The Life and Death of Edmund Staunton, Treatise (3 of 3)

The Life and Death of Edmund Staunton · Treatise (3 of 3)

p. 135Here's a large field before me, but I'le run and haſten. If you diſcourſe with Magiſtrates,77Magiſtrates. be their humble remembrancer, that Gods great ends in his conſtitution of civil powers, are, that they ſhould be a terror, not to good works, but to the evil, be able men, ſuch as fear God, men of truth, hating covetouſneſs, Rom. 13.3. Exo. 18.21. If with Miniſters, adviſe them,88Miniſters. to take heed to themſelves, and to their Doctrine; continue in them, &c. to be examples to believers in word and converſation, 1 Tim. 4.12, 16. Tell them, they are, in a ſpecial manner, the ſalt of the earth, (Mat. 5.13.) to ſeaſon the places wherein, and the perſons among whom they live, with ſoundneſs p. 136of Doctrine, and integritie of life and converſation; your Doctrine giving the people the Rule, and your lives the example: but if the ſalt hath loſt it's ſavour, it's good for nothing, no not for the dunghill, Luk. 14.34, 35. It's true, not alone of Scandalous Miniſters, but of Apoſtate Chriſtians and backſliding profeſſors. If you diſcourſe with married perſons, husbands and wives,99Married. Luk. 1.6.Luke 1:6 adviſe them to be as Zacharie and Elizabeth, both righteous before God, walking in all the commandements and ordinances of the Lord, blameleſs: and in particular, the husband to love his wife, even as himſelf, and the wife to ſee that ſhe reverence her husband, Eph. 5.33.1010Ʋnmarried. If with unmarried ones, counſel them, to care for the things of the Lord, how they may pleaſe the Lord, 1 Co. 7.32. but if they think good to marry, let them marry, onelyonly in the Lord, verſ. 34, 39. If you meet with parents, 1111Parents.adviſe them, to bring up their Children in the nurture, and admonition of the Lord, Eph. 6.4. To bring them up, that is naturall; birds and beaſts bring up their young: In the nurture, keeping them in awe and order, that's moral; men as men, being rationall p. 137and prudent do it: in the admonition of the Lord, that's Chriſtian and ſpiritual. If with Children, enjoyn them, to obey their Parents in the Lord, for this is right, Eph. 6.11.1212Children. And to prevent their ſtubborneſs and diſobedience, mind them of that terrible commination, The eye that mocketh at his Father, and deſpiſeth to obey his Mother, the ravens of the vally ſhall pick it out, and the young Eagles ſhall eat it. And how that under the Law, Deut. 21.18, 19, 20, 21. The ſtubborn and rebellious ſon which would not obey the voice of his father, or the voice of his mother, was to be ſtoned to death. If you diſcourſe with governors of Families, Maſters or Miſtreſſes, mind them,1313Governors of Families. how they muſt give unto their ſervants that which is juſt and equall, knowing that they alſo have a Maſter in Heaven, Col. 4.1. And how they muſt look to it, that their men-ſervants and maid-ſervants (as well as themſelves and their Children) ſanctifie the Sabbath, according to the Fourth Commandment, not ſuffering them to idle it, or to wander abroad vainly upon the Lords day.1414Servants. If you have occaſion to deal with ſervants, p. 138Charge them, to obey their Maſters in all things, not with eye-ſervice, as men pleaſers, but in ſingleneſs of heart, fearing God. Not anſwering againe, not purloining, ſhewing all fidelitie, Col. 3.22. Tit. 2.9, 10. Yet again,15. Ignorance. if you meet with them that are ignorant, tell them, That the ſoul be without knowledge is not good; and the high aggravation of the groſs ignorance of many, is, that they are willingly ignorant, neither know, nor deſire, or care to know the things of God, Prov. 19.2. 2 Pet. 3.5. If with men of knowledg,16. Knowing. caution them to beware leaſt their knowledg puffeth them up; but rather being acted and managed by and with Charitie, that it edifie, being laid out for the good of others; and their lips being the lips of the righteous, let them feed many by Chriſtian Conference and holy communication with others, 1 Cor. 8. 1. Prov. 10.21.

I might be very large and voluminous herein; but to cloſe up this direction; be ſtill furniſhed to ſpeak to any perſons whatſoever, of ſuch points as are of univerſal concernment, as touching regeneration; the abſolute, indiſpenſable p. 139neceſſity of it to ſalvation: as alſo touching our having a ſaving intereſt in Jeſus Chriſt. Chriſt told Nicodemus in plain terms, (Joh. 3.3, 5.) That except a man be born again, he cannot ſee the kingdome of God. And expreſly (as to the neceſſity of union with Chriſt) He that hath the Son, hath everlaſting life; and he that hath not the Son, ſhall not ſee life, but the wrath of God abideth on him, verſ. 36.

A third preparative direction,33Direction. for the promoting of Chriſtian Conference, in all places and companies where we come, is to begin at home each Chriſtian ſetting it up and keeping it up in his own houſe and Family, that ſo wife, Children, and ſervants, may gain an habit of good and ſavoury diſcourſe, to be acted and exerciſed when you or they go abroad; as children, mannerly, or rude and unmannerly at home, uſe ſo to carry themſelves abroad alſo: and ſuch talk and diſcourſe as is uſed at home by husbands and wives, Parents and Children, Maſters and Servants, is like to be their language abroad alſo. The Lord by Moſes gives his peremptory p. 140command, as to good diſcourſe in families, Theſe words which I command thee this day, ſhall be in thy heart; and thou ſhalt talk of them, when thou ſitteſt in thy houſe, and in thy lying down, and riſing up, Deut. 6.6, 7. Such was wiſe King Solomons practice, which gave occaſion to Sheba Queen of the South in her Princely viſit to him, to ſay unto him, Happy are theſe thy ſervants, which ſtand continually before thee, and that hear thy wiſdome, &c. Cuſtome is another nature: uſe legs, and have legs: uſe memory, and have memory: uſe good diſcourſe, and you will have good diſcourſe. I have ſeen Children, boyes and girles, had to neighbour houſes, upon occaſion of feaſting, viſits, or the like; and when their parents call upon them for manners, ſaying, ſirra, where's your hat, and your leg, and girle; where's your Curſy? but no hat off, no leg or Curſy made, why? not uſed to it at home. So when we come into Chriſtian Company, and we provoke our ſelves to carry on good diſcourſe, and ſay, Awake my glory, Anſwer is given, no, ſleep at home, muſt ſleep abroad alſo. Acts frequent beget p. 141habits acquired, and ſtrengthen infuſed. A dexterity in the managing of Chriſtian Confernece aright, as to matter, manner, principles, and ends, is I preſume, an infuſed habit, a ſpecial gift of God.Iſa. 50.4.Isa 50:4 The Lord God hath given me the tongue of the learned, that I ſhould know how to ſpeak a word in ſeaſon to him that is weary. [Given me,] that is, me the Prophet in his meaſure; or rather, given me, is meant of Chriſt, on whom the Spirit is poured without meaſure, yet ſo as that every believer hath his proportion of the Spirit, and ſo of this gift and habit of Chriſtian Conference to be uſed, and ſo improved and ſtrengthen, by a frequent and vigorous acting of it for the glory of God, and the good of our ſelves and others, with whom we have occaſion to converſe. Let it be one of thy Chriſtian exerciſes, to act and ſtrengthen this habit, day by day, in this language and communication.

A fourth preparative direction may be repentance and humiliation for our great failing in our great neglect of ſo great a duty as Chriſtian Conference is.44Humiliation. We ſpend little of our time and p. 142ſtrength in this duty, to wit, in ſuch diſcourſe as hath a proper and direct tendency, to the converſion or edification of the hearers; we are much, if not too much upon this talk, what newes abroad? ſpeaking of perſons, this body, or that, magnifying ſome too high, vilifying and depreſſing others too low; poſſibly erring in a way of flattery on the one hand, or of envy and hatred on the other; blameworthy in both.

A fifth Direction I would give, 5 Prayer.is, the pouring out a prayer to God in faith and love every morning, that he would guide thy diſcourſe all the day long. It was Davids prayer, Pſ. 141.3. Set a watch O Lord before my Mouth, keep the door of my lips: And again, Pſ. 51.15. O Lord open thou my lips, and my mouth ſhall ſhew forth thy praiſe; and that thou mayſt pray in faith, plead the promiſe, The Tongue of the dumb ſhall ſing, Iſa. 35.6. fulfilled in the Goſpel Corporally and Spiritually: Chriſt made, and ſtill makes the dumb to ſpeak, and that to his, and his Father's glory: when they brought a dumb man to Chriſt, poſſeſſed of a Devil, Chriſt caſt out the p. 143Devil, and the dumb ſpake, &c. Mat. 9.32, 33. Then the promiſe was made good in the very letter of it: and in the ſpirit of it alſo, when the Children in the Temple cried, ſaying, Hoſanna to the Son of David, Mat. 21.15, 16. and ſo fulfil'd that prediction in Pſal. 8.2. Out of the mouth of babes and ſucklings thou haſt perfected praiſes. Go to God in Chriſt, and ſay, what though a kind of dumb Devil poſſeſſeth me; thou canſt, and do thou caſt him out. What though I be but a babe in Chriſt, and a ſuckling in grace, yet thou canſt, and O do thou, out of the mouth of a babe and ſuckling, as I am, ordaine ſtrength. Pray in faith, fervency and conſtancy, and who knoweth, but the gracious Lord thy God may looſe and unty thy Tongue, and create the fruits, even of thy lips, peace, peace, for his own glory, the good of others, and thy comfort here and for ever: And in thy diſcourſe let holy ſecret ejaculations be frequent and fervent alſo.

A ſixth Direction, is to be much in praiſes, 6. In praiſes.(which alſo will make prayer more ſucceſsful) having found by ſweet p. 144experience,Optimum rogandi genus eſt gratia agere. that God doth enable thee ſometimes to let fall ſome good words, in obedience to his Commandment, eyeing his glory, and the good of the hearers, telling them what God hath done for thy ſoul, Pſ. 66.16. Be ſure to offer up to God the Calves of thy lips, a ſacrifice of praiſes on that behalf. In the evening look back on the day paſt, and ſay, what have my words bin this day; if vain and idle, be humbled, and lye low before the Lord; if at all gracious and ſavoury, lift up thy heart to God in praiſes, giving him all the glory. Thus farr concerning our habitual preparations for Chriſtian Conference. Now touching actual execution, when we are in company, take theſe following directions, which may fall under two heads; Negative directions, and poſitive.

1. Negatives to be cautioned againſt and carefully avoided.

1. As to the outward man, that the body be not diſtempered, and ſo indiſpoſed for ſo ſpiritual a piece of ſervice as Chriſtian Conference is, as by intemperance, or exceſs in eating and drinking, which hath a ſpice of gluttony or p. 145drunkenneſs in it, when it unfits for duty, or this duty among the reſt. Meats and drinks immoderately taken in, fill the head with fumes and vapors, and incline to ſleep rather then diſcourſe: if the mouth take in too much, the tongue is likely to ſend out too little, as to Conference heavenly and ſpiritual. The body is to ſoul as the inſtrument to the Muſician: let the Muſician be never ſo skilful, yet if the inſtrument be out of tune, there's like to be but little melody. Though the head be full of good notions, clear and ſtrong, the heart ſtored with grace and good affections, yet a diſordered body marrs the muſick of holy diſcourſe and Conference.

2.22Inward man 1. Paſſion. As to the inward man.

1. Beware of irregular paſſions, diſturbances in the affections, the lower part of the ſoul of man. To inſtance only in anger, griefe, and fear. Anger diſpoſeth a man to ſpeak too much, and grief too little; and fear, not to ſpeak at all, or elſe in an abrupt and broken manner. I remember, in univerſity diſputations, if the opponent could put the reſpondent, or the reſpondent the p. 146opponent into a flame of anger, or into a damp of pannick fear, he would ſoon non-plus and gravel the Antagoniſt. It's much ſo in Conference, though about matters of Religion: violent paſſions obſtruct and impede the underſtanding faculty, in its clear and diſtinct actions and operations. Paſſions when boiled up to an undue heat and height, do no more befriend the intellect in it's reaſonings and argumentations, then foggs, miſts, and clouds, do the Sun in its ſhinings; not at all, they obſcure and much darken the Sun and ſo doth paſſion reaſon.

2.22Pride. Beware of Pride, high, overhigh thoughts and conceits of our ſelves, our ſufficiency and ability. 1. Pride uſually is a great ingroſſer, takes up all the time and all the talk, as if he were the only Rabby, the Teacher, Maſter, all the reſt fit only to be hearers and his Diſciples; inverting or perverting the words of the Apoſtle, who bids us be ſwift to hear, ſlow to ſpeak; Jam. 1.19. The proud man is ſlow to hear, ſwift to ſpeak. 2. Pride is a deceiver, ſpeaking beſide the condition, or above the Capacity p. 147of the Company; The reaſon is, becauſe the proud man is a ſelf-ſeeker, carried and acted by a principle of vain-glory and oſtentation; and therefore ſpeaks what he apprehends himſelf beſt able to ſpeak, as what he hath lately heard, or read, though impertinent as to his preſent auditory, or ſo ſublime as to matter and language in School-diſtinctions and metaphyſical notions and ſpeculations, as that the Company know not what he ſayth, or whereof he affirmeth. An evil found among ſome publick Preachers ſometimes, who though they ſpeak Engliſh, preach (as it were) in an unknown Tongue, much above the Capacities of the people, who go away fill'd with admiration or the mans parts and gifts, though nothing at all benefited, as to edification or ſalvation: yet wit and eloquence is good, even in Conference, provided it be without vain affection, be clearly to be underſtood, be diſſwaſive from evil, and perſwaſive unto good.

3.33In reference to the whole man. In reference to the whole man. Beware of loſing time, precious time; whilſt you be in company, not trifling p. 148or ſquandring it away in ſinful ſilence, or in vain and worldly talk, much leſs in ſinful and corrupt Communication; the leaſt minute of time being too good to be ſpent in idle words, not tending at all to the glory of God, or to the ſpiritual advantage of our ſelves or others. A Heathen by the light of Nature could ſay,Solius temporis ſacra avaritia. that of time alone there's a ſacred covetouſneſs. And the Apoſtle, by the light of the Spirit, ſaith, that the redemption of time, is a conſiderable part of our Chriſtian wiſdome: walk circumſpectly, Eph. 5.15, 18.Eph 5:15Eph 5:18not as fools, but as wiſe, how ſo? he adds, redeeming the time &c. redemption of time is laudable, yea neceſſary, for ſelf-examination, ſoul humiliation, ſecret prayer, reading and ſearching the Scriptures, meditation when alone, and for good diſcourſe when we are with others.

2. For poſitive directions, take them then,1. Common diſcourſe.

1. Common diſcourſe may be introductory to ſpecial and ſpiritual; and interjectory, caſt in by the by, as ſauce to meat. For inſtance, it's lawful, & in ſome caſes a duty to diſcourſe of things natural, p. 149as of diet, phyſick, medicines for the preſerving or reſtoring of health and ſtrength in our ſelves or others, to diſcourſe of things civil, and moral, buying, ſelling, manuring of Land, plowing, ſowing, family concernments, publick affairs of Nations; and even this diſcourſe may be in a ſence ſpirituall, in regard of principle and ends, when it's done with an eye to Gods commands; receiving directions for the ordering and guiding of affairs with diſcretion, one property of a man fearing God, Pſ. 112.1, 5. And to diſcourſe touching the ſtateof Zion at home or abroad, is not only lawful, but an high and holy duty, provided we doe not diſcourſe it barely as Newes; for ſo it leaves us, as it found us; but to provoke us to ſuitable affections of rejoycing with the ſons and daughters of Zion when they rejoyce, and weeping with them when they weep, and to excite us to ſuch holy duties, as the preſent providence calls for at our hands; as good Nehemiah asked Hanani, Neh. 1.2, 3.Neh 1:2Neh 1:3and the men of Judah, concerning the Jews loſt in the captivity, and concerning Jeruſalem; and hearing that they were in great p. 150affliction and reproach, and how the wall of Jeruſalem was broken down, and the gates thereof burnt with fire, O how deeply was he affected therewith, how did he lay it to heart: when I heard theſe words, I ſat down and wept, & mourned certain dayes, and faſted and prayed before the God of Heaven, verſ. 4. His prayer is upon record, verſ. 5. to the end of the Chapter. And withal; when the Lord turneth again the Captivity of Zion, we are like unto them that dream, our mouth is filled with laughter, and our tongue with ſinging, Pſal. 126.1, 2, 3, 4. Such Sympathizing frames are ſweet and honourable.

Mirth and Cheerfulneſs.2. Mirth and pleaſantneſs of ſpeech, by way of chearineſs and recreation, is not only lawful, but expedient by way of introduction, or of interjection, caſt in now and then, being as ſauce to the meat that ſo more ſolid and ſerious diſcourſe may go down more eaſily, and it may be more profitable alſo. And now I am accidently (as it were) fallen upon this Theame, give me leave to ſpeak ſomething concerning this kind of talk; though it be a digreſſion, and p. 151ſhould be ſomewhat a large digreſſion; yet by the bleſſing of God, it may be for his glory, and the ſpiritual good of readers, or hearers; which I deſire may run in three ſtreams, 1. Shewing the lawfulneſs of mirth and pleaſantneſs of ſpeech, and in ſome caſes a dutie. 2. Touching the uſefulneſs and expediency of it in ſome caſes. Thirdly Cautions to prevent miſcarriages therein, which are ſoon and eaſily run into; a merry heart being like a boyling pot, which if not well eyed, and looked to, will quickly ſieth over. 1. As concerning the lawfulneſs of mirth and merry diſcourſe, even to laughter, methinks its evincible upon theſe accounts.

11Natural Faculty.1. God and Nature hath given man a faculty of riſibility, as a property diſtinguiſhing him ſpecifically from other Greatures, and ſurely not in vain, but this Facultie may be acted and exerciſed; and Solomon tells us, that there is a time to laugh, as well, as a time to weep, Eccl. 3.4. And if mirth and laughter be lawful, then chearful diſcourſe is lawful alſo, as being a natural means, exciting thereunto, or rather part thereof.

p. 1522. It's highly commended at leaſt,22Commended. if not commanded alſo by the wiſeſt of Kings, acted and guided by the inſpiration of God, who tells us, that there is nothing better for a man, then that he ſhould eat and drink, and that he ſhould make his ſoul enjoy good in his labour; This alſo I ſaw, that it was from the hand of God, Eccl. 2.24. chap. 3.13, 22. chap. 5.18. chap. 8.15. He oft ſtrikes and harps upon this meery ſtring. When he ſaith there is nothing better &c. he ſpeaketh not abſolutely and ſimply, for the love and favour of God in Chriſt, the fear of God ſeaſoning our hearts, is far better; yea, the aſſurance of the acceptation of our perſons and ſervices is better alſo, as being the ground and occaſion of our mirth and merriment; as he expreſſeth it, Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works, Eccl. 9.7. The root is better in the fruit, the cauſe in the effect; To know our acceptance with God in all our natural and civil mirth and merriment, though it be alſo honeſt and lawful. So that when he ſaith nothing is better, he ſpeaks p. 153comparatively, that riches, houſes, lands are good, but the comfortable injoyment of them is better, uſing them to the glory of God, to the chearing up and refreſhing our ſelves and others, doing good with them, and rejoycing in God in the liberal, yet ſober uſe of them. And to be ſure, the Spirit of God in Solomon had no mind by theſe expreſſions to patronize Epicuriſme, ſenſuality, gluttony, drunkenneſs; though ſome wanton prophane wits may ſtudy to wreſt ſuch a carnal liberty from them; which to do hath in it a ſpice of blaſphemy.

3. It's commanded alſo;33Commanded. and it is not only lawful, but a duty: Be glad in the Lord, and rejoyce ye righteous, and ſhout for joy all ye that are upright in heart, Pſal. 32.11. [Shouting] is laughing in in its elevation and triumph. But why? Becauſe He that truſteth in the Lord; mercy ſhall compaſs him about, verſ. 10. It's commanded by the Apoſtle, Rejoyce in the Lord alwayes, and again I ſay rejoyce, Phil. 4.4. Rejoyce evermore, 1 Theſ. 5.16. You'le ſay, this joy is ſpiritual; Yea, that is it I'de have, as p. 154beſt becoming the gravity and ſanctity of Chriſtians. Joy in the heart, holy, and heavenly, venting it ſelf by a lightſome countenance, by chearful diſcourſe, and ſinging alſo a duty much neglected, ſcarce any more inforced, four times in a verſe, Sing praiſes to God, ſing praiſes: ſing praiſes unto our king, ſing praiſes, Pſal. 47.6. and civil mirth, if regular, helps rather then hinders ſpiritual, of which by and by.

4. It's promiſed, 44Promiſed.and duties are couched in promiſes: what God promiſes we ſhall be, or do, is our duty to be and doe, They ſhall praiſe the Lord that ſeek him: your heart ſhall live for ever, Pſal. 22.26. [Shall live] or be lively, chearful, comfortable; as when Jacob heard that Joſeph was alive, the ſpirit of Jacob revived, Gen. 45.27. To the ſame purpoſe, The humble ſhall ſee this and be glad, your heart ſhall live that ſeek God, Pſal. 69.32. As at the down-fall of Gods and his Churches enemies; ſo upon Doegs ruin, it's promiſed, That the righteous ſhall ſee and fear, and laugh at him, Lo, this is the man; that made not God his ſtrength, Pſal. 52.6, 7.

p. 1555. Practiſed by the beſt of Saints.55Practiſed. The man after Gods own heart was the ſweet ſinger of Iſrael. He's upon a merry pin, but an holy, a pin in the Sanctuary: He cries out, Awake my glory, awake Pſaltery and Harp; I my ſelf will awake early, Pſ. 57.8. or, I'le awake the morn, be up before it, and fit it up,Ainſworth. eſpecially when it goes well with Zion; The Book of Eſther is a book of Providence, of amazing Providence: Eſther is made Queen, is ſpirited for the work with zeal and wiſedome, Mordecai is advanced, Haman is hanged, the Jewes are delivered, and by them their enemies deſtroyed; and what joy and rejoycing is thereupon? Their Purims inſtituted, dayes of feaſting and joy, and of ſending portions one to another, and gifts to the poor, Eſt. 9.20, 21, 23. Like to them, this was the temper of the Churches of God, when the Jewes returned out of the Babiloniſh Captivity;Pſ. 12.12.Ps 12:12 When the Lord turned again the Captivity of Zion, we were like to them that dream; then was our mouth filled with laughter, and our tongue with ſinging, &c. I might tell you how that before all p. 156this, when Pharaoh and his hoſt were drowned in the Red ſea,Exo. 19.1.Exod 19:1 Moſes and all Iſrael ſung a ſweet ſong unto the Lord, &c. and how after all this when Antichriſt, that great Phariſaical of Rome ſhall be deſtroyed, the Saints will have a merry time of it; when the harps of them are in their hands, and the Song of Moſes▪ and of the Lamb in their mouths, Rev. 15.2, 3.

I confeſs the joy and rejoycing commanded, promiſed, and practiſed, was, for the main, ſpiritual, heavenly, and ſupernatural, yet not excluſive of mirth natural and civil, for there was feaſting: The Jewes had joy, Eſt. 8.17. Neh. 8.10.Esth 8:17Neh 8:10and gladneſs, a feaſt and a good day, and in their feaſts, did eat the fat, and drink the ſweet. And let me adde this, that even civil mirth, well ordered and regulated, is a good natural preparative for rejoycing in a more ſublime and holy manner: And the reaſon is, becauſe of the Spirits which are in men, natural, animal, and vital ſpirits, ingendred in the Livers, heads and hearts of men, which being kept up lively and agil by civil mirth, are as wings to the Souls even of Saints, in their ſublimer, higher, and nobler p. 157operations; And herein I may appeal to the experience of the choiceſt ſervants of God, who find when their ſpirits are down and low, an indiſpoſition in them thereby for holy duties. The diſciples themſelves, when they ſhould have been watching and praying, Jeſus Chriſt found them ſleeping for ſorrow. But when our Spirits are up, lively,Luk. 22.45.Luke 22:45 and cheary, they diſpoſe for duty, and our heads and hearts, as wheels oyled, move more nimbly.

2. As for the uſefulneſs and expediency of mirth and lightſomneſs (I ſay not levity) of ſpirit,22Ʋſeful. 1. Preſervation of the bodies health. It's not only ſerviceable to the ſoul, in its gracious actings, and operations, (as I ſaid before) but to the body alſo, for the preſervation of health and ſtrength, vigor and activity, by the multiplying and refining of ſpirits in us: A merry heart maketh a cheerful countenance. It doth good indeed to the whole body;Prov. 15.13.Prov 15:13 but the good it doth, appears and ſhewes it ſelf eſpecially in the Countenance, as being made thereby more amiable and lovely, the eye more lively and ſharp-ſlighted, the Cheeks more ruddy, p. 158the bloud more pure, and ſparkling. Though the countenance onelyonly is mentioned, yet the whole body is to be underſtood, as receiving good by the hearts cheerineſs; for though the ſoul and body differ in ſubſtance, as ſpirit and fleſh, yet God having joyn'd them together in ſo cloſe a union, (as to the making up of one perſon) they mutually ſympathize each with other, a ſickly body makes a ſad heart, and a wounded ſpirit makes a craſie bodie; and I think the body is leſs able to bear the ſouls burdens, then the ſoul is the bodys. To return to what is in hand, that [a merry heart, countenance] appears by the example of Eſau (none of the beſt) whoſe heart being gladded by the preſent ſent by Jacob, when they met, his countenance was ſo cheerful that Jacob ſaid,Gen. 33.10.Gen 33:10 I have ſeen thy face, as though I had ſeen the face of God. And by Daniel, and his aſſociates (none of the worſt) who though they did eat pulſe onelyonly, and had nothing but water to drink, yet their countenances were fair and fat, (Deut. 12.15.) Why, they had merry hearts, quiet conſciences in their breaſts p. 159and boſomes, ariſing from their reconciliation and peace with God. It's not choice meats and drinks, much leſs painting or dawbing with vermilions, but a good conſcience that makes a merry heart, and ſo a cheerful countenance. To the ſame purpoſe, verſ. 15. He that is of a merry heart, hath a continual feaſt. By [a merry heart] he means not carnal mirth and jollity, in eating, drinking, ſinging, muſick, dancing this he elſewhere calls madneſs; but the merry heart he commendeth, is a good conſcience ſprinkled with the bloud of Chriſt; his righteouſneſs being imputed to us for our juſtification; and ſo having peace with God,Ecc. 2.2.Eccl 2:2 and peace of Conſcience: which the Apoſtle expreſſeth by a pure heart, a good conſcience, and faith unfained, 1 Tim. 1.5. Once ag…e the wiſe King tells us, That a merry … doth good like a medicine, Prov. 17.22. and that becauſe chea…neſs of ſpirit helps Nature's operations with its food and Phyſick, whereas ſadneſs and heavineſs of heart hinders both. I'le cloſe up this with a true ſtory. I was once in company at dinner (where kindred and p. 160friends were met; and among the reſt, one (a learned and godly man) was very merry in telling Tales, breaking jeſts, harmleſs and inoffenſive; Yet I was ſomewhat troubled to ſee and hear it, and in ſome heat break out, and asked him, ſaying, Sir, I pray what is the meaning of thoſe words of the Apoſtle, Let your communication be that which is good to the uſe of edifying? Eph. 4.29.Eph 4:29to which he anſwered me to this purpoſe; we have bodies to edifie as well as ſoules, and harmleſs mirth doth good to both; and ſo it doth, if it be well and wiſely ordered.

22Honour to Religion.2. This chearineſs of ſpirit in Company hath its uſefulneſs in reference to others, even thoſe without, who are ſtrangers to the work of grace, and w…es of Chriſtianity; and are apt to … up prejudices againſt the people of God, as a moroſe and ſour people; and that the life they lead is but an uncomfortable life, full of melancholy; and they verily think, that when any ſet their faces this way, Zion-ward, that they never have a merry day after, but live mopiſhly and diſconſolately all their p. 161dayes: Now the harmleſs mirth and merriment in the communications and converſations of Chriſtians, is a practicall and reall confutation of this miſtake, and ſo is a removing of that ſtumbling block in their way, and withall a fair invitation, and allurement of them to come in, and to ingage in a ſtricter and higher profeſſion of Saintſhip, when they are eye and eare-witneſſes of its conſiſtency with all poſſible civil mirth and merriment, which is lawfull and commendable.Inſtance. Let me back this from my own experience. I knew a Lawyer of good parts and practice, who being naturally of a lepid and chearful ſpirit, and poſſeſt with hard thoughts touching Religion in the ſtrictneſs of it, and exactneſs therein, as neceſſitating the profeſſors thereof to lay quite aſide that kind of mirth which he was addicted to, was thereby kept off from ingaging himſelf in any forwardneſs in Chriſtianity; but afterwards obſerving the carriage of ſome Miniſters of note and eminency for piety and Miniſterial abilities, how pleaſant they were, how facetious in their diſcourſe p. 162(yet ſtill keeping within the bounds which God in his Word had ſet them) he changed his opinion, embraced the Societie of the Saints, walked with them in the wayes of God, and died, I believe, a true ſervant of God, and of his Chriſt our Jeſus, and that he is now in glory: To ſtrengthen this argument,The mirth of a Chriſtian life, by Zac. Bogan printed at Oxford 1653. I'le commend to the reading a little Treatiſe, made by a learned holy man, whom I knew both in his life and death.

3. This chearineſs of ſpirit, hath this commendable vertue in it, that it puts a ſhine and luſtre upon duties, and offered of love performed to men,33Aluſtre upon duties. (and that in the eyes both of God and man) God loveth a cheerful giver, 2 Cor. 9.7. and man alſo, and a cheerful lender to, cheerfulneſs in a child or ſervants obedience, O how lovely is it! Its ſo alſo between husbands and wives, thoſe offices of love they diſcharge each to other, with readineſs and chearfulneſs, what a beauty doth it add thereunto? But on the contrary, when theſe or the like ſervices are performed, but unwillingly and by conſtraint, with a ſad look, p. 163and a lowring countenance, they are render'd ingrateful and unacceptable. Whats a feaſt, if no mirth there? good looks and language are one of the beſt diſhes at the Table.

Having ſpoken concerning the lawfulneſs, and uſefulneſs of civil mirth; I proceed to lay down ſome cautions,33Cautions. to prevent diſorders and irregularities therein.

11Ʋnſeaſonable.1. As to the timing of mirth, it muſt be ſeaſonable; when Zion weeps and bleeds, for the ſons and daughters of Zion to be upon a merry pin, (I ſpeak of common civil mirth) eſpecially if with conſtancy, and ſome heights therein, is …s unſeaſonable, as ſnow in harveſt, an high and heinous provocation: When …he Lord calls to weeping and mourning, and if in that day, behold joy and gladneſs, and eating fleſh, and drinking wine; and ſurely, ſaith the Lord of hoſts, this ini…uitie ſhall not be purged from you till …ou dye, Iſ. 22.12.13, 14. True, When the …ord turnes againe the Captivity of Zion, …hen let our mouthes be fill'd with laugh…er, and our tongues with ſinging, Pſal. 26.1, 2. But when the Jewes are in p. 164Captivity, then by the rivers of Babylon we ſat down and wept, we hanged our harps upon the willows in the midſt thereof, Pſal. 137▪ 1, 2. And yet by the way, let me inſert this, that ſpiritual mirth and rejoycing in the Lord, is alwayes a dutie, and in the worſt of times, to be performed by the generation of believers, Phil. 4.4. Hab. 3.17, 18. Eccl. 10.19. A feaſt is made for laughter, ſaith the Preacher; but at a funeral, ſighing and mourning is more ſeaſonable; eſpecially on a day ſet apart profeſſedly for ſolemn humiliation, even civil mirth ſeems abominably unſeaſonable. Let me add alſo, on the Lords day, the Chriſtian Sabbath, our common civil mirth may well be ſpared, the doing our own wayes the finding our own pleaſures, the ſpeaking our own words, Iſa. 58.13. Being under a ſpecial inhibition; whereby the word [own] we underſtand not, wayes pleaſures, or words in themſelves ſinful (for ſuch are unlawful at all times but ſuch as are lawful on other dayes but on the Lords day unlawfull, as concerning worldly imployments and recreations. Its true, it is a duty to call the p. 165Sabbath a delight; but the more ſpiritu… and heavenly our joy and rejoy…ings are, the more in the Lord, the …ore agreeable with the day of the …ord: to the advancing of which holy …irth, there is by divine appointment … Pſalme for the Sabbath day, Pſ. 92.

22Immeaſurable. Voluptato commendat rarior uſus.2. Civil mirth muſt not be immeasurable, exceſſive, and without meaſure. The commendation of all our Civil …leaſures, are the ſparing uſe of them. To be alwayes in a merry vain, jeſting and laughing, is a ſwerving from the gravity and ſanctity of Chriſtianity: …leaſantneſs of ſpeech ſhould not be …ſed as meat to feed the company with …eſts; (frollick frothy jokes are but windy, not overwholſome,) they may be indeed, as ſauce to meat, to quicken …ppetites unto more ſolid and wholſome diſcourſe, or to fit our ſpirits for higher duties; facetious ſpeech is to a ſober mind, as whetting a ſithe is to mowing; too much whetting, turns the edg of the Sithe, and unfits it for ſervice; he who is alwayes whetting, is an idle mower, or rather mowes not at all; and he that is alwayes jeſting, may go for a p. 166vain perſon, or a vile one rather.

11Not with the ſins of others.1. Not ſporting our ſelves, making our ſelves or others merry with our own ſins, or the ſins of others; ſuch a man is one of Solomons fools, It is ſport to a fool to do miſchief, Prov. 10.23 And again, Fools make a mock at ſi… Prov. 14.9. That is, obdurate, and hardened ſinners, having their Conſcience ſeared, and being paſt all ſenſe of goodneſs, take a kind of complacency and delight, as in the acts of ſinning, ſo in their talking of it, and making themſelves and others merrie with it afterward. Then to ſet men, or Children o… fighting, and to rejoyce in ſeeing them beat and hurt each other; then wit… many youngſters, never ſo merry a feaſ… as where there is ſtoln veniſon, rabbet hens, or other proviſion, To whom ſtol… waters are ſweet, and bread eaten in ſecret is pleaſant, Prov. 9.17. as ſome quoriſh, and therein theeviſh ſervant… though they have good food allowe… them, and enough of it; yet get ſom… dainties in a corner, how pleaſantly … they go down! or as adulterers, an… adultereſſes, their ſecret uncleanneſſes p. 167are the ſtollen waters and bread in ſecret, which the Spirit chiefly aimeth at, as the Context ſheweth: Its ſad to hear how ſome men will in a jocular way, boaſt how many women and maidens they have defiled, and how often. So that woful generation of men, who are mighty to drink wine; and men of ſtrength to mingle ſtrong drink, Iſa. 5.27. How they'l merrily among their pot companions vaunt and brag it, that ſo many quarts they took off at a ſitting; laid ſuch a man aſleep, drunk another dead down, laid him under the Table, and glory in their ſhame. So the Gameſters, the Jewel of their mirth is many a time, their cheating ſuch and ſuch an one who played with them, how they fetched him over for ſo many pounds, it may be hundreds; ſo the malicious perſons of a vindictive ſpirit; how is it mirth and muſick to them to boaſt how they have made even with ſuch or ſuch an one, and hope they have given him his own, and ſhall not die in his debt. I might inlarge in this too copious a ſubject, but in brief, all this kind of mirth is madneſs, and indeed monſtrous, p. 168for men to rejoyce in that for which they ought to mourn; to laugh at that till their ſides ake, and their eyes water, for which they ſhould rather grieve till their hearts ake, and rivers of Tears flow from their eyes, as did Davids and Jeremiahs, Thoſe choice ſervants of the moſt high God, Pſal. 119.136. Jer. 9.1, 2, 3.

4.44Not Scripture or matters of Religion. Not the Scriptures, or matters of Religion. Jeſting in Scripture phraſes, and the language of the Holy Ghoſt, as Politian the Heathen, and Julian the Apoſtate, it's a Character of profaneſs in any, and in ſuch as profeſs Chriſtianity, of profaneneſs with an accent of high aggravation, and carrieth alſo much of danger with it; if it be ill jeſting with edged tools, then ſurely with the Word of God, which is the ſword of the Spirit, and ſharper than any two edged ſword, Eph. 6.17. Heb. 4.12. Kings and Princes do not take it well from their ſubjects, that they ſhould ſcoff at, or ſport themſelves with their Lawes, Acts, and Proclamations. The holy Scriptures they are Laws, Acts, and Proclamations of the great God, the King of Kings, and our p. 169making our ſelves or others merry, in a trifling, jeſting, and ſinfull way with them, will kindle and incenſe the wrath and fiery indignation of the higheſt Lord againſt us: and if not repented of, and quenched with the blood of Jeſus Chriſt, will end in everlaſting burnings in Hell, and miſery for ever.

5.55Not the Saints Not at the Saints and Servants of the moſt high God, calling them by way of ſcorn and deriſion, the holy Brethren and Siſters; and the Miniſters of Chriſt, calling them Prieſts, Baal's Prieſts, Parſons, Sir Johns. Thoſe ill bred children who mocked Eliſha, ſaying, Go up, &c. had the ſore curſe of God befell them, 2 King. 2.23, 24. Job, a perfect and upright man, as the Lord himſelf teſtifies of him, he is a by-word among the children of fools, Job. 1.1. and Ch. 30.9. And holy David, that man after Gods own heart, he's the ſong of the drunkard, Pſal. 69.12. And he complaineth, Pſal. 35.15, 16. The abjects gathered themſelves together againſt me, they did tear me, and ceaſed not, with hypocritical p. 170mockers in feaſts; they gnaſhed upon me with their teeth. It ſeems there was in their dayes, as it hath been in ours, ſome profeſſed jeſters, who were a kind of ſmell-feaſts, who made it their work at feaſts, to jeſt and ſcoff it, to make the company merry; and who is the man they ſport with, upon whom do they ſet their wits on work, but David, the choiceſt Saint in his age? There hath been an uſage with ſome of our Nobles formerly to keep Jeſters (fools they call'd them, or made them rather) to make them merry at meales, and in their mirth, the Jobs and Davids of that age muſt be their laughing ſtocks: and wiſe men abuſed, to make fools merry. Add to all this, your Stage-players, who in their Comedies, Interludes, Balls, have perſonated in a way of taunt and ſcorn, learned and godly Miniſters in their habit, yea in prayer and preaching. But no more of this, leaſt the age ſtink we live in, in the noſtrils of our childrens children. If any ſuch abomination be amongſt us, Tell it not in Gath, &c. 2 Sam. 1.20. p. 171Let us rather ſay with Jeremy, O that my head were turn'd to waters, &c. And oh the patience and long-ſuffering of the Lord, the great mighty God, who doth not ſend ſome ſignal token of his wrath on ſuch abominable wretches as theſe are, ſending them packing out of the world with a vengeance.

Natural Infirmity6. Not the natural infirmities, or calamitous conditions of others, to break jeſts upon, and inſult over others, becauſe crook-ſhouldred, wry-necked, flat-noſed, wide-mouthed, dim-ſighted, lame-legged, club-footed, or the like, carrieth barbariſm and inhumanity in it. No, though thy enemy, Rejoyce not, (ſaith Solomon) when thy enemy falleth, and let not thine heart be glad when he ſtumbleth, leſt the Lord ſee it, and it diſpleaſe him, and he turn away his wrath from him, to wit, to be avenged on thee, Prov. 28.17, 18.

Not prophane or injurious7. Not prophane as to God, or injurious to our neighbour; profane in reference to God, when there is a light and jocular uſing of any of his titles, names, or attributes, or of any part and portion p. 172of the Scriptures, which the proud and profane wits of men are too apt to make too bold with: But I have touched upon this already. Nor may our merry diſcourſe be injurious to men, in their bodies, ſoules, eſtates, names, or otherwiſe. If thy witty talk be obſcene, wanton, or laſcivious, that tends to the wronging of thy neighbours chaſtity, and therein both the ſoul and body of thy neighbour, and ſo is a breach of the ſixth and ninth commandments of the Lord our God. If it be derogating from the credit and repute of thy neighbour, bitter and abſurd, this is to wrong him in his good name, a breach of the ninth commandment; yea, a provoking him to wrath and anger; yea, a driving him into paſſions violent and unruly; yea, thy ſelf alſo: and all for want of true love to thy ſelf or neighbour. It's a common evil, toſt to and fro of men, who love death, to be reproaching, taunting, and girding at ſome in the company to pleaſe others; which uſually carrieth with it defamation, and flatterie; defamation, to him they diſpleaſe; flatterie, to him whom they p. 173ſtrive to pleaſe; and humour, and great uncharitableneſs in thy ſelf to both.

Not ſelf-ended.8. Not ſelf-ended, making mirth the end of mirth, as if happineſs were placed in it, or the chief delight and comfort of life were to have a merry life of it: ſome ſuch there are, who are never better in their own conceits then when they are in a frolick humour, laughing till their ſides ake again, thinking the time is well paſſed away, when in ſuch jollities: but Solomon, guided by the Spirit, hath paſt his cenſure long agoe; I ſaid of laughter it is mad, and of mirth what doth it, Eccl. 2.2.

2.22Poſitive directions. Poſitive directions for the ordering of our civil mirth in company, of which I ſhall ſpeak briefly, the rather becauſe I have been large, if not too large in the negatives; and partly alſo, becauſe negatives include at leaſt by conſequence poſitives, as poſitives negatives.

1.11Well ſeaſon'd. Our mirth in diſcourſe muſt be well ſeaſoned, not ſo much with wit, as with wiſdome; not with levity, but gravity; not with ill will to any, but love to all; not raſhly, and at random (as guided p. 174by the vaporing dictates of our wild unruly fancies) but well weighing circumſtances, of perſons, of whom, and to whom we ſpeak; of time when, and places where we ſpeak, for the conſideration of circumſtances is ſome of the cornes or graines of ſalt which muſt ſeaſon this recreational diſcourſe alſo.

2.22Wel-deſigned. It muſt be well deſigned, to right ends, ſuch as theſe.

1.11Honour of Religion. To render Chriſtian profeſſion moſt lovely, and deſirable in the thoughts of worldly men, when they ſee it's conſiſtency with mirth and chearineſs, harmleſs, innocent, of which before.

2.22Chearineſs of ſpirit. To exhilerate the ſpirits of our ſelves and others, when dull and heavie, that being made more quick and nimble, we may be the freſher and fitter for the duties we owe to God, or to men as men, or to Saints as Saints, as to our ſelves, in our callings, general or particular, whether as Chriſtians, or as we ſtand in our ſeveral places and relations; Sampſon who was one of the Lords Champions to fight his battels, and one of the Lords Saints and Servants (his name's enrolled in the Catalogue, p. 175Heb. 11.32. he hath his merry riddle, at a feaſt, to prevent and ſhut out poſſibly worſe diſcourſe, as alſo to miniſter occaſion of mirth to them by ſtirring up their wits, and buſying their minds to find out the meaning of his riddle: that mirth which carries this deſign, the profit of our ſelves, or others, is lawful and laudable.

3.33To make way for what is ſerious. To facilitate the paſſage for rebukes, or advice, ſerious and weighty, which with ſome go down ſmoother in a merry word, then in plain and downright language; ſo that chearineſs of ſpeech helps to gild over, and ſweeten the bitter Pills of reproof and counſel, which are therein ſwallowed down, no ſtob made, but taken better in a jeſt, than in earneſt; This way of dealing with others in ironical language, is frequent in the Scriptures of the old and new Teſtament, Solomon, Rejoyce O young man, &c. and ſince you are ſo wilful and heady, heed no advice that is given to you, go on, take your courſe, ſee what will come on it; But know, that for all theſe things, God will bring thee to judgment, Eccl. 11.9. Take one of many p. 176in the new Teſtament, Paul ſaw the Corinthians were a proud conceited people, though Chriſtians, and good for the main, ſee how he taunts them, 1 Cor. 4.8. Now ye are full, now ye are rich, ye have reigned as Kings without us: and all in an holy loving ironie.

3.33Attended with affections. Our civil mirth, as it muſt be well ſeaſoned, well deſigned, ſo alſo muſt it be well attended with ſuitable affections, and ſuch Chriſtian graces as the preſent occaſion calls for. To inſtance in a few particulars.

1.11Fear. There ſhould be in our greateſt and higheſt mirth an holy fear, and awfull dread of God upon our ſpirits; merriment is a kind of boiling liquor, will ſoon run over, if not well watched, and looked unto; we ſhould rejoyce in the Lord, yet, with fear and trembling, Pſal. 2.11. and when we expreſs our inward joy by outward mirth, be it in feaſting, and dayes of thankſgiving, yet ſtill with fear and trembling. It is laid by the Apoſtle, and charged as a crime upon thoſe ſeducing teachers, that they did feed themſelves without fear, Jude 12. To feed without any p. 177fear of God, or reverence to the Church, the Saints, with whom they did eat all their Love Feaſts, is Bezas note upon the place.

2.22Sympathy. With Chriſtian Sympathy, being duely ſenſible of, and deeply laying to heart the miſeries of others, eſpecially the diſtreſſes of Zion at home or abroad, Amos 6.5, 6, 7. To chant it to the ſound of the viol, and drink wine in bowles, but not to be grieved for the afflictions of Joſeph, is a provocation, threatned and plagued with deſolation, Therefore ſhall they go captive with the firſt that go Captive, &c.

3.33Sorrow With godly ſorrow, mourning for the ſin, whilſt we rebuke the ſinner. Love to God, and our neighbours, and our ſelves will ingage us in both mourning and rebuking alſo; and without this, all our Civil mirth will end in heavineſs, Prov. 14.13.

Having laid down directions for the well managing of Chriſtian Conference, in the actual exerciſe of it, and that both negatively and poſitively, let me adde

p. 17833Direction in Tranſition.A third Direction; which is, by witty, yet wiſe tranſitions, to paſs and ſlip off from common diſcourſe, into diſcourſes more ſerious and ſpiritual. As,

1. From the words of others. of others.Our Lord Jeſus Chriſt hath pattern'd and fairly copied this out to us by his own example, Joh. 4.6.15. He being weary ſat down on Jacobs well; and preſently a woman of Samaria coming out to draw water, Chriſt glides into a gracious diſcourſe with her about living water, the water of life, which he himſelf was. Again, having rebuked his Carnal hearers who followed him for the loaves ſake, he paſſeth into a holy and large diſcourſe touching the bread of life, which he himſelf was: ſo preaching the Goſpel from place to place. So when Simon Peter was aſtoniſhed at the draught of Fiſhes, Chriſt ſaid to him, From henceforth thou ſhalt catch men, Luk. 5.9, 10. I might be very large herein: But why all this? ſurely for our imitation, that we might go and do likewiſe. When others are ſpeaking of buying and ſelling, what good pennyworths p. 179they had, mind them of buying the truth, and not ſelling it; and of buying wine and milk, Chriſt his Spirit, grace and glory, and that without price and without mony, (Iſa. 55.1.) the beſt bargain that can poſſibly be made, and the beſt penniworth that Earth or Heaven it ſelf affordeth. If the talk be what good news is ſtirring, put in, ſaying, the Goſpel, the glad-tidings of Salvation by Jeſus Chriſt, is the beſt newes which ever was told to or heard by mankind ſince the world was. If the ſtream of diſcourſes run concerning great feaſts that any have made, or been at, what fat Veniſon they had, what plenty of the beſt wines they drank of; turn the ſtream and ſpeak of that royal Princely feaſt made by the King of Kings▪ and that for all his ſubjects, by Chriſt for believers, A feaſt of fat things, full … marrow, of wine upon the lees well refined; Iſa. 25.6. Math. 22.2, 10. When we hear others talking of fair houſes, and ſtately buildings, let it draw out our diſcourſe concerning that building of God, that houſe not made with hands, eternal in the Heavens, 2. Cor. 5.1. If of the Citie p. 180rebuilding, (which work the Lord proſper) then ſpeak of Abraham, how he (and all believers, the ſpiritual ſeed of Abraham) looked for a City which hath foundations, whoſe builder and maker is God, Heb. 11.10. If the diſcourſe be touching the vaſt eſtate and revenues, that ſuch or ſuch an one is poſſeſſed of, or heir apparent to, ſo many hundred or thouſand pounds per annum; then declare how the pooreſt Saint outvies and outweighs the greateſt Prince, King or Emperour, yea all of them laid together, for he is born to an inheritance incorruptible, undefiled, and that fadeth not away, reſerved in Heaven for tihm, 1 Pet. 1.3, 4, 5. All worldly inheritances are corruptible, as the world it ſelf is; but the inheritance of the Saints incorruptible, and abideth for ever: worldly …heritances are uſually much defiled, both in the getting and keeping of them in ways ſinful, when reſtitution is not made of what was ill gotten, when God is not honoured with their ſubſtance, &c. either for the maintenance of an able Miniſtery, or for the relief of the poor, but rather ſpending their p. 181eſtate upon their luſts, pride, gluttony drunkenneſs, gaming, whoring, &c. but ſtill the inheritance of the Saints is undefiled, both in the getting and keeping of it, by the purchaſe and mediation of Jeſus Chriſt; and the Saints uſing of it, which will be in the glorifying of God with it, and for it for ever and ever: yet again, all worldly inheritances fade away, but the inheritance of the Saints fades not away, as flowers do, or as the Laurels did with which the Victors in the Olympick games were crowned, which though green when put upon their heads, yet ſoon withered: but Heaven and glory will be freſh and flouriſhing, as at the firſt, ſo to Eternity. But I forget my ſelf, am as in a wood or wilderneſs, wherein I may looſe or tire my ſelf and the Reader; the hints and intimations given for tranſitions, and paſſings from common diſcourſe to ſpiritual and Chriſtian conference, being well nigh in as great variety, as the turnes and occurrences of providence are; ſo that a gracious heart, ſomewhat fitted by natural ingenuity, but eſpecially ſtrengthened, p. 182edged and ſharpen'd by the Holy Spirit abiding in it, makes well nigh every ſtory or tale told, every turne of Providence, or word ſpoken, to be as a bridge or boat to carry, or waft over, from diſcourſe natural or moral, to what's ſupernatural, ſpiritual, and Heavenly: And why ſhould we imagine that the Devil, and carnal hearts, ſhould be more dextrous and active in the advancing of vain and ſinful talk, then the Spirit of God, and believers hearts, are in the promoting and advancing of holy and Chriſtian Conference? eſpecially conſidering that greater and ſtronger is the ſpirit which is in us, and ſo for us Saints, then the ſpirit which is in the world, and ſo againſt us Saints, 1 John 4.4. God is ſtronger then the Devil.

2.22From Providence. Having touched upon Chriſtian ingenuity, in turning common talke (though lawful) into ſpiritual, which might be more for the uſe of edifying; let me direct alſo to raiſe up good conference from the voice of God in providences, ſmiling or frowning providences, be they perſonal, national; or p. 183oecomenical and Univerſal, ſuch as concerne all mankind: as the wayes of God working in a tendency towards the fall of Babilon, or towards the riſe of Zion, in the converſion of the Jewes, or the reſidue of the Gentiles yet in darkneſs worſe then that of Egypt. Take a few inſtances, which may ſerve for thoſe many hundreds which might be given.

1. Are great deliverances vouchſafed to, and beſtowed upon us or others, from ſore fits of ſickneſs, from the Plague of peſtilence, from dangerous falls, from perils by fire or water, from bonds of impriſonments, or from unreaſonable and abſurd men, or from enemies in any kind, full of malice and cruelty; then let us provoke our ſelves and others to gratitude, with that holy man, What ſhall I render to the Lord for all his benefits towards me? Pſal. 116.12. who made alſo a Pſalm of praiſes, when he was delivered from the hand of all his enemies, and from the hand of Saul, Pſ. 18. and excite our ſelves to anſwer thoſe gracious ends which the Lord aimed at, in delivering of us; which was not to p. 184do abominations (Jer. 7.10.) but, that we being delivered out of the hands of our enemies, might ſerve him without fear, (to wit, a ſlaviſh fear) in holineſs and righteouſneſs before him all the dayes of our life, Luk. 1.74, 75. This is the uſe God expects we ſhould make, not alone of that grand deliverance from the wrath to come, but of thoſe lower and leſſer deliverances we enjoy here.

2.22Death of others. Again, when the newes comes, ſuch or ſuch an one is dead, or dying, the bell toles, or rings out for him, one it may be, young and ſtrong, as likely to live poſſibly as any one you know; doth not now pale death, as it were take us by the hand, and lead us into a deep and due conſideration of our latterends, which is our wiſdome, (Deut. 32.29.) and withal, into a ſerious minding and reminding of our ſelves and others, of our mortality, how it is appointed unto men once to dye, and after that the Judgment, Heb. 9.27. as alſo of thoſe two Eternities, a black eternity of woe and miſery, which is the portion of ſinners; and that white eternity of joy and glory, which is the gift of God through p. 185Chriſt to all the righteous, who are by the bloud of Chriſt juſtified, and by the Spirit of Chriſt ſanctified; and ſay each of us within our ſelves, when I die, (as die I muſt and that I know not how ſoon) whither will my ſoul go? to Heaven or Hell? and whereas I am now well, O where ſhall I be an hundred years hence, or a thouſand years hence? where for ever and ever? and when Chriſt comes to judge the world in righteouſneſs, ſhall I be found among the goates on the left hand, or among the ſheep on the right hand of Jeſus Chriſt? Shall I be under that ſweet and joyful ſentence, Come ye bleſſed, &c. or under that dolefull doome, Depart from me ye curſed, &c. Matth. 25.34, 41. It muſt be the one or the other, therefore let us all look to it.

3.33Any ſmart afflictions If Providence frown upon us, or others, in ſmart and ſore afflictions, near and dear relations, as husband, wife, father, mother, child, or friend, being taken away by death; ſore diſeaſes, as the Stone, Gout, Dropſie, Conſumptions, or the like; or ſuppoſe moleſtations in eſtates by oppreſſion; and p. 186injuſtice from the men of the world; or defamations, by lies, ſlanders, and cruel mockings, blotting and blaſting our names and reputations; …ea, what if it comes to impriſonment, baniſhment, or any cutting evil whatſoever? ſuch Providences cry aloud to us, and bid us cry and call upon others. Let patience have her perfect work, Jam. 1.4. Let us ſearch and try our wayes, and turn again to the Lord: let us lift up our heart with our hands unto God in the Heavens, Lam. 3.40, 41. Let us get and keep that middle golden frame of ſpirit, deſpiſe not, (or as the word imports, do not little) the chaſtening of the Lord, neither faint, when thou art rebuked of him, Heb. 12.5. Let us not ſo much deſire the rod may be laid aſide, as that it may bud and bloſſome, that ſo God may have his ends, his gracious ends upon us, which are for our profit, that we might be partakers of his holineſs, verſ. 10. Better the rod ſhould lie on ſtill in mercy, then be laid aſide in wrath and diſpleaſure; let not the bitter cup go out of thy hand; 'till thou haſt found the Sugar in the bottome, to be ſure it lies there, p. 187becauſe it's a Cup in a Fathers hand. 'Twas an holy mans ſaying, Sanctified afflictions are ſpiritual promotions.

It were eaſie to be very large and copious upon this ſubject; not a woman delivered of a Child, but it prompts to a diſcourſe of regeneration, and being born again, and of Chriſt, That Child which to us is born, that Son which to us is given, Iſa. 9.6. 1665 1666Isa 9:6Isa 9:166whoſe name is called wonderful Counſeller, &c. We cannot call to mind that dreadful Plague of Peſtilence one year, and the diſmal burning of the City, the next; our Childrens Children, and after Ages cannot rehearſe thoſe black and horrid ſtories, but that they muſt needs ſuggeſt to us and to generations to come, how heinous and how abominable a thing ſin is, which incenſeth the wrath of God, (who is the God of patience. Rom. 15.5. whoſe name is by himſelf proclaimed to be, the Lord, the Lord God gracious and merciful, ſlow to anger, Exod. 34.6. Neh. 1.6.) ſo highly, as to pour out his fury like fire, yea in fire to the laying waſt of Englands Metropolis in three or four days, and ſo to putting God, yea forcing God, as it p. 188were, upon his ſtrange work, which he ſo unwillingly is ingaged in. I would well hope, that whilſt England, is England, the Hiſtories and Chronicles relating theſe ſignal tokens of Gods fierce indignation, will have a benigne influence (by the bleſſing of God) upon our poſterity to the worlds end; that they may hear and fear, and do no more ſuch wickedneſs, as we have done, Deut. 13.11.

44Strangers meet.. Again 4ly, Strangers meeting upon the high-way or elſe where, might and ſhould diſcourſe it; how all, even the beſt of men, Gods own Children, are and have confeſſed themſelves to be but ſtrangers and pilgrims here; and therefore, as ſtrangers and pilgrims we ought to abſtain from fleſhly luſts, which war againſt the ſoul, 1 Pet. 2.11. Or, when we ask others, or others ask us, the way to ſuch or ſuch a place, why may not a queſtion be put touching the way to heaven and happineſs, how Chriſt is the way purchaſed for believers; and how, in thankfulneſs to God for Chriſt, and the benefits we have by Chriſt, we ſhould walk in; yea, run the way of his Commandements, as holy p. 189David reſolved to do, Pſ. 119.32. Yet againe.

5. When people marry, 55Marriages.and matches are made, poſſibly with ſome of the relations, and you are gueſts alſo at the wedding feaſt; ſurely it would not be unbecoming Chriſtians to be thinking and ſpeaking of the happy condition of ſuch as are betrothed to Jeſus Chriſt (as all believers are) and that for ever, in righteouſneſs, in judgment, in loving kindneſs and mercies, Hoſ. 2.19, 20. And as John was commanded to write, Bleſſed are they which are called to the marriage ſupper of the Lamb, Rev. 19.9. As alſo the ſad and dolefull eſtate of all who being invited to the wedding feaſt, (as all are who live under the ſound of the Goſpel,) Come not, but deſire to be excuſed, make light of it, go their wayes, one to his farme, another to his merchandize, Matt. 22.5. or if they come, yet have not on the wedding garment, (are not clothed with the righteouſneſs of Chriſt, and graces of the ſpirit) The Gentile hypocrite is that man, to whom the King, when he came to ſee his gueſts, ſaid, Friend, how earneſt thou p. 190in hither, not having a wedding garment, verſ. 11, 12. Both theſe fall and lie under an heavie doom, and dreadful vengeance. The ſlighters who came not to the feaſt, probably the unbelieving Jews, with them the King was wroth, and he ſent forth his armies and deſtroyed thoſe murderers, and burnt up their City. This execution was done ſpeedily by the Romans deſtroying Jeruſalem, firing and demoliſhing the Temple and the City, and there was a diſmal ſlaughter of eleven millions of men,De belle Judaico. women, and Children, as Joſephus reports. And for the man that came to the feaſt, he made ſome Chriſtian profeſſion, but had not the wedding garment, which is the falſe unſound Profeſſour, the Gentile hypocrite, the King deales or will deal ſeverely with him alſo, the man was ſpeechleſs, or muzzled, not having a word to ſay for himſelf why he ſhould not be condemned, verſ. 12. but the King hath ſomething to ſay to him, which might make his heart to ake and tremble, verſ. 13. Then ſaid the King to the ſervants, to wit, the holy Angels, miniſtring ſpirits, bind him hand and foot, p. 191that is, make him ſure, as they uſe to do condemned perſons, he is diſabled to ſight for himſelf, or by flight to make eſcape, being bound hand and foot, take him away: O that's a cutting word, if when an angry Father ſayeth, concerning a froward child, take it away; away with it, the Child ſcreams and roars, it's worſe to it then the rod or whipping. If when the Judge upon the Bench, having paſſed his ſentence of death againſt a Malefactor, ſaith, Take him Jaylor, away with him to Priſon, and from thence to the place of execution; if theſe words be as ſwords and daggers piercing the hearts of the condemned; O then how terrible and dreadful beyond all expreſſion or imagination, muſt it needs be, when Chriſt the righteous Judge ſhall turne and caſhire ſinners for ever out of his gratious preſence, never to ſee the face of God, never to be with the Lord; this puniſhment of loſs, privative torment, is not the leaſt piec… of the miſery of the damned; and to compleat their woe and horror, it follows, Caſt him into utter, or outer darkneſs, Joh. 3.19. They p. 192loved darkneſs rather then light, the darkneſs of groſs and wilful ignorance; know not, nor care to know the things of God, but are willingly ignorant, ſaying unto God, Depart from us; we deſire not the knowledge of thy wayes, 2 Pet. 3.5. Job. 21.14. Eph. 5.11. And love the deeds of darkneſs; therefore the Lord juſtly caſts them into darkneſs, and they ſhall be filled with darkneſs: as they who cutting the bloody Tyrants head, threw it into a pail of bloud, ſaying, ſatiate thy ſelf with bloud. Whereas The inheritance of the Saints is in light, Satio te SanguineCol. 1.2. The portion of ſinners ſhall be in blackneſs of darkneſs for ever, Jude 13. And more, it's outer darkneſs, as doggs without, Rev. 22.15. When believers, as the children of God, are within doors, houſed in Heaven, a place of light and glory, the glory of God doth lighten it, and the Lamb is the light thereof, verſ. 23. And if here be not miſery enough, for what followes, there ſhall be weeping and gnaſhing of teeth, Matth. 22.13. Now the ſinner hath (as he thinks) a merry time of it; but there's a woe coming, Wo unto you that laugh p. 193now; for ye ſhall mourn and weep, Luk. 6.25. Now the wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth, Pſal. 37.12. But let them know their black day is at hand, wherein they will have gnaſhing for gnaſhing; their gnaſhing upon the righteous, in ſcorne and contempt, ſhall be turned into a gnaſhing their teeth, through extremitie of paine, anguiſh, and horrour for ever. Having been large in this inſtance, my words may ſeem to be words of digreſſion, or of diverſion: might they (by the bleſſing of God) prove to any, words of Converſion or of Edification, neither writer nor reader would have any cauſe to repent them of their labour.66Converſion. of a ſinner. If we hear of the converſion of a ſinner, it puts us upon rejoycing and praiſing God, and expreſſing our thankfulneſs in words and actions: It was meet we ſhould make merry, and be glad; for this thy brother was dead, and is alive again, &c. ſaith the Father of the returning. Prodigal to his elder Brother, Luk. 15.32.

p. 19477Apurchaſe made.7. The making a purchaſe of houſe or land, leads us into a diſcourſe of purchaſing the field wherein lay hid the treaſure; and of ſelling all, to buy the pearl of great price, Matth. 13.44, 45, 46. In brief, where I have given one inſtance, I might with eaſe give an hundred, the voice of Providence uttering freſh newes every day. Providence is the beſt and trueſt interpreter of the Decrees of God; and what lay in the womb of Decree before time, even from eternity, that Providence brings forth day by day, and ſo adminiſtreth freſh matter continually for Chriſtian Conference, to all that delight and take pleaſure therein.

33From the word of God.3. If the voice and ſpeech of men one to another, and the voice of God in Providence, ſuggeſt occaſion for holy diſcourſe and conference, then ſurely the voice of God in his word, read, preached, or heard, doth it much more. Chriſtians do you not read, and ſearch the Scriptures day by day? I take it for granted, that you do, and take delight in ſo doing: and what, underſtandeſt thou all thou heareſt or readeſt? is there p. 195nothing too hard for thee? if ſo, then put queſtions to perſons of underſtanſtanding, Miniſters or people, among whom thou comeſt, ſaying, what is the meaning of this, or that portion of Scripture? And they will be opening and expounding hard places to thee: Miniſters eſpecially, their lips ſhould keep knowledg, that's their duty; and for the people to ſeek the law at their mouths, Mat. 27.Matt 27is their dutie alſo. And ſtudie not out queſtions tending to ſtrife and vain jangling, or abſtruſe inquiries, to puzzle others, as ſome do, and go away ſcoffing and boaſting, ſaying, I think I have poſed one parſon to day, or gravelled ſuch or ſuch an one, non-pluſt him, ſo that he had nothing to anſwer: but let the queſtions be ſuch as tend to the edification of your ſelves, and others, by inlarging the underſtanding, in a way of knowledge, but principally to the warming of your hearts and affections, to the purging of your conſciences, to the regulation and better ordering of your lives and converſations. For when you have heard the word preached, know it is ſpiritual ſeed, labour to harrow p. 196it into your hearts by holy meditation,Mat. 13.3, 4. and 18, 19. 1 Pe. 2.2. Iſa. 55.2.Matt 13:3Matt 13:4Matt 18:19Matt 18:1Isa 55:2 and by Chriſtian communication, that ſo it may ſpring up and grow in heart and life, and thou maiſt have a rich and goodly crop of it in grace and glory: It is alſo our ſpiritual food, and in order to nouriſhment muſt have its due digeſtion. Now they tell us of three concoctions as to natural food; the firſt they call Chylification in the Stomack, the ſecond Sanguification with the Liver, and the laſt Aſſimilation in every part; the nutriment being conveyed to every part, is made like to that part it is conveyed to: ſuitable hereunto, the Word in order to our ſpiritual nouriſhment and growth in grace, muſt have various digeſtions: Firſt by Meditation, and Conference: A ſecond, in our will and affections, being ſubdued by it, to will what God wills, to love or hate what God loves or hates: and laſtly, in our lives and practice, when we exerciſe our ſelves herein, to have conſciences void of offence, toward God, and toward men, as Paul did, Acts 24.16. Yet there is this vaſt difference in the reſemblance; for wheras our meats p. 197and drinks are aſſimilated and made like to the parts of man, fed by them; the word, our ſpiritual food, changeth the man into its own likeneſs, makes the inward and outward man ſpiritual and holy, like it ſelf, ſo far as it turns to nouriſhment. And remember this, that an errour in the firſt concoction is ſeldome mended in the ſecond or third, but vitiates the whole; and the groſs neglect of meditation and conference, is one great cauſe why we are no better in our hearts, and in our lives: and many, too many profeſſors who hear much, but thrive little, they have, or ſeem to have good appetites, but to be ſure they have very bad digeſtions, by reaſon of their failings in holy Meditation, and Chriſtian Conference.

FINIS.