The Infants Advocate of Circumcision and Baptism, Text – Errata
PERFECTION AND PEACE.
PSAL. 37. 37.
Mark the Perfect, behold the Ʋpright; for the end of that man is Peace.
THIS and the 73. Pſalm are of the ſame ſubject, wherein David endeavours to cure an Epidemical diſeaſe, with which the beſt Saints and ſervants of God are often diſtempered: Obſerve in this Diſeaſe, the nature, danger, cauſe and cure thereof.
The Nature, namely fretting fits of the ſoul, at the conſideration of the conſtant peace, plenty and proſperity of wicked men.
The Danger thereof, It cauſeth the Conſumption of the ſpirit, and is deſtructive to the health of the ſoul. Yea, when this diſeaſe comes to the Paroxiſm, the height and heat thereof, it becometh diſhonourable to God; aſperſing and be-libelling him, as if he wanted Goodneſs, and would not; or Power, and could not; or Juſtice, and doth not order matters better then they are.
The Cauſe thereof it proceedeth from a double defect in men:
1 Want of Faith to truſt in God.
2 Want of Patience to wait on God.
This is the reaſon why the practice of theſe two graces is ſo often inculcated by David in this Pſalm.
The Cure thereof: David applyes many Cordials, (for leſs then Cordials will not do the deed) ſeeing by his own confeſſion, Pſ. 73. 21. His heart was grieved with his fretting fits. We will onelyonly inſtance on the two laſt.
One is a ſerious conſideration, ver. 35 of the ſhort pleaſure and certain pain of the wicked. It was a good prayer of a good man, Lord keep me from a temporal heaven here, and an eternal hell hereafter. True it is, Pſalm 73. 4. that to the wicked, there are no bands in their death: and no wonder, when they have all bands after death.
The ſecond is a ſtudious obſervation of the perfect Mans condition, who though meeting with many intermediate broils and brunts, and bickerings in this life: yet all at laſt winds up with him in a comfortable cloſe, and happy concluſion, Mark the Perfect, behold the Ʋpright, for the end of that man is peace.
Obſerve in the words two general parts:
1 The deſcription of the Dead.
2 The direction to the Living.
In the deſcription of the Dead, we have two particulars:
1 What he was. A practicer of Perfection and Uprightneſs.
2 What he is. A poſſeſſour of a peaceable end.
In the direction to the Living we have an invitation, or rather an injunction to mark and behold.
1 What was done by the man, when living: his Holineſs.
2 What was done to the man, when dead: his Happineſs.
This our Sermon being now preached in the juncture of the old and new Year: What better ſubject to end the old, then to ſpeak of the deſcription of the dead? What fitter matter to begin the new, then to treat of the direction to the living? Mark the Perfect, behold the Ʋpright: for the end of that man is peace.
Before we enter on the words, it will be a charitable work to reconcile the ſeeming variance betwixt the two Tranſlations: I mean that which is commonly prefixed at the beginning, and what is conſtantly inſerted in the middle of our Bibles.
The Old Tranſlation.
Keep innocency, and take heed unto the thing that is right, for that ſhall bring a man peace at the laſt.
The New Tranſlation.
Mark the Perfect man, and behold the Ʋpright, for the end of that man is peace.
See here a vaſt difference betwixt the divers rendring of the words: If the Trumpet, 1 Cor. 14. 8. give an uncertain ſound, who ſhall be prepared for the battel? But where ſhall the unlearned, though honeſt hearted Reader, diſpoſe of his belief and practice, when there be ſuch irreconcileable differences in the Tranſlation of Gods Word.
I anſwer, the ſeeming difference ariſeth from the latitude of the Hebrew words, ſo extenſive in their ſignification: for Shemor which in my text is tranſlated, Mark, according to the firſt and moſt frequent acception thereof: ſignifieth alſo in a ſecondary ſenſe, to Keep, ſeeing thoſe things which we mark, we alſo keep, at the leaſt for ſome ſhort time in our memorie. The ſame may be ſaid, that the word Behold, in my Text, is rendered in the Old Tranſlation, take heed, ſeeing the Hebrew wil bear both: Tham and Jaſchar, moſt commonly and conſtantly denote the Concrete, Perfect, Ʋpright, Righteous, and Innocent: But ſometimes ſignifieth the abſtract alſo, Perfection, Uprightneſs, Innocencie. Let not therefore the two Tranſlations fall out, for they are Brethren, and both the ſons of the ſame Parent, the Original: Though give me leave to ſay the youngeſt child is moſt like the father, and the neweſt Tranſlation herein, moſt naturally expreſſeth the ſenſe of the Hebrew.
Let none cavil that ſuch laxity in the Hebrew words occaſions uncertainty in the meaning of the Scripture: For God on purpoſe uſes ſuch words importing ſeveral ſenſes; not to diſtract our heads, but dilate our hearts, and to make us Rechoboh, Room for our practice in the full extent thereof, Pſal. 119. 92. Thy commandement is exceeding broad, and is penned in words and phraſes, acceptive of ſeveral ſenſes, but all excellent for us to practice: So that both Tranſlations may be happily compounded in our endeavours, Mark the perfect, keep innocency, and behold the upright, and take heed to the thing that is right; for the end of that man is peace: and that ſhall bring a man peace at the laſt.
Begin we with the deſcription of the dead, Perfect, and what is a good Comment thereon, Ʋpright.
Object. It is impoſſible this world ſhould afford a perfect man. What ſaith David, Pſal. 14. 2. The Lord looked down from Heaven upon the children of men, to ſee if there were any that did understand and ſeek after God. They are all gone aſide, they are altogether become filthy, there is none that doth good, no not one. But what ſaith Solomon, Eccleſ. 2. 12. For what can the man do, who commeth after the King, even that which hath been done already. But what ſhall he do that cometh after the King of Heaven? can Subjects hope that their diſcoveries will be clearer then their Soveraigns? ſhall man living on earth ſee more then God looking from heaven? he could not meet with one good, where then ſhall we mark a perfect man?
Anſw. David in the place alledged, deſcribes the general corruption ad prae varicationem of all mankind by nature; in the latitude whereof we confeſs the perfect man in my Text was involved. As all Metals when they are firſt taken out of the earth, have much droſs and oar, but by art and induſtrie may afterwards be refined: ſo the man in my text was equally evil with all others by nature, till defecated by grace, and by Gods goodneſs refined to ſuch a height of puritie as in ſome degree will endure the touch, and become perfect.
In a fourfold reſpect may a ſervant of God be pronounced Perfect in this life.
1 Comparatively, in reference to wicked men, who have not the leaſt degree or deſire of goodneſs in them. Meaſure a ſervant of God by ſuch a dwarf, and he will ſeem a proper perſon, yea, comparatively perfect.
2 Intentionally: The drift, ſcope, and purpoſe of ſuch a mans life, is to deſire perfection, which his deſires are ſeconded with all the ſtrength of his weak endeavours: He draweth his bow with all his might, and Perfection is the mark he aimeth at, though too often his hand ſhakes, his bow ſtarts, and his arrow miſſes.
3 Incho…tively: We have here the begining and the earneſt as of the Spirit, 2 Cor. 1. 22. So of all ſpiritual graces, expecting the full (not payment, becauſe a meer gift, but) receipt of the reſt hereafter. In this world we are a perfecting, and in the next, Heb. 12. 23. we ſhall come to the ſpirits of juſt men made perfect.
But blame me not, Beloved, if I be brief in theſe three kinds of Perfections, rather touching then landing at them, in our diſcourſe; ſeeing I am partly affraid, partly aſhamed to lay too much ſtreſs and weight on ſuch ſlight and ſlender foundations. I haſten with all convenient ſpeed to the fourth, which one is worth all the reſt. A ſervant of God in this life is perfect.
4 Imputatively: Chriſts perfections through Gods mercy being imputed unto him. If I be worſted in my front, and beaten in my main Battel, I am ſure I can ſafely retreat to this my invincible Reer: In the agonie of temptation we muſt quit comparative perfection.
Alaſs, Relation is rather a ſhadow then a ſubſtance: quit intentional perfection, being conſcious to our ſelves how oft our actions croſs our intentions. Quit inchoative perfection; for whileſt a ſervant of God compareth the little goodneſs he hath with that great proportion which by Gods law he ought to have, he conceiveth thereof as the pious Jews did of the Foundation of the ſecond Temple, Haggai 2. 3. Is it not in your eyes in compariſon of it as nothing? But ſtick we may and muſt to imputative perfection, which indeed is Gods act, cloathing us with the Righteouſneſs of Jeſus Chriſt.
This is the reaſon the Saints are unwilling to own any other perfection: for though God Job 1. 1. is pleaſed to ſtile Job a perfect man, yet ſee what he ſaith of himſelf, Iob 9. 20. If I ſay that I am perfect, it ſhall alſo prove me per verſe. God might ſay it, Iob durſt not for fear of pride and preſumption. Indeed Noah is the firſt perſon, who is pronounced perfect in Scripture, Gen. 6. 9. But mark I pray what went in the verſe before: But Noah found grace in the eyes of the Lord. Not that his finding grace is to be confined to his particular preſervation from the Deluge, (which was but one branch or ſprig of Gods grace unto him.) But his whole perſon was by Gods goodneſs accepted of, Noahs perfection more conſiſting in that acceptance then his own amiableneſs, approved not ſo much becauſe God found goodneſs in Noah, but becauſe Noah found grace in God.
Come we now in the deſcription of the Dead, to what he is, The end of that man is peace.
Object. Some will object that daily experience confutes the truth of this Doctrine, what more uſual then to ſee Gods ſervants toſſed, tumbled, tortured, tormented, often ending their painful lives with ſhameful deaths. Cuſhi being demanded by David to give an account of Abſaloms condition, 2 Sam. 18. 32. made this mannerly and politique return: The enemies of my Lord the King, and all that riſe up againſt thee to do thee hurt, be as that young man is.
But ſome will ſay, if this be a peaceable end, to lead an afflicted life, and have an ignominious death, may the enemies of God and all goodneſs, the infringers of our Laws and Liberties, the haters of Learning and Religion, the deſtroyers of Unity and Order, have their ſouls ſurſet of ſuch a peaceable end.
Reſp. In anſwer hereunto we muſt make uſe of our Saviours diſtinction, the ſame for ſubſtance and effect, though in words there be variation thereof. Being taxed by Pilate for treaſon againſt Caeſar; he pleaded for himſelf, Ioh. 18. 36. My kingdom is not of this world: So ſay we, to ſalve all objections, our peace, that is the peace in our Text, (and God make it ours, not only to treat and hear, but partake thereof,) is not of this world, conſiſteth not in temporal or corporal proſperity; but is of a more high and heavenly nature. Indeed this peace is in this world, but not of this world; begun here in the calm of a clear and quiet conſcience, and finiſhed hereafter in the Haven of endleſs happineſs. When the man in my Text, becomes perfectly perfect, he ſhall then become perfectly peaceable.
However we may ſee that ſometimes (I ſay not alwayes) God ſets a ſignal character of his favour on ſome of his ſervants, enjoying at their end a generall calm, and univerſal tranquillity towards all to whom they are related. Amongſt the many priviledges of Saints reckoned up Job 5. none more remarkable then that verſe 23. For the Stones of the field ſhall be at league with thee, and the beaſts of the field ſhall be at peace with thee. Have we here a Dichotomy of all wicked men, or a ſorting of them all into two ſides.
Some are Stones, like Nabal 1 Sam. 25. 37. ſtupid, ſottiſh, ſenſeleſs; no Rhetorick with its expanded hand, no Logick with its contracted fiſt, no Scripture, no reaſon, no practice, no precedent can make any impreſſion upon them, ſo that the beſt of men may even deſpair to get their good will. Well the way to do it, and procure a perfect peace with them, is to pleaſe God.
Others are beaſts like the Cretians, Tit. 1. 12. foreign, ſo fierce, ſo furious, ſo crafty, ſo cruel, no medling with them without danger. As the former could not conceive, ſo theſe will not abide any rational debate with them. The former were too low and ſilly, too much beneath: theſe high and haughty, too much above perſwaſion to peace; mention but the name thereof, and they Pſal. 112. prepare themſelves to battel.
The art then to make theſe friends with a man, is only this, to endeavour to pleaſe the high God of heaven; and then Solomons words will come to paſs, Prov. 16. 7. When a mans wayes pleaſe the Lord, he maketh even his enemies to be at peace with him.
It once came to paſs in England (and but once it came to paſs in England) namely, when *See his life lately printed.Sir Thomas Moor was Lord Chancellor, that the Cryer in Chancery being commanded to call the next cauſe, returned this anſwer, there were no more cauſes to be heard. Not that there was no more on the file for that day (which is ordinary and uſual) but, which is ſtrange, that then there was no more ſutes depending in the whole Court of Chancery, but that all ripened for Trial, were decided. Then was Janus his Temple ſhut clean throughout England, in Caſes betwixt Plaintiff and Defendant, relating to equity and conſcience. Whether this proceeded from the peaceableneſs of people in that age, not ſo quarrelſome and litigious as in ours: or from the goodneſs of the Judge, either, happy, privately to compound differences without any ſute; or dextrous, publickly to decide them with all expedition.
But when ſome good man hath lyen on his death bed, though having many ſutes in his life, all then are ended and compoſed. Call the ſute betwixt this man and his God, long ſince it is attoned, and both made friends in Chriſt. Cal the ſute betwixt this man and his conſcience, it is compremiſed, and both of them fully agreed. Cal the ſute betwixt this man and his enemies, Stones and Beaſts, it is compounded, and they at peace with him. Call the ſute betwixt this man and all other Creatures, it is taken up, and he and they fully reconciled. Thus I ſay ſometimes, not alwayes, God graceth ſome of his ſervants that they depart in an univerſal peace, a perſonal favour indulged to ſome ſelect Saints. But generally and univerſally all the true ſervants of God, whatever their outward condition be, go from peace to peace; from the firſt fruits of peace in their conſcience, to the full fruition thereof in heaven. Mark the perfect, behold the upright: for the end of that man is peace.
Come we now to the direction of the Living: Mark the Perfect, behold the Ʋpright.
It is not ſaid, Gaze on the Perfect, Stare on the Ʋpright, this men of themſelves are too prone to do without any bidding: nay, contrary to Gods poſitive command, Heb, 10. 33. Whileſt ye were made a gazing ſtock by reproaches and afflictions. And David in the perſon of Chriſt complains, Pſal. 22. 17. they look and ſtare upon me: partly with eyes of wonder, as on ſo many Monſters and Prodigies, 1 Pet. 4. 4. Wherein they think it ſtrange that you run not with them to the ſame exceſs of Riot: partly with the eyes of ſcorn, as on ſo many miſerable wretches. Indeed God and wicked men agree in this point, that good men are not worthy to live here. But upon different, yea, contrary accounts, God eſteems them too good to live here, Heb. 11. 38. Of whom the world was not worthy. Wicked men conceive them too bad to live here, Act. 22. 22. Away with ſuch a fellow from off the earth, for it is not fit that he ſhould live. Which makes them to behold the perfect and upright, with ſcorn and contempt.
However mark the Juſt, behold the Ʋpright, do it ſolemnly, do it ſeriouſly, not with a curſory look, fix thy ſight, and for ſome time; let it dwell on ſo eminent an Object. Mark the perfect, as a Schollar marks his copie to write after it. Then will it come to paſs with thee as with Moſes, Exod. 34. 29. He ſo long had ſeen the back-parts or Suburbs of Gods glory, that the skin of his face ſhone, guilded with the reflexion thereof. So thoſe who mark the Perfect and behold the Ʋpright, not only with a fore-caſt, but chiefly with a reflexed look, cannot but be gainers thereby. For the godly, who, as S. Paul ſaith, Phil. 2. 15. ſhine as lights among a crooked and perverſe Nation in the world, will make ſuch as effectually mark them, become like unto them, and ſhine accordingly. We ſee that ſuch who look on Bleer-eyes, have their own ſight infected therewith; and thoſe who diligently mark, and ſtedfaſtly faſten the eyes of their ſouls, on the perfect and upright man, will in proceſs of time, partake of their perfection.
Ʋſe. 1. It ſerveth to confute ſuch, who, though living long in this world, and converſing with varietie of perſons, yet mark and obſerve nothing at all. If a privy inſpection might be made into the Diaries and Journals of ſuch mens lives, how would they be found filled with empty cyphers, whoſe total ſum amounts to juſt nothing. When Meſſengers and Trumpeters come into the Caſtles and Garriſons of their enemies, commonly they are brought blindfolded, that they may make no dangerous diſcoveries to report to their Party at their return. What out of Policie is done to them, that many out of idleneſs and ignoranc… do to themſelves, mask and hood wink their ſouls, do take notice of nothing in their paſſage through this world.
Others mark but only ſuch things which are not remarkable. Dina marks, but what? Gen. 34. 1. The fancie-ful faſhions of the daughters of Canaan: and we may generally obſerve, that all obſervations follow the humour of the Obſervers, ſo that what vice or vertue in him is predominant, plainly appears in their diſcoveries. The Covetous man marks, but whom? thoſe who are rich and wealthy. The ambitious man, but whom? thoſe that are high and honourable. The laſcivious man marks, but whom? ſuch as are beautiful and wanton: few there be of Davids devout diſpoſition, who mark the Perfect, behold the Ʋpright; for the end of that man is peace.
2 Ʋſe. Let all who deſire this peaceable end, labour whileſt living to liſt themſelves in the number of thoſe who are perfect and upright.
King Ahaaz coming to Damaſcus, was ſo highly affected with an Idolatrous Altar which he there beheld, that he needs would have that Original Copyed out, 2 King. 16. 10. And the like made at Jeruſalem, according to the faſhion of it, and all the workmanſhip thereof. Fool, to preferre the pattern of the infernal pit, before the pattern in the Mount. But this his prophane action will afford us a pious application.
You that have marked the Juſt and beheld the Upright, ought to be affected with the piety of his life, cannot but be contented with the peaceableneſs of his end. This therefore do; Such who are pleaſed with the pattern of his perfection and uprightneſs, go home, and raiſe the like fabrick, erect the like ſtructure for all conſiderable particulars in your own ſoul.
Vain and wicked was the wiſh of Balaam, Numb. 23. 10. Let me dye the death of the righteous, and let my laſt end be like his. He would commence per ſaltum, take the Degree of Happineſs, without that of Holineſs; like thoſe who will live Papiſts, that they may ſin the more freely; and dye Proteſtants, that they may be ſaved the more certainly. But know that it is an impoſſibility to graft a peaceable death upon any other ſtock, but that of a pious life.
3. Ʋſe. Let it retrench our cenſuring of the final eſtate of thoſe whom we know led godly lives, and we ſee had ſhameful deaths. Let us expound what ſeems doubtful at their death, by what was clear in their life. A true concluſion may ſometimes be inferred from falſe premiſes: but from true premiſes the concluſion muſt ever be true. Poſſibly a good life in the next world, may follow a bad one in this; namely, where (though late) ſincere repentance interpoſeth. But moſt certain and neceſſary it is, that a good life here muſt be crowned with a good condition hereafter. What then though. John Baptiſt loſt his head by Herods cruelty, he ſtill held his head in the Apoſtles phraſe, Col. 2. 19. By a lively faith continuing his dependance on, and deriving life and comfort from Jeſus Chriſt, in which reſpect he may be ſaid to have dyed in peace.
There is a ſharp and bitter paſſage in Scripture, Luk. 9. 23. And yet if the ſame be ſweetned with a word or two in my Text, it may not only eaſily be ſwallowed, but alſo will certainly be digeſted into wholſome nouriſhment: the words are theſe, and let him take up his Croſs daily and follow me. His Croſs; ſome will ſay, I could comfortably comport my ſelf to carry ſuch a mans Croſs, his is a ſlight, a light, and eaſie; mine a high, a huge and heavy Croſs. Oh but children muſt not be chooſers of that rod where with they are to be corrected; that is to be let alone unto the diſcretion of their father. Men may fit cloaths, but God doth fit Croſſes for our backs: no Croſs will pleaſe him for thee to take up, but thy Croſs, only that which his providence hath made thee the proprietarie thereof. Well take it up, on this aſſurance, that the end thereof ſhall be peace.
Take up thy Croſs. Is it not enough that I be paſſive, and patiently carry it when it is laid upon me? What a Tyranny is this for me to croſs my ſelf by taking up my own croſs? But God will have it ſo, thou muſt take it up: that is, Firſt thou muſt freely confeſs that nothing hath befaln thee by chance or fortune, but by Gods all-ordering Providence. Secondly, Thou muſt acknowledge that all afflictions impoſed upon thee, are the juſt puniſhment of thy ſins deſerved by thee; if inflicted more heavily, ſeeing all things is mercy which is on this ſide of hel fire. This it is to take up thy croſs do it willingly, for it will be peace at the laſt.
The laſt is the worſt word, Daily. Not that God every day ſends us a new affliction, but he requires that every day we ſhould put on a habit of patience, to undergo whatſoever croſs is laid upon us. This I conceive to be Davids meaning, Pſal. 73. 14. and chaſtened every morning. Daily, ſuperſtitious Fryers never eſteem themſelves ready till they have put on their Crucifix, and religious Proteſtants muſt never accompt themſelves ready till they have put on their croſs.
The Papiſts have beſprinkled their Calendar with many feſtivals, having no foundation in Scripture, or ancient Church Hiſtory. One day they call the Exaltation of the Croſs, which is May 3. another the Invention of the Croſs, which is September 14. But we muſt know there is one day of the Croſs more, Day which continueth from the beginning to the end of the year, namely, the Aſſumption of the Croſs; every one muſt take it up daily, do it, & do it willingly, for the end thereof wil be peace.
And yet there is a fourth thing remaining in the Text, when we have took up our Croſs we muſt follow Chriſt; it is not enough to take it up, and then ſtand ſtill, as if ſuffering gave us a ſuperſedeas for doing; but God at the ſame time will have our hands, back, and feet of our ſoul exerciſed; hands to take up, back to bear our Croſs, and feet to follow him; and happy it is for us, though we cannot go the ſame pace, if we go the ſame path with our Saviour; for the end thereof will be peace.
O the amiableneſs of the word Peace! oh the extenſiveneſs of the word End! Peace? what can be finer ware? End? what can be larger meaſure?
The amiableneſs of Peace, eſpecially to us, who ſo long have prayed for it, and payed for it, and ſought for it, and fought for it, and yet as yet in England have not attained it. For the Tragoedy of our war is not ended, but the ſcene thereof removed, and the Element only altered from earth unto water. Surely had we practiſed Davids precept, Pſal. 34. 14. Eſchew evil and do good. ſeek peace and enſue it, before this time we had obtained our deſire. It is to be feared we have been too earneſt proſecutors of the laſt, and too ſlow performers of the firſt part of the verſe: great have been our deſires, but ſmall our deeds for peace. Had we eſchewed evil and done good, God ere this time, would have crowned our wiſhes with the fruition of peace.
The Marriners Act. 27. 30. (men skilful to ſhift for themſelves at Sea) had a private project for their own ſafety, namely, to quit their crazie ſhip, (with the ſouldiers and paſſengers therein,) and ſecretly to convey themſelves into the boat. But their deſign miſcarried being diſcovered by S. Paul to the ſouldiers, who cut the ropes of the boat, and let her fall off.
All men ought to have a publick ſpirit for the general good of our Nation, the ſucceſs where of we leave to the al-managing providence of the God of heaven and earth. But I hope it wil be no treaſon againſt our State, and I am ſure it wil be ſafe for us, who are but private perſons to provide for the ſecuring of our ſouls, and to build a little Cock-boat, or ſmal Veſſel of a quiet conſcience in our own hearts, thereby to eſcape to the Haven of our own Happineſs? We wiſh well to the great Ship of our whole Nation, and will never deſert it ſo, but that our beſt prayers and deſires ſhall go with it. But however providence ſhall diſpoſe thereof we will ſtick to the petty Pinnace of Peace in our own conſciences. Sure I am, no ſouldiers ſhall be able to cut the Cables, I mean no forcible impreſſion from without, ſhall diſturb or diſcompoſe the peace which is within us.
O the extenſiveneſs of the word End! It is like the widows oyl, 2 King. 4. 6. Which multiplyed to fill the number and bigneſs of all Veſſels brought unto it, ſo here bring dayes weeks, months, years, myriads, millions of years end will fill them all, yet it ſelf is never filled, as being the endleſs end of eternity.
We will conclude all with a paſſage of Columbus, when he firſt went to make diſcoverie of the new world. Long time had he ſailed and ſeen nothing but Sea, inſomuch as the men and Marriners with him begun to mutiny reſolving to go no further, but return home again. Here Columbus with good words and fair language pacified them for the preſent, perſwading them to ſail forward for one month more. That month elapſed, he overintreated them to hold out but 3 weeks longer: that three weeks expired, he humbly and heartily ſued unto them, that for his ſake they would ſail on but 3 dayes more, promiſing to comply with the Reſolutions of returning, in caſe that within thoſe 3 dayes, no encouragement to their contrary was diſcovered. Before the ending whereof they deſcryed fire, which was to them a demonſtration that it was not ſubjected on water, and wch invited them for the finding out of thoſe Iſlands, whereby others afterwards diſcovered the whole Continent.
Whileſt we live here below in our bodies, and ſail towards another world in our ſouls and deſires, we muſt expect to meet with much diſturbance in our diſtempered paſſions: yea, ſuch as ſometimes in the hour of temptation will amount to a mutiny; and much diſhearten us when toſt with the tempeſt of afflictions we can make no land, diſcover no hope of happineſs. It muſt then be our work to ſtill and calm our paſſions, perſwading them to perſevere, and patiently to proceed, though little hope appear for the preſent. Not that with Columbus we ſhould indent with our ſouls to expect any ſet-time of years, months or dayes, (this were unlawful, and with the wicked, Pſal. 78. 41. To limit the Holy One of Iſrael) but indefinitely without any notation of time: Let us till on our ſouls by degrees, a while, a little while, yet a very little while to depend on God, and go on in goodneſs. Then at laſt a pillar of fire, a comfortable light of a conſcience cleared through the blood and merits of Chriſt will appear unto us, not only contenting us for the preſent, but directing us for the future to that bliſs and happineſs enjoyed by the Subject of my Text, Mark the Perfect, behold the Ʋpright; for the end of that man is Peace. AMEN.
FINIS.
PAg. 7. l. 4. for ad praevaricationem r. and prevarication, p. 12. l. 5. for foreign, r. foreign.
End of the text · Thomas Fuller, The Infants Advocate of Circumcision and Baptism (1653)