A Cabinet of Choice Jewels, Dedication
To the Right Worſhipful, Sir John Frederick Knight, and the Lady Mary Frederick his pious Conſort. To Mr. Nathaniel Herne, and Mrs. Judith his vertuous Wife. All confluence of bleſſings, both for this Life and for that which is to come, from the Father of Mercies and God of all Conſolations.
Honoured and Beloved in our Lord Jeſus,
THough I croud your Names together, yet I owe more than an Epiſtle to each of your Names; but the Lo…d having made you near and dear one to another, more wayes than one, I take the boldneſs to preſent this Treatiſe to you jointly. Here is nothing in this Book that relates to the Government of Church or State: The deſign of this Treatiſe is to ſhew what men are worth for Eternity, and how it is like to go with them in another World. Granctenſis tells of a woman that was ſo affected with ſouls miſcarryings, that ſhe beſought God to ſtop up the paſſage into hell with her ſoul and body, that none might have entrance. O anima! Dei inſignita imagine, deſponſata fide, donata ſpiritu, &c. Bern. O divine ſoul! inveſted with the image of God, eſpouſed to him by faith, &c.There are none of the ſons of men, but bear about with them precious and immortal ſouls, that are more worth than ten thouſand thouſand worlds; if the ſoul be ſafe all is ſafe, if that be well all is well, if that be loſt all is lost. The first great work that men are to attend in this World, is the eternal ſafety and ſecurity of their ſouls; the next great work is to know, to be aſſured, that it ſhall go well with their ſouls for ever. And theſe are the main things that are aimed at in this Diſcourſe. The ſoul is the better and more noble part of man; upon the ſoul the Image of God is moſt fairly ſtampt; the ſoul is firſt converted, and the ſoul ſhall be firſt and moſt glorified; the ſoul is that ſpiritual and immortal ſubſtance that is capable of union with God, and of communion with God, and of an eternal fruition of God. Plato though a Heathen, could ſay, That he thought the ſoul to be made all of eternity, and that the putting the ſoul into the body, was a ſign of great wrath from God.
Each living corps muſt yield at laſt to death,
Pindarus.And every life muſt leeſe his vital breath.
The ſoul of man that only lives on high,
And is an image of Eternity.
The Romans, when their Emperors and great Ones died, and their bodies were buried, they cauſed an Eagle to mount on high, thereby to ſignifie the ſouls immortality and aſcent. He gave good counſel, who ſaid, Play not the Courtier with your ſoul; the Courtier doth all things late, he riſes late, and dines late, and ſups late, and repents late. A Scythian Captain having for a draught of water delivered up his City, cryed out, Quid perdidi, quid prodidi? What have I loſt, what have I betrayed? So many at laſt will cry out, What have I loſt, what have I betrayed? I have loſt God, and Chriſt, and Heaven, and have betrayed my precious and immortal ſoul into the hands of divine Juſtice, and into the hands of Satan. Who theſe men are that will at laſt thus cry out, this Treatiſe does diſcover. I have read that there was a time when the Romans did wear jewels on their ſhoes: Moſt men in this day do worſe, for they trample that matchleſs jewel of their ſouls under feet; and who theſe are, this Treatiſe does diſcover. One well obſerves,Chryſost. That whereas God hath given many other things double, two eyes to ſee with, two ears to hear with, two hands to work with, and two feet to walk with, to the intent that the failing of the one might be ſupplied by the other; but he hath given us but one ſoul, and if that be loſt, haſt thou (ſaith he) another ſoul to give in recompence for it? Now, who thoſe are whoſe ſouls are in a ſafe eſtate, and who thoſe are whoſe ſouls are in danger of being loſt for ever, this Treatiſe does plainly and fully diſcover.Pſal. 15. Pſal. 144.15. To deſcribe to the life who that man is that is truly happy in this world, and that ſhall be bleſt for ever in the other world, is the work of this enſuing Treatiſe. The grace of the Cov…nant in us is a ſure evidence of Gods entring into the Covenant of grace with us. To be in a gracious ſtate is true happineſs, but to know our ſelves to be in ſuch a ſtate, is the top of our happineſs in this world. A man may have grace, and yet (for a time) not know it.1. Joh. 5.13. The child lives in the womb but does not know it. A man may be in a gracious ſtate, and yet not ſee it;Pſal. 77. Pſal. 88. he may have a ſaving work of God upon his ſoul, and yet not diſcern it; he may have the root of the matter in him, and yet not be able to evidence it. Now to help ſuch poor hearts to a right underſtanding of their ſpiritual condition, and that they may ſee and know what they are worth for another world, and ſo go to their graves in joy and peace, I have ſent this Treatiſe abroad into the world. Will you give me leave to ſay,
Firſt, Some men of name in their day have laid down ſuch things for evidences or characters of grace, which being weighed in the ballance of the Sanctuary will be found too light. But here a mantle of love may be of more uſe than a lamp; and therefore,
Secondly, Many, yea very many there are, whoſe graces are very weak, and much buried under the earth and aſhes of many fears, doubts, ſcruples, ſtrong paſsions, prevailing corruptions, and diabolical ſuggeſtions, who would give as many worlds as there be men in the world (had they ſo many in their hands to give) to know that they have grace, and that their ſpiritual eſtate is good, and that they ſhall be happy for ever. Now, this Treatiſe is fitted up for the ſervice of theſe poor hearts; for the weakeſt Chriſtians may turn to many clear and well-bottomed evidences in this Treatiſe, and throw the Gantlet to Satan, and bid him prove if he can that ever any prophane perſon or cunning hypocrite under heaven had ſuch evidences, or ſuch fair certificates to ſhew for heaven, which he has to ſhew. The generality of Chriſtians are weak, they are rather Dwarfs than Gyants, 1 Pet. 2.2, 3. 1 John 2.12, 13, 14. Iſa. 40.11.they are rather bruiſed Reeds than tall Cedars, they are rather Babes than men, Lambs than ſheep, &c. Now, for the ſervice of their ſouls, I have been willing to ſend this Treatiſe into the world; for this Treatiſe may ſpeak to them when I may not, yea when I cannot, yea which is more, when I am not. Famous Mr. Dod would frequently ſay, He cared not where he was if he could but anſwer theſe two Queſtions. 1. Who am I? And, 2. What do I hear; am I a child of God, and am I in my way? But,
Thirdly, Some there are who are ſo exceſsively and immoderately taken up with their Signs, Marks and Evidences of grace, and of their gracious ſtate, &c. that Chriſt is too much neglected,Where Chriſt was born, they were all ſo taken up with their gueſts, that he was not minded nor regarded; when others lay in ſtately rooms, he muſt be laid in a manger. Luke 2.7. and more rarely minded by them, their hearts don't run out ſo freely, ſo fully, ſo ſtrongly, ſo frequently, ſo delightfully towards Chriſt as they ſhould do, nor as they would do, if they were not too inordinately taken up with their Marks and Signs. Now for the rectifying of theſe miſtakes, and the cure of theſe ſpiritual maladies, this Treatiſe is ſent into the world; we may and ought to make a ſober uſe of characters and evidences of our gracious eſtates, to ſupport, comfort, and encourage us in our way to heaven, but ſtill in ſubordination to Chriſt, and to the freſh and frequent exerciſes of faith upon the perſon, blood, and righteouſneſs of Jeſus. But O! how few Chriſtians are there that are skil'd in this Work of Works, this Art of Arts, this Myſtery of Myſteries. But,
Fourthly, Some there are who in theſe dayes are given up to Enthuſiaſtical Fancies, strange Raptures, Revelations, and to the ſad deluſions of their own hearts, crying down with all their might all diſcoveries of Believers ſpiritual eſtates by Scripture Characters, 2 Theſ. 2.9, 10, 11.Marks and Signs of Sanctification, as carnal, and low, and all this under fair pretences of exalting Chriſt, and maintaining the honour of his Righteouſneſs and Freegrace, and of denying our ſelves, and our own righteouſneſs. Though ſanctification be a branch of the Covenant of grace as well as Juſtification,Jer. 33.8. Ezek. 36.25, 26, 27. yet there are a ſort of men in the world, that would not have Chriſtians to rejoyce in their ſanctification, under a pretence of reflecting diſhonour upon their free juſtification by Christ. There are many who place all their Religion in opinions, in brain-ſick notions, in airy ſpeculations, in quaint diſputations, in immediate Revelations, and in their warm zeal, for this or that form of worſhip. Now, that theſe may be recovered, and healed, and prevented from doing further miſchief in the world, I have at this time put to a helping hand. But,
Fifthly, No man can tell what is in the breaſts, in the womb of divine Providence; The Brathmanni had their graves before their doors. The Sybarites at Banquets had a deaths head delivered from hand to hand by every gueſt at the Table. The Egyptians in the midſt of their Feaſts, uſed to have the Anatomy of a dead man ſet before them, as a memorandum to the gueſts of their mortality. The poor Heathen could ſay, that the whole life of man ſhould be meditatio mortis, a meditation of death. Dwell upon that, Deut. 32.29. Prov. 27, 1.no man can tell what a a day, a night, an hour, may bring forth. Who can ſum up the many poſſible deaths that are ſtill lurking in his own bowels, or the innumerable hoſts of external dangers which beleaguer him on every ſide? or how many inviſible arrows flie about his ears continually? and how ſoon he may have his mortal wound given him by one of them, who can tell? Now, how ſad would it be for a man to have a ſummons to appear before God in that other world, before his heart and life is changed, and his evidences for heaven cleared up to him? The life of man is but a ſhadow, a poſt, a ſpan, a vapour, a flower, &c. Though there is but one way to come into the world, yet there are many thouſand wayes to be ſent out of the world; and this ſhould beſpeak every Chriſtian to have his evidences for heaven alwayes ready and at hand, yea in his hand as well as in his heart, and then he will find it an eaſie thing to die. The King of terrors will then be the King of deſires to him, and he will then travel to glory under a ſpirit of joy and triumph. We carry about in our bodies the matter of a thouſand deaths, and may die a thouſand ſeveral wayes ſeveral hours: As many ſenſes, as many members, nay as many pores as there are in the body, ſo many windows there are for death to enter in at. Death needs not ſpend all his arrows upon us, a Worm, a Gnat, a Fly, a Hair, a ſtone of a Raiſin, a kernel of a Grape, the fall of a Horſe, the ſtumble of a Foot, the prick of a Pin, the pairing of a Nail, the cutting one of a Corn; all theſe have been to others, and any of them may be to us, the means of our death within the ſpace of a few dayes, nay of a few hours. Don't it therefore highly concern us to have our evidences for heaven cleared, ſealed, ſhining and at hand. Naturaliſts tell us, That if a man ſees a Cockatrice firſt, the Cockatrice dieth; but if the Cockatrice ſees a man firſt, the man dies. Certainly, if we ſo ſee death firſt as to prepare for it, as to get our evidences for heaven ready, we ſhall kill it; but if death ſees us firſt, and arreſts us firſt before we are prepared, and before our evidences for heaven are cleared, it will kill us everlaſtingly, it will kill us eternally. Time travelleth with God's decrees, and in their ſeaſon brings them forth; but little doth any man know what is in the womb of to morrow, till God hath ſignified his will by the event. Boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth. That man that knows what himſelf intends to bring forth, does not know what the day will bring forth; the next day is not ſo neer the former in time, as it may be remote from it in the effects of it. Seneca could ſay,Seneca, Epiſt. 102. Nihil eſt miſerius dubitatione venientium, quo evadunt; There is nothing more miſerable than the doubtfulneſs of things to come, to what they will come. Providence in this life is the Map of changes, Ezek. 1.16.the picture of mutability. Who can ſum up the ſtrange circumferences, and rare circuits and labyrinths of providence. Providence is as a wheel in the midſt of a wheel, whoſe motion, and work, and end in working, is not diſcerned by every common eye. Three dreadful judgments God hath lately viſited us with, viz. Sword, Peſtilence and Fire; but who repents? who ſmites upon his thigh? Iſa 1.16, 17. Pſal. 106.23.who finds out the plague of his own heart? who ſayes, what have I done? who ceaſes from doing evil? who learns to do well? who turns to the moſt High? who layes hold on everlaſting ſtrength? who makes peace with God? who throws himſelf into the gap? &c. Are not multitudes grown much worſe after judgments than they were before? Don't they bid higher defiance to heaven than ever? and therefore, who can tell what further controverſie God may have with ſuch a people, eſpecially conſidering that terrible Scripture, Levit. 26.14. to the 34. verſ. with ſcores of others that ſound that way. Were our forefathers alive, how ſadly would they bluſh to ſee ſuch a horrid degenerate poſterity as is to be found in the midſt of us? How is our forefathers hoſpitality converted into riot and luxury, their frugality into pride and prodigality, their ſimplicity into ſubtilty, their ſincerity into hypocriſie, their charity into cruelty, their chaſtity into chambering and wantonneſs, their ſobriety into drunkenneſs, their plain-dealing into diſſembling, and their works of compaſſion into works of oppreſſion, &c. And may we not fear, that even for theſe things God may once more viſit us. The Nations are angry, and we are low in their eyes; our enemies are not aſleep abroad, and are not we too ſecure at home? and what further concluſions may be in the world, who can divine? I point at theſe things only to provoke all thoſe into whoſe hands this Treatiſe may fall, to make ſure work for another world, to make ſure their evidences for heaven, and to keep their evidences for life and glory alwayes ſparkling and ſhining, and then I am ſure the worſt of calamities, the ſoreſt of judgments, ſhall but tranſlate them from earth to heaven, from a wilderneſs to a paradiſe, from miſery to glory, & from mixt and mutable enjoyments, to the pure & everlaſting enjoyments of God, Chriſt, the Angels and the ſpirits of juſt men made perfect, Heb. 12, 22, 23, 24. But,
Sixthly and laſtly, In this Treatiſe, as in a Glaſs, all ſorts of profane perſons, and all ſorts of ſelf-flatterers, and all ſorts of hypocrites may ſee, 1. That their preſent ſtate and condition is not ſo ſafe, nor yet ſo happy as they judge it to be. Again, in this Treatiſe, as in a Glaſs, all ſorts of profane perſons, and all ſorts of ſelf-flatterers, and all ſorts of hypocrites may ſee, 2. The happy and bleſſed ſtate of the people of God, againſt whom their ſpirits riſe and ſwell, &c. Again, in this Treatiſe, as in a Glaſs, all ſorts of profane perſons, and all ſorts of ſelf-flatterers, and all ſorts of Hypocrites may ſee, 3. What thoſe things are that they need, and that they ought to beg of God. Again, in this Treatiſe, as in a Glaſs, all ſorts of profane perſons, and all ſorts of ſelf-flatterers, and all ſorts of hypocrites may ſee, 4. What thoſe things are, without which they can neither be happy here nor hereafter. Now, were there no other Reaſons for my ſending forth this Treatiſe into the world, this alone might juſtifie me.
But Honoured and Beloved, before I cloſe up this Epiſtle, give me leave to ſay, That there are two ſorts of men that my ſelf, and all the world, are bound, 1. Highly to prize. 2. Cordially to love. And, 3. Greatly to honour above all other men in the world, and they are theſe: Firſt, men of publick ſpirits. Secondly, men of charitable ſpirits, men of merciful ſpirits, men of tender and compaſſionate ſpirits.
Firſt, Men of publick ſpirits, my ſelf and all others are bound, 1. Highly to prize. 2. Cordially to love. And, 3. Greatly to honour above all other men in the world, and that,
Firſt, Becauſe a publick ſpirited man is a common good, a common bleſsing; all in the Family, all in the Court, all in the City, all in the Countrey, fare the better for that Chriſtians ſake that is of a publick ſpirit. All in Laban's family did fare the better for Jacob's ſake;Gen. 30.27. & 19.21, 22, 23, 24. & 41. &c. and all in the City of Zoar did fare the better for Lot's ſake, and all Pharoah's Court, and the whole Countrey of Egypt did fare the better for Joſeph's ſake. Sodom was ſafe whilſt Lot was in it; Eliah was a man of a publick ſpirit, 2 King. 2.12.and he was the chariots and horſemen of Iſrael; Moſes was a man of a publick ſpirit, and he often diverted ruining judgments from falling upon Iſrael. Pſal. 106.23. Num. 16.46.49.Phineas was a man of a publick ſpirit, and he takes up his Cenſer and ſtands between the living and the dead, Though I do not, I dare not ſay, that every publick ſpirit is a gracious ſpirit, yet this I muſt ſay, that every gracious ſpirit is a publick ſpirit.and the Plague was ſtayed. Men of publick ſpirits are publick mercies, publick bleſſings; a man of a publick ſpirit is (foreign) a publick, diffuſive bleſſing in the place where he lives; men of publick ſpirits are the true Atlaſſes both of Church and State, they are the Pillars on whom all do reſt, the Props on whom all do lean; do but overturn theſe Pillars, and all will fall about your ears, as the houſe did about the Philiſtines when Sampſon ſhook it; wrack but theſe, and Kingdoms, and Commonwealths ſhall be quickly wrackt themſelves. When Metellus heard of the death of Scipio Africanus a man of a publick ſpirit, he ran out into the Market-place and cryed out, O Citizens, come forth and conſult what is to be done, for the walls of your City are fallen down. But,
Secondly, Becauſe publick ſpirited Chriſtians are moſt like to Chriſt, and to the choiceſt and moſt excellent Saints.John 17. Heb. 2. Iſa. 63.3. Rom. 8.30, 31, 32, 33. Heb. 7.25. John 14.1, 2, 3, 4. Acts 10.38. Phil. 2.4, 5. Chriſt made himſelf poor to make others rich, but men of narrow ſouls make others poor to make themſelves rich. 1 Cor. 6.8. 2 Cor. 8.9. Chriſt left his Fathers boſom for a publick good, he aſſumed our nature for a publick good, he trod the wine-preſs of his Fathers w…ath for a publick good, he died for a publick good, and he roſe for a publick good, he aſcended to heaven for a publick good, and he continues in heaven for a publick good; when he was in this world he went up and down doing good, he healed others but was hurt himſelf, he fed and filled others but was hungry himſelf; Chriſt was all for a publick good. Look not every man on his own things, but every man alſo on the things of others. Let this mind be in you which was alſo in Chriſt Jeſus. Though ſelf be a great ſtickler, yet he that will write after Chriſts Copy, muſt neglect himſelf to ſerve others. That Chriſtian acts moſt like Chriſt, who prefers the publick intereſt before his own private intereſt. The Stars have their brightneſs not for themſelves, but for the uſe of others; and the Sun hath her ſhining light, but not for her ſelf, but for others. In the natural body every member is diffuſive, the eye conveys the light, the head ſpirits the liver, blood, &c. And why ſhould it not be ſo in the politick body alſo? And as Chriſt, ſo Moſes was a man of a publick ſpirit, when God made a very fair profer to him, that he would make him a great Nation, Exod. 32.10, 11, 12. So Num. 14 4, 10, 13, 14.if he would but ſtand Neuter till he had revenged himſelf upon a rebellious people; but Moſes had no mind to preſerment upon thoſe terms, he preferr'd the publick good before his own honour, profit and advancement, and therefore follows God cloſs, and never gives over pleading for them till he had procured their pardon, Ver. 13.14.and turned away the wrath of God from them. So Joſhua was a man of a publick ſpirit. Joſh. 19.49.When they had made an end of dividing the Land for inheritance by their coaſt, the children of Iſrael gave an inheritance to Joſhua the ſon of Nun among them. Joſhua might have ſerved himſelf firſt, and he might have taken as large an Inheritance as he had pleaſed, but he preferr'd the good of the people before his own; he who had divided the Land to others, was himſelf contented with very mean preferment, for his inheritance was among the barren Mountains, Hierom.as ſome obſerve. So Jehoiada was a man of a publick ſpirit; 2 Chron. 24.16you read that they buried him in the City of David among the Kings, becauſe he had done good in Iſrael, both towards God and towards his houſe. Men of publick ſpirits ſhall be honoured both living and dying. Neh. 5.14, 15.So Nehemiah was a man of a brave publick ſpirit, he holds on twelve years together in publick work upon his own coſt and charge.Eſther 4.16. So Eſther was one of a publick ſpirit, and therefore ſhe takes her life in her hand, and goes in to the King with an If I periſh, I periſh. And ſo Mordecai was a man of a publick ſpirit. Mordecai the Jew was next unto King Ahaſhuerus, and great among the Jews, Eſth. 10.3.and arcepted of the multitude of his brethren, ſeeking the wealth of his people, and ſpeaking peace to all his ſeed. Mordecai was more mindful and careful of his peoples peace, proſperity and welfare, than he was of his own concernments. And ſo D…vid was a man of a publick ſpirit, for after he had ſerved his own generation he fell aſleep.Acts 13.36. The ſpirit of the Lord has put this upon record for Davids honour and our imitation. Davids ſoul did not live in a narrow Bowling-alley, he was not a man of ſo poor, low and narrow a ſpirit, as to make himſelf the center of his deſigns and actions. David was a man of a generous, noble ſpirit, the publick good lay neareſt his heart, and to ſerve his generation he was willing to ſpend and be ſpent. The publick ſpirited man of all men is most like to Chriſt, and to thoſe Worthies who were once glorious on earth, and are now triumphing in heaven. The Apoſtle ſpeaks of ſome who are lovers of themſelves, 2 Tim. 3.2. and who are ſeekers of themſelves, Phil. 2.21. and who are minders of themſelves, Phil. 3.19. They mind earthly things. Of all theſe we may ſay as God ſpeaks of Iſrael, Iſrael is an empty vine, Hoſ. 10.1.he brings forth fruit unto himſelf; yea of all theſe we may ſay, that light is not more contrary to darkneſs, heaven to hell, glory to ſhame, than theſe are contrary to Chriſt, and to thoſe precious ſervants of his who are crown'd and chronicled in the bleſſed Scriptures for their publick ſpiritedneſs and publick uſefulneſs in the world. But,
Thirdly, Men of publick ſpirits are rare men, excellent men, of all men they moſt reſemble God,Mat. 5.45. Vir bonus magis aliis prodest quam ſibi. who does good to all; there are none ſo excellent and truly honourable as theſe. All the Inſtances cited to make good the ſecond particular evidences this, to which I may add that of Daniel, who was a man of a publick ſpirit, and of that excellent ſpirit, as that he carried the Bell from all the Preſidents and Princes of Darius his Court. Dan. 6.3. Then this Daniel was preferred above the Preſidents and Princes, becauſe an excellent ſpirit was in him, and the King thought to ſet him over the whole Realm. I might give you many other Inſtances from the Patriarchs and Apoſtles, but what need that, when blind nature ſpeaks ſo loud in the caſe. Men of publick ſpirits have been very excellent and honourable in the very eyes of all the Heathen. Take a few Inſtances among the many hundreds that might be produced. M. Attilius Regulus was a man of that publick ſpirit, In Auſtins account he was the gallanteſt of all the old Romans.that he valued neither State nor Life to ſerve his Countrey and preſerve his own honour; he got very much for his Countrey, but little for himſelf, ſeven Acres of Land being all that ever he had; he was a man highly honoured among the Romans.
Titus Veſpaſian was a man of a publick ſpirit, he governed ſo ſweetly, moderately and prudently, that he was generally termed Delitiae humani generis, the delight of mankind; he was greatly honoured whilſt he lived, and when he died the people wept ſo bitterly for him, as if they had been reſolved to have wept out their yes.
Curius Dentalus was a man of a publick ſpirit, and very victorious; when his Countrey was ſetled, he was found at dinner feeding hard on a few parched Peaſe, when the Ambaſſadors were ſent to tender him a great ſum of gold, which he refuſed, ſaying, He had rather be at his peaſe, while they whom he ruled over had the gold, than he to have the gold and they the Peaſe When ſome unworthy perſons once accuſed him for keeping back ſomewhat from the publick, he brought forth a wooden platter, and did ſwear, That it was all he had reſerved to himſelf of the ſpoyls. He was had in great honour and reputation among the people.
That Pilot dies nobly (ſaith Seneca) who periſheth in the ſtorm with the Helm in his hand.
Ariſtides was a man of a publick ſpirit; after the overthrow of the Perſians, when there was a Maſs of treaſure, gold, ſilver, and rich apparel, he would not touch it, nor take ſo much as one farthing of it to himſelf, he was in high eſteem among the people.
Tully in his Book of Scipio's dream, brings in a dead Father (now in heaven as he ſuppoſed) encouraging his ſon to do ſervice for his Countrey (wherein himſelf had given him a moſt noble and notable example) upon a very high conſideration, viz. There is a moſt ſure and certain place in heaven for every man that ſhall procure the weal of his Countrey, either by freeing it from peril, or increaſing the happineſs of it any way. To hear a Gentile tell of heaven, as of a thing certain; to hear him tell of certain places provided there for thoſe that ſhould do vertuouſly, to have the ſervice of ones Countrey preſsed on his ſoul with ſo celeſtial an argument, what matter of wonder and admiration is it!
Another ſpeaking of men of publick ſpirits, ſaith, Such ennobled ſpirits, they are the dear off-ſpring, Cicero.the delight and care of God; a divine race it is, from the heavens they come down to us, and to the heavens again when ever they take their leaves of us, ſhall they triumphantly return.
A Cataline ſayes the Satyriſt) a trouble of mankind grows as the weed, Jur.almoſt every where; but a Brutus, a worthy Patriot, that bears the welfare of others, the true proſperity of his native Land upon his heart, and ſets his eyes perpetually thereon for good; ſuch an one is a rare jewel, worthy of all honour and embraces where ever he is found. Men of publick ſpirits of all men,1 Sam. 2.30. do moſt exalt the Lord, and honour the Lord, and therefore the Lord firſt or laſt will moſt exalt them and honour them. In all the Ages of the world, and in all the Nations of the world, men of moſt publick ſpirits have been beſt beloved, and moſt highly honoured. A man of a narrow ſpirit is like the Hedge-hog, that never goes abroad but to gather what he can for himſelf, who ever ſuffer by it; but a man of a publick ſpirit is like the Pellican that draws out her own blood for the good of others, and therefore the light of nature as well as the Law of grace, will lead men by the hand to honour ſuch.
Fourthly, Men of publick ſpirits do moſt and beſt anſwer to one of the nobleſt and higheſt ends of their creation. Doth the Bee gather honey for it ſelf? Doth the Sheep yield wool for it ſelf? Doth not all creatures ſerve the community. Non nobis ſolum nati, ſaid the Heathen.By the Law of creation every man is bound to ſerve the publick, to ſerve his generation. A narrow, a private ſpirited man is a ſhame to his Creation, becauſe he walks ſo contrary to the great intendment of God in it. 'Tis a baſe and unworthy ſpirit, for a man to make himſelf the Center of all his actions. The very Heathen man could ſay, That a mans Countrey and his Friends, and others, challenge a great part of him. That man ſins againſt the very Law of his being, who is ſwallowed up in his own, private intereſts. Men of publick ſpirits ſhould not bear the ſword of juſtice in vain, for by the Law of creation they are bound ſo to handle it as to be a terror to evil doers,Rom. 13.3, 4 and a praiſe to them that do well. 'Tis cruelty to the good to ſpare the bad, 'tis wrong to the Sheep to let the Wolves alone, 'tis the death of the Lambs to ſpare the Lions. If you will pity Cataline (ſayes one) pity Rome much more; let the whole have a ſhare in your pity rather than a part. (Pereat unus magis quam unitas) better have one injurious perſon ſit mourning, than a whole Nation languiſhing, &c. Men of publick ſpirits ſhould be for the eaſe of all, and the peace of all, and the comfort of all, and the encouragement of all, and the ſafety of all. But this Age is full of Droans and Cyphers, and of ſpiritleſs, lifeleſs men, who look at nothing, who deſign nothing, who aim at nothing, and who endeavour nothing, but how to raiſe themſelves, and greaten themſelves, and inrich themſelves, and build up themſelves, though it be upon others ruinnes. How many are there who are ſo ſwallowed up in their own intereſts and private concernments, that Gallio-like, they care not whether the publick ſink or ſwim.Acts 18.7. Theſe put me in mind of Jothams Parable.Judg. 9.8, 9, 10, 11, &c. The Trees went forth to anoint a King over them. They go to the Olive, to the Fig-tree, and to the Vine; but ſhall I leave my fatneſs, ſaith the Olive? ſhall I leave my ſweetneſs, ſaith the Fig-tree? and ſhall I leave my wine, ſaith the Vine, and go up and down for other Trees? This is the very temper, ſpirit and carriage of many in our day: If you go to them and deſire them to lay out themſelves for the publick good. What ſay ſome, ſhall we leave our eaſe, our pleaſure, our profits? And ſay others, Shall we run this and that hazard? Shall we loſe ſuch and ſuch friends, and create to our ſelves ſuch and ſuch enemies, to ſerve other men, to ſave other men, to advantage other men? we cannot do it, we will never do it. Learned Tully was a zealous Patriot and lover of his Countrey; he wiſhed two wiſhes (though he never ſaw either of them effected) one was, That he might ſee Rome ſet…led in its juſt liberties; and the other was. That he might ſee every mans eſtate p…oportionable to his affection and love to the publick. Deubtleſs if Tullies wiſh might take place in our times, the purſes of many would be more empty, and the publick Coffers would be more full. But,
Fifthly, Of all men on earth, there are none that have ſuch a ſtock of prayers going for them as men of publick ſpirits. Men of publick ſpirits are not only moſt highly prized, and cordially loved, and greatly honoured, but they are alſo moſt upon the hearts of all ſober and ſerious Chriſtians, when they are in the Mount with God. The lives of ſuch are moſt deſirable, and the deaths of ſuch will be moſt lamented, who make it their buſineſs to ſerve their generation. 2 Chron. 21.20Men of publick ſpirits ſhall never die as Jehoram did, undeſired and unlamented. Men of publick ſpirits lye moſt open to ſnares, temptations, and oppoſitions, &c. This all ſober Chriſtians well underſtand, and therefore they can't but pray hard for ſuch: The names, the lives, the liberties, the eſtates, and all the concernments of men of publick ſpirits alwayes lye neareſt their hearts, who lye neereſt to the heart of Chriſt. Men of the greateſt name, and of the greateſt renown, and that have had the greateſt stock of prayers going for them all the world over, have been men of publick ſpirits. But,
Sixthly and laſtly, When Chriſtians of publick ſpirits come to dye, their publick ſpiritedneſs and general uſefulneſs will be no ſmall comfort and cordial to them. Nehemiah was a man of a publick ſpirit, and accordingly he pleads it with God. Think upon me, Neh. 5. ult. See Chap. 13.22.O my God for good, according to all that I have done for this people. This was that which ſweetned death to Hezekiah, I beſeech thee, O Lord, to remember now, how I have walked before thee in truth, 2 King. 20.3. Acts 13.36.and with a perfect heart, and have done that which is good in thy ſight. And when David had ſerved his generation, he fell aſleep. Sleep is not more welcom and ſweet to a labouring man, than death is to him who has made it his buſineſs, his work ſincerely and faithfully to ſerve his generation. Such Magiſtrates, 2 Tim. 4.7, 8, 9. John 17.Miniſters and Chriſtians who have made it their buſineſs according to their different meaſures faithfully to ſerve their generation, have found the King of terrors to be but the King of deſires to them; when death to men of narrow, ſelfiſh ſpirits, hath been like the hand-writing upon the wall,Dan. 5.5, 6. very terrible. Many ſcore Inſtances might be produced out of Hiſtory to evidence this. Take one for all. Henry Beauford that rich and wretched Cardinal, Biſhop of W…ncheſter, and Chancellour of England (a man ſwallowed up in ſelf intereſt) in the Reign of Henry the Sixth, when he perceived that he muſt dye,Acts and Mon. fol. 925. and that there was no remedy, O! how terrible was death to him? and, O! how did he murmur, and fret, and vex at death, that his riches could not reprieve him till a further time? For, ſaith he, wherefore ſhould I die being ſo rich; if the whole Realm would ſave my life, I am able either by policy to get it, or by riches to buy it. Fie upon death (ſaith he) will not death be hired? will money do nothing? I might inſtance in men of a higher rank, but then I ſhould exceed the bounds of an Epiſtle.
The ſecond ſort of men, that my ſelf and all others are bound. 1. Highly to prize. 2. Cordially to love. And 3. Greatly to honour: Are men of charitable ſpirits, men of merciful ſpirits, men of tender and compaſſionate ſpirits. The Hebrew word for godly foreign ſignifies merciful, to note that the godly man is the merciful man, and the merciful man is the godly man. Loving kindneſs is an ingredient unto godlineſs. The godly man is frequently called Chaſid, gracious or merciful; it notes one that hath obtained mercy, goodneſs, grace, piety and benignity from the Lord, and that is pious, kind, The Italian form of begging is, Do good to your ſelves.gracious and merciful to others. Though charity, bounty, is the moſt compendious way to plenty, and giving to getting, and ſcattering to encreaſing, and layings out to layings up, Prov. 11.24. There is that ſcattereth, and yet increaſeth. Ver. 25. The liberal ſoul ſhall be made fat, and he that watereth ſhall be watered alſo himſelf: Yet how few in our dayes do honour the Lord with their ſubſtance? Prov. 3.9. Mic. 4.13.how few look a this as a duty, to conſecrate any part of their gain unto the Lord, or of their ſubſtance to the Lord of the whole earth? Moſt men now carry it as if God himſelf had laſt his propriety, and as if there were no rent-penny due to his poor. But yet ſome there are, who have liberal hearts and open hands; Deut. 15.11.ſome there are, who do open their hands wide to the poor and needy. Now, here give me leave to ſay,Mat. 25. Prov. 31.8, 9. That theſe, 1. Diſcharge their conſciences in the duty of charity, 2. Theſe rightly improve the talents of mercy, with which they are intruſted. 3. Theſe treaſure up a ſtock of prayers, Job 29.13. 2 Tim. 1.16.both for themſelves and theirs; the bleſſing and the prayers of them that were ready to periſh will come upon them and theirs. 4. Theſe evidence the livelineſs of their faith, James 2.17. Even ſo faith, if it hath not works, is dead being alone. Ver. 18. Yea, a man may ſay thou haſt faith, and I have works; ſhew me thy faith without thy works, and I will ſhew thee my faith by my works. Ver. 26. For as the body without the ſpirit is dead, ſo faith without works is dead alſo 5. Theſe take the ſureſt way, the readieſt courſe to aſsure their own ſouls of Gods eternal favours and mercies to them, 1 Tim. 6.17. Charge them that be rich in this world. Ver. 18. That they do good, that they be rich in good works, ready to diſtribute, willing to communicate. Ver. 19. Aeterna vitae, vera vlta. Aug.Laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life. Charitable Chriſtians are as wife Merchants, happy Uſurers, parting with that which they cannot keep, that they may gain that which they cannot loſe. 6. Theſe take the ſureſt way to draw down more outward mercies upon themſelves. The fountain is not diminiſhed,Pedagog — 3. c. 7 Clemens, Alex. but augmented by giving water to the thirſty. The widows oyl did increaſe by running; we do not loſe, but increaſe our mercies by imparting of them for God's honour, and the comfort and benefit of others.Luk. 6.38. Give (ſaith Chriſt) and it ſhall be given to you, good meaſure, preſſed down, and ſhaken together, and running over, ſhall men give into your boſom. The Jews more large and looſe garments, ſo that they could bear away much in their boſoms. Hence this expreſsion, into your boſom. The meaning is, That the Lord will largely reward the beneficence of his people; yea, that he will ſo reward them, that they ſhall perceive that they are rewarded. Honour the Lord with thy ſubſtance, Prov. 3.9, 10.ſo ſhall thy Barns be filled with plenty, and thy preſſes ſhall burſt out with new wine. God will certainly bleſs their ſubſtance, who honour him with their ſubſtance. The Jews at this day,Godw Heb. …ntiq. 27.7. though they are not in their own Countrey, and though they have not a Levitical Prieſthood, yet thoſe who will be reputed Religious amongſt them do diſtribute the tenth of their increaſe to the poor,The ſafeſt cheſt is the poor mans Box. God will never forget your charity to his, Heb. 6.10. Cicero could ſay, that to be rich is not to poſſeſs much, but to uſe much And Seneca could rebuke them that ſo ſtudied to encreaſe their wealth, that they forget to uſe it. being perſwaded that God doth bleſs their increaſe the more; for they have among them a very elegant Proverb to that purpoſe; Decima ut dives fias, Pay thy tythes that thou mayeſt be rich. The poor mans hand is Chriſts Treaſury, and he ſhall not loſe his reward that caſts his mites into that Treaſury. It is fabled of Midas, that what ever he touched he turned it into gold. But this is moſt ſure, that whatever the hand of charity toucheth, it turneth it into g…ld; be it but a cup of cold water, nay into heaven it ſelf, Mat. 10.42. And whoſoever ſhall give to drink, unto one of theſe little ones, a cup of cold water only, in the name of a Diſciple, verily I ſay unto you, he ſhall in no wiſe loſe his reward. Cold water having not fuel to heat it, cold water which coſt not the charge of fire to warm it. A Sea of pleaſures, a heaven of bleſſings attends men of charitable minds, though their charity can extend no further than to a cup of cold water; for God meaſures mens deeds by their minds, and not their minds by their deeds. The Kenites in Sauls time, that were born many Ages after Jethro's death received life from his duſt, and favour from his hoſpitality, nay, the very Egyptians, for harbouring, and at firſt dealing kindly with the Iſraelites, though without any reſpect to their righteouſneſs, were preſerved by Joſeph in that ſore famine, and kindly dealt with ever after by Gods ſpecial command. I have read a ſtory of one Evag…i a rich man, who lying upon his death-bed, and being importuned by Sineſius, a pious Biſhop, to give ſomething to charitable uſes, he yielded at laſt to give three hundred pounds, but firſt took bond of the Biſhop that it ſhould be repaid him in another world; but before he had been one day dead, he is ſaid to have appeared to the Biſhop delivering in the bond cancelled, as thereby acknowledging, that what was promiſed was made good. Whether the Relation be fabulous or not, I ſhall not now stand to determine; but this is certain, that all acts of charity ſhall be certainly and ſignatly rewarded. Several Writers obſerve, that the ground is moſt barren neareſt the golden Mines; and experience tells us, that many who are enriched with fair eſtates, are moſt barren in good works, but this will be bitterneſs in the end. He that ſhall conſult two Scriptures (among many others) will conclude, that he that hath a withered hand has no honeſt heart, 2 Chron. 31.10. 1 John 3.17. The wealth that ſuch men have, is but as Ariſtotle calls it,Ariſt. Rhetor. l. 2. c. 6. Foelix amentia, a happy madneſs, becauſe they are ſo taken up with their wealth, that they neither know what they are, nor what they do. Joſephus writing of the waters of Egypt, ſaith, That they were blood in the hands of an Aegyptian, but water in the hand of an Iſraelite. Wealth in the hand of a worldling, is like blood in the hand which is good for nothing;Joſephus. but wealth in the hand of a charitable Chriſtian is like water in the hand, which may be of uſe both to a mans ſelf and others. By what has been ſaid, there is nothing more evident than this, viz. That men of publick ſpirits, and men of charitable ſpirits, of all men on earth, are, 1. To be moſt highly prized. 2. Moſt cordially loved. And 3. Most greatly honoured, &c.
Gentlemen, thoſe that ſhall read what I have writ in this Epiſtle, concerning publick ſpiritedneſs and charitableneſs, and know you well, they know how to make the Application without any further direction from me. Sir John, I muſt crave leave to ſay, that it is and will be your honour and comfort, both in life and death, and in the day of your account, that in all the great Places, Offices and Employments unto which divine Providence has called you for divers years together, you have laid out your time, your ſtrength, your eſtate for the publick good; when others have been ſerving themſelves upon the publick, you have been a ſerving of the publick. Sir, 'tis your great mercy and happineſs, that you can ſtand forth and ſay; as once Samuel did, Behold, here I am, witneſs againſt me, 1 Sam. 12.3.whoſe Ox have I taken? or whoſe Aſs have I taken? or whom have I defrauded? whom have I oppreſſed? or of whoſe hand have I received any bribe to blind mine eyes therewith? Your prudence and moderation before your Mayoralty, and in it (when you had many a narrow bridge to go over) and after it, to this day will never be forgotten by all ſober Citizens. Sir, the French Hiſtory tells us, that when an old Courtier would needs depart from the Court, and retire himſelf to a private life, the King deſired him to leave his advice in ſome general Rules, about the Government of his Kingdom: Upon this motion of the King, the old Courtier took a ſheet of white paper, and writ upon the top of the leaf Moderation, and in the middle of the leaf Moderation, and at the bottom of the leaf Moderation, intimating to the King, that the only way to keep his Kingdom in Peace and Proſperity, was to manage his Government throughout with a ſpirit of Moderation. When Veſpaſian asked Apollonius what was the cauſe of Nero's ruin; he anſwered, That Nero could tune the Harp well, but in Government he did alwayes wind up the ſtrings too high, or let them down too low. Both of your ſtaying in London in the time of the laſt great Plague, when death peep'd in at every window, and when most Magiſtrates, Miniſters and People were fled from their Habitations (the terror of the Lord and of his judgments being very great in that day, upon all ſorts and ranks of men) and that chiefly, mainly (if not only) upon the account of publick ſervice, and that nothing might be wanting on your ſide, to preſerve poor creatures from periſhing. The old Romans for leſſer ſervices than you did in theſe diſmal dayes, have ſet up many a ſtatue of braſs; but the Lord is faithful, and will not forget to reward your work, your great work, your hazardous work, and that matchleſs love and bowels that you ſhew'd to very many that were impoveriſhed for want of Trade, and to very many that lay in a ſick, languiſhing and dying condition: How free, how full, how ſeaſonable, how ſutable, how impartial, how conſtant, and well regulated your charity then was, and ſince hath been, is very well known to God above, and to ſome faithful friends ſtill alive; but all will out in the great day.Mat. 25. I know you don't love that your left hand ſhould know what your right hand doth,Chap. 6.3. and therefore I ſhall not provoke you by ſounding a Trumpet. Ezek. 1.8. & 10.8.The Angels have their hands under their wings, they do much good, and yet make no noiſe. There are ſome in the world that are like to them; the Violet grows low and covers it ſelf with its own leaves, and yet of all flowers yields the moſt fragrant ſmell to others. There are ſome charitable Chriſtians that reſemble this ſweet flower.
Gentlemen and Ladies, your reſpects and undeſerved favours, that have been many wayes manifeſted unto me, hath emboldned me to Dedicate and preſent to you this Treatiſe as a real Teſtimony of my unfeigned love, ſervice, gratitude and deſires to promote the internal and eternal welfare of all your precious and immortal ſouls: And wherein could I (or any body elſe) be more truly ſerviceable to you than in endeavouring to promote your aſſurance of eternal ſalvation, which is the grand Deſign and Project of this Book. 1 Pet. 5.1….Now, the God of all grace fill all your hearts with all the fruits of righteouſneſs and holineſs,Gal. 5.22, 23. unto all riches of the full aſſurance of underſtanding, Heb. 10.22.and of faith and hope in this Life, and at laſt crown you all (and all yours) with ineffable glory in the life to come. To the everlaſting arms of his protection, and to the perpetual influences of his grace and mercy in Chriſt, he commends you all, who is to you all
Your much obliged and affectionate friend and ſouls ſervant in our dear Lord Jeſus. THO. BROOKS.