto them who are of the houshold of faith.
God is jealous, and the Lord revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies.
Therefore thus will I doe unto thee O Israel, and because I will [Page 61]doe this unto thee, prepare to meet thy God O Israell.
The day of death is better then the day of birth And Ch. 8. Ver. 8. Wickedness shall not deliver those that are given to it.
For God is Judg himself.
But know that for all these things God will bring thee to judgment.
It is appointed to all men once to die, and after this the judgment.
And it came to passe, that the beggar died, and was carried by the Angels into Abrahams bosome: the rich man also died and was buried. And Ver. 23. And in hell he lift up his eyes being in torment.
In the way of righteousness is life, and in the path-way thereof there is no death.
I seek not my own glory, there is one that seeketh and judgeth; verily, verily I say-unto you, if a man keep my sayings he shall never see death.
But as for me I will walk in my integrity. And 86. Ver. 11. Teach me thy way O Lord, I will walk in thy truth, unite my heart to fear thy Name.
Behold God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song, he also is become my salvation.
He that covereth his sins shall not prosper, but who so confesseth them shall have mercy.
For to me to live is Christ, and to die is gain. Ver. 22. But if I live in the flesh, this is the fruit of my labour, yet which I shall choose I wot not, for I am in a straight betwixt two, having a desire to depart and to be with Christ which is farre better.
He that is dead is freed from sinne.
Blessed are the dead which die in the Lord.
He shall not be afraid of evill tydings, his heart is fixed trusting in the Lord.
For this God is our God for ever and ever, he will be our guide even unto death.
What man is he that liveth and shall not see death, shall he deliver his soul from the hand of the grave?
I delight to doe thy will O God, yea thy Law is within my heart.
Thy will be done in earth as it is in Heaven.
Onely take heed to thy self, and keep thy soul diligently, least thou forget the things which thy eyes have seen, and least they depart from thy heart all the dayes of thy life, but teach them thy sonnes and thy sonnes sonnes.
And take heed to your selves, least at any time your hearts be overcharged with surfeting and drunkennesse and cares of this life, and so that day come upon you unawares.
For man also knoweth not his time, as the fishes that are taken in an evill net, and as the birds that are caught in the snare, so are the sonnes of men snared in an evill time, when it falleth suddenly upon them.
Watch ye therefore, for ye know not when the master of the [Page 63]house cometh, at even, or at midnight, or at the Cock-crowing, or in the morning: least coming suddenly he finde you sleeping; and what I say unto you, I say unto all, watch.
They are mad upon their Idols.
Surely I am more bruitish then any man, I have not the understanding of a man.
So the posts passed from City to City, through the Countrey of Ephraim and Manasses, even unto Zebulon, but they laughed them to scorn and mocked them.
And these shall goe away into everlasting punishment, but the righteous into life eternall.
The Lord is known by the judgments which he executeth, the wicked is snared in the works of his hands.
They would none of my counsell, they despised all my reproof, therefore shall they cat the fruit of their own way, and be filled with their own devices.
The integrity of the upright shall guide them, but the perversnesse of transgressors shall destroy them.
Ye say the way of the Lord is not equall: hear now O house of Israel, are not my wayes equall, are not your wayes unequall?
Who is wise and he shall understand these things, prudent and he shall know them, for the wayes of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein.
Forty years long was I grieved with this generation and said, it is a people that doe erre in their hearts, and they have not known my wayes.
Every one that is proud in heart, is an abomination to the Lord.
Riches profit not in the day of wrath, but righteousnesse delivers from death.
And they that use this world as not abusing it, for the fashion [Page 64]of this world passeth away.
Our dayes on the earth are as a shadow, and there is no abiding.
He cometh forth as a flower and is cut down, he fleeth as a shadow and continueth not.
The memoriall of the just is blessed, but the name of the wicked shall rot. And 11. Ver. 5. The wicked shall fall by his own wickednesse.
The wicked shall be turned into hell.
These things hast thou done and I kept silence, thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thy eyes. And Ver. 22. Now consider this you that forget God, least I tear you to pieces and there be none to deliver you. To God alone be glory for ever. Amen.
For the Lord giveth wisdome, out of his mouth cometh knowledge and understanding.
If any of you lack wisdome let him aske of God, that giveth to all men liberally and upbraideth not, and it shall be given him.
Give thy servant an understanding heart (O God) to judge thy people, that I may discern betwixt good and bad, for who is able to judge this thy so great a people! Ver. 10. And the speech pleased the Lord, that Solomon had asked this thing. ver. 11. And God said unto him, because thou hast asked this thing, and hast not asked for thy self long life, neither hast asked riches for thy self, nor hast asked the life of thy enemies, but hast asked for thy self understanding to discern judgment, Ver. 12. Behold I have done according to thy word: loe' I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee. Ver. 13. And I have also given thee that which thou askedst not, both riches and honour, so that there shall not be any among the Kings like unto thee all thy dayes. Ecclus. 7.36. Whatsoever thou takest in hand, remember the end, and thou shalt never doe amisse.
THus have we (by the good mercy of divine providence) setled our plantation: Now that we may know how to goe in and out before the people under our charge, it is necessary in this tenth Age to handle that, (in this place for our conclusion) which must be likewise both our beginning and proceeding, and it is true wisdome; the onely Staffe and sacred guide of a well-governed Pilgrimage, let us therefore consider what wisdome is, it is the excellency of any property or quality, shewing it to exceed ordinary and common things; and it is used (perhaps improperly) as an extraordinary expression both of good and evill, wise to doe evill, as well as he that ordereth his stepps aright is wise: wisdome is chiefly shown in two things, either in giving good counsell, or in using it aright when it is given: the practicall part of wisdome is chiefly, and almost wholly profitable. Wisdome is discoursed of three severall waies, by three severall sorts of men; first the ignorant and obstinate vulgar, call coveteousnesse, pleasure, and pride by the name of wisdome, and count them most wise that can most glutt themselves therewith; but almighty God hath made the wisdome of this world foolishnesse. Secondly, The Philosopher who highly esteemes of wisdome, and accounts him onely compleat that is adorned with it, yet doth he principally and chiefly treat, and discourse of humane and speculative [Page]
What I say vnto you, I say vnto all,
[Page] [Page 51]lative wisdome, such as chiefly concerneth the well ordering of the outward man in all the affairs and passages of this life. Thirdly, The Divine who saith, That it is the knowledg and right understanding of heavenly things, from which proceedeth a right ordering and rule of humane actions, which is partly obtained by industry, pains and labour (which cometh near the Philosophers character) and partly by the divine inspiration of the holy Spirit coming from above, whence it is said, the Spirit of God is the spirit of wisdome, and that wisdome cannot enter into a wicked heart, Eccl. 3.7. Sapiens est animae suae sapiens, He which is wise, is wise for his own soul. Some conceive wisdome to be a discreet and advised carriage in affairs and conversation, having little respect to the inward motion of the minde, which indeed so understood, is no other then a beautiful cunning, a sweet and modest subtilty. Aristotle teacheth, That the end of every action to be truly and principally good, is the first and chief st circumstance requisite in prudence; and therefore he affirmeth, That whosoever applyeth his wit and judgment to work an evill end, although he have never so good successe therein, yet he cannot be called truly wise and prudent, but crafty and subtill. Secondly, That not only the end, but means to attain thereto must be correspondent. And thirdly, That of good things to choose the summum [Page 52] bonum, the best: now it is evident, that he who seareth almighty God and keepeth his precepts, performeth all those three things, not only in every particular action, but in the whole course of his life, judging every thing according to the true worth thereof, preferreth the soul before the body, eternall things before temporall, the goods of the body before those of fortune, and the goods of the minde before them both; and directeth the whole course of his life to the service and glory of God, whom both Divines and Philosophers teach to be the beginning and end of all creatures. Both Philosophers and Divines hold, that humane wisdome is a kind of Law or reason, a beautifull composition of the whole man, both inward and outward, of his words and actions: it is the excellency and perfection of a man as he is a man, whereby his spirit is preserved pure and free, considering and judging of all things without bond or affection, observing Laws and customs where we are, and attending peaceably whatsoever may happen, even death it self. The right use and study of Philosophy is perfect Divinity, it is the true science of a man, and instructs him to live and to die well; it teacheth perfect wisdome, and judicious advised honesty: by it we may correct and inform our naturall infirmities, avoid the erroneous opinions and customs of our ancestors, and the sencelesse opinions of the vulgar, for [Page 53]the true science and study of a man, is man himself; and it is as necessary for a man to learn to know himself, as it is naturall to him to think or be near himself. This sentence Know thy self, is a heavenly salutation and advertisement to all men: a right consideration of errours, and sinnes committed, sooner reforms, then arguments or reasons against it: if we see our selves that we have an errour, it will make us distrust our judgments, and much preventeth arrogancy and presumption: a watchfull eye over our selves, is the best looking-glasse to see our selves; and because we doe not descend directly into our selves, by a diligent eye and observation, we fall not only once but again into the same errour and offence; for he that knowes not his own infirmities, takes no care to avoid them: To be an excellent man, is to confesse thy self to be a man, and to watch, guide and govern thy self by true wisdome: Doe not beleeve others more of thy self, then thou thy self knowest of thy self. One valiant act makes not a valiant man, nor one just act a just man, but thou must look into thy inward parts to know thy self, and then consider thy cariage, not of a day, but of every day, and that by a constant study both of thy thoughts, words and deeds: with sound judgment try thy thoughts, and in wisdome examine thy soul, so shalt thou rejoyce before thy Creator, and obtain much comfort from the works of thy hands: [Page 54]by the strength of wisdome thou mayest subdue thy passions, and conquer thy great enemy, which is thy self. Let wisdome then subdue in thee the inordinate passion of love and desire of carnall, earthly and uncertain vanities, such is ambition and pride, which is the love of greatnesse and honour, this is the rotten staff that seems to help, but if we need it fails and wounds us. Such also is covetousnesse, too earnest seeking after riches, such as will be rich. And such is voluptuous and carnall love, these are three trapps that the most are taken with, they assault the body, the minde, the goods, and are chief commanders under our great enemies, the world, the flesh, the devill: all that is in the world (saith the Apostle) is the lust of the eyes, the concupiscence of the flesh, and the pride of life: And such also is thy vain and corrupt desires, which (without a strict and wise restraint) multiply and grow infinite; Naturall desires of beasts are uncorrupted and satisfied (as in themselves) naturall desires have their bounds, but those which grow from a false opinion are without end, for in that which is false there is no limit: he that travelleth in the right way comes to the end of his journey, but he that is out of his way knowes not whether he goeth: and therefore it is, that no man can live a happy and contented life, that liveth and subdueth not corrupted desites, which maketh things painfull and [Page 55]troublesom, that in themselves would not be so. Its a great excellency in Physicians to know the disease, and a great degree of wisdome, for us to know our inordinate affections and passions; but we must diligently search them out, and use our utmost endeavours to expell and subdue them, such is hope, despair, choler, hatred, envy, jealousie, revenge, cruelty, sadnesse or heavinesse of heart (especially for outward things) compassion, fear, &c. but the imbecillity and weaknesse of man is not able to perform this, especially upon himself, for we are by far more able to give good counsell, then to take and use it aright our selves: Therefore to obtain this true wisdome to be our guide, we must in all humble obedience aske, knock and seek for it aright; aske by prayer, knock by repentance, and seek by good works and true Christian love and joy, that so we may be securely and truly guided to avoid all the weaknesses, imbecillities and infirmities, that otherwise will seaze upon us in this life, to our eternall ruin and misery. Seeing then that our passions and naturall affections are our enemies, and that pure wisdome only is our proper friend and perfect guide, let us a little more closely expresse and unmask them both. Wisdome is a regular managing of the soul with measure and▪ proportion, and it is an equall, pleasant and sweet harmony of our judgements, wills and manners, and a constant health of the minde, [Page 56]and is not found in the hands of those that live at their ease: whereas the passions are the contrary, for they are the furious reboundings, accessions and recessions of folly, violent rash and unconsiderate sallies and motions: the offers and effect of wisdome are as infinite as the passions, because the Physician must have a salve for every sore, which chiefly must be compounded of these ingredients, true property, inward government of our desires, a sweet carriage in all accidents of prosperity and adversity, a necessary observation of Lawes, Customs, and Ceremonies, an inoffensive conversation with others, and prudence in all affairs, which produceth this effect and fruite, to be alway ready for death, and to be maintained in true tranquillity of spirit, which is the Crown of wisdome and of soveraigne good; he then is truly wise, who maintaineth himselfe truly free, and noble, who fashioneth and fitteth himselfe to the upright service of Almighty God, living and carrying himself before his most sacred Majesty, with all and in all affairs, upright, constant, chearfull, content, and assured, attending with one and the same foot at things that may happen, and lastly death it self. The rules of wisdome are universall, and on following them doth our happinesse (both for our time and our eternity) depend: therefore I will onely name some few and leave the rest to your diligent and carefull search. First beware how thou joynest thy self, or attemptest any thing with the multitude, [Page 57]for by those floods of errours which flow from them, thou wilt (in all likelihood) be drowned and overthrown, for they are variable and unconstant, allow and disallow the same thing at the same instant: they love not war from any truth, nor peace, for quietnesse, but onely in desire of change: they runne all contrary one against the other, and no time pleaseth them but what is to come; they praise things past, desire things to come, and despise things present: they are usually in their publique mutinies, wholly envious and malicious, without judgement, reason, or discretion. Secondly, beware of solitariness, for they are mistaken who thinke it a sanctuary against all vices, and temptations, it's true, against the vices of the world, stirres and disturbances that proceed from without, it is good, but it hath his inward and spirituall assaults, and difficulties: he went into the desart to be tempted of the Devill: to imprudent and unadvised men solitarinesse is dangerous, when we are alone we may entertaine worse company then our selves, therefore we must pray to be defended from our selves. Then beware of too much desiring and rejoycing in prosperity, and of too much dejection and sorrow for and in adversity: these are two dangerous passages in our times, and we had need here to stand close upon our guarde, to order our affairs in perfect wisedome and understandnig: the vulgar and common sort beleeve there is no fight or contradiction with prosperity, that there is no [Page 58]evill at all in it, or can proceed from it, wherein they are highly transported with joy, and in affliction they are as much cast down and dejected, in both which their great folly, and want of true wisdome, is plainely showne; for it is the right use that makes either of them, or any outward thing good, or evill, to us: as too much plenty beateth down the Corn, so too much outward felicity doth us hurt and prejudice: Vertue flourisheth by adversity, and prosperity blindeth the truth: but a wise man fitteth himself for all fortunes, he governs the good, and subdues the evill: presumes not in prosperity, nor despaires in adversity: feareth neither, is not moved with the clamours of the one, nor with the glory of the other. Also beware of company, least thou order not thy selfe wisely and circumspectly in all perticulars therein, for as thy behaviour is there, such is thy respect, and honour. I advise thee then in the first place to keepe modestly silent, thereby thou commandest both thy own and others judgements while they expresse and reveale themselves. Secondly, be not peremptory nor obstinate in thy own opinion, for it is indiscretion to condemne all that pleaseth not thy palate. Thirdly, husband well thy knowledge, and rather get new stock then spend the old: let a right understanding guide thee both in reading and hearing or speaking, for it is least to know the History, the Judgement is all. Let thy conntenance and shew be open and agreeable to all, thy minde and thoughts [Page 59]covered and hid from all. (Here consider three things: Concealment, in most cases commendable; Dissimulation, in some cases allowable; and Simulation in all cases abominable.) Keep thy tongue sober and discreet, and keep thy self strictly to thy self, for innocency and a good conscience keeps from repentance, and giveth constant rejoycing in all conditions. Beware of flatterers, this is the art of dissimulation and hypocrisie, and these men study to excell in it; these shew not the teeth untill they bite, they undermine ind arkness, and then on a sudden blow up and destroy; these are wolves in sheeps cloathing, friends in outward shew, but thou mayest a little distinguish them from a friend by these and the like marks: First, Flattery respecteth for the most part its own particular benefit, but true friendship seeks not the good of it self. Secondly, A flatterer is a looking glasse that receiveth all forms in his judgment, framing himself wholly to the minde of him he flattereth. Thirdly, In outward shew of friendship he hath no moderation, but is is altogether without inward affection. Fourthly, He applaudeth and commendeth all in him, he flattereth, and stoopes sometimes himself like a wrestler, the better to overthrow his companion; whereas a true friend respecteth not so much how to please as how to profit, like a good Physitian that would by any means cure. Fiftly, If the flatterer doth usurp the liberty of a friend to reprehend, it is performed after such a sort and manner, [Page 60]as being well observed, may easily be distinguished from a friends reproof. Sixthly, A friend alwaies counselleth and adviseth to that which is reason, honesty and duty; but the flatterer to that which belongeth or tendeth to passion or pleasure, and that which is a malady in the minde of the flatterer. Beware of suretiship, for that bereaves many both of inward comfort and outward estate, and is almost ever a certain forerunner of sorrow. Beware of all excesse either in diet, sleep, labour, recreation, apparell, &c. in all things there is a golden mean, which true wisdome will shew you, in which (by the good favour of almighty God) you may safely walk, and attain thereby temporall and eternall peace. Beware also in choosing your friends and acquaintances, and doe you tye the knot of friendship no harder, but that if it chance to loose, thou maist fairly part; it is very safe to be intimate with very few, and those to know first very well. Beware of suits, the first losse is commonly the least: Oppresse not the poor, nor conclude of any thing rashly: hate revenge, and delight not in the fall of thy enemy, for that thou thy self art likewise mortall: There is a duty due from man in the use of all the creatures, with reference of filiall obedience due to our Creator, which concerns every one to study and perform; for that almighty God is the revenger of the wronged and oppressed. Not to particularize any further directions, wherein sacred wisdome is alone to guide, which only is the [Page 61]gift of almighty God: I will (by the assistance of almighty God) conclude these present Admonitions, with advising thee to a constant preparednesse for death, least our Lord call at a moment when we think not of him, and there be no time given for a possibility of repentance. The day of death is the master-day, and judg of all our dayes, the triall and touchstone of all the actions of life, then doe we make our great essay, and gather the whole fruit of all our labours: Now the uncorrupted soul that loved truth, is filled therewith, and the wicked soul that loved evill, is converted into it: the first acted the part of Heaven, and now receives his purity: the latter acted the part of hell, and now receives his corruption. The whole study of wisdome is to learn to die well; and he hath not spent his life ill, that hath learned it: to die is the work and learning of all our life, and the chiefest thing and duty of life: He shoots not well that looks not on the mark: and he cannot live well, that hath not a watchfull eye on death: the science of dying is the science of liberty: the way to fear nothing is to live well, contentedly and peaceably: without this knowledge, there is no more pleasure in life, then in the fruition of that thing which we alwayes fear to lose, principally and chiefly then let us be sure that our sinnes die before us, this is the ending life before death, and the way to die rejoycing, willingly, contentedly, voluntarily. A good and a well setled soul, doth attend death sweetly [Page 62]and patiently, as a thing naturall, inevitable, reasonable; contemns it as a thing indifferent and of no great importance: desires and seeks after it as the only haven of rest from all the torments of this life, yea and a very great gain: to fear death and love life (excesse in either) is vanity; for that life is the preparation for death, and death is the liberty from the slaveries of life, which were it held from us we should blame nature, and follow it as much as now we fly it. It is the passage to our friends that are gone before us, and those we leave behinde shall shortly follow: It is the undoubted will and appointment of our good Creator, which we ought alwayes to obey and perform with great rejoycing, knowing that it is best for us: This is not to be thought the work of a day, or of our latter dayes, but of all our dayes: The way to die well is to die daily, and to have hourly meditations and preparations befitting our dissolutions. He that often thinks of death, can hardly die ill, but from a negligent and unprovided death, good Lord deliver us, Amen. These words, or to this effect, doe the holy Scriptures plainly shew, that they will say [Page 63]after death, who in their life time neglected or contemned these and the like holy and religious duties before mentioned, and omitted a constant care and watch over their thoughts words and deeds, nay over the very inclination of their spirits, thereby forsaking a wise and due preparation, and contemning the onely good and eternall blisse of their change and immortality: We mad men (or without sense or understanding) esteemed the life of these (that is of the just) to be madnesse, and their end without honour: and behold how they are now reckoned among the children of God, and their Lot is among the Saints, therefore we have erred from the way of truth, and the light of his justice hath not shined unto us, neither hath the Sunne of understanding risen unto us; we have wearied our selves in the way of iniquity and perdition, and have walked in difficult wayes, and have not known the way of the Lord: What hath our pride profited us, or what the ostentation of our riches benefited us, all which is now passed away as a shadow, like a po [...] or ship, or bird that fl [...] eth, of whose passage there remains no signe: [Page 64]so we were born, and presently ceased to be, and have left behinde us no signe of vertue, but are consumed and spent in our own malignity and wickednesse, without hope or possibility of redemption. Thou that restest thy self, and puttest thy trust in worldly and humane wisdome, without keeping a constant eye upon the providence of God, with a joyfull submission to his Laws and commands: while thou hast time consider, and the good Lord give thee saving wisdome and understanding.
There is much wisdome and counsell in the Apocripha and in the Proverbs, and sayings of wise and devout men. Seek and thou shalt finde. You aske and receive not because you aske amisse.
Children this is only my gift of Advice to you, hinting some part of duty, which by the blessing of almighty God you may in practice make out better; with this I humbly pray the Lord give you understand ng in all things: for it is not in my power, I cannot give you wisdome, it is only by the true performance of duty to be obtained, as the gift of God.
A generall Discourse of Religion.
IT's too much (God knowes) the manner of Christians, to owe their Title meerly to the Font, Education or Countrey; their primitive principles much satisfying their proceeding devotions; whereas Grace and reason best confirms Christianity; by which we are taught not to hate, but pity those of carnall and corrupted belief, heartily endeavouring their better reformation and instruction. Christianity being largely spread, and divided, and many professors fallen from the native beauty, and true belief thereof; wherefore we must be very wary to preserve and practise it in the primitive integrity, which our Saviour and his Apostles taught, the holy Fathers and Martyrs have confirmed; and take heed we imitate not the ancient Pagans, contemning a pure truth for a poor profession: I doe not herein disswade from a just and pious reformation, well knowing, it's better to avoid then detain a corrupted principle, in which (the humble and sincere heart) the Almighty guideth and will deliver from those evils and corruptions, which (I fear) in some sort possesse both reformations and reformers, either from too much self-inclination or advantage: therefore I take it not unfitly warned from violence or warre, onely for Religion or belief: for whatsoever one hath framed or beleeved, another may likewise frame and beleeve: therefore heresies will arise, so we reade, but not that they will be quite abolished: there are schismes and divisions in all Religions, but a wary combatant may lye unvulnerable under the true buckler of faith: where reason cannot, faith must lead the way, which is not only above, but sometimes against it also: how necessary then is the contemplation of the attributes of the Almighty, his wisdome, eternity, mercy, &c. which never admits us to be alone or solitary; which is a sweet companion, a constant rest, repose and comfort. Reason and wisdome are co-partners, and jewels to be earnestly sought for, whereby we learn to read the book of the Creatures, Natura nihil git frustra. and therein to behold the infinite bounty of our Creator.
Naturall actions are much beyond our reason, and Man is an epitome and compendium of all the terrestriall creatures: There are two books that discover our Maker to us, viz. holy Writ and Nature; those which never heard of one, have discovered him in the other: the Almighty very much walketh in the path of reason, when otherwise, it is a miracle; for nature is (as it were) the Art of God. The absolute and incomprehensible providence of the Almighty, is the disposing of all things, that appoints our heirs, and doth the works fasly ascribed to Fortune.
Blessed are those praying conquests of the objecting doubts in Divinity: the devil will never end those disputes while we are in his Principality: but while we build up our reason, he endeavoureth to pull down our faith: There are severall sorts of hainous blasphemies, but an Atheist playes at all, and at once denies there is a God. I beleeve there is many an accepted faith, which cannot endure fire and faggot, and know not but Countries and particular persons too may have their tutelar and protecting Angels: nor that the Saints departed may not know the passages of their friends on earth, for that it is said, at the conversion of a sinner the Angels of Heaven rejoyce; for being that man is not only in the bulk and lump of the creatures, but lives the life of plants, animals and spirits, it is a [Page 68]mighty priviledge and favour from our Creatour, and may be a hierogliphyck of supernaturall knowledge. The mistery of the Creation is very great, but more particularly of man: at the bare word the creatures were made of nothing, but man was first made of earth, and afterward the Image of his Maker by more sacred institution: therefore he must not doate of life, nor fear to die; for to be too sensible of life, and hopelesse of death becomes no man, much lesse a Christian: for although death soon layes our honour in the dust, and changes us from commanding men, into submission to the beasts, yet we (that is our souls) are immortall, and (if not our own faults) not subject to so vile allotment. I cannot finde life worth the wish, unlesse thereby we may serve our Maker, and therein profit or promore our blessed eternity: but if our sinnes grow numerous with our hours, and so outgrow our despised repentance, where is then that profit of our many years? therefore it is, that there is a secret end, and bottom of our dayes, his wisdome hath determined them: his waking providence doth fulfill them, wherein the spirits, our selves, and all the creatures of the Almighty, in a secret and undisputed way, perform his pleasure: Another hand twines the thread of life, than that of nature,
To avoid death, in a miserable life, is Christian fortitude: it is a very great blessing, that although the weakest hand may take away our life, yet the strongest cannot deprive us of death: for seeing this corrupted life cannot be without sinne, happy is death that puts an end to it: the devill therein was deceived; for that his envy in bringing us into sinne, hath (by the Almighty mercy) likewise brought upon us naturall death, whereby we are freed and secured both from him and it. Now our certain and eternall habitations, are those incomprehensible scituations, Heaven and Hell, which none define or tell what and where they are, a negative is the best we have; bye hath not seen, nor ear heard nor can mans heart conceive: but Heaven, may be, the satisfaction to the soul, wherein it desires neither addition nor alteration: and the unsatisfied knowing appetite after vanity, may be said a hell: therefore let us fear the Almighty, but not be afraid of shine; let rather his mercies make us ashamed of our sinnes, then his judgements afraid thereof. I think few are scared into Heaven, they goe the fairest way that would [Page 69]serve the Almighty without a Hell: those mercenaries that crouch unto him for fear of Hell, though they terme themselves the servants, are indeed, but the slaves of the Almighty. The severall afflictions of the Saints are improved, and doe prove the secret favours of the Almighty: it is a singular piece of wisdome, to distinguish the justice of the Almighty from his mercy, and not miscall those his mighty attributes, who is mercifull to all, and better to the worst then the best deserve, the most perfect actions on earth having no title or claim to Heaven, for while we keep guard against one vice, we commonly lye open to the attempts of another. Acts 10.35. I like not that opinion, which tieth salvation to the pale of any Church, least we erre as much in our own, as in another judgment: We are commanded not to judg any but our selves; and saving humility casts us lowest, and will make us acknowledge our unworthinesse, so much, as to bring up the rear in Heaven. Charity is a heavenly and absolute vertue; the true effect whereof, giveth Almes more out of obedience to the Almighty, than out of commiseration on our brother; for his sake that enjoynes it, rather than for his that asks it. He that relieveth out of bowels of compassion only, doth it only for his own sake, and perhaps because it may be his own case, which is a sinister and politick charity: this duty extends into all the wayes of doing good, both to soul and body, and by well instructing others upon an opportunity of charity, we perform a double duty: to be reservedly a niggard in this part of goodnesse, is the most sordid piece of covetousnesse, and in some sort more contemptible than pecuniary avarice. No man can justly judge another, because no man can justly know another, nor truly himself: Adams faith could not convince himself of murther, untill Cain actually shewed it upon his brother. A contemplative and solitary life, avoideth many common and publike temptations, yet hath the devill such advantage, through our corruption, that if we doe not withall valour and watchfullnesse, resist both our selves and these allurements even in our most retired thoughts, we shall thereby become the most abject piece of mortality. Divine dreames are most happy entertainments of rest, thereby the sleeping of the body may be the waking of the soul. Therefore thus
Amen.
Reason.
The ten Ages.
The Metaphor.
Humility.
Why Sinne is forbidden and Righteousnesse commanded.
THe true reason why almighty God is offended with sinne, is not because thereby we wound his sacred person, but because thereby we destroy our selves, by unfitting us, and making our selves uncapeable of his mercy prepared for the works of his own hands, whereby onely is our salvation. So his commands of obebience to his sacred Laws, is not out of any gain or benefit to himself, but from his willingnesse and desire of our eternall life, and that therein his saving mercy may be sufficient for our salvation: so then, the whole benefit of avoiding evill and doing good, is principally and chiefly to our selves. Psal. 50.9, 10, 11, 12. I will take no bullock out of thy house, nor hee-Goat out of thy foldes, for all the beasts of the forest are mine, and so are the cattell upon a thousand hills: I know all the fowles upon the mountains, and the wilde beasts of the field are in my sight. If I be hungry I will not tell it thee, for the whole world is mine, and all that is therein.
The chief drift and end of all divine instruction is, to admonish and lead us to upright holinesse in life and conversation, which is the certain path of eternall peace.
The Life and Death of E.M.
Another thus.
To the Soul.
Civill Warre.
Demeanours in severall Accidents and Occasions.
The Resolve.
A Discourse,
Shewing Honour dangerous. Earthly things empty. Order of Estate and Family Education of Children. The golden mean. What tends to eternall happinesse, onely good. A competency the best. Great Estates have great troubles. Our Saviour refused earthly Treasure. Disposall of Estate in life, or Death▪ Respect the Righteous. Duty in using the Creatures. They exceed in sense, we in reason Some liberty from necessity.
Titles of Honour unprofitable.
Court Honour is rarely Vertues character.TItles of Honour usually proceed from vain glory, and doe much advantage the design of flatterers, thereby they breathe their fond deceit, knowing this winde rests onely in the fame of others, and of it self is onely profitable to them that have it not: many evill effects proceed from it, as pride, covetousnesse, &c. but one of the best effects therefrom (that I know) is, the reproving a fool by his folly; thereby shewing him how little I am profited, or he prejudiced by my superiority of going before him; but rather that I have inconvenience and danger thereby. This gilded Apple most deceives their vain and shallow judgements, who love to spend their precious time in visits and excesse: but with the wise, in their constant, necessary, and solid imployments, it is little or nothing worth.
Earthly things empty.
I advise you, not to be too solicitous for the outward profits or pleasures of this life, for if thou doe obtain them, thou shalt finde them in use beyond expectation empty.
Order.
Live soberly (under, and within the compasse of your Estate) in your Family (if the Almighty give you any,) and keep them in constant duty, once a day at least in publike prayer together; and in private advise them all to use it, twice every day at least.
Education.
Bring up your Children (if God shall give you any) in learning and education, suitable to the severall Portions you are able to give them: and so order them, that they may have no idle time, and as little as may be, for vain imployments.
Avoid idleness and vanity.
Be sure neither to live thy self, nor bring up your Children above your present Estate; for that almost enforceth to pride, and then covetousnesse must maintain: for observe, one vice is alwayes borne up by another: and so also is Vertue: although they may seem to intermix, they very seldome or never doe.
A mean necessary.
Love the golden mean in all earthly things: use this present world as if thou used it not; and so endeavour to order and teach thy [Page 85]family, that your great joy may be, from your hopefull assurance to live together in eternall happinesse: for the fashion of this world vanisheth away, and there is nothing good, or worth desiring, That onely good, which tends to eternall happiness but what tends to the good of our eternity (or at least not to the hurt thereof) and nothing can be evill that tends to our eternall peace. Selah.
A competency the best.
A competency of earthly things is the request of Agur's prayer: What a competency is, under the true notion of neither poverty nor riches, is to be resolved: I conceive that whatsoever doth or may preserve and satisfie nature, is a competency, What it is. and in that sense is almost every mans present estate, wherewith he ought according to right and justice to be content. But if I be asked what in my opinion a sussicient competency is in England, for a Person of quality to live handsomely upon, What in England. I conceive 500 lb or 1000 lb per Annum to be sufficient (from well ordering of it) to have many opportunities to give almighty God much honour, and thereby to doe much good to men: and I am sure a great account must be made of so great a Talent.
Great Estates cause great sorrow.
What is there from such vast Estates, as vain and unsatisfied desires wish for, but great care both in getting and keeping of them: They have more servants, more diet, more vain-glory, and more trouble and sorrow therewith; but what is there more (usually) for the almighty giver? surely very little, and often nothing, save cause of anger for the bad ordering or misusing of it; which (if not in time repented of) causeth and will produce a certain and eternall destruction.
Our Saviours portion.
Then love the Golden mean, the competent easie load and Talent, which being wisely ordered with honest care and industry, may give thee more true and lasting comfort, then any excesse in earthly things. Consider the portion and Talent of our blessed Saviour, and his Apostles in this world, and their happy content therewith. True peace and comfort is from the treasure in Heaven, not in earth.
Disposement of Estate in life or death. Respect the righteous.
In disposing of thy Estate either in life or death, it is good to consider that order in which almighty God hath placed the world unto thee; and let nothing (save the houshold of faith) break that order: which order is; first thy Wife, as next thy self, or rather equall with thee: then thy Children in their birth-rights: then Kindred: then thy Servants according to their merit: if they have spent their youth and strength in thy faithfull service: then Neighbours of thy sober faith: and lastly, all men that desire to live soberly, righteously and honestly in this present world.
Use the Creature modestly, soberly.
Put them not to any unusual painfull death, without great necessity.Take heed thou do not tyrannize or oppresse the Creature in the Liberty of use; I mean the sensitive, who (indeed) are fellowes with us, and exceed us more in sense, then (is cleerly made out) we doe them in reason. Our Creatour is one, our bodies and our [Page 86]senses are alike; we say they sinne not, thus farre they equall or exceed us: onely our reason makes the difference, though some dispute, because some sensitives prepare against a storme, which onely is the true effect of sense: however I advise you to use them very soberly, with great care and moderation, especially in killing them, in taking away their lives to preserve thine own: take heed in destroying their bodies, thou ruine not thy own soul: doe not put them to any unusuall painfull death to please thy palate, or gain more health and strength thereby, to consume it on thy lusts: but if there be any necessity in such using, to gain strength or health, out of thy true desire better and longer to work in thy masters vineyard as a just servant, Liberty in necessity. thou maist (out of such a true intent) in any sort use them; yet take heed of the innocent and helplesse cries of the meanest Creature: and pitying them, let it move thee to true repentance, Thy sinne (perhaps) the cause of their punishment. for that thy ill deserving sinne may cause their undeserving punishment: therefore blesse our good God in the use of the Creature, but abuse it not.
Comfort from Scripture both in Life and in Death.
I. Comfort.
To have true joy in long Life, from our hearty desires of serving our God, in all our appointed pilgrimage.
HAB. 2.14, 15, 16, 17, 18.
FOrasmuch then as the Children were partakers of flesh and blood, he also himself likewise took part with them: that he might destroy through death, him that had the power of death, that is the devill: and that he might deliver all them which for fear of death were all their life time subject to bondage: for he in no sort took the Angels, but he took the seed of Abraham; wherefore in all things it became him to be made like unto his brethren, that he might be mercifull and a faithfull High priest in things concerning God, that he might make reconciliation for the sinnes of the people: for in that he suffered and was tempted, he is able to succour those that are tempted.
1 Cor. Chap. 15. 1 Thes. Chap. 4. You shall finde admirable comfort by death and in death, from the certainty of the resurrection, and of our change: therefore read them diligently.
Prov. 14.32. The wicked shall be cast away in his malice, but the righteous hath hope in his death.
Eccl. 7.3. A good Name is better then a good oyntment, and the day of death then the day that one is born.
Psal. 116.15. Precious in the sight of the Lord is the death of his Saints.
Isa. 57.1. The righteous perish and no man considereth it in heart, and mercifull men are taken away, and no man understandeth that the righteous is taken away from the evill to come.
Psal. 63.3, 4. For thy loving kindnesse is better then life, therefore my lips shall praise thee.
Psal. 104.33. I will sing unto the Lord all my life, I will praise my God while I live.
II. Comfort.
Secondly, Take comfort for that all our conditions both inward and outward (sinne excepted) are from the appointment of God, and his will is therein dore.
Numb. 20.23, 24, 25, 26, 27, 28. And the Lord spake unto Moses and Aaron in the mount of Hor, near the coast of the Land of Edom saying: Aaron shall be gathered to his people; for he shall [Page 88]not enter into the Land which I have given unto the Children of Israel, because ye disobeyed my Commandements at the waters of Meribah. Take Aaron and Eleazar his sonne and bring them up into the Mount Hor. And cause Aaron to put off his garments, and put them upon Eleazar his sonne: for Aaron shall be gathered to his fathers, and shall die there. And Moses did as the Lord had commanded; and they went up into the Mount Hor in the sight of all the Congregation. And Moses put off Aarons cloathes, and put them upon Eleazar his sonne: so Aaron died there in the top of the Mount. Chap. 33.38.
Deut. 32.48, 49, 50. And the Lord spake unto Moses saying; Go up into this mountain of Abrim, unto the mount Nebo which is in the Land of Moab, that is over against Jerico. And behold the Land of Canaan which I give unto the Children of Israell for a possession, and die in the mount which thou goest up into, and thou shalt be gathered unto thy people, as Aaron thy brother died in mount Hor, and was gathered unto his people. Job 23.14. For he will perform that which he had decreed of me, and many such things are with him.
Prov. 16.9, 33. The heart of man purposeth his way, but the Lord doth direct his steps. The Lot is cast into the lap, but the whole disposition thereof is from the Lord. The will and the deed of holinesse is from the Lord, therefore we must truly pray for the sacred guidance of the holy Spirit. Paul plants, and Apollo waters, but it is God that gives the increase, Selah. Therefore O my God, for thy Sonne my Saviours sake, and as thou delightest to shew mercy to the saving of a poor sinner that would truly serve thee, from his deserved death: teach me thy precepts, and lead me in the way of thy Commandements. Turn me unto thee (O Lord) and so I shall be turned, for thou art the Lord my God, and I am thy servant, though most unworthy of thy service; I am thy unworthy prodigall sonne, Lord make me return unto thee my blessed and mercifull Father, in true and saving repentance. Amen.
Jer. 15.2, 3. Thus saith the Lord, Such as are appointed to death unto death; and such as are for the sword to the sword, and such as are for the famine to the famine; and such as are for the captivity to the captivity: And I will appoint over them four kindes saith the Lord: The Sword to slay, the Doggs to tear in pieces, and the Fowles of the Heaven, and the Beasts of the Earth, to devour and to destroy.
2 Sam. 17.14. For the Lord had determined (or appointed) to destroy the good counsell of A hithophell, that he might bring evill upon Absolon.
2 Chron. 33, 8. Neither will I make the foot of Israell to remove any more out of the Land which I have appointed for your fathers, so that they take heed and doe all that I have appointed them.
Job 7.3. Painfull nights have been appointed me. And 14.5. Are not his dayes determined, the number of his moneths are with thee, thou hast appointed his bounds which he cannot passe. Ver. 14. All the dayes of my appointed time will I wait untill my change come. O preserve thou those that are appointed to die.
Micha 6.9. Hear the rodd, and who hath appointed it.
Job 7.1. Is there not an appointed time to man upon earth, and are not his dayes as the dayes of an hireling?
Dan. 8.19. And he said, Behold I will shew thee what shall be in the last wrath; for in the end of the time appointed, it shall come.
Dan. 10.1. But the time appointed was long, &c. (wherefore wait thou the pleasure and appointment of God patiently, and rejoyce in all conditions to wait his will.) And Chap. 11. Ver. 27. And both those Kings hearts shall be to doe mischief, and they shall talke of deceit at one table, but it shall not availe, for yet the end shall be at the time appointed, at the time appointed he shall return, for there is a time appointed, Ver. 29, 35.
Acts 17.26. And hath made of one blood all man-kindeto dwell on all the face of the earth, and hath assigned the times which were ordained before, and the bounds of their habitation. Job 16.22. For the years accompted come, and I shall goe the way whence I shall not return.
2 Sam. 7.12. And when thy dayes be fullfilled thou shalt sleep with thy fathers. Deut 31.14. Then the Lord said to Moses, Behold thy dayes are come, that thou must die.
III. Comfort.
Take comfort from this, that the will of God is the best for us, and that we our selves know not what is the best for us; and therefore we may well rejoyce that his will is done and not ours, save onely when it suites with his in Christ, which is surely best for us. Numb. 27.16. God is the Lord of the spirits of all flesh.
Deut. 8.3. Therefore he humbled thee, and made thee hungry, and fed thee with Man, which thou knewest not, neither did thy fathers know it, that he might teach thee, that man liveth not by bread onely, but by every word that proceedeth out of the mouth of the Lord, doth man live.
Eccl. 7.2. Who knowes whats good for a man in this life, in the number of the dayes of the life of his vanity, seeing he maketh them as a shadow?
Jer. 42.6. Whether it be good or evill, we will obey the voice of the Lord God to whom we send thee, that it may be well with us when we obey the voice of the Lord our God.
Psal. 39.5. Surely every man in his best estate is altogether vanity: [Page 90]therefore let us say with joy, as Matth. 6.10. Thy will be done (O God) in earth, as it is in Heaven. And with our blessed Saviour, Mat. 26.42. O my Father, if this cup may not passe from me, but that I must drink it, thy will be done. Let us with David, Psal. 143.10. desire our God to teach us his will; and then with him, Psal. 40.8. let us delight to doe it; for our God is good, and his mercy endures for ever. Selah.
IV. Comfort.
Take comfort in Sicknesse, because the will of God is there n done which is for the best for us; and let it be the joy of our souls in all conditions, that his will is done in Jesus Christ for ever. Amen.
Psal. 115.3. Our God is in Heaven, he doth whatsoever he will.
Job 30.4. None knowes the secrets of God: Who hath ascended up into Heaven, and descended? who hath gathered the winde in his fist? who hath bound the waters in a garment? who hath established all the ends of the world, what is his Name, or what is his sonnes Name if thou canst tell.
Phil. 4.1 [...]. Let us be carefull ( with S t Paul) to learn in whatsoever state or condition we are, to be therewith content, both to be full and to be hungry; to abound and to want; for we may doe all things through the help of God our Saviour.
Matth. 4.34. Let us truly say with our blessed Saviour, My meat is to doe the will of him that sent me, and finish his work. Say with the Apostle, Acts 21.14. The will of the Lord be done: And as Eph. 4.7. Be not unwise, but understand what the will of the Lord is, and sing with melody in your hearts to the Lord. And say with Job, Job 5.17. Blessed is the man whom God correcteth, therefore refuse not thou the chastening of the Almighty.
Prov 3.1 [...]. For the Lord correcteth him whom he loveth, even as the father doth the childe in whom he delighteth. Onely thus pray in true love to thy God and Saviour, and with an humble and a contrite heart: Jer. 10.24. O Lord correct me but with judgement, not in thine anger, least thou bring me to nothing. Then examine thy soul, and be sure God will by his Spirit reveal to thee, and will conclude of thee as he did to his people whom he had corrected: Jer. 30.11. I am with thee to save thee, though I utterly destroy all the nations where I have scattered thee, yet will I not utterly destroy thee, but I will correct thee by judgement, and not utterly cut thee off. And Jer. 46.28. Fear thou not O Jacob my servant, saith the Lord; for I am with thee, and I will utterly destroy all the nations whether I have driven thee; but I will not destroy thee, but correct thee by judgement, and not utterly cut thee off. Therefore blesse our good God in and for all the conditions of thy pilgrimage: and say with David, [Page 91] Psal. 143. Hear my prayer O Lord, give ear to my supplication: in thy faithfullnesse answer me, and in thy righteousnesse: and enter not into judgement with thy servant, for in thy sight shall no man living be justified. For the enemy (viz. sinne and Satan.) hath persecuted my soul, he hath smitten my life down to the ground: He hath made me to dwell in darknesse as those that have been long dead, therefore is my spirit overwhelmed within me, and my heart within me is desolate. I remember the dayes of old, I meditate on all thy works: I muse on the works of thy hands. I stretch out my hands unto thee, my soul thirsteth after thee, as a thirsty land, Selah. Hear me speedily (O Lord) my spirit faileth, hide not thy face from me, least I be like to them that goe down into the pit. Cause me to hear thy loving kindenesse in the morning, for in thee doe I trust; cause me to know the way wherein I should walk, for I lift up my soul unto thee. Deliver me O Lord from my enemies (viz. from my sinnes.) I fly unto thee to hide me, teach me to doe thy will, for thou art my God: thy Spirit is good, lead me into the land of uprightnesse. Quicken me O Lord for thy Names sake; for thy righteousnesse sake bring my soul out of trouble. And of thy mercy cut off my enemies (viz, my sinnes,) and destroy all them that afflict my soul, for I am thy servant. I will rejoyce to work in thy vineyard O my creatour, and in the strength of thy mercies will attend thy call to rest, as thy most obedient servant. Amen.
V. Comfort.
Take comfort in a constant thirsting to be dissolved and to be with Christ, as his servants are who be already dissolved, if almighty God in Christ Jesus were so pleased.
Read Gerrards Meditations, Though death, as to us, is bitter, yet in from pag. 268, unto pag. 302. our trust on almighty God in Christ it is sweet. For, who keep [...]th his word shall never see death, Joh. 8.51. The misery of a Christian dieth, but not the Christian man; we lose not our friends at their death, but they goe before us to the place of our enjoyment of them in Christ Jesus for ever (as we may well beleeve.)
Luk. 2.29. Simeon saith, Lord now lettest thou thy servant depart in peace. And Phil. 1.23. The Apostle desires to be dissolved, and to be with Christ, which is best of all.
Rev. 7.9. The elect have robes in token of innocency, and palms in their hands in token of victory: therein are all tears wiped away from our eyes. Ver. 17. And therein is no mourning, nor grief, nor any cry heard, but rest from labour. Chap. 21. v. 4. and 14.15.
Our blessed Saviour shews the great benefit of being dissolved; when [Page 92]his Disciples were sad at it, he said, Joh. 14.28. If ye loved me, ye would rejoyce rather. Phil. 1.21. Death is gain: The Father judgeth no man, but hath committed all judgement to his Sonne: therefore rejoyce in thy true belief to goe to that judgement. For Joh. 3.16. God so loved the world, that he gave his only begotten Sonne, that who so beleeveth in him, should not perish but have everlasting life. Matth. 18.14. Neither is it the will of our Father, that one of the little ones should perish. Ver. 11. Our Saviour came to save that which was lost. He takes away the sinnes of the world. He died for the sinnes of the world. He hath a gracious call for us; as, Come ye blessed of my Father, inherit the Kingdome prepared for you. He maketh intercession for us, and hath blotted out the hand-writing which was against us. Joh. 5.24. He that heareth his word, and believeth on him that sent him, hath life everlasting, and shall not come into condemnation. O my Saviour I beleeve, yet help thou my unbelief, and increase thou my faith. Eph. 5.29, 30. That I may truly and as I ought, beleeve my self to be, and be, a member of thy body, of thy flesh, and of thy bones. O my Saviour, in the power of thy might, and as thou diedst to save sinners, make me holy, is thou the Lord my God art holy. The dayes of my pilgrimage are few and evill. My conversation is in Heaven, and I desire to see the goodnesse of the Lord in the land of the living: When shall I appear before thy face O God. As the Hart panteth after the fountain of water, so doth my heart after thee O God. At thy right hand there are pleasures for evermore. I shall be abundantly satisfied with the plentifullnesse of thy house, and thou shalt give me to drink of the brook of thy pleasures, for with thee is the fountain of life, and in thy light shall we see light. Thou O Lord art the portion of my inheritance, and my exceeding great reward. Thou shalt (of thy free love to sinners shewed in Jesus Christ) cover me with the garment of salvation, and cloathe me with the white robe of righteousnesse, where there is no hunger nor thirst, nor scorching Sunne. Of the fruit of the vine shall I drink in thy Kingdome: for thy words are spirit and life, therefore shall death be swallowed up in victory, and thou O Saviour shalt (for thy free merit in the blessed mercy of our eternall Father) wipe away all tears from my eyes for ever, for thou art my all-sufficient Lord God. While we live we cannot hope to cease from sinne; but when we die we hope to sinne no more: which consideration doth administer great comfort in the remembrance and appearance of death, to those that are truly weary of sinning against their God.
VI. The first Comfort in the pangs and passages of Death.
First, Because the will of God is therein done in Jesus Christ, which is certainly the best for us. It is appointed to all men once to die, and after that comes the judgment. Heb. 9.27.
2 Cor. 4.14. Knowing that he which hath raised up the Lord Jesus, shall raise us up also by Jesus, therefore we faint not; but though our outward man perish, yet the inward man is renewed daily. Ver. 17. For our light afflictions which are but for a moment, causeth unto us a farre more excellent and an eternall weight of glory; while we look not on the things that are seen, but on the things which are not seen; for the things which are seen are temporall, but the things which are not seen, are eternall.
Read Gerrards Meditations p. 109. praying for a blessed departure out of this life, and a blessed resurrection unto life ever lasting. And Read the fift Chapter of the 2 d Cor. in which is admirable comfort in the passages of death: that we may be present with the Lord.
Jam. 1.12. Blessed is the man that endureth temptations, for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. Then present thy sould a true devotary unto our most gracious Father in Jesus Christ, and say with David, Psal. 31.5. Into thy hands I commend my spirit, for thou hast redeemed me, O Lord God of truth, Ps. 71.23. My lips will rejoyce when I sing unto thee, and my soul which thou hast delivered. And rejoyce with Paul, Gal. 3.13. saying, Christ hath redeemed us from the curse of the Law, when he was made a curse for us: for it is written, Cursed is every one that hangeth on a tree. Then gathering thy spirit, freeing thy soul of worldly thougths, say (in faith and true repentance, in full assurance that our good God is all-sufficient, and that his mercy endures for ever, and that in Jesus thy Saviour he hath elected and adopted thee his sonne) Come Lord Jesus, my most dear Saviour, come quickly, Amen.
VII. A second Comfort in the passages of Death.
Take comfort in this, That his mercy endures for ever: therefore rejoyce alwayes, and in all things give thanks, for that is the love of God to thee in Christ Jesus.
Isa. 43.25. Thus saith the Lord, I even I am he that putteth away thy iniquities for mine own sake, and will not remember thy sinnes.
Isa. 53.4. Fear not for thou shalt not be ashamed, neither shalt thou be confounded, for thou shalt not be put to shame, yea thou shalt forget the shame of thy youth. Ver. 7. For a little while have I forsaken thee, but with great compassion will I gather thee Ver 8. For a moment, in my anger I hid my face from thee, for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy redeemer. Ver. 9. For this is unto me as the waters of Noah: for as I have sworn that the waters of Noah should no more goe over the earth, so have I sworn that I would not be angry with thee, nor rebuke thee. Ver. [...]0. For the mountains shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the Covenant of my peace fall away, saith the Lord that hath compassion on thee. Ver. 13. And all thy children shall be taught of the Lord, and much peace shall be to thy children. Ver. 17. But all the weapons that are made against thee shall not prosper, and every tongue that shall rise against thee in judgement thou shalt condemne: this is the heritage of the Lords servants, and their righteousnesse is of me saith the Lord.
Eph. 2.8. For by grace ye are saved through faith, and that not of your selves, it is the gift of God.
Sing praises unto the Lord ye his Saints, and give thanks before the remembrance of his holinesse: for he endureth but a while in his anger, but in his favour is life; weeping may abide at evening, but joy cometh in the morning.
1 Chron. 16.34. Praise the Lrod for he is good, for his mercy endures for ever. Ver. 41. And they were appointed to praise the Lord, because his mercy endures for ever.
2 Chron. 5.13. And they praised the Lord saying, for he is good, because his mercy lasteth for ever.
Chap. 7. ver. 3. And they bowing themselves worshipped saying, for he is good, because his mercy lasteth for ever. Ver. 6. And the Priests waited to praise the Lord, because his mercy lasteth for ever.
Chap. 10. ver. 21. And they went before the men of Arms saying, Praise ye the Lord, for his mercy lasteth for ever.
Ezra 3.11. Thus they sang when they gave praise unto the Lord, For he is good, for his mercy endures for ever.
Psal. 118.4. Let them that fear the Lord say, that his mercy endures for ever.
Psal. 106.1. Praise the Lord because he is good, for his mercy endures for ever. Read Psal. 136.
Psal. 117.12. For his loving kindnesse is great towards us, and the truth of the Lord endures for ever.
Psal. 138.8. Praise ye the Lord, the Lord will perform his work towards me.
Psal. 28.21. O Lord thy mercy endures for ever, forsake not thou [Page 95]the works of thy hands; forsake me not O Lord, be not thou farre from me my God.
Psal. 71.9. Cast me not off in the time of age; forsake me not when my strength faileth. Amen.
VIII. A third Comfort in Death.
Thou maist rejoyce, because blessed are they which die in the Lord, even so saith the Spirit, for they rest from their labours, and their works follow them, Rev. 14.13.
Say thou with Paul, Phil. 1.21. Christ is to me both in life and death, advantage. Ver. 22. And whether to live in the flesh, were more profitable for me, and what to chuse, I know not. Ver. 23. For I am greatly in doubt on both sides, desiring to be loosed, and to be with Christ, which is best of all.
Eccl. 4.12. So I turned and considered all the oppressions that are wrought under the Sunne, and behold the tears of the oppressed, and none comforteth them: and loe the strength is of the hand of them that oppresse them, and none comforteth them, wherefore I praised the dead, which now are dead, above the living which are yet alive.
Numb 23.10. Let me die the death of the righteous, and let my last end be like unto his: the death of the righteous is greatly to be desired. Psal. [...]8.14. God is our God for ever an ever, he shall be our guide unto death. Psal. 116.15. Pretious in the sight of the Lord, is the death of his Saints.
Prov. 14.32. The wicked shall be cast away for his malice, but the righteous hath hope in his death. Love the Lord thy God, and therein thou shalt have comfort and great joy in all conditions whatsoever; for love is stronger then death, and our God will destroy death for ever.
Isa. 25.8. Hear with great joy the word of the Lord to them that love him.
Hoseah 13.14. I will redeem them from the power of the grave, I will deliver them from death. O death I will be thy death, O grave I will be thy destruction: repentance is hid from my eyes.
Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled we shall be saved by his life.
Chap. 8. ver. 2. For the Law of the spirit of life which is in Christ Jesus, hath freed me from the Law of sinne and of death.
Psal. 42.1, 2. As the Hart brayeth for the rivers of waters, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God.
IX. A fourth Comfort in Death.
Our Saviour Jesus died in pain farre greater then ours, and also a most ignominious and shamefull death, and all for our sinnes: it were happy for us that we could imitate in some measure his sufferings for us, because his purity in the least degree, or part we cannot: He suffered most freely for us, contrary to the cry and call of our rebellions even at that time against him, when he could have got as much honour in our condemnation, and have been rescued from those sufferings, by more then twelve legions of Angels: He hath willingly suffered, to parchace eternall life for us (as we ought truly to beleeve:) Therefore this being his appointed Crosse for us, let us take it up, carry it, and follow him, therewith rejoycing, that we through his mercy are accepted of him, as worthy to obtain and doe his service: much more may we rejoyce, that we in his goodnesse should have promise to raign with him for ever, Amen. Besides our blessed Saviours incarnation, in coming from his Throne of eternall God-head to take upon him the form of a servant; his being laid in the manger, not having whereon to rest his head; his many weepings and sorrowings for the sinnes of the world: Read (with true sorrow and repentance) that thy sinnes should cause him such a death, or indeed the least sorrow.
Matth. 27.27. Then the souldiers of the Governours took Jesus into the Common-hall, and gathered about him the whole band. Ver. 28. And they stripped him, and put upon him a scarlet robe. Ver. 29. And platted a Crown of thorns and put it upon his head, and a reed in his right-hand, and bowed the knees before him, and mocked him saying, God save the King of the Jews. Ver. 30. And spit upon him, and took a reed and smote him on the head. Ver. 31. Thus when they had mocked him, they took the robe from him, and put his own raiment on him, and led him away to crucifie him. Ver. 33. And when they were come unto the place called Golgotha, (that is to say) the place of dead mens sculls. Ver. 34. They gave him vinegar to drink mingled with gall, and when he had tasted thereof he would not drink. Ver. 35. And when they had crucified him, they parted his garments, and did cast lots: that it might be fullfilled which was spoken by the Prophet, Psal. 22.18. They divided my garments amongst them, and upon my vesture did cast lots. Ver. 36. And they sate and watched him there. Ver. 37. They set up also over his head his cause written, This is Jesus the King of the Jews. Ver. 38. And there were two thieves crucified with him, one on the right hand, and the other on the left. Ver. 39. And they that passed by reviled him, wagging their heads and, Ver. 40. Saying, Thou that destroyest the Temple, and buildest it in three dayes, save thy self; if thou be the Sonne of God come down from [Page 97]the crosse. Ver. 41. Likewise also the High-Prists mocking him, with the Scribes, and Pharisees, and Elders, said, Ver. 42. He saved others, but he cannot save himself: if he be the King of Israell, let him now come down from the crosse, and we will beleeve him. Ver. 43. He trusted in God, let him deliver him now, if he will have him: for he said, I am the Sonne of God. Ver. 44. That same also the thieves, that were crucified with him, cast in his teeth. Ver. 45. Now from the sixth hour, was there darkness over all the land, untill the ninth hour. Ver. 46. And about the ninth hour Jesus cried with a loud voice, saying, Ely, Ely, lamasabachthani, that is, My God, my God, why hast thou forsaken me? Ver. 47. And some of them that stood there, when they heard it said, This man calleth Elias. Ver. 48. And straight way one of them ranne, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. Ver. 49. Others said, Let be, let us see if Elias will come and save him. Ver. 50. Then Jesus cried with a loud voice again, and yeelded up the ghost.
Now then let us be glad and rejoyce to goe to him (our Saviour, our joy, our peace,) what way soever he is pleased to call us, through the most bitter torments of minde or body, by weaknesses, sicknesses and imperfections; and let us be most assured, that neither death nor life, nor Angels, nor Principalities. nor powers, nor things present, nor things to come; nor height, nor depth, nor any creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
2 Tim. 2.3. Let us therefore suffer afflictions as good souldiers of Jesus Christ. For it is a true saying, If we be dead with him, we shall also live with him; if we suffer with him, we shall also raign with him; if we deny him, he also will deny us. Yea
2 Tim. 3.12. All that will live godly in Christ Jesus shall suffer persecutions. Here have we no continuing City, but we seek one to come: Wherefore let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithfull Creatour: knowing, that the same afflictions are accomplished in our brethren which are in the world. As many as our Saviour loveth, he rebuketh and chasteneth. Be zealous therefore in the truth, and amend, and rejoice alwayes, that the will of God in Christ Jesus thy Saviour is therein done, which is the best for thee. Amen.
X. A fift Comfort in Death.
Rejoyce, Because it is our going from sorrow to joy.
Isa. 17.1. The righteous perisheth and no man considereth it in heart, and mercifull men are taken away, and no man understandeth [Page 98]that the righteous is taken away from the evill to come.
2 King. 22.19, 20. But because thy heart did melt, and thou hast humbled thy self before the Lord, when thou heardest what I spake against this place, and against the inhabitants of the same, to wit, that it should be destroyed and accursed, and hast rent thy clothes and wept before me; I have also heard it, saith the Lord: behold therefore, I will gather thee to thy fathers, and thou shalt be put into thy grave in peace, and thy eyes shall not see all the evill which I will bring upon this place; this was the great love of God to King Josiah. See 2 Chron. 34.28.
Luk. 16.22. Lazarus (by a blessed dissolution) is eased of all his pains, sores, diseases, fears and troubles, is called for out of the prison of the body, and presently (by the happy messenger of death) is made fit▪ and carried by the Angels into Abrahams bosome: where all the elect are in joyes incomprehensible, freed from sinne and sorrow forever. Amen.
XI. A sixth Comfort in Death.
Rejoyce, Because it is our being gathered to our nearest alliance, our kindred and our parents.
2 King. 22.19, 20. Josiah was gathered to his fathers in great abundant mercy (as I mentioned before.)
See the most sweet and gracious call of the eternall mercy to Moses, Deut, 32.48, 49, & 50. (which I lately mentioned:) And the Lord spake to Moses the self same day saying: Goe up into the mountain of Abarim, unto the mount Nebo, which is in the land of Moab over against Jericho, and behold the land of Canaan which I give to the children of Israell for a possession, and die in the mount which thou goest up unto, and thou shalt be gathered unto thy people, as Aaron thy brother died in mount Hor, and was gathered to his people.
Gen. 25.8. The Abraham yeelded up the spirit, and died in a good age, an old man and of great years, and was gathered to his people.
Numb. 20.26. Almighty God commanded Moses to take Aaron and Eleazer his sonne, and to bring them up into the mount Hor, and to cause Aaron to put off his garments, and to put them upon Eleazer his sonne (saying) Aaron shall be gathered to his fathers and shall die there.
Numb. 30.1, 2. Almighty God doth bid Moses avenge the children of Israel of the Mideanites; and in token of acceptance and reward, faith, afterwards thou shalt be gathered to thy people.
Gen. 15.17. And Ishmaell yeelded up the spirit and died, and was [Page 99]gathered to his people. Chap. 35. ver. 29. And Isaak gave up the ghost, and died, and was gathered to his people. And Chap. 49. ver. 26. Jacob saith, I am ready to be gathered to my people, bury me with my fathers. Observe: There is no sign or shew of sorrow in him; for he might well rejoyce to exchange earth for Heaven. And Ver. 33. Then Jacob made an end of giving charge to his sonnes, and plucked up his feet into the bed, and gave up the ghost, and was gathered to his people. It is an infinite and an incomprehensible mercy of God, that his love in Jesus is to call us in his good time from our disserving (rather then serving) of him here, (and that with thousands of fears, cares and griefs) to be gathered to his servants our fathers, and nearest friends, in peace.
XII. A seventh Comfort in Death.
Rejoyce, Because it is our entrance into the true communion of Saints. By the Gospell we are joyned to the Angels and Patriarchs, even in this life; much more shall we be united to the true heavenly serving our eternall mercy with them, when we shall cease from sinne.
Heb. 13.22, 23. Ye are come to the mount Sion, and to the City of the living God, the celestiall Jerusalem; and to the company of innumerable Angels; and to the Congregation of the first-born which are written in Heaven. And to God the Judg of all, and to the spirits of just and perfect men. Ver. 24. And to Jesus the mediator of the new Testament.
Col. 1.9. The Apostle saith, For this cause we pray for you, and do desire that ye might be filled with the knowledge of his will, in all wisdome and spirituall understanding. Ver. 10. That ye might walk worthy of the Lord, unto all pleasing, being fruitfull in every good work, and increasing in the knowledge of God. Ver. 11. Stengthened with all might according to his glorious power, unto all patience and long-suffering with joyfllunesse. Ver. 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. Ver. 13. Who hath delivered us from the power of darknesse, and hath translated us into the Kingdome of his dear Sonne. Ver. 14. In whom we have redemption through his blood, even the forgivenesse of sinnes. Ver. 15. Who is the Image of the invisible God, the first-born of every creature. Ver. 16. For by him were all things created, that are in Heaven, and that are in earth; visible, and invisible; whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him and for him. Ver. 17. For he is before all things, and by him all things consist. Ver. 18. And he is the head of the body, the Church: who is [Page 100]the beginning, the first-born from the dead, that in all things he might have the preheminence. Ver. 19. For it pleased the Father that in him should all fullnesse dwell. Ver. 20. And (having made peace through the blood of his crosse) by him to reconcile all things unto himself, by him I say, whether they be things in earth, or things in Heaven. Ver. 21. And you that were sometimes alienated, and enemies in your minde by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight.
1 Thes. 3.12, 13. The Lord increase you, and make you abound in love one towards another, and towards all men, to make your hearts stable and unblameable in holinesse before God even our Father, at the coming of our Lord Iesus Christ with all his Saints.
Jude ver. 14. Behold the Lord cometh with thousands of his Saints.
Rev. 7.9. I beheld (saith the Apostle) and behold a great multitude which no man could number, of all Nations, and kindreds, and people and tongues, stood before the Throne, and before the Lambe, clothed with long white robes, and palmes in their hands. Ver. 14. (And an Elder said unto me,) These are they which came out of great tribulation, and have washed their long robes and have made their long robes white in the blood of the Lambe. Ver. 15. Therefore are they in the presence of the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne will dwell amongst them. Ver. 16. They shall hunger no more, neither thirst any more, neither shall the Sunne light on them, neither any heat. Ver. 17. For the Lambe which is in the midst of the Throne shall govern them, and shall lead them unto the lively fountains of waters, and God shall wipe away all tears from their eyes.
XIII. An eighth Comfort in Death.
Rejoyce, Because it is our ceasing from sinne; and the entrance into our eternall rest and peace.
Heb. 4.9, 10. There remains therefore a rest for the people of God: For he that is entred into his rest, hath also ceased from his own works, as God did from his. Chap. 6. ver. 20. Let us study therefore to enter into that rest (least any fall through disobedience.) Into which peace the fore-runner is for us entred, even Jesus that is made a High-Priest for ever after the order of Melchizedec.
Job 3.13. For so should I now have lyen and been quiet, I should have slept then and been at rest. Ver. 14. With the Kings and Counsellors of the earth, which have builded themselves desolate places. Ver. 17. The wicked have there ceased from their tyranny, [Page 101]and there they that laboured valiantly are at rest. Ver. 18. The prisoners rest together, and hear not the voice of the oppressors. Ver. 19. There are small and great, and the servant is free from his Master.
XIV. A ninth Comfort in Death.
Rejoyce, Because it is our going to doe the will of God (our most loving and mercifull Father in Jesus Christ,) without sinning against his most blessed and sacred Majesty.
In dying we doe the will of God. Heb 9.27. For it is appointed to all men once to die, and after that comes the judgement.
Rom. 6.7. For he that is dead is freed from sinne.
Joh. 14.28. When our Saviour had acquainted his Disciples of his departure from them by his passion, they were sorrowfull. For which our Saviour seemed to reprove them, and said, If ye loved me ye would rather rejoyce, because I said, I goe unto the Father, for my Father is greater then I.
XV. A tenth Comfort in Death.
It is the love of our good God unto us, to take us away from the evill to come; therefore rejoyce at this his gracious call of infinite mercy, to that heavenly mansion which our blessed Saviour hath prepared for us in his Fathers house.
Joh. 14.2. In my Fathers house are many mansions or dwelling places, if it were not so I would have told you; I goe to prepare a place for you.
1 King. 11.11, 12. The Lord said to Solomon, I will surely rend the Kingdom from thee, and will give it to thy servant: Notwithstanding in thy dayes I will not doe it, because of David thy Father: but I will rent it out of the hand of thy sonne.
2 Tim. 3.1. This know, in the last dayes shall come perillous times. Ver. 2. For men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankfull, unholy. Vor. 3. Without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good. Ver. 4. Traiterous, heady, high-minded, lovers of pleasures more then lovers of God; having a shew of godlinesse, but denying the power thereof: turn away therefore from such.
Nah. 1.7. Say thou with the Prophet Nahum; The Lord is good, and a strong hold in the day of trouble, and he knoweth them that trust in him. In thee O Lord doe I trust, let me never be ashamed O my God. Amen.
XVI. An eleventh Comfort in Death.
Rejoyce, Because it is the going to the place where our Saviour is, according to the call and being of his servants.
Joh. 14.3. And though I goe to prepare a place for you, I will come again and receive you unto my self, that where I am, there may ye be also.
Phil. 1.21. For Christ is to me both in life and death advantage. Ver. 22. And whether to live in the flesh were profitable for me, or what to choose I know not. Ver. 23. For I am greatly in a straight on both sides, desiring to be loosed and to be with Christ, which is best of all.
Psal. 50.5. Gather my Saints together unto me, those that make a Covenant with me with sacrifice.
Isa. 40.10, 11. Behold the Lord God will come with power, and his arm shall rule for him; behold his reward is with him, and his works before him: he shall feed his flock like a shepheard: he shall gather the Lambs with his arm, and carry them in his bosome, and shall guide them with young.
Matth. 3.12. He will gather the wheat into his garner.
Eccl. 12.7. And dust returns to the earth as it was, and the spirit returns to God that gave it.
XVII. A twelfth Comfort in Death.
Rejoyce in the Diseases, pains, pangs and troubles in thy minde or body: because the way to Heaven is through many afflictions: and it is the way our blessed Saviour went before us: let us rejoyce then to follow him in it.
Luk. 6.46. Our blessed Saviour saith, Why call ye me Master, and doe not the things that I speak?
Psal. 34.19. Great are the troubles of the righteous: but the Lord delivereth him out of them all.
Rom. 8.35. Who shall separate us from the love of God in Christ? Shall tribulation or anguish, or persecution, or famine or nakednesse, or perill, or sword?
2 Tim. 3.12. All that will live godly in Christ Jesus, shall suffer persecutions.
Isa. 48.10. I have chosen thee in the furnace of affliction (saith the Lord) And 1 Pet. 5.8, 9. Be sober and watch, for your adversary the Devill, as a roaring Lyon walketh about seeking whom he may devour. Whom resist steadfast in the faith, knowing that the [Page 103]same afflictions are accomplished in your brethren which are in the world. Remember the love of our Saviour Jesus, in his taking upon him our sinnes, our flesh, &c. See his love to us, his suffering for us from his cradle to his grave: Read the Scriptures: See some notes thereof in the title (true love to God) in this book.
Psal. 119.49. Remember thy promise made to thy servant, wherein thou hast caused me to trust: it is my comfort in my trouble, for thy promise hath quickned me. Ver. 92. Except thy Law had been my delight, I should have perished in my affliction. I will never forget thy precepts, for by them thou quicknest me. I am thine save me, for I have sought thy precepts. Behold my affliction and deliver me, for I have not forgotten thy Law. Plead my cause and deliver me, quicken me according to thy word.
XVIII. A thirteenth Comfort in Death.
Rejoyce, because it is our going to enjoy such as were our nearest friends in this life, in unexpressible heavenly enjoyments, according to our heavenly Fathers will in Jesus, without any fear of losing them, or those joyes for ever. It is our being gathered to our Fathers (and then surely to all our friends) which are the servants of our Saviour Christ.
The joyes of Heaven are such, as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive; for that the flesh cannot discern, nor punctually understand the spirit: Who knowes a man, ( viz. the soul,) save the spirit, &c. The change in death, is our being gathered to the place where our Saviour is, that we may see his glory: then certainly no joy or comfort can possibly be wanting, neither can there be any fear of losing them any more; he is the sure foundation of eternall comfort, and a building set thereon cannot fail.
Hear what S t John saith, Joh. 8.51. Verily, verily I say unto you, if a man keep my word he shall never see death. God is most gracious, his mercy endures for ever; he is onely good, he accepts the will for the deed, if we truly will to obey and love his word, although we doe it not.
Rom. 7.20. It is not us, but sinne that doth offend. And certainly the authour and actor of sinne in us, our old enemy, that old and lying Serpent the devill, shall (in the justice of God to him, and the loving mercies of God to us in Christ) bear the burthen of our sinnes which deserve and shall have upon him eternall death.
A fourteenth Comfort in Death.
Rejoyce, For that after a short time, those friends left behinde us in this world, shall be in Jesus gathered to us, to our eternall communion, and praise of our everlasting, most dear and loving Father, with them, without offending, or danger to offend his most blessed and sacred Majesty for ever.
Job 14.1. Man that is born of a woman, is of short continuance and full of sorrow.
James [...].14. For what is your life, it is even a vapour that appears for a little time, and afterward vanisheth away.
Job 10.20. Are not our days few? Chap. 14. ver. 5. Are not his days determined? the number of his moneths are with thee, thou hast appointed his bounds which he cannot passe.
Psal. 103.15. The dayes of a man are as grasse, as a flower of the field, so flourisheth he. Man is like to vanity; his dayes are like a shadow which vanisheth.
Rom. 6. [...]. For he that is dead is freed from sinne. Ver. 11. Like▪ wise also think ye that ye are dead to sinne, but are alive to God in Jesus Christ our Lord.
Rev. 15.2, 3, 4. And I saw (as it were) a glassie sea mingled with fire, and them that had got victory of the beast, and of his Image, and of his mark, and of the number of his name, stand at the glassie sea, having the harps of God: and they sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works Lord God almighty: just and true are thy wayes, thou King of Saints. Who shall not fear thee O Lord, and glorifie thy Name? for thou only art holy, and all Nations shall come and worship before thee: for thy judgments are made manifest.
Psal. 112.6. The righteous shall be had in everlasting remembrance.
A fifteenth Comfort in Death.
We may well rejoyce at Gods gracious messenger of Death, because it is the wiping of all tears from our eyes, and the finall end of all our troubles and sorrows; the world, the flesh, the devill, shall no more oppresse, distract and hurt us, with their distractions, delusions, and deceits.
Eccl. 4.1. So I turned and considered all the oppressions that are wrought under the Sunne, and behold the tears of the oppressed, and none comforteth them. Ver. 2. Wherefore I praise the dead which now are dead, above the living which are yet alive.
Hos. 13.14. Hear what comfort our loving God gives us; I will redeem them from the power of the grave, I will deliver them from death. O death I will be thy destruction: repentance is bid from mine eyes.
A sixteenth Comfort in Death.
Rejoyce, Because it is the imitating of our Saviours passion, as farre as we are able, that we may see his glory.
Matth. 10.38. He that taketh not his crosse and followeth after me, is not worthy of me. And Chap. 16. ver. 24. If any man will follow me, let him forsake himself, and take up his crosse and follow me. And somewhat more Luk 9.23. If any man will come after me, let him deny himself, and take up his crosse daily and follow me. And Chap. 14. ver. 27. Whosoever beareth not his crosse, and cometh after me, cannot be my Disciple.
2 Tim. 2.12. If we suffer we shall also raigne with him; if we deny him, he also will deny us.
Joh. 17.24. Father, I will that they which thou hast given me be with me where I am, that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world.
Matth. 10.24. The Disciple is not above his Master, nor the servant above his Lord: it is enough for the Disciple to be as his Master, and the servant as his Lord. If they have called the Master of the house Belzebub, how much more them of his houshold?
A seventeenth Comfort in Death.
It is our freedome from sinne, death and hell, and all our enemies.
The day of death ( saith Solomon) is better then the day of birth: therefore is that day, a day of rejoycing to us. S t Paul desireth to be dissolved and to be with Christ, and saith, it is the best of all.
Rom. 6.7. He that is dead is freed from sinne.
Ver. 11. Likewise think ye also that ye are dead to sinne, but are alive to God in Jesus Christ our Lord.
An eighteenth Comfort in Death.
It is our taking possession of the fullnesse of rest in the communion of Saints, in the love of the eternall God, the Father, Sonne, and holy Ghost, and therein peace for ever, therefore rejoyce. Lazarus is said to be presently carried into Abrahams bosome, where (most sure) he had immediate possession in a high degree of eternall peace.
Gerrards Meditat. p. 25. Death is the beginning of a holy life.
Isa. 57.1, 2. The righteous perisheth and no man considereth it in heart; and mercifull men are taken away, and no man understandeth, that the righteous is taken away from the evill to come. Peace shall come, they shall rest in their beds, every one that walketh before him.
Matth. 11.28, 29. Hear our gracious Saviour, Come unto me all ye that are weary and heavy laden, and I will ease you. Take my yoak on you, and learn of me, for I am meek and lowly in heart, and ye shall finde rest unto your souls.
2 Thes. 1.7. And to you which are troubled, rest with us, when the Lord Jesus shall shew himself from Heaven with his mighty Angels. And if then, surely also from our severall changes till then.
Heb. 4.3, 9. For we which have beleeved doe enter into rest. There remains therefore a rest for the people of God; for he that is entred into his rest, hath also ceased from his own works, as God did from his: let us study to enter into that rest.
Job 3.12, 13. Why did the knees prevent, me, and why did I such the breasts? for so should I now have lyen and been quiet, I should have slept then, and have been at rest.
A nineteenth Comfort in Death.
Jesus Christ is in Death and Life to us gain, and causeth death to be to us advantage, the end of unexpressible evils, the beginning of unexpressible and eternall joy.
Phil. 1.21. For Christ is to me both in life and death advantage. All the miseries of Lazarus end in his death, and his eternall joyes begin in Abrahams bosome. Our Saviour Jesus entred by the gate of death into his glory, and thereby hath prepared joyes: 2 Cor. 2.9. such as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive, for them that love him.
Isa. 35.10. Therefore the redeemed of the Lord shall return, and come to Zion with praise, and everlasting joyes shall be upon their heads: they shall obtain joy and gladnesse, and sorrow and mourning shall flee away.
A twentieth Comfort in Death.
Doubt not of the all-sufficient love of God to thee in his Sonne Jesus: He that gave thee a body when thou hadst none, can give thee a heavenly body, so soon as thou art at liberty from this of earth, and will most certainly dispose of thee in Jesus, as of his servants, which is the best for thee: His power and his will is sufficient to give thee joyes beyond thy thoughts. Have thou true faith, and true belief, that God is, and that he is the rewarder of them that seek him. Give him thy whole soul and spirit, and humbly crave the assistance of the eternall God, that he will (for his Sonne Christ Jesus his sake) fully and freely enable thee to give to the Sacred Trinity in Unity, three Persons but one Almighty God, Father, Sonne, and holy Ghost, all honour glory and praise, as his most obedient servant for ever. And say with true faith and love, O gracious Father, Thy will be done in earth as it is in Heaven. And in thy most free and gracious love to a poor sinner in Jesus Christ thy only Sonne my Saviour, doe thou compell my unworthy and corrupted will, to doe unto thy most Sacred Majesty, true and perfect service. Doe thou (O blessed Father) for thy free goodnesse sake, convert me wholly into that service, for thou art my only Lord God, and I am thy servant; so come Lord Jesus, come quickly and receive my spirit. Amen, Amen.
Matth. 19.26. With God all things are possible.
Gen. 17.1. I am God all-sufficient, walk before me, and be thou perfect.
Chap. 15. ver 1. Fear not, I am thy buckler, and thy exceeding great reward.
Psal. 50.7. Hear O my people, and I will speake; hear O Israell and I will testifie unto thee; for I am God, even thy God.
Against Presumption and Despair, at all times, but especially upon the Death-bed.
Sathan that old and lying Serpents suggestion to Presumption.
COme! now thou mayest eat, drink, sleep and be merry, because thou hast lived according to Gods commands, and now art going to thy masters rest, whom thou hast truly and punctually served; farre above the service of thousands, that doubt not at all of their salvation, the due reward of their godlinesse of living. For thy Originall sinne which thy Father Adam committed, thou didst it not, therefore in justice God cannot charge thee with it; and he [Page 108]will not visit the sinnes of the Fathers upon the children. As for thy actuall sinnes of ignorance, that cannot in justice be laid to thy charge which thou knewest not to be a sinne, nor the time of its commission: Thou hast lived so carefully to please thy God, that few have been so strict in walking in his Laws: thou maist professe to have kept all his Commandements from thy youth: thou hast had no other God, nor worshipped any graven Image, and hast not delighted to take his Name in vain: Thou hast constantly kept the Sabboth, hast honoured thy Parents, hast not murthered, nor adulterized, nor stollen, nor borne false witnesse, nor covered, but hast been contented with thy portion; therefore so long as life is in thee, eat, drink and be meery, for certainly the Angels are charged to keep thy soul and body to eternall life, as thy fellow servants of God, for ever.
The Souls Answer.
Avoid thou old and lying Spirit, truth cannot proceed out of thy mouth without defilement! am not I from Adams loynes, and can I then be clean? Did not his sinne, that thy envy brought him into, corrupt his whole body? and am not I, as part of it proceeding from it? Could I doe all that I am commanded of my God, were I not still an unprofitable servant? Doth not my least sinne, in thought, word or deed (besides my originall corruption) deserve punishment infinite, as my God (whom thereby I rebell against) is infinite? Can a clean thing proceed out of an unclean? Instead of keeping, have I not broken all the commands of my God, times without number, and in degrees infinite? As thou wast a lyar to Adam the first man upon earth, so thou art for ever; and as it was then said, The seed of the woman shall break thy head; so shall it be for ever to my salvation, in the free love and mercy, death and passion, merit and redemption of Jesus Christ my Lord.
Sathan his motives to Despair.
I was deceived indeed, and turning over another leaf in my black book, there I finde a quite contrary character of thy life: I see thou hast imitated and added to all Adams rebellions; he disobeyed and broke one Commandement once, and therefore had that terrible sentence pronounced against him by Gods own mouth, to be cast from Paradice, he and his posterity for ever. But thou hast broken all Gods Commandements, times without number, and in degrees beyond expression infinite? Thy life hath been nothing else but a constant breaking of them; unlesse thou look for salvation from these breaches (which is a way impossible) thou hast no hope: therefore satisfie thy self with what thou canst not help, and [Page 109]cease to aske, or seek, or knock any more at Gods gate of mercy, for it is fast shut against thee, and sinners cannot enter in at it: now thou and I must burn together in hell for ever, from which there is no redemption for us. I have recorded against thee, in places infinite, that thou hast made thee many Idoll gods, in hearty seeking of vain earthly things, and thou hast loved and worshipped them as Images of thy desired lusts. The Name-of God thou hast repeated invain, and no one Sabboth hast thou truly kept. Thou hast not reverenced nor honoured thy Father and Mother, but in thy thoughts at least hast them despis'd, and murthered them, or others. Thou also hast adulteriz'd in heart, and in thy faculties stollen thy neighbours goods: Thou hast coveted and borne false witnesse too against thy neighbour. Almighty God gave his Angels charge to keep his servants from wrongs and hurts, but thou hast not served him, therefore thou belongest only to me whom thou hast punctually served.
The Souls Answer.
O my Enemy, thou sayest thou wert mistaken, and so indeed thou wert, and art, and ever wilt be, in seeking to snatch the servants of my God out of his hand: for although my God suffer thee a while to walk the earth, his pleasure is in a good time appointed, to cast thy chains upon thee in a place prepared, from which thou maist not move for ever. I most humbly confesse, and have (so I trust) confessed, all my sinnes, and more in number then what I can comprehend, infinite; such I acknowledge are my wounds, my sore disease proceeding from thy hate and envious gulf. Yet know I have a medicine, I have a salve sufficient, a Jordan stream to make me clean, if not more clean then if I had not sinned: and this my cleansing, is more my certain life then was my standing clean, if then I had not sinned, so that thy envy now is my advantage: thou knowest it well, but lovest not to remember that my precious Antidote, whereby I am secured from thy Aspish poison, so closely carried under thy lying tongue: it is that free redeeming love and bloud of that most valiant Sampson, whose Name is Jesus Christ, that quickly snapt in sunder thy treble corded lye of vain deceit, he is my Captain that never lost, nor will lose any of his souldiers: without his word I move not, at his command Ile gladly meet thee with million of Juries of my sinnes before the judgment-seat of God: and when thou hast proved me guilty as I doe confesse, thou wilt soon appear the Serpent and principall authour of my great offence, and I an accessary by thy deluding lies, perswading, and to thy uttermost power, compelling me to doe the evill that I would not doe, and hindring me from doing good; therefore know, that my Saviour Christ, my Captain and my God, will [Page 110]plead his death, and then I live, and thou shalt bear the due deservings of my sinnes for ever, in eternall flames, for they are thine: therefore Sathan (in humble reverence to my Saviour) avoid, get thee behind me, my good God hath provided a place in Heaven with his servants for me, that I may be even where he is, and as his servant, see his glory; and this notwithstanding all my sinnes and ill deserts (onely of his free love and mercy) whereby he hath with his bloudy sufferings redeemed my soul from hell (my just desert) because he is good and his mercy endures for ever: so come Lord Jesus, come quickly, even as thy will may be done with the Father and the holy Spirit, three persons, but one eternall God for ever, Amen.
True Love.
1. TO love our good God, though there were neither Hell of his justice, nor Heaven of his mercy.
2. True love will choose rather to serve our good God in Hell for ever, if it could more fully and better do him perfect service in those flames; then to be for ever in the highest joyes of Heaven, these not to serve him, as fully and as truly.
3. To desire the eternall and whole conversion of thy soul and body for ever, into the everlasting service of thy good Creatour in true love, and to finde therein thy true peace, is true love. Love truly converted into the will of God is Heaven, and those that are so converted, may be said to be in Heaven upon earth, for neither love nor Heaven can here be perfect; but although they be still in their earthly tabernacles, they have heavenly peace both of minde and conscience, which cannot be quite taken from them (although here must be no perfection) whereby the whole will of almighty God (without which, either by appointment or permission nothing comes to passe) is the true joy and content of their mindes, wills and souls.
The love of our good Father, is shown to us in his Sonne Jesus, who (as it were) took satisfaction for our sinnes in his sufferings, that his justice being satisfied in the sufferings, death and passion of our Saviour Jesus, we might have onely the mercy of our good Father to appear before, which in his eternall love to us, is sufficient for our Salvation, when the justice of our good God could no other wayes be satisfied but by our damnation. The great and unexpressible love prevailed with the sacred Deity for us, when our Saviour Jesus could have been rescued from his sufferings for us, with more then twelve legions of Angels; and when he could have had as great honour (if not greater) in our condemnation, then in our salvation. Let our souls, and bodies then with all their faculties, be [Page 111]converted into the true love of our Saviour Jesus for ever;
- For His
- 1. Coming down from his Fathers right-hand, from his being God with his Father for ever.
- 2. Poverty, that thou mightest be rich.
- 3. Not having whereon to lay his head.
- 4. Wandrings, and fastings, and prayers for thee.
- 5. Being betrayed.
- 6. Being apprehended as a malefactor.
- 7. Being fasly accused.
- 8. Scarlet robe of derision.
- 9. Crowne of Thornes.
- 10. Being condemned.
- 11. Nayling to the Crosse.
- 12. Cruell thirst.
- 13. Sweating bloud.
- 14. Side stricken with a spear.
- 15. Bleeding water and bloud at that wound.
- 16. Sufferings from his cradle to his grave.
- 17. Bitter passion, causing him to cry, My God, my God, why hast thou forsaken me:
- 18. Lying in the grave.
- 19. Resurrection.
- 20. Now sitting at the right-hand of his Father (and in him our Father) in Heaven, there asking the forgivenesse of all our sinnes, of his Father, who never denies him any thing.
Wherefore let us stand at the foot of the Crosse of this our Saviour weeping, for sorrow that our sinnes caused his sufferings, but for joy that through his infinite love shewed therein, we are freed from sinne, death and hell, and have a place prepared in the power of his might, where we shall see and partake of his blessed glory, as his elected servants for ever. Amen.
Thou needest not to fear death, for thy Saviour hath destroyed the sting of death, that is the Devill: Read Heb. 2.14, 15, 16, 17, 18, verses; there's comfort enough in any condition: the words are these; Forasmuch then as the children are partakers of flesh and blood; he also himself likewise took part of the same, that through death he might destroy him which had the power of death, that is the Devill: And deliver them who through fear of death, were all their life time subject to bondage. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham: wherefore in all things it became him to be made like unto his brethren, that he might be a mercifull and a faithfull High-Priest in things pertaining to God, to make reconciliation for the sinnes of the people. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. See an admirable expression of the infinite love of God, which may preserve us from despair, and [Page 112]may give us true joy from our humble desires to serve him, though we cannot desire, much more perfectly serve him as we ought. Isa. 40.1, 2. Comfort ye, comfort ye my people will your God say, speak comfortably to Jerusalem, and say unto her, that her warfare is accomplished, that her iniquities are pardoned. From hence is sweet and solid comfort in all conditions.
An humble Prayer.
O Lord remember thy mercies, draw me unto the Sonne of thy love, Psal. 139.23, 24. and lead me in the way of thy precepts. Try me (O God) and know my heart, prove me, and know my thoughts; and consider if there be any way of wickednesse in me; and lead me in the way for ever. 5.8. Lead me O Lord in thy righteousnesse, because of my enemies, 27.11. make thy way plain before my face. Teach me thy way O Lord, and lead me in a right path, because of my enemies (by enemies understand inward and outward, of the soul and of the body, but especially those inward enemies which are the ruin and destruction of both.) 31.3. For thou art my rock and my fortresse, therefore for thy Name sake, 43.3. direct and guide me. Send thy light and thy truth, let them lead me, let them bring me unto thy holy mountains, and unto thy tabernacles. 143.10. Teach me to doe thy will, for thou art my God; let thy good Spirit lead me unto the land of righteousnesse. Draw me O God and I will runne after thee. Cant. 1.4. Psal. 28.3. Job 7.16. Draw me not away with the wicked, and with the workers of iniquity. I shall not live alwaies, O spare me then, for my daies are but vanity. I rejoice O Lord my God in thy love, because thou art mercifull and wilt spare me, as a man spareth his sonne that serveth him, for thy mercy endures for ever, Selah.
Thou art my good Father (O my Creatour) thou wilt not punish me, nor impute to me my Originall sinnes, which descended upon me from the wicked rebellion of my first parents, even as my body is from them: but the soul that sinneth and doth not look towards thee, nor desire thy gracious gift of true repentance, it shall die: Yet art thou (O my good Father) wholly and only good, and thy mercy endures for ever, Selah.
Thou wilt not punish the presumptuous sinnes and vanities of my youth; for thou art good and thy mercy endures for ever, Selah.
Thou delightest not in the death of a sinner (O God) but wouldst that all should be converted from their evill waies, and live. Thou art my All-sufficient God of mercy, whose will is all things both in Heaven and earth: I trust in Jesus thy only Sonne my Saviour, that thou wilt turn me from all my evill waies, and give me true repentance from the bottome of my heart, so I shall be turned unto thee [Page 113]in true love, for thou art the Lord my God, and thy mercy endures for ever, Selah.
Let the words of my mouth, and the meditations of my heart, Psal. 19.14. be now and ever acceptable in thy sight, O Lord my strength and my redeemer. Incline not my heart to evill, that I should commit wicked works with men that work iniquity. Set a watch O Lord before my mouth, and keep the door of my lips, so shall my mouth speak thy praises for ever, Amen. O my sweet eternity, and my eternall Saviour; in thy love to poor sinners in Jesus, and for his sake, I only beg of thee (trusting that in him thou wilt not deny me, notwithstanding all my sinnes) for thou art good, and thy mercy endures for ever.) And first my most humble petition unto thy most sacred Majesty is, that thou wouldest of free and perfect mercy, pardon all my breach of Covenants with thee or men, as thy mercy endures for ever. Secondly, To pardon accordingly, my vowing and not paying, for thou art good, as thy mercy endures for ever. Thirdly, to pardon of thy like goodnesse all my hypocrisie towards thee and man, as thou art good, and as thy mercy endures for ever. Fourthly, To pardon all my blasphemies against thy Majesty, any manner of way; as thou my God art only good, and as thy mercy endures for ever. Fifthly, To pardon all my Lies, wherewith I have given thee cause of Anger against me, as thou art good, and as thy mercy endures for ever. Sixthly, To pardon all my relations, speaking absolutely, yet beyond my certain knowledge, at that time when I spoke them, as thou my good Lord art onely and perfectly good, and thy mercy endures for ever. Seventhly, To pardon all my Oathes, and taking of thy Name in vain, as thou art good, and thy mercy endures for ever. Eighthly, To pardon all my vain and idle speakings, as thou art good, and as thy mercy endures for ever. O my mercifull and loving Father, I humbly pray thee for thy Sonne my Saviours sake, and in his Name, be graciously pleased to pardon and forgive all the sinnes of all my senses: I humbly acknowledge I have been dull to listen to thy commands, but most ready and open to receive vanity, to the corrupting, (and as much as in me lieth) the destruction of my body and soul. For give I humbly beg also the sins of my seeing, smelling, tasting, goings, and of all the members and faculties of my body and soul, for they have all rebelled against thy gracious mercy, to their due deservings of eternall death. O Lord who knowes the errour of his heart, and of his waies, cleanse my soul, O Lord, from my secret sinnes: and deliver me, I humbly beseech thee, from my presumptuous sinnes, least they get the dominion over me, O cleanse thou me, and so I shall be cleansed. I doubt not but thou wilt (in thy infinite love to the works of thy own hands, (and in thy free pardoning of sinne for Jesus Christ his sake) give me eternall life with thy servants, and wilt not impute the guilt of sinne unto me, for thou [Page 114]art the Lord my God, whose mercy endures for ever, above all thy works, Selah. In thee therefore I will rejoice.
A Confession and humble suit for Pardon in Jesus Christ.
O My mercifull Lord God, I humbly pray thee for Christ thy Sonne my only Lord and Saviours sake, to pardon and put clear out of thy remembrance, that originall sinne, and damnation, due to me from the loynes, and rebellions of my first parents: O forgive thou the sinnes of my father, and let the sinnes of my mother be done away: I doubt not (oh my Father of mercy) but thou hast of thy own free goodnesse already done it; for I know thou art only perfectly good, and thy mercy endures for ever, Selah.
O Father, I know thou wilt not visit the originall sinne of my fathers upon me, Exek. 18.20 for that thou hast said; The sonne shall not bear the iniquity of the father, neither shall the father bear the iniquity of the sonne; but the righteousnesse of the righteous shall be upon him, and the wickednesse of the wicked shall be upon himself. O Lord I know, as a father hath compassion on his children, so thou hast compassion on them that fear thee.
O my God, I acknowledge that I was born in iniquity, and in sinne hath my mother conceived me: Psal. 51.5. Exod. 34.6, 7. but thou art the Lord my God, strong, and mercifull, and gracious, slow to anger, and abundant in goodnesse and truth, reserving mercy for thousands; forgiving iniquities, Dan. 9.9. transgressions and sinnes. Compassion and forgivenesse is in the Lord our God, albeit we have rebelled against him.
O my Father, Eccl. 11.10. Remember not the sinns of my childhood, for childhood and youth are vanity. When I was a childe, I spake as a childe, I understood as a childe, I thought as a childe: but mercy is with thee that thou maist be feared. Psal. 24.48. Look thou upon my affliction, and my travell, and forgive all my sinnes. It is the joy of my soul O God, 86.5. that thou art good and mercifull, and of great kindnesse unto all them that call upon thee.
O my good Lord, I beseech thee for thy goodnesse sake, remember not the sinnes and vanities of my youth; for only thy free mercy in Jesus my Saviour, is sufficient to release me from the torments of their deservings. Thou, my good God (in thy saving compassion, and sparing us miserable men, from our deservings,) saist. Gen. 8.21. The imagination of mans heart is evill even from his youth, but thy mercy endures for ever. O make me not to possesse the iniquities of my youth. Psal. 25.7. Remember not the sinnes of my youth, nor my rebellions; but according to thy loving kindnesse remember [Page 115]thou me, even for thy goodnesse sake O Lord, for thou art my hope (O Lord) even my trust from my youth. O God thou hast, taught me from my youth even untill now, therefore will I tell of thy wondrous works. I desire most humbly to live (if it were thy blessed will) from this moment, eternally in thy perfect service.
O my God, I must acknowledge and confesse, that my heart, my will, my waies, my words and actions, have been evill from my youth: the leprosie of my sinne is only cureable by the blood of my Saviour, that infinite pledge of thy blessed mercy; therefore (O my good God) give me a lively faith to apply it to all my wounds, as thou my God art only good, and from thee only is the will and the deed of true faith and repentance. Amen
O my Father, Remember not the sinnes of my man hood and riper years; I acknowledge (O my God) when I call to minde my breach of promises and Covenants both with thee my God and man, which I have solemnly made and taken, I have promised to thy sacred Majestie my unworthy service (though but the least part of my dutie) upon condition to receive mercy from thee, which in particular thou hast been gratiously pleased (as I may judg) to give me, but I (alas) have wholly left undone my promise with thee, so that surely I admire thy patience, that thou hast not (ere this) cast me into hell amongst thy enemies. Thou hast of thy free mercie given me time of repentance, I trust thou wilt in thy great goodnesse, give me true repentance it self, even such as thou wilt not despise: O give it me for thy mercies sake.
O my Creatour, as thou lovest sinners in Jesus, and hast mercie for the works of thy own hands, give me true and saving grace, lead and draw me to thee in true repentance: Lord, thy long-suffering and patience to me, doth give me some hope of thy electing me to mercie: O give me the full assurance of it, by a true and a lively faith: Open thou (I most humbly pray for Christ Jesus his sake) my dark and closed eyes, so that I may see the wondrous things of thy Law: blesse me O my Father, in not imputing sinne unto me: for man liveth not by bread only, but by every word of thy mouth.
O God, What is man that thou art mindefull of him, Psal. 8.4.144.3.89.5. or the Sonne of man that thou visitest him? Lord, what is man that thou regardest him, or the Sonne of man that thou thinkest upon him? Behold thou hast made my daies as a hand-breadth, and my age as nothing in respect of thee, surely every man in his best estate is altogether vanitie. When thou (O God) with rebukes dost chastise man for sinne, as a moth his beauty doth consume, surely every man is vanity. Doubtlesse man walketh in a vain shadow, he disquieteth himself in vain, he heapeth up riches, and cannot tell who shall gather them. And now Lord what wait I for, my hope is even in thee, deliver thou me from all my transgressions. Who can withstand thy chastenings, surely every man living is vanitie. Selah.
O my God, I humbly beseech thee, for my Saviour Jesus Christ his sake, and in thy love through him to poor, wretched and miserable sinners, forgive all my Oathes and my hypocrisie towards thee or man: all my blasphemies, lies, false and doubtfull speeches, my vanities and offendings of thee by thought, word and deed. O let thy sweet, free and saving mercy forgive all my secret sinnes; and from my presumptuous sinnes good Lord deliver me, least they get the dominion over me. I humbly beseech thee, seeing sinne must raigne in this my earthly tabernacle, give me grace and strength, I humbly crave of thy most sacred Majestie, that I may submit unto it unwillingly, as to the subjection of a cruell Tyrant, not willingly with joy and comfort, as to a lawfull Prince. Give me grace and strength (I most humbly pray) with Ephraim to bemoane my self in secret, and truly desire to be released from the cruell oppression of this Tyrant; to be dissolved and be with thee my only joy and peace, that I may serve thee as thy faithfull servants, and never offend against thee any more. Amen.
I beseech thee O my Saviour and my God (for the whole remainder of my life that yet I have to live under the Sunne) remember not thou against me my former iniquities, but make haste and let thy tender mercies prevent me, that I offend not against thee; nay I doubt not in Jesus, but thou my mercifull God wilt of thy free goodnesse prevent me. Psal. 27.11.86.11. Teach me thy way O Lord, and lead me in a right path, because of my enemies. Teach me thy way O Lord, and I will walk in thy truth: knit my heart unto thee that I may fear thy Name. Turn away mine eies from vanity, and quicken me in thy way. 119.37. Stay my steps in thy pathes, that my feet doe not slide. Shew me thy waies O Lord, and teach me thy pathes, for all thy pathes O Lord are mercie and truth, unto such as keep thy Covenants and thy testimonies. O my God, I plainly see my evill and my sinne, the bitternesse of my waies are before me: I must judge and condemne my self for the least sinne, guilty of infinite punishment, even as thou the Lord my God (whom I offend and rebell against thereby) art infinite. But O what then is the due desert (from thy severe justice) for those innumerable heapes of wickednesse and transgressions, which momentarily increase upon me, through my corruption, wherewith I have provoked thee to anger, and which continually call for judgment for my eternall destruction, as my due deserts: Although I see no way of pardon without great fears and doubts, yet I will delight my self in the mercies of thee my God, and commit my waies unto thee my Redeemer, for I know thou wilt bring it to passe: I humbly beseech thee (O my Father, my hope, my joy, the onely rest and peace of my eternitie,) guide me and lead me in the perfect way of thy blessed service, as thy true and faithfull servant, from this moment for ever: O leave me not (nay I doubt not in Jesus) but [Page 117]thou wilt ever guide and not leave me; untill I be in the house of thy love, in the place of thy rest (which thou O my Father in thy infinite love hast prepared for thy servants,) untill the door be shut that I cannot return unto my own vanities againe: even so come O my Father in Jesus, Come quickly. Amen.
A Prayer.
O Almighty and our all-sufficient Lord God, whose will is all things both in Heaven and earth, who art only good, and whose mercy endures for ever; to thee the grave is open, and from thee there is no covering for destruction; thou stetchest out the North over the empty place, and hangest the earth upon nothing; thou bindest thy waters in the clouds, and the clouds are not broken under them; thou holdest back the face of thy Throne, and spreadest the clouds upon it: Thou hast set bounds to the waters, untill the day and night come to an end. The pillars of Heaven tremble and quake at thy reproof, the sea is calm by thy power, and by thy understanding thou smitest the pride thereof: Thy spirit hath garnished the Heavens, and thy hand hath formed the crooked serpent: Loe these are part of thy waies (O mighty God,) but how little a portion have we of thee, and who can understand thy fearfull power. Thou art the God of the spirits of all flesh, great art thou O Lord and most worthy to be praised, thy greatnesse is incomprehensible: Thou good Lord be mercifull to all us that desire (or would at least both desire and fully prepare our whole hearts,) to seek and perfectly to serve thee the God of our Fathers, although we be not clensed according to the purification of the Sanctuary. O Lord we beseech thee let thy loving kindnesse and thy mercie (to poor miserable sinners in Jesus) direct our hearts, as the hearts of thy elected servants, to pray unto thy sacred Majestie, in spirit and truth: and we humbly beseech thee, let thy ears hearken to our praiers, and the praiers of all thy servants who desire to fear thy Name: Two things we most humbly beg of thee O our mercy, denie us not them before we die: Remove farre from us vanity and lies; Give us neither poverty nor riches, feed us with food convenient for us, least we be full and denie thee, and say, Who is the Lord? or least we be poor and steale, and take the Name of our God in vaine; so we will praise thee O Lord in the power of thy might; saying, Thou wast angry with us because of our mighty sinnes provoking thee, but [Page 118]thy wrath is turned away and thou comfortest us: Thou art our preserver, and our refuge, we will trust and will not feare, for thou Lord God art our strength and long, and our salvation. O our good and blessed Lord and King, in the power of thy mercie we will extoll thee, and will blesse thy Name for ever and ever: Praise ye the Lord O our soules, we will praise the Lord during our lives: as long as we have any being we will sing unto our God: O our God, blessed is the man unto whom thou imputest not iniquity. O teach us thy statutes. Teach us to pray unto thee in a time when thou maist be found. Thou art our secret place, thou preservest us from trouble, thou compassest us about with joyfull deliverance, because thy mercie endures for ever. O instruct us and teach us the way that we should goe, and guide us with thine eye, least we be like the horse and mule, which have no understanding.
O our loving God, give us grace to trust in thee, that thy mercie may compasse us, and that we may rejoice in thy salvation, and give thee praise with all the faculties both of our souls and bodies, continually. O cause us to trust truly in thee, for so we shall not perish. Give us grace and strength O Lord, by the power of thy saving spirit in Jesu, truly to humble our selves for the afflictions and sinnes of our enemies; so, in thy mercie, shall our praiers return into our own bosomes: but doe thou save and comfort them O Lord, for thy goodnesse: and let it be thy will, O God, that our tongue utter thy righteousnesse, and thy praise every day. We desire to doe thy will O our God, yea thy Law is within our hearts; deale with thy servants according to thy mercies, and teach us thy statutes; we are thy servants, grant us therefore understanding, that we may know thy testimonies: we love thy Commandements above gold, yea above fine gold, therefore we esteem all thy precepts most just, and hate all false waies. Thy testimonies are wonderfull, therefore doth my soul keep them. The entrance into thy word sheweth light, and giveth understanding to the simple. Look upon us (O Lord) and be mercifull unto us, as thou usest to doe unto them that love thy Name. Direct our steps in thy Word, and let none iniquity have dominion over us: shew the light of thy countenance upon thy servants, and teach us thy statutes. Righteous art thou (O Lord) and just in thy judgments. Trouble and anguish are come upon us, yet are thy Commandements our delight: The righteousnesse of thy testimonies is everlasting, O grant us understanding, and we shall live. Hear our voice O Lord, according to thy loving kindnesse, O quicken us according to thy judgments. Great are thy tender mercies O Lord, quicken us according to thy free mercy, and thy goodnesse. Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israell know us not, yet thou O Lord, art our Father and our Redeemer, thy Name is for ever.
O give us thy saving spirit of life in Jesus from Heaven, for we can receive nothing except it be given us from Heaven: O Lord, why hast thou made us to erre from thy waies, and hardned our hearts from thy feare, returne for thy servants sake; and for our Saviour Jesus Christ his sake, doe thou write our Names in the book of life with thy servants. Let our complaints come before thee, O Lord, and give us understanding according to thy word: Let our supplications come before thee, O Lord, and deliver us according to thy promise: Our lipps shall speak thy praise O God, when thou hast taught us thy statutes: Our tongues shall treat of thy word, for all thy Commandements are righteous. Let thy hand help us, for we have chosen thy precepts: We have longed for thy salvation O Lord, and thy Law is our delight: Let our souls live and they shall praise thee, and thy judgments shall help us: We have gone astray like lost sheep, seek thy servants, for we doe not forget thy Commandements. Our sinnes, O Lord, our sinnes, they have taken hold of us, that we cannot look up; they are more in number then the hairs of our heads, therefore our hearts have failed us: Let it please thee O Lord to deliver us, make haste O God to help us; Our souls thirst for God, even for the living God, when shall we come and appear before the presence of God. O God, thou art our guide for ever, have mercy upon us according to thy loving kindnesse, according to the multitude of thy mercies doe away our offences: Wash us throughly from our iniquities, and cleanse us from our sinnes, for we know our iniquities, and our sinnes are ever before us. Against thee, against thee onely have we sinned, and done evill in thy sight; that thou mayest be just when thou speakest, and pure when thou judgest: behold we were born in iniquity, and in sinne have our mothers conceived us. Thou O Lord lovest truth in the heart, therefore give us wisdome in our inward affections. Purge us with hysop and we shall be clean, wash us and we shall be whiter then snow: make us to hear of joy and gladnesse, that the bones which thou hast broken may rejoyce: Hide thy face O Lord from our sinnes, and put away all our iniquities: Create in us clean hearts O Lord, and renew right spirits within us: O cast us not away from thy presence, and take not thy holy spirit from us. Open thou our lips O Lord, and our mouthes shall shew forth thy praise. Deliver us from bloud, O God of our salvation, and from the secret trapps of our deadly enemy. Have mercy upon us, O God, have mercy upon us, for our soul trusteth in thee, and in the shadow of thy wings will we trust, till the afflictions of our sinning against thee be overpast. We will call upon the most high God, even to the God that performeth his promise towards us. We will dwell in thy Tabernacles for ever, and our trust shall be under the coverings of thy wings. O God thou art our salvation and our glory, the rock of our strength, in thee [Page 120]onely is our rest: We beseech thee put thy Law into our hearts, and write it in our mindes, and remember our sinnes and our iniquities no more. O our good God, we trust we have received the knowledge of thy truth, deliver us from sinning against thee. O Lord God of hosts, hear our prayers, hearken O God of Jacob, thou art our shield, look upon the face of thine anointed: for a day in thy Courts is better then a thousand otherwhere: I had rather be a door-keeper in the house of my God, then to dwell in the tabernacles of wickednesse. Thou art our Sunne and our shield, and wilt give grace and glory; and no good thing wilt thou with-hold from them that walk uprightly. O Lord of hosts, blessed is the man to whom thou givest grace to trust in thee, and to whom thou imputest not his sinne, so deale with us thy unworthy servants O our eternall mercie: Nay we doubt not, but in Jesus Christ thou wilt give us eternall life, for in him there is sufficient, that thou shouldest forgive, and not impute our sinnes unto us, Selah. In whom we trust thou hast elected us to mercy as thy faithfull servants. Amen.
O most powerfull Jehovah, O Eternitie,
O God in Jesus, and for the love of him only give me thy holy Spirit, conduct and lead me in this my sinfull pilgrimage to thee my God, my only joy, and eternal repose even to the place of my Fathers, who are dead in thee my God, who rest from their labours, and their desired work (in thy gracious and loving acceptance of them in Christ Jesus) follow them: O give me thy love to poor sinners, for that, and that only is sufficient for me. It is all joy to me to work in the vineyard of my Master, and to see the Evening of his loving call to rest draw on. I greatly rejoice in the love and service of my Saviour Jesus. I rejoice to die, because I know my Saviour liveth. I rejoice to leave my Children, because I know the mercies of my God preserveth his servants to the joyes of Eternity, and to temporall peace also, as it shall be best for their eternall happinesse. I rejoice to leave the world, because I finde it not a fit instrument to serve my Saviour, and that I have cause to fear disserving him there with.
Pious Sentences.
Job Ch. 14.
My GOD.
Amen O Saviour Jesus.
Righteous Hope.
I Am born and hope to die a Christian; and I much rejoice to performe the sacred Law of Christ my Saviour to the utmost of my power, knowledge and understanding: Of all reformed and professed churches, I acknowledge my self to be of the reformed Church of England, which I take to be most consonant and agreeable to my Saviours institution, yet dare I not affirm my belief or Church to be perfect and infallible: neither will I condemn a contrary, humble, serious, and solemn belief to be wholly wicked and abominable; but most humbly conceive, that the best profession, religion, devotion and belief, to be the most humble and carefull fearing of almighty God, and working of righteousnesse, which whosoever obediently endeavoureth, shall be accepted in the mercy of the Almighty: for although none of our works, in a strict sense, can be called the works of righteousnesse, yet in some sort they may be reputed righteous, though mixed with much sinne and imperfection: as water muddy and mixt with earth is understood and reputed water.
A Military Christian.
The vanity of Temporall things in respect of Eternall.
Desire to live no longer in this thy pilgrimage, then thou canst doe Almighty God, true, faithfull and filiall service, and let his testimonies be thy delight and counsellours. Ps. 119.24. We must through many afflictions enter into the Kingdome of God.
Let the wicked forsake his wayes, Acts 14.22. and the unrighteous his own imaginations; and returne unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive: Isa. 55.7, 8, 9, 10, 11. For my thoughts are not your thoughts, neither are my waies your waies saith the Lord: For as the Heavens are higher then the earth, so are my waies higher then your waies, and my thoughts above your thoughts. Surely as the raine comes down, and the snow from Heaven, and returneth not thither empty, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to him that eateth; so shall my Word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it: therefore ye shall goe forth with joy, and be led forth with peace. Amen.
Temporall things are most vaine, saving as they tend to the good of our Eternitie.
O My soul, whats thy body, thy earthly house, thy prison, and whats that slimie life that brittle fading shade that fashioneth thee a man? Are not thy daies as a spanne, and the end certaine, the Goale set and every minute shortens thy appointed race? Is not the will of the Eternall all things both in Heaven and earth, and can his predestinated order change? Serve the Lord thy God in his waies and pathes that he hath set thee for thy pilgrimage. To what purpose is thy springing youth so strictly fettered with thy lettered chaines? and what doth knowledge profit if grief be losse? To what purpose are those endlesse toyles, which sea and land makes way for to obtain the earth? To what purpose doth the greedy wretch with broken sleep to fill his empty grave? And to what purpose are the hidden mines and deepest pits, sought for the secret Pearles? And to what purpose is thy lawlesse sword, that subdivides the earth unto thy babes? And to what purpose are all elements call'd to circulize thy triple angler heart, yet vacuums are found? And to what purpose dost thou build thy house upon such sandy mountaines as the Earth, those mouldring Tombes they hide but frothy mindes, the soules contentments of the sacred Saints? Seek for thy self a better resting place, and be thou married to a meeter mate. Long thou and thirst for that eternall joy, where friend with friend doth meete and never part, and where one minute of enjoyments more, then thousands years are here in [Page 126]strongest bands: and where thy God almighty soon will frame, thy angled heart to sit his endlesse round? where all things are swift ministers to act, the sweet commands of thy Redeemers love, where in the presence of thy sacred rock, thou safe shalt rest, preserv'd and freed from fear: where all things are the onely will and minde of thy Redeemer, and shall give thee peace; Within thy Masters vineyard work with joy, yet thirst to hear thy Masters call to rest. Amen.
The sweetest Comfort.
Colos. 3.4. When Christ which is our life shall appeare, then shall we also appeare with him in glory. Ver. [...]. Mortyfie therefore your members which are on the earth, fornication, uncleannesse, the inordinate affection, evill concupiscence, and covetousnesse, which is colatry Ver. 6. For the which things sake the wrath of God cometh on the children of disobedience
Ephes. [...].3. But fornication and all uncleannesse, or covetousnesse, let it not be once named amongst you. Ver 4. As it becometh Saints, neither filthynesse, neither foolish talking, neither jesting, which are things not comely, but rather giving of thankes.
Mark 7.21. For from within, even out of the heart of man proceed evill thoughts, adulteries, fornications, murthers. Ver. 22. Thefts, covetousnesse, wickednesse, deceit, uncleannesse (or wantonnesse) a wicked eye, back-biting, pride, foolishnesse. Chap. 4. ver 1 [...]. The lusts of the world and the flesh enter into the heart, and choake the Word, and it is unfruitfull.
Therefore in true zeal and faith pray: O Lord my God, for Christ Jesus his sake Matth. 6.13. Leade me not into temptation, but deliver me from evill: Endure thou with patience, and in the strength and mercy of thy Saviour resist thy temptations, wherewith the world, the flesh, and the Devill joyne in desire to destroy thee. Jam. 1.12. For blessed is the man that endureth temptations. Ver. 13. For when he is tryed he shall receive the Crown of life, which the Lord hath promised to them that love him: Let no man say when he is tempted, that he his tempted of God, for God cannot be tempted with evill: neither tempteth he any man.
1 Cor. 10.13. Know that there hath no temptation taken you, but such as appertaineth to man: and God is faithfull which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that you may be able to beare it. Selah.
1 Pet. 2.11. I beseech you as Strangers and Pilgrimes: abstaine [Page 141]from fleshly lusts, which fight against the soul.
2 Tim. [...].2 [...]. Flee also from the lusts of youth, and follow after righteousnesse, faith, love, and peace, with all them that call on the Lord with pure hearts. Amen.
Amen, as is thy good will in Jesus.
Of worldly rest.
The Devill hath a secret snare in all our thoughts, words, and actions, a tare, at least, among the Corne: Therefore watch, and care to prevent him at your perill.
On the L M.W. dying in Child-bed, the Infant living.
Another on the same L.M.W.
For the same L.M.W. in her sicknesse
The least Mite, tending to Eternity, is for Riches and True Worth unestimable.
THe greatest gaine, tending to temporality, is onely as we may serve eternity with it, considerable.
O sweetest Rose and Lilly of my Soul, my joy, my rest, my everlasting peace, my sweet Redeemer from my Captive Chaines: that (of thy meer love) wouldest not suffer my rebellions against thee, to have their deserts upon me; but by thy blood hast purchased my peace, and fittest me for to know, and do thy will; and then rewardest me, as if it were my act, and service to thee of my proper strength. Therefore O my Redeemer; thou art the Lord my God, and I am thy servant for ever. Amen.
My soul, If thou looke for and expect salvation, by the most gracious merit, death and passion, of our Saviour Jesus (then which indeed there is no sweeter peace) search, hear and read his Word, his will, then wholly bend, and frame thy soul, and body, to do thereafter. Amen.
Meditate seriously and devoutly of three Things past, three Things present, three Things to come.
- The three Things past are,
- Good omitted.
- Evill committed.
- Time pretermitted.
- The three Things present are,
- The flesh provoking.
- The world enticing.
- The Devill ensnaring.
- The three Things to come,
- Death miserable.
- Judgment terrible.
- Hell intollerable.
Against these foes, these three-fold three: Thy Sheild's, the three-fold Unity.
A Consult with the Soul.
The Offring.
I Will offer to my onely Good, an humble and a contrite heart: and my joyfull submission unto his dispose, and pleasure, for ever.
I will offer unto his most blessed Majesty, his own most gracious love to the works of his own hands.
I will also offer the blessed conception, birth, life, passion and merit, of his sacred Sonne my Saviour Jesus, in whom I beleeve (O my Eternall Good) helpe my unbeliefe: and for thy mercy sake, give and rightly perfect in me true and saving knowledge and assurance in the infinite mercy of thee my onely Good, shewed by thy gracious reconcilement unto me, in and through Jesus Christ.
I will most humbly offer a most willing heart, humbly begging of my Eternall Good, the blessed guidance of his sacred Spirit, to conform and leade my weake and timorous belief aright, and to satisfie, settle, and confirm it in his truth.
I will also offer unto his gracious goodnesse, my most humble and joyfull submissive obedience, unto the direction and commands of his most gracious Spirit, which I humbly crave, may be so powerfull and strong in me: that the influence and advantage which the world, flesh and devill, have against me by reason of my sinne and corruption, may not in the least sort be able to move or draw me from yeelding and giving all willing and joyfull submission and obedience thereto: but that I may perfectly (as I am wholly the creature of my Creator) be converted into his perfect will and service, and therein rest in perfect joy and peace for ever: and this for his onely mercy and goodnesse sake, Amen.
Therefore thus:
Belief.
I do believe that Almighty God is, and that he is the rewarder of all them that diligently seeke him.
I do believe he hath incomprehensible mercy and justice towards all the works of his own hands.
I do believe that they shall come from all quarters of the world, and sit down at his Eternall Table, and receive of his infinite bounty.
I do believe that Almighty God is perfect goodnesse, and mercy, and justice it self: and whoever feareth him and worketh righteousnesse, shall be accepted of him.
I do believe he is the Creator and disposer of all things, and this after a manner wholly incomprehensible to mortality.
I do believe his own beeing and proceeding is onely from himself, and is to mortality likewise, incomprehensible.
I do also believe the Apostles Creed concerning the sacred Trinity, [Page 157]the Confession of Athanasius, and the Confirmation thereof by the Reformed Church of England, whereof the providence of my good Creator hath made me a member; but in these I must espcially say, Good Lord help my unbelief, and guide and hold me (by thy good and unresistible power) in thy blessed service for ever, Amen.
I do believe, that with almighty God all things are possible, and that his gracious mercy is above all his works. And therefore Jesus Christ may be, and I believe (but Lord help and direct aright my unbelief) that he is his onely begotten Sonne, and yet conceived by the Holy Ghost, and born of the Virgin Mary, that he suffered under Pontius Pilate, was crucified, dead, and buried, and descended into hell, and the third day rose again from the dead, and ascended into Heaven; and si [...]teth there, on the right hand of God the Father almighty, from whence he shall come to judge both the quick and the dead.
I do believe there is a selected number of Saints in this world, which may be comprehended by the holy Catholick Church; and that they shall have an eternall communion and fellowship together after this life, and that they shall have all their sinnes freely forgiven them; and also shall rise together in eternall life at the generall resurrection: of which number I believe and trust my self with ot ers more to be: for which free and incomprehensible grace, I desire with all Saints to give everlasting praise and thanks, and to doe everlasting, most perfect service unto my good Creator forever, Amen.
I doe also believe in the Holy Ghost, and that this sacred Spirit is proceeding from the sacred Deity of the Father and the Sonne, which being sent to command and take possession of our souls for the use (as it were) of the sacred God head, we are thereby made fit workers, and labourers for the blessed vineyard of our Creator, ready to every good and perfect work, with unspeakable joy and gladnesse.
I do also believe the immortality of the soul (as certainly as the mortality of the body,) and that as soon as it parts with the body by death, it doth participate in a great measure of misery or mercy, of joy or sorrow, according to what it hath done in the body, whether the deeds were good or evill.
I believe there shall be a restauration of bodies at the resurrection, and degrees of perfect joy to all those that in their earthly tabernacles truly desired to be righteous: and perfect misery to wilfull, negligent and contemptuous sinners, in which both soul and body shall be for ever partakers.
I do believe afflictions and corrections to be so necessary for us in this life, that I scarce think any can be saved without them: and also that much affliction in this life, is (or at least, if well used, may [Page 158]be) a great means, sign and token of salvation: for that afflictions are the cords and scourges of the Almighty, to draw and drive us on in the way of salvation, they are his sweet and blessed surveyors, to purge our souls from our bodies pollutions, and make us of a fit alloy for his heavenly Treasure: they which wound the flesh and sad the countenance, make the heart the better: And from the very being engaged under an affliction for life, may be reaped sweet and joyfull comfort both in life and death.
Therefore thus:
The Farewell.
A CATECHISME.
QUESTION. WHat is the duty of a man to know and believe in this life?
A. That almighty God is, and that he is the rewarder of all them that diligently seek him.
Q Who is the Creator and Maker of all things?
A. This Almighty God.
Q. What is Almighty God?
A. He is the onely and perfect Good, and the wise disposer of all things for the best for them that love him.
Q. What comfort may we learn from that?
A. To be well content in all the accidents and conditions of our lives, knowing that they are from his providence and appointment, and therein for the best for us.
Q. How doe we know that there is a Creator?
A. Because no creature can create it self, and every mans soul speaks it to him.
Q. What is good in man?
A. To fear almighty God, and work righteousnesse.
Q. What is our duty towards almighty God?
A. To love, honour and obey him, and heartily to seek after his will, to do it.
Q. What is our duty to all men?
A. To endeavour their good both in soul and body; and to do right unto them.
Q. What is righteousnesse?
A. The doing right unto the creature, out of a principle of obedience to the Creator.
Q. What is our duty to the Creator?
A. Humbly, to extoll, laud, praise and serve him, with a perfect heart.
Q. What is the duty of man to the creatures that be subjected to him?
A. Thankfully to use them, without the least abuse.
Q. How shall we look at the good of a man?
A. At the good both of soul and body.
Q. What is chiefly good to a man?
A. That which is good to the soul.
Q. What is chiefly evill to a man?
A. That which is evill to the soul.
Q. How shall we know good from evil?
A. Good is suitable to the Word of almighty God, and agreeth to certain foot-steps or shadowes remaining of uncorrupted nature in us; and it is contrary and displeasing to our corrupted natures and desires.
Q. How is evil known?
A. By being contrary to the Word of almighty God, by being much unnaturall, and by the suiting and pleasing our naturall and corrupted affections.
Q. What is the principall gift of God to a man in this life?
A. True Wisdome.
Q. What is true wisdome?
A. To be wise to the soul.
Q. What is perfect folly?
A. Foolishnesse and neglect towards the soul.
Q. What are corrections?
A. They are the chastisements of almighty God, and contrary to corrupted nature.
Q. What use are we to make of them?
A. To move us to a willing submission to the will and dispose of our Creator.
Q. Should they move us to contemn life, and desire death?
A. No: but rather to rejoice in the longest and hardest work of his sacred pleasure.
Q. Ought we most to rejoice when we enjoy the fullnesse of this world?
A. No: but rather to fear it to be the portion of the ungodly.
Q. What understand you by almighty God?
A. I understand a Spirit, not to be seen by the outward eye of the body.
Q. How is he to be seen and known?
A. By the eye of the soul.
Q. What is the eye of the soul?
A. Faith and reason.
Q. How shall Faith and reason be guided?
A. By the Law of Nature, and by the holy Scriptures.
Q. What doth the Law of Nature shew us?
A. That there is one almighty God for ever to be worshipped and obeyed by us, who hath created and made us, and hath power ever our souls and bodies for ever.
Q. What further teacheth it?
A. That mortality belongeth to the body, and immortality to the soul.
Q. What further?
A. That there is good and evil; and that the good will be rewarded, and the evil-doer will be punished by the Creator especially after this life is ended.
Q. What are the holy Scriptures?
A. They are sacred instructions and Lawes sent unto us by almighty God.
Q What is the scope and intent thereof?
A. To admonish, teach and instruct us, to holinesse and righteousnesse in life and conversation.
Q. What doe they further teach?
A. True Faith, and saving belief.
Q. What is Faith?
A. Faith is the assurance of things hoped for, the evidence of things not seen.
Q. What is belief?
A. It is a pure perswasion grounded on the word of almighty God.
Q. What is the true belief concerning the sacred Trinity?
A. That of the Apostles, called the Apostles Creed.
Q. Rehearse that Belief?
A. I beleeve in God the Father Almighty, &c.
Q. What doth this Faith and true belief shew us?
A. That there are three Persons, but one Eternall God.
Q. How are these three persons named and divided?
A. Into the Father, the Sonne, and the holy Ghost.
Q What is the Father?
A. We beleeve that the Father is the incomprehensible begetter of the Sonne, thereby fitting him to receive an earthly body like to ours (sinne onely excepted) that so he might therein and thereby satisfie the justice of his Father, due for sinne by us committed in our earthly bodies; which could no otherwise have been satisfied for, but in the just destruction and damnation both of our bodies and souls; for that the sinne of the body (in its due desert) slayeth the soul.
Q. What is the Sonne?
A. We believe that he is the only Mediator, betwixt the Fathers justice, and mans sinnes, and that he intercedeth and maketh peace, by his merits with the Father for us, and that besides him we have no Mediator.
Q. What is the Holy Ghost?
A. We believe that he is the sacred Spirit of mercy, proceeding from the Father and the Sonne, whereby our hearts are guided unto all the true performances of saving duty.
Q. Are there not then three Gods?
A. No: three Persons, but onely one God.
Q. Is the power and operation of all the three Persons upon the creature, one and the same?
A. We believe their power to be equall, as one God; but severally instrumentall to mans salvation, as three Persons, which seemeth plain by the holy Scriptures.
Q. Do the Scriptures then shew this sacred Trinity in Unity, three Persons but one eternall God, their power and proceedings towards the creature; and the duty of the creature to this Creator?
A. Yes verily; and there is no other means to know it more truly.
Q. Is it not then most necessary to be perfect in the Scriptures, and to meditate on them continually.
A. Yes surely, for thereby we are made wise to salvation.
Q. What is the Good of this life?
A. A free and joyfull submission to the good providence of almighty God, and a diligent walking in his Lawes.
Q. What is the evill of this life?
A. An unsatiable desire of such things as will not satisfie the soul.
Q. What is the soul?
A. It is the unexpressible, invisible, immortall, spirituall man.
Q. What will content the soul?
A. Things onely like it self, pure, spirituall, and eternall.
Q. What is time?
A. It is the passage of our life, and pilgrimage in this world.
Q. What is our chief work in our time?
A. To fit our selves (by the assistance of the holy Spirit) for a happy eternity.
Q. What is Eternity?
A. It is chiefly to us after this life; it is entred into by us at our death, and is without end.
Q What are earthly things?
A. The things visible in this world, given us to use, with praise and thanks to the giver.
Q. What are heavenly things?
A. All that we can conceive by happinesse: but they are onely negatively demonstrated to us: Eye hath not seen, nor ear heard, nor can mans heart conceive, these unexpressible mercies of our Almighty Creator.
Q. What is our duty in this life?
A. It is joyfully and willingly to bear the burden and heat of the day, in the service of our Creator during his pleasure, untill he call us to our rest.
Q. What is it to be dissolved, and to be with Christ?
A. It is to be separated by death from this earthly tabernacle, and to be received into the communion of the blessed souls, who are dissolved from their earthly bodies, and are with him.
Q. How ought we to use the present enjoyments of this life?
A. As if we used them not, and to keep our selves unspotted of them.
Q. How are we to provide for the life to come?
A. By an humble diligent and watchfull walking in the wayes and Commandements of almighty God.
Q. What are the chief and summe of the Commandements of the Almighty?
A. Those which he gave to Moses, written in Tables of stone.
Q. How many of them are there?
A. Ten.
Q. Which are they? Rehearse them.
A. The same which almighty God spake, &c.
Q. What is Religion?
A. It is to extoll the Almighty above the highest, and to cast down man below the lowest.
Q. What is pure Religion?
A. Pure Religion and undefiled before almighty God and the Father is this, to visit the fatherlesse and the widow in their necessities, and to keep our selves unspotted of this world.
Q. Are we able of our selves to live unspotted?
A. No: we must humbly crave the almighty power and strength of the holy Spirit.
Q. What then are the best works of a man in this life?
A. Works of Charity.
Q. What is Charity?
A. To help them that need, out of a true principle of obedience and love to almighty God.
Q. Doth Charity extend to all men?
A. Yea: but especially to the houshold of faith?
Q. What shall be the justifying sentence of the Saints at the resurrection?
A. Charity: See Matth. 25. For I was an hungred, and ye gave me meat: thirsty, and ye gave me drink: a stranger and ye took me in: naked, and ye cloathed me: sick, and ye visited me: in prison, and ye came unto me.
Q. What shall be the condemning sentence of the wicked?
A. Their want of Charity: I was hungry, and ye gave me no meate: thirsty, and ye gave me no drink: a stranger, and ye took me not in: naked, and ye cloathed me not: sick and in prison, and ye visited me not.
Q. How is the love of the Saints each to other in this life?
A. As is their hope to live together in their eternity.
Q. What is their comfort for eternity?
A. That they shall be converted into the perfect will and service of their Creator for ever.
Q. What is Prayer?
A. It is the pouring out the soul to almighty God, requesting things lawfull, with full submission to his holy will and pleasure.
Q. What is the best form of Prayer?
A. That which our Saviour himself hath taught us.
Q. What is that? Rehearse it.
A. Our Father which art in Heaven, Hallowed be thy Name, &c.
Q. Is no other form of Prayer lawfull to be used?
A. Yes surely; as also Prayers on the sudden, and upon all occasions, so as they be sincere and hearty.
Q. Are Prayers to be said onely at the Church?
A. No surely: we may pray in any place or condition; nay, we must pray continually: which we doe, while we heartily desire, and therein do our duty.
Q. What is truly a Church?
A. It is the communion of Saints on earth, professing and practising the service of the Almighty.
Q. Which is the most pure and perfect Church on earth?
A. We beleeve the Christian Church, professed under the Reformation of England.
Q. How many Sacraments hath Christ ordained in the Church?
A. Two: Baptisme, and the Lords Supper.
Q. What is Baptisme?
A. It is our first admittance into the Church: the Water signifying our washing from sinne in the blood of Christ.
Q. What is the Lords Supper?
A. A Thankfull remembrance of his satisfying sufferings for our sinnes.
Q. How ought we to receive it?
A. Humbly, thankfully, preparedly.
Q. How often is it necessary to be received by us?
A. Four times ordinarily in the year, besides upon extraordinary occasions.
Q. What if we think, that we cannot prepare our selves, so as that we may receive it faithfully, and thankfully, and as we ought.
A. We must by the help of godly Ministers, and other pious persons, instruct our selves: and also by hearing, reading, fasting, prayer and meditation; and by all other helpfull wayes, prepare and fit our selves for the worthy receiving of this token of our Saviours love, and that at our perill.
Q. May it not then be wholly omitted?
A. No: we ought hereby so to remember our blessed Saviour in our time, as we would be remembred by him in our eternity.
Q. But is there such a necessity in receiving of it, as if we doe it not, we doe neglect and omit a most necessary duty to salvation, whatsoever the occasion or reason be?
A. No: Our blessed God never bindes his servants to impossibilities: if lawfull occasions call and take us from necessary opportunity of receiving it (so it be without all neglect or contempt on our part, (it must then be onely in our hearts and wills thankfully acknowledged by us: which (in his good mercy) will be accepted of us for the deed.
Q. How ought we to carry our selves towards our Children?
A. With due admonition, instruction, and imployments.
Q. How to Servants?
A. With constant labour and instruction.
Q. How to the estate?
A. Not prodigally, thereby making our selves uncapable of doing good with it: nor too much sparingly, to hoard it up from the good end it was created.
Q. May we give all to Children and Kindred, without any respect to others?
A. No by no means; for we are onely stewards to it, and must give an account of it to almighty God who lends it us: whose will it is, that we take for our selves and families such an under proportion thereof, that we may be sure to have sufficient relief and charity for the poor distressed Saints whensoever we meet with them: that our estates may (in some sort at least) be helpfull to their necessities: but the laying all upon the present and future provision for our selves and Children, thereby wholly neglecting Charity, is most abhominable.
Q. What is life?
A. It is that which preserveth and prepareth the body to be a fit and apt organ for the operations of the soul, and chiefly said to abide in the blood.
Q. What is death?
A. It is the conclusion and end of all our dayes, the master-piece of all our work, as we are prepared to entertain it, so we are prepared to receive and enter into eternity.
Q. Is there any change of that condition in which death sends us to our eternity?
A. No: but as the tree falleth, so it lies.
Q. What then is the one thing necessary for the whole course of a mans life?
A. To watch. So saith our Saviour to all men, Watch.
A Discourse betwixt Adam and Eve
A Prayer.
O Eternall, ever-living, and all-sufficient Lord God: who art the God of the spirits of all flesh, to whom the grave is open, from whom there is no covering for destruction: I am thy poor, wretched and unworthy servant, and by reason of my sinne, lesse then the least of all thy mercies, unworthy so much as to think upon thee, or to take thy blessed Name within my corrupted lips, much more unworthy am I, to have liberty to call upon thy sacred Majesty, and to ask those things that I stand in need of, with this gracious assurance, that thou wilt give me those things that are best for me, though I ask them not of thee, and though I ask them so unworthily, that thou maist justly refuse to give me them, because I ask them of thee so unworthily (so that I may with humble boldnesse pray; Lord give me what is onely best for me, though I ask it not: and give me not what is evill for me, though I ask it:) but thou art from everlasting to everlasting, holy, and just, and good, and thy mercies are above all thy works; wherefore I come unto thee, not in my own merits, but in the merits of thy onely Sonne, my onely Saviour Jesus Christ the righteous, (in whom I believe, Lord help my unbelief,) humbly desiring thy sacred Majesty for his sake, and for thy own goodnesse sake towards the works of thine own hands, to pardon and passe by all my sinnes, actuall and originall, to blot them out of thy book of remembrance, and to set them so behinde thy back, that thou maist never call me to account for them, either in this world to my shame, or in the world to come to my utter condemnation: Give me grace and strength to return unto thee (O my God) as the prodigall sonne to his father, acknowledging my self unworthy to be called thy sonne or servant; and give me (I humbly pray) wisdome, which is about thy throne (for all wisdome is from thy gracious gift) that so I may rightly understand earthly things from heavenly things, time from eternity: and graciously give me the will and deed, to lay up my treasure in Heaven, and not on earth: And I most humbly crave of thy sacred goodnesse, the unresistible power of thy holy Spirit, that thereby I may be built up and made perfect to every good work, to the true and perfect serving of thee my good God, and to the working righteousnesse, as thy elected Saints (by the powerfull and unresistible guidance of the holy Spirit) doe, and ought to doe, both for and in their time, and their eternity. And (O my good God) because many are the controversies and disputes concerning thee, thy word, thy truth, amongst poor mortality; to the great destruction, fear and trouble, of thy poor, willing, and desiring servants; Let thy sacred Spirit (O my God) speak the truth of thy will (and of my duty) to my conscience, [Page 69]and then give me grace and strength, to follow my conscience, in the sacred way of thy holy Spirit, that so I may keep a good conscience towards thee my God, and towards men. And I humbly pray, that thy gracious Spirit may also reveale unto my soule, what righteousnesse, and what unrighteousnesse is, what is truth, and what is error; what is the perfect duty of thy servant, in all the passage of his pilgrimage under the Sunne, and what is not the duty of thy servant to doe; that so I may not onely perform unto thy sacred Majesty, my present duty, in thy blessed service, but that I may doe it knowingly, willingly and wittingly: and that I may not only avoid all the appearances of evill, but that I may doe it also, knowingly, willingly and wittingly, as becomes the most faithfull and perfect servant of my Creator. O give unto thy servant a discerning spirit; inable him perfectly (O my God) to know good from evill, and then give him grace and strength to doe the good and avoid the evill, as becomes thy most blessed servants. And give unto me thy servant (O my good God) a true principle of due obedient love (in all my devotions and undertakings whatsoever) towards thee my good God. And for thy mercies sake, teach me thy statutes, and hide not thy precepts from me; lead me in the way that I should goe, and hold me in the living path of thy most joyfull servants. Search my heart (O God) and try my wayes, for there are wayes of iniquity in me, and lead me in the way everlasting. Let me have, here in this life (O my good God) that, and that only, which may most perfect, and fit me in soule and body, for thy eternall and most sacred service. Let the daily presidents of mortality (O my good God) move me to true repentance; give me to know (O my eternall Creator,) that I am no better then my parents, but as they are returned with their bodies to the grave, and their souls to thee the God that gave them, so it must be with me: Give me to know, O Eternity▪ that here is no abiding place, here is no continuing dwelling; give me grace and strength (our good God) to seek and finde one to come, eternall in the Heavens. Give thy servant (O my gracious God) true love to thee my God for thy own sake, to my neighbour for thy Commandement sake, and all for obedience sake unto thy blessed Majesty. Give me to see (O thou my only Good) the blessed marks of thy sweet corrections, both upon my body and soule, in this life: those glorious impressions, by which thou sealest to thy self, thy beloved children, in whom thy soul delighteth. O my most gracious God, although I be most unworthy to be (by thy good grace) accounted such a childe; such delight, so beloved: yet for, thy own goodnesse sake, let thy blessed seale of thy fatherly impression be upon me, even what thou wilt; for I assuredly know, thou wilt (with my most needfull saving Crosse) give thy servant most needfull and saving strength to bear it. Give [Page 170]thou (O God) and frame thy servant, thankfully to see, his yearly gain for his hourly service; his eternall joy, for his temporall grief; the infinite rest from his finite sufferings: How fit is it (O my Father) that I should as well suffer, as raigne with my Saviour; and to know that the present afflictions of this life, are unworthy of the joyes that (in thy most free and gracious mercy) shall be revealed and given unto me. O my good Father give unto me (thy most evill deserving childe,) all those sweet and blessed scourges, crosses and afflictions, even whatsoever is necessary and needfull, to frame my impersect soul and body, fit for thy eternall and most perfect service. And truly (O my Father) although I were to have of thy justice my self-condemning sentence to all eternity, so soon as this life is ended; yet my serious thoughts, would not make choice to spend my time in sinfull vain delights; but would rather choose thy fatherly chastisement and corrections temporall; although they also were to be (as I deserve) eternall: for thy corrections (as all that proceedeth immediately from thee (my God) are sweete: they sad the countenance, thereby making the heart better: I submit wholly to thy will (O my eternall Good,) To be thy servant, is my Heaven, for thou art the Lord my God, and I am thine. Thou art the will and the deed, O my God, guide me for thy Names sake to doe thee service; and in thy goodnesse accept of my desire, thy own most gracious gift: suffer not sinne (O my Father) to raigne in my corrupted mortall body: let not my soul offend my God, however my body may offend him: let not my will offend my God, however my actions may offend thee, but let the desires of my soul, and the inclinations of my spirit, be so commanded by thy sacred power, that they may truly will, and doe thee true and perfect service now and for ever: and doe thou (for thy own mercies sake to the works of thy own hands, and for the merits of Jesus Christ thy onely Sonne my Saviour,) convert my most imperfect will, into most perfect actions, in thy most perfect and everlasting service: And when these dayes of my sinfull pilgrimage are ended, when I return to thee my God (my hope, my joy,) from this my earthly tabernacle, doe thou (O my blessed Creator) re-create my soul and body, that so thy blessed will, may be my eternall perfect joy and comfort; and that to be thy servant, wheresoever and howsoever, may be the blessed Heaven of my soul and body for ever. O my Good Eternity, I doe not onely humbly crave these mercies, and what is necessary to salvation (which is the perfect admittance into thy sacred service) for my self, and such as are near to me in this life; but also that it be thy blessed will, even for all that thou hast appointed to immortality, in thy gracious converting of sinners from the wickednesse of their waies, that so if it be thy blessed will (to whom all [Page 171]things are possible,) we might be all, as one flock under thee the great and gracious shepheard of our soules: that so the number of thy elect being accomplished, the blessed resurrection may appear before thee; and we become fit inhabitants for that new Heaven and new earth which thou hast appointed, and sinne and sorrow may cease from us thy unworthy servants. And further my humble suit is, that thou wouldest give us to see all thy gracious dispensations towards us in this life, to know that nothing falls upon us by chance and fortune, but by thy especiall providence and appointment: Give us to know we are not our own, but thine, and that it is most right thou shouldest dispose of thy own for ever: make us to rejoice onely in thy dispose, for that thou art most good and gracious, and knowest better what is best for us than we can know or aske. Now (O my good Creator) take us into thy almighty protection and direction for ever, thou hast been wonderfull in mercy and goodnesse to every one of us: thou hast delivered infinite of us from infinite evils which we see others visited with, which we may justly judge deserve better at thy hands then we have done: we humbly beseech thee let this thy mercy lead us to repentance, and make us to love thee as thou hast loved us, that hath not spared thy Son to death for us, that so thy justice being satisfied in his sufferings for our sinnes, which could no otherwise have beene satisfied but in our damnation, thy mercy may be sufficient for our salvation: and although I have provoked thy justice by my daily sinnes to my just condemnation, yet doe I cast my soul and body (even for its eternity) upon thy mercy, and doe disclaime all other judgment then thy gracious pleasure, in which I will in thy gracious strength, with peace rejoice, and therein rest for ever. Wherefore to thee O gracious Father, to thee O sacred Sonne, to thee O eternall Spirit, three persons but one everlasting God, be ascribed as is most due, all honour, glory and praise, by thy whole creation, now and for ever, Amen.
The Blessing.
An Index or Table, directing to severall Points and Discourses in this Book.
- THe Authors Epistle. Parents and Children travell together towards the grave. Parents must give an account for their Children. Children must herein assist their Parents. We should live together here, as we would live together hereafter. Hence take comfort in the dissolution of godly friends, that we shall goe to them and shall never part. page 2.
- Our constant work. Beware of unpreparednesse. Parents must chiefly take care of their Childrens soule, and principle them in good. Love of, and in the truth, most necessary. p. 3.
- The endowments of the minde excell the adornments of the body. A heavenly Deity to be acknowledged. Wherein true Religion consisteth. p. 4.
- The benefit of true Religion. How Almighty God must be served. A pure and true Sacrifice. p. 5.
- Outward Ceremonies not to be contemned, nor abused. Submission is our duty in prayer. A ask nothing contrary to the revealed will of Almighty God. p. 6.
- Use not the Name of God without serious premeditation. His Name is holy. All honour is due unto it. p. 7.
- The good of necessity, and of correction. p. 8.
- Corrections work to good or hurt. Labour to be a good Text-man. p. 9.
- In what sense Gods servants want nothing that is good; but have their hearts desire. p. 10.
- Search not over curiously into the misteries of the Almighty. Take heed of infecting thy judgment with false doctrine. Be not weary of well-doing. Vain-glory hath at best but a worldly reward. p. 11.
- It shall onely be well with the righteous. p. 12.
- The first Age. The three chief destinguished Ages of mans life. Infancy like the Red sea. p. 13.
- Let not time passe in vaine. p. 14.
- Death holds all our years in possession; therefore fasten on to day. Losse of time considered a great grief. He that hath lived long hath often lived little. Life, is onely time spent with prudence and circumspection. p. 15.
- Death is alwayes very nigh at hand. p. 16.
- The second Age. What the action of this Age is. Of what materials foundations ought to be. p. 17.
- Learn not what must be unlearned. Observing others changes, fits us for our own. Fly offences. Corrupted nature, first offereth corruption. p. 18.
- [Page]How Tutors and Fathers of Children ought to be disposed. p. 19.
- The third Age. Temperance necessary. Passing Jorden dangerous. The chiefest place is vertue. The society of vertues inseparable. p. 20.
- Vertues cannot be taken from us. Earthly vanities may. Quench not the spirit. p. 21.
- A recitall of certain Vertues. p. 22.
- The fourth Age. Wisdome and right reason necessary. Prudence and humility are especiall guides to the mine. Anger, an enemy to reason. The designes of reason and anger different. Wisdome distinguisheth us from the beasts. The properties of Wisdome. The company and advice of wise men profitable. 24, 25.
- From Almighty Gods forbearance, learn patience. An honest Calling very necessary: It must not hinder devotion. A Souldiers life and calling very dangerous. p. 26.
- The fift Age. Marriage dangerous. Means that may make an Eunuch. p. 28.
- Some directions in marriage. p. 29.
- Chastity in both Sexes like laudable. The inconveniences of incontinency. p. 30. 31.
- The sixth Age. Endeavour the common good. Vertue to be desired. p. 32.
- Wise men set not their hearts on earthly things. Prosperity pusseth not them up, nor adversity casts them down. Engage not in a croud, nor in Civil warre. p. 33, 34.
- The seaventh Age. Fortitude, gravity and consideration, is required. Wisdome is the Candle of the Lord. A wise foresight necessary. p. 35.
- Anger, a high degree of madnesse. Anger onely good against thy own oversights. Complements commonly guilded untruths. The heart and tongue are said never to wax old. Lies are abominable. p. 36, 37.
- Fortitude or valeur. What difference betwixt military valour and true fortitude. p. 38, 39.
- The eighth Age. A carefull watch over our selves at all times most necessary. p. 40.
- Over what this watch is chiefly needfull. Will, the guide of the vulgar: Reason, of the prudent. Ambition, full of vanity, and is onely just in its own punishment. Humility the true embleme of Honour. p. 41, 42, 43, 43, 44, 45.
- The ninth Age. Sound judgement and justice, what. Justice not to be executed by the lump. p. 46.
- Punishment and reward, the hands of justice. It must begin at home as well as Charity. Live not by chance. We may live both seriously and chearfully. Defer not justice to thy self: not buying, till the market be past. The happy life: What the right use of the creature. Sound judgement, what. Rashnesse and self-conceitednesse, what. p. 47, 48, 49.
- The tenth Age. True wisdome what. The practicall part chiefly [Page]profits. Wisdome three wayes discovered. Wisdome doth peaceably attend all things, even death. As necessary for a man to study and know himself, as it is naturall to him to think and be near himself. Know thy self, is a heavenly salutation: Want hereof causeth much sinne. One just act maketh not a just man. p. 50, 51, 52, 53.
- Wisdome subdueth passion. Three traps that the most are taken with. No limit in what is false. No happinesse without subduing corrupted desires. p. 54.
- The multitude unconstant: They praise things past: desire things to come: and despise things present. Severall things to beware of. p. 55, 50, 57.
- Wisdome governs good, and subdues evill. How to carry our selves in company. Three considerations. Beware of flatterers. Marks to know them from friends. p. 58, 59.
- Beware of suretyship: Of all excesse. Beware of chusing friends: Of Suits: and of revenge. p. 60.
- A constant preparednesse for death, most necessary. p. 61.
- The too late repentance of the wicked after death. p. 63.
- A generall Discourse of Religion. p. 66.
- Reason. The ten Ages. The Metaphor. p. 71.
- Humility. p. 72.
- Why Sinne is forbidden, and Righteousnesse commanded. p. 73.
- The Life and Death of E.M. p. 74, 75.
- A Speech to the Soul. p. 75, 76.
- Civil Warre. p. 77.
- Demeanour. Upon severall Accidents and Occasions. p. 78.
- The Resolve. p. 82.
- A Discourse; shewing Honour dangerous. Earthly things empty. Order of Estate and Family. Education of Children. The Golden mean. What tends to Eternall happinesse onely good. A competency the best. Great Estates have great troubles. Our Saviour refused earthly treasures. Disposall of Estate in life or death. Respect the righteous. Duty in using the Creatures. They exceed in Sence, we in Reason. Some liberty from necessity. p. 84.
- Severall comforts from Scripture both in life and death. p. 87.
- Against Presumption and Despair at all times, but especially upon the death-bed. Satans suggestions: and the Souls answer. p. 107.
- True Love. p. 110.
- A Prayer. p. 112.
- A Confession and suit for pardon in Jesus. p. 114.
- A Prayer. p. 117.
- Pious Sentences. JOB Chap. 24. in Meeter. p. 121.
- My God. Righteous Hope. p. 122.
- Wise Sayings of the Ancients. p. 126.
- For the mortification of the flesh. p. 133.
- [Page]The sweetest Comfort. p. 140.
- Of worldly rest. On L.M.W. dying in Childe-bed. p. 142.
- For L.M.W. in sicknesse. p. 143.
- The least that tends to Eternall good unestimable. p. 144.
- A Consult with the Soul. p. 145.
- The Offring. p. 155.
- The Belief. p. 156.
- The Farewell. p. 158.
- A Catechisme. p. 160.
- A Discourse betwixt Adam and Eve. p. 167.
- A Prayer. p. 168.
- The Blessing. p. 172.
There are divers words mistaken, misplaced, mispelled, added and omitted; some of which I here mention, the Readers care must reform the rest.
PAge 38. line 29. for vertue read valour. p. 56. l. 13. for propriety r. piety. and l. 36. for at r. all. p. 67. l. 13. for sleiget r. sleight. p. 71. l. 17. for health r. wealth. p. 73. l. 22. for wreakes r. reckes. and l. 28. for yet r. that. p. 74. l. 13. for be r. tree. p. 75. l. 11. for see r. so. and l. 27. for maketh r. masketh. p. 82. l. 4. for beauty will r. cen [...]ynill. p. 84. l. 10. for their r. the. p. 109. l. 29. for if then I had not sinned r. if that I had not fallen. p. 121. l. 37. for tombe or r. toom'ye. p. 124. l. 18. for curaces r. cutaces. p. 130. l. 8. for gapde r. garde r. garde. and l. 22. for. soy r. foy. p. 138. l. 26 for enime r. enim. p. 142. l. 32 for share r. steare. p. 143. l. 1. for houre r. home. l. 4. for then r. their. l. 31. for shew r. chere. p. 145. l. 40. for jarre r. ire. p. 146. l. 12, and l. 13. should change places. p. 150. l. 14. for both r. what. p. 158. l. 9. for roote r. rocke. p. 168. l. 41. for distruction r. distraction.
INfancy the first Age, is like passing through the red Sea, in this is required patience, this is our first footing into the wildernesse, to which we passe through the bloudy sea of our distressed mother; afflicting her with sorrow, that first tells us of a land of [Page 14]rest. And why should nature thus behave her self, to seem ungratefull to her dearest nurce, and Viper-like, to kill and tear her damme? it may be this, because there is a dangerous wildernesse to passe through, before we come to this Land of Promise, and many by-wayes and broad pathes in it leading all to destruction, and only one strait way and narrow path there is that leadeth to Canaan, and hard it is, and few there are that finde it: and being once set down in this wandring desert, if we misse this strait way, and goe a deadly path, woe is to us that ever we undertook it, better had it been for us if we had not been born. But as the losse is most sad, so is the right ordering of our way, and following this strait path, most joyfull in the end: for what are afflictions, if through them we enter into the Kingdom of God, of which the momentany afflictions of this life are not worthy; and unlesse we undertake this journey, unlesse we runne, we cannot obtain, we cannot have the prize, the blisse. This is the day of small things, the beginning of dayes unto us, the beginning of our pretious time, so swift a steed, that if he once passe we cannot bring him back; therefore let us improve the time because the dayes are evill, be very vigilant that it passe not in vain. Some times there are, which are taken from us; some are stollen from us; and others slip away from us; but the shamefullest losse of time that may be, is when it proceedeth from our own negligence. We see a great part of [Page 15]time flitteth from all men, very much from idle persons, and the whole from those that love iniquity; therefore ought we to put a great price upon time, to esteeme of a day, and to know that we dye daily; for herein are we deceived, because we suppose death to be far from us, when the truth is, death holds all our years in his possession, therefore imbrace and lay hold on every houre. So shalt thou be blessed in suspence for to morrow, if thou fasten thy hands on to day; whilest life is deferred it fleeteth, therefore make good use of time while thou hast it, for infinite are the waies that end it to thee. It is a very evill thing, to delay the performing of good duties in this life, which is very short, if thou wouldest fortifie & provide against the pursuite of a powerfull enemy, then more especially against the power of death, it is more worthy to consummate life, before death, then to delay the living of a blessed life, and death take us unprepared, the greatest losse is the losse of time, and the greatest grief, when it is truly considered. A good life consisteth not in the space, but use of time, whence it cometh to passe, that he who hath lived longest hath often lived little, or nothing. As the heathen Philosopher wisely observed of one, who neglected the improvement of his time, Quod octoginta Annorum fuit, septem tamen Annos tantum vixit; accounting only that life, which was spent with prudence and circumspection. Consider when thou lyest down, it may be thou [Page 16]shalt not rise, when thou sleepest, thou mayest not awake, and when thou wakest thou mayst sleep no more: Ut somnus mori is, sic lectus imago sepulchri. When thou goest forth thou maist not returne, and when thou returnest, thou maist goe forth no more, there is not three fingers only betwixt the Mariner and death, but in all places, and at all times, death and life are not farre asunder; every where death shews not himself so nigh, as nigh he is: but live thou the life of the righteous, and thou shalt surely die the death of the righteous, which is the sure gain of eternall life in Jesus Christ our Lord.
Train up a childe in the way he should go: and when he is old, he will not depart from it.