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€ihtary  of ^he  theological  ^tminavy 

PRINCETON    .   NEW  JERSEY 
PRESENTED  BY 


The  Rev.  John  M.  Krebs 
Class  of  1832 


BX  9315  .S9  V.2 

Swinnock,  George,  1627-1673 

Works 


NICHOL'S  SERIES  OF  STANDARD  DIVINES. 

PURITAN  PERIOD. 


Mitlj  6^mral  ^xd's.a 


BY   JOHN    C.    MILLER,    D.D., 

LINCOLN    college;    HONORARY  CANON    OF   WORCESTER;    RE(;TOR   OF  GREENWICH. 


THE 


WORKS  OF  GEORGE  SWINNOCK,  M.A. 

VOL.    II. 


♦ 


COUNCIL  OF  PUBLICATION. 


W.  LINDSAY  ALEXANDER,  D.D.,  Professor  of  Theology,  Congregational 
Union,  Edinburgh. 

JAMES  BEGG,  D.D.,  Minister  of  Newington  Free  Church,  Edinburgh. 

THOMAS  J.  CRAWFORD,  D.D.,  S.T.P.,  Professor  of  Divinity,  University, 
Edinburgh. 

D.  T.  K.  DRUMMOND,  M.A.,  Minister  of  St  Thomas's  Episcopal  Church, 
Edinburgh. 

WILLIAM  H.  GOOLD,  D.D.,  Professor  of  Biblical  Literature  and  Church 
History,  Reformed  Presbyterian  Church,  Edinburgh. 

ANDREW  THOMSON,  D.D.,  Minister  of  Broughton  Place  United  Presby- 
terian Church,  Edinburgh. 

4?fncrat  'JJbitor. 
REV,  THOMAS  SMITH,  D.D.,  Edinburgh. 


THE  CHRISTIAN  MAN'S  CALLING, 


THE    WORKS 


GEORGE    SWINNOCK,  M.A, 


VOL.    11. 


CONTAINING  : 


THE  CHRISTIAN  MAN'S  CALLING,  LATTER  PORTION  OF  PART  II., 
AND  A  PORTION  OF  PART  III. 


EDINBURGH :  JAMES  NICHOL. 

LONDON :  JAMES  NISBET  AND  CO.     DUBLIN :  G.  HERBERT. 


M.DCCC.LXVII1. 


A  short  Memoir  of  Sivinnock  is  reserved  for  a  subsequent 
Volume. — Ed. 


CONTENTS. 


PAGES 

The  Christian  Man's  Calling — Part  II. — continued,  1 


CHAP. 

VI.  How  Christians  may  exercise  themselves  to  godliness, 
in  the  relation  of  masters,  with  a  good  wish  about 
the  duty  of  a  master,  .  -  .  .  .  3-22 

A  good  wish  about  the  master's  duties,  wherein 

the  former  heads  are  epitomised,  .  .        22-29 

VII.  How  Christians  may  exercise  themselves  to  godliness 

in  the  relation  of  servants,  .  .  .        29-42 

A  good  wish  about  the  duty  of  a  servant,  wherein 

the  former  heads  are  epitomised,  .  .       42-45 

VIII.   How  a  Christian  may  exercise  himself  to  godliness  in 

prosperity,  .....        46-73 

A  good  wish  of  a  Christian  in  prosperity,  where- 
in the  former  heads  are  epitomised,     .  .       74-82 
IX.  How  a  Christian  may  exercise  himself  to  godliness  in 
adversity.     Containing  motives  to  it,  and  the  nature 
ofit,          .             .             .             .             .  .     82-120 

X.  The  means  whereby  Christians  may  exercise  themselves 
to  godliness   in   adversity.     As   also   a  good  wish 
about  that  condition,  ....    120-140 

A  good  wish  of  a  Christian  in  adversity,  wherein 

the  former  heads  are  applied.  .  .   140-161 


Vlll  CONTENTS. 

PAGES 

The  Christian  Man's  Calling— Part  III.,     .  .  .  163 

The  Epistle  to  the  Reader,  ....  165-184 

Preface,  .......  185-187 

chap. 

I.   How  a  Christian  may  exercise  himself  to  godliness  in 

his  dealings  with  all  men.     As  also  a  good  wish 

about  that  particular,         ....   187-220 

A  good  wish  of  a  Christian  in   relation  to  his 

dealings   with  all   men,   wherein   the   former 

.     heads  are  applied,       ....  220-237 

II.  How  Christians  may  exercise  themselves  to  godliness 

in  the  choice  of  their  companions,  .  .  238-267 

A  good  wish  of  a  Christian  about  the  choice  of 
his  companions,  wherein  the  former  particulars 
are  applied,    .....  267-279 

III.  How  a  Christian  may  exercise  himself  to  godliness  in 

evil  company,         .....   280-315 
A  good  wish  concerning  a  Christian's  carriage  in 
evil  company,  wherein  the  former  heads  are 
applied,  .....  315-330 

IV.  How  Christians  may  exercise  themselves  to  godliness 

in  good  company,  with  a  good  wish  about  that  parti- 
cular,        ......  330-377 

A   good    wish   about   a    Christian's   carriage   in 
good  company,  wherein  the  former  heads  are 
applied,  .....  377-403 

V.  How  a  Christian  should  exercise  himself  to  godliness 
in  solitariness.     As  also  a  good  wish  about  that 
particular,  .....  403-453 

A  good  wish  about  the  exercising  ourselves  to 
godliness  in  solitude,  wherein  the  former  par- 
ticulars are  applied,    ....  454-485 

VI.  How  a  Christian  may  exercise  himself  to  godliness  on 

a  week-day  from  morning  to  night,  .  .   485-510 

A  good  wish  about  the  Christian's  carriage  on  a 
week-day  from  morning  to  night,  wherein  the 
former  heads  are  applied,         .  .  .   510-525 


THE  CHRISTIAN  MAN'S  CALLING. 

PART    1 1. — [continued.) 


'  VOL.  II. 


THE  CHRISTIAN  MAN'S  CALLING. 

PAET  II. 


CHAPTER  VI. 


Hoio  Christians  may  exercise  themselves  to  godliness,  in  the  rela- 
tion of  masters,  luith  a  good  loish  about  the  duty  of  a  master. 

The  third  and  last  relation  in  a  family,  is  that  of  master  and  ser- 
vants ;  the  other  two  relations  had  a  being  in  man's  estate  of 
innocency,  this  was  brought  in  by  man's  apostasy.l  Civil  subjection 
to  man  came  in  by  our  sinful  defection  from  God.  "VVe  lost  our 
liberty  by  casting  off  God's  service.^  The  word  servant  is  thought 
to  be  a  derived  a  serva7ido,  because  those  who  were  taken  in  battle, 
and  might  have  been  slain,  were  saved,  2  Kings  v.  2.  As  servi- 
tude came  in  with  a  curse,  (the  first  time  the  word  servant  sounded 
in  the  world,  was  when  Noah  cursed  his  son  Ham,  Gen.  ix.  25,)  so 
sovereignty  is  promised  as  a  blessing.  Gen.  xxvii.  29,  andxxv.  23. 

There  are  usually  reckoned  three  causes,  or  rather  occasions,  of 
service.  3 

1.  Victory  ;  when  men  are  conquered  in  war :  the  victor  often 
spared  their  lives,  but  took  away  their  liberty. 

2.  Necessity  ;  when  men  are  sold  for  debt.  It  was  usual  for  the 
debtor  to  become  servant  to  the  creditor  amongst  the  Romans, ■*  by 
the  law  of  the  twelve  tables.  The  French  were  wont  also  to  sell 
themselves  to  noblemen  for  debt.^  And  the  Jews  were  not  ignorant 
of  this  practice,  Lev.  xxv.  39  ;  Exod.  xxi.  7 ;  2  Kings  iv.  1,  though 

^  Chrysost.,  Horn.  29  in  Gen. 

^  Servum  hominem  homini  aut  iniquitas  aut  adversitas  erit. — Akq'.  Quest.  Sup. 
Gen.,  lib.  i.  15. 

3  Basil.  De  Spirit.,  cap.  20.  ■*  Gel.,  lib.  xx.  cap.  1. 

*  Caesar,  vi.  De  Bell.  Gal. 


4  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

their  usage  by  their  brethren  was  much  differing  from  the  usage  of 
strangers. 

3.  Utility  ;  when  one  committeth  himself,  or  is  committed  to  the 
government  of  another  for  his  education. 

Among  the  Jews  there  were  two  sorts  of  servants.  Some  that 
were  of  other  nations  ;  their  servitude  was  perpetual  and  hereditary, 
both  of  themselves  and  their  children. 

Others  that  were  of  their  own  nation,  which  were  to  serve  but  six 
years,  and  in  the  seventh  to  go  out  free,  Exod.  xxi.  2.  Some  reckon 
among  them  four  sorts  of  servants. 

First,  The  highest  in  that  degree,  as  Abraham's  steward  ;  such 
were  said  to  stand  before  their  masters,  1  Kings  x.  8. 

Secondly,  Such  as  waited  on  their  master's  person  immediately  ; 
these  are  said  to  pour  out  water  upon  their  master's  hands,  2  Kings 
iii.  11. 

Thirdly,  Such  as  were  employed  in  inferior  offices,  as  in  dressing 
of  meat,  or  reaping  harvest,  1  Sam.  viii.  13.  These  were  called 
labourers. 

Fourthly,  Such  as  did  their  lowest  and  basest  work  ;  and  these 
were  said  to  sit  behind  the  mill,  because  they  thrust  the  mill  before 
them  as  they  wrought,  and  this  was  one  of  the  basest  works  about 
which  such  were  occupied,  Exod.  xi.  2;  Isa.  xlvii.  2. 

Amongst  the  Komans  there  were  two  sorts  of  servants. 

1.  Such  as  were  taken  in  war ;  over  these  the  master  had  an 
absolute  power  to  dispose  of  them  as  he  pleased,  these  were  slaves 
for  life  ;  all  they  got  was  their  masters'  ;  they  might  sell  them,  or 
kill  them,  and  were  never  questioned  for  it.^  Titus  Sempronius 
would  sell  his  aged  and  weak  servants  as  cattle,  and  so  Cato  Pollio 
commanded  one  ,of  his  servants  to  be  thrown  into  his  fish-ponds 
for  breaking  a  glass,  which  he  valued  highly,  though  he  had  store 
of  them ;  which  in  humanity,  when  Augustus  Caesar  understood, 
he  entered  the  place  where  the  glasses  were,  and  broke  them  all,  to 
preveut  the  like  cruelty  for  the  future. 

2.  Such  as  were  servants  by  compact ;  over  these  the  master  had 
only  a  conditional  power.  He  had  right,  not  to  the  persons,  but 
only  to  the  actions  of  these,  to  their  work. 

Reader,  if  God  hath  called  thee  to  the  relation  of  a  master, 
remember  that  thou  aid;  his  servant,  and  carry  thyself  accordingly ; 
give  to  thy  servant  that  which  is  to  hUaiov  koX  t)]v  laorrjTa,  just  and 
equal.  Col.  iv.  1.  Do  not  use  him  as  a  slave,  but  as  thy  fellow- 
servant  of  the  same  Lord.     God  teacheth  us,  both  by  his  pattern 

^  Macrob.,  lib.  i.  cap.  6. 


Chap.  VI.]  the  christian  man's  calling.  5 

and  precept,  to  mix  our  authority  with  clemency,  for  he  hates 
tyranny.  Though  he  hath  sovereign,  and  ilHmited,  and  absokite 
dominion  over  all  the  world,  and  might  pluck  up  and  pull  down, 
slay  and  destroy  without  pity,  and  none  could  say  to  him,  what 
doest  thou  ?  yet  his  mercy  is  over  all  his  works,  judgment  is  his 
strange  work,  Isa.  xxviii.  21.  And  as  he  hath  committed  to  some 
persons  dominion  over  others,  so  hath  he  commanded  them  to 
exercise  it  with  moderation.  A  king  is  his  deputy  on  earth  ;  but  if 
a  prince  would  fix  upon  a  sure  foundation,  he  tells  him  his  laws 
must  not  be  written,  as  Draco's  were,  in  blood  :  '  Mercy  and  trutli 
preserve  the  king;  his  throne  is  established  by  mercy,'  Prov.  xx.  28. 
A  father  hath  authority  over  his  child,  but  mark  what  a  caution 
God  gives  him  not  to  abuse  it :  '  Fathers,  provoke  not  your  children 
to  wrath.'  The  husband  is  the  head  of  the  wife,  but  observe  what 
care  he  takes  lest  any  should  be  so  unnatural  and  cruel  to  their 
own  bodies  :  '  Husbands,  love  your  wives,  and  be  not  bitter  against 
<them.'  So  also,  because  the  ma.ster  hath  much  power  over  his  ser- 
vant, God  limits  his  commission,  and  appoints  that  it  be  tempered 
with  mercy :  '  Masters,  do  the  same  things  to  your  servants,  and  for- 
bear threatening.'  Still  God  manifesteth  this  to  be  his  pleasure, 
that  the  sword  of  power  be  furbished  with  the  oil  of  pity  ;  yet  herein 
there  must  be  care  that  a  master's  carriage  do  not  expose  him  to 
contempt  from  his  servants.  As  masters  milst  not  be  fierce,  so 
neither  familiar  with  their  servants.  Cato  was  in  both  the  ex- 
tremes ;  one  while  he  would  eat  and  drink,  and  work  naked  with 
them,  and  when  he  had  worn  them  out  with  work,  sell  them  like 
horses  in  a  market. ^  So  the  Romans  in  general,  at  their  feast 
called  Saturnalia,  did  wait  on  their  servants  ;  the  servants  sat  at  the 
table,  and  the  masters  served  them ;  yet  possibly,  before  the  year 
was  expired,  would  kill  them  as  dogs.^ 

But  servants  are  most  apt  to  be  slighted  ;  it  is  too  usual  an  ex- 
pression, by  way  of  reproach.  He  is  but  a  ser\w.nt,  or,  She  is  but  a 
waiting-maid.  (It  is  free  grace  that  thou  art  not  a  servant.  I  pray 
thee,  who  made  thee  to  differ  ?)  The  Son  of  God  himself,  when  he 
took  upon  him  the  form  of  a  servant,  was  of  no  reputation  ;  he  was 
despised  and  rejected  of  men,  Phil.  ii.  7  ;  Isa.  liii.  3. 

I  shall  lay  down  two  or  three  motives  to  quicken  thee  to  thy  duty 
in  this  relation,  and  then  shew  thee  wherein  it  consisteth. 

First,  Consider  they  are  made  of  the  same  earth  with  thee  ;  when 
thy  proud  heart  esteems  them  vile  and  base,  think  with  thyself  that 
they  have  the  same  pedigree  and  parentage  with  thyself     '  The  poor 

1  Plut.  in  Vit'  2  Athen.,  lib.  xiv.  cap.  17. 


6  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

and  the  rich  meet  together,  and  the  Lord  is  the  maker  of  them 
both,'  Prov.  xxii.  2.  There  is  no  such  vast  difference  betwixt  thy- 
self and  thy  servant,  as  thy  haughty  spirit  would  suggest.-^  Thou 
and  he  meet  together  in  the  same  common  mother,  the  earth,  and 
in  the  same  common  Father,  in  heaven.  Master  and  servant  are 
made  of  the  same  mould,  and  have  the  same  maker.  Nay,  a  poor 
servant  is  so  little  thy  inferior,  that  he  is  called  thy  own  flesh,  Isa. 
Iviii.  7.  Though  there  be  a  civil  difference,  there  is  no  natural 
difference,  for  he  is  the  same  flesh,  thy  own  flesh. 

Therefore  it  is  said,  '  He  that  despiseth  the  poor,  reproacheth  his 
maker,'  Prov.  xvii.  5.  He  despiseth  the  maker  of  his  person,  and 
the  maker  of  his  portion.  He  reproacheth  God  for  his  work  of 
creation,  for  making  such  a  man  or  such  a  maid  ;  and  he  reproacheth 
God  for  his  work  of  providence,  for  making  such  a  one  poor,  and 
such  a  one  a  servant  and  an  inferior.2  For  our  civil  conditions,  as 
much  as  our  natural  constitutions,  are  from  God.  As  he  maketh 
cedars  and  shrubs,  mountains  and  valleys,  so  also  masters  and  ser-» 
vants,  bond  and  free.  This  argument  kept  Job  within  the  bounds 
of  his  duty;  he  durst  not,  though  a  master,  nay,  though  a  magistrate, 
(and  so  in  no  fear  of  punishment  from  man,)  abuse  his  servant  upon 
this  account :  '  Did  not  he  that  made  me  in  the  womb  make  him  ? 
and  did  not  one  fashion  us  in  the  womb?'  Job  xxxi.  14,  15 — i.e., 
Should  I  in  passion  flee  in  his  face,  or  through  pride  trample  him 
under  my  feet,  who  is  a  child  of  the  same  father  with  myself  ? 

Secondly,  Consider,  as  they  are  made  of  the  same  earth,  so  they 
are  heirs  of  the  same  heaven  with  thee.  If  there  be  a  civil  distinc- 
tion, yet  there  is  no  spiritual  distinction.  In  Christ  there  is  neither 
bond  nor  free,  Col.  iii.  11 ;  he  paid  the  same  price,  and  bought 
the  same  purchase  for  both.  We  read  under  the  law  that  all  the 
Israelites,  both  poor  and  rich,  gave  the  same  ransom  for  their  souls, 
Exod.  xiii.  15  ;  signifying  that  the  same  precious  blood  of  the  Son 
of  God  was  to  be  shed  for  the  redemption  of  all  sorts  of  persons. 
And  it  is  recorded  in  the  Gospel,  that  '  God  hath  chosen  the  j)Oor  of 
the  world,  rich  in  faith,  and  heirs  of  a  kingdom,'  James  ii.  5.  I  may 
say  the  same  of  masters  and  servants,  as  the  apostle  speaks  of  Jews 
and  Gentiles,  *  God  hath  given  them  (servants)  the  Holy  Ghost  as 
well  as  us,  (masters ;)  and  hath  put  no  difference  betwixt  us  and 
them,  purifying  their  hearts  by  faith,'  Acts  xv.  8,  9.     Thy  servant, 

'  Fortima  distinxit  dominos  a  servis,  natura  utrisque  communis  et  eadem. — 
Philo.  De  Spec.  Leg. 

*  Vis  tu  cogitare  istiim  quern  servum  tuum  vocas,  ex  iisdem  seminibus  ortum, 
eodem  frui  cselo,  teque  spirare,  teque  vivere,  ajque  mori. — Senec,  Epist.  47. 


Chap.  VI.]  the  christian  man's  calling.  7 

if  born  again,  is  God's  son ;  and  if  a  son,  then  an  lieir,  an  lieir  of 
God,  a  joint-heir  with  Christ.  Take  heed  therefore  that  thou  do.st 
not  abuse  God's  child  ;  great  heirs  are  tenderly  used.  It  called  for 
great  lamentation,  when  the  precious  sons  of  Zion,  comparable  to 
fine  gold,  were  esteemed  as  earthen  pitchers.  Lam.  iv.  2.  And  will 
it  not  be  sad  for  thee  to  trample  one  of  God's  jewels  as  dirt  under 
thy  feet  ?     Oh,  how  wilt  thou  be  ashamed  of  it  at  the  last  day  ! 

At  present  thy  servants  may  be  before  thee  in  grace ;  how  clearly 
doth  thy  experience  teach  thee  that  the  poor  receive,  when  the  rich 
reject,  the  gospel.  Mat.  xi.  5,  &c.  The  Lamb  is  offered  in  sacrifice, 
and  acceptable  to  God,  when  the  lion  as  an  unclean  creature  is  cast 
by.  How  many  a  master,  like  Potiphar,  is  an  enemy,  a  foe,  when 
the  servant,  like  Joseph,  is  a  great  friend  and  favourite  in  the 
heavenly  court !  i  God's  church  are  called  the  congregation  of  his 
poor,  Ps,  Ixxiv.  19  ;  and  to  despise  the  poor  is  counted  by  God, 
and  called  a  despising  the  church,  1  Cor.  xi.  20.  Thy  servant  may 
be  poor  in  spirit,  when  thou  art  poor  in  spirituals.  He  may  be 
rich  in  grace,  in  good  works,  which  is  infinitely  the  better,  when 
thou  art  possibly  only  rich  in  gold  and  outward  goods.  Thou 
esteemest  him  at  a  poor  rate,  and  not  worth  a  penny ;  but  be  it 
known  to  thee,  0  man  !  that  he  is,  if  holy,  worth  thousands,  and 
millions.  Thy  servant,  like  Levi,  though  he  hath  no  part  in  the 
earthly  Canaan,  may  have  the  boundless  God  for  his  portion. 
What  wise  man  would  esteem  a  horse  by  the  gaudiness  of  its 
trappings  and  furniture,  or  a  knife  by  its  gilt  haft.  So  truly  no 
wise  man  will  esteem  another  by  his  fine  clothes,  or  great  estate,  or 
any  outward  ornaments,  but  by  his  spiritual  endowments. 

Hereafter  thy  servants  may  be  above  thee  in  glory.  It  is  taken 
notice  of,  that  a  contemptible  grasshopper,  the  silliest  almost  of  all 
creatures,  is  advanced  into  the  chief  city  of  England,  (London,)  and 
a  principal  part  of  that  city,  the  Koyal  Exchange,  when  far  more 
noble  creatures  are  less  regarded.  He  that  took  upon  him  the  form 
of  a  servant,  and  was  vilified  and  scorned  as  a  Avorm  on  earth,  is 
certainly  the  highest  in  heaven.  A  poor  servant,  like  Lazarus,  may 
be  comforted  and  highly  exalted,  when  a  rich  master,  as  Dives, 
may  be  disgraced  and  tormented.  He  that  hath  not  a  foot  of  land, 
may  have  a  title  to  the  inheritance  of  the  saints  in  light. 

Thy  servant  may  be  the  Lord's  freeman,  1  Cor.  vii.  22,  and 
therefore  must  not  be  used  as  a  slave.  Though  he  be  of  low  degree, 
yet  he  is  a  brother,  and  must  accordingly  be  treated,  Jamp s  i.  9  ; 

1  Dominus  fidelem  habens  servum,  diligat  ut  filiuin,  vel  ut  fratrem,  propter  fidei 
societatem. — Clemens  Constit.  AposL,  lib.  iv.  cap.  12. 


8  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

Lev.  XXV.  39.  Though  his  spiritual  relation  do  not  privilege  him 
from  dutifulness  and  subjection  to  thee,  yet  it  should  prevent  thy 
oppression  of  him.  Do  not  dare  to  put  those  vessels  to  sordid 
sinful  uses,  which  are  now  vessels  of  honour,  and  must  shortly, 
according  to  the  martyr's  phrase,  be  scoured  bright,  and  set  on  the 
high  shelf  of  heaven. 

Thirdly,  Consider  that  thou  hast  a  master  in  heaven.  As  ser- 
vants are,  if  gracious,  God's  sons,  and  thereby  may  be  comforted, 
so  masters  are  God's  servants,  and  thereby  may  be  cautioned.  Is 
thine  eye  upon  thy  servants,  to  see  whether  they  do  their  duties 
faithfully  ?  I  must  tell  thee,  God's  eye  watcheth  thee  much  more, 
to  observe  whether  thou  carriest  thyself  in  thy  relation  conscien- 
tiously. Thy  servants  may  cheat  thee,  and  thou  never  the  wiser ; 
but  thou  canst  not  cozen  God,  for  all  things  are  naked  and  open  in 
his  sight.  The  awe  of  this  master  kept  holy  Job  from  abusing  his 
power  to  the  prejudice  of  his  servants.  '  If  I  despised  the  cause  of 
my  man-servant  or  maid-servant,  when  they  contended  with  me ; 
what  then  shall  I  do  when  God  riseth  up  ?  and  when  he  visiteth, 
what  shall  I  answer  him?'  The  fear  of  God,  not  any  human 
affection,  made  him  faithful  to  the  meanest  in  his  family.  Fellow- 
servants  will  not  abuse  and  smite  one  another  whilst  their  master 
is  in  presence.i  'What  then  shall  I  do  when  God  riseth  up?' 
Oppressing  and  unjust  masters  will  fall,  when  God  riseth  to  judge 
servants'  causes,  and  to  revenge  their  quarrels.  '  Tliou  shalt  not 
rule  over  him  with  rigour  ;  but  fear  thy  God,'  Lev.  xxv.  43. 

God  delights  to  appear  in  the  behalf  of  the  afflicted  poor,  and  such 
as  have  none  to  take  their  part.  How  severely  hath  he  punished 
many  masters  for  their  want  of  pity  to  their  servants.  When  the 
Jews  were  false  and  unfaithful  to  their  servants,  he  turned  their 
own  liberty  into  bondage  and  slavery,  and  made  them  experience 
by  the  cruelty  of  the  Chaldeans  what  it  was  to  be  served  as  slaves. 
When  the  hard  yoke  was  upon  their  own  necks,  to  the  grating  and 
goring  their  flesh,  then  they  felt  their  servants'  misery,  Jer.  xxxiv. 
8-21.  As  divine,  so  human  writ  confirmeth  this.  The  Chians,  a 
people  of  Grecia,  who  were  infamous  for  their  inhumanity  in  this 
particular,  being  conquered  by  Mithridates,  were  made  by  him 
slaves  to  their  own  servants.^  The  Lacedaemonians  also  were  cruel 
to  their  servants,  the  Tenarenses,  but  their  city  on  a  sudden  was 
so  shaken,  that  all  those  houses  wherein  their  cruelty  had  been 
exercised,  except  four,  were   destroyed. ^     God  makes  such  men 

^  Posse  et  non  velle  nocere  argumentum  est  hominis  deum  timentis. — Athen. 
^  Athen.,  lib.  vi.  cap.  6.  ^  JElian.,  vi.  76. 


Chap.  VI.]  the  christian  man's  calling,  9 

know  many  times  here  that  wherein  they  deal  passionately  and 
proudly  he  is  above  them,  but  always  hereafter  ;  '  they  shall  have 
judgment  without  mercy  that  shew  no  mercy.' 

Keader,  think  often  in  all  thy  dealings  with  thy  servant,  that 
thou  hast  a  master  in  heaven,  wlio  may  suddenly,  but  will  shortly, 
reckon  with  thee  ;  and  if  thou  now  afflictest  him,  when  God  visiteth, 
what  wilt  thou  answer  him  ?  As  he  will  not  favour  thy  servant 
barely  for  being  an  inferior,  so  he  will  not  fear  thee  in  the  least  for 
being  a  superior.  '  Forbear  threatening,  and  do  to  thy  servant  that 
which  is  just  and  equal,  knowing  that  thy  master  also  is  in  heaven; 
and  with  him  there  is  no  respect  of  persons,'  Eph.  vi.  9  ;  Col.  iv.  1. 
Oh  do  but  consider  !  Thy  master  in  heaven  is  omniscient,  and 
knoweth  all  thy  unjust  dealings  with  thy  servant.  He  is  holy,  and 
hates  all  thy  oppression  ;  nay,  he  is  omnipotent,  and  his  hand  will 
reach  thee,  and  punish  thee  for  it. 

Fourthly,  Consider  he  is  God's  servant,  God  hath  the  original, 
illimited  right  to  thy  servants  ;  thou  hast  only  a  derivative,  bounded 
power  over  them.  God  commands  the  Israelites  to  treat  their  ser- 
vants mildly  upon  this  motive,  '  For  they  are  my  servants,'  Lev. 
XXV.  42.  Hence  some  tell  us  that  the  Jews,  in  the  infancy  of  their 
commonwealth,  were  very  meek  and  moderate  towards  their  ser- 
vants. They  did  not  put  them  to  do  either  any  vile  office  or  any 
hard  work ;  they  allowed  them  the  same  meat,  drink,  and  lodging 
with  themselves,  say  the  Kabbins ;  and  thence  arose  that  proverb, 
He  that  buyeth  a  Hebrew  servant  buyeth  himself  a  master. 
Therefore  several  of  them  loved  their  service  so  well,  that  they 
would  rather  have  their  ears  bored  through,  and  continue  in  that 
condition,  than  enjoy  their  freedom.  Sure  I  am,  God's  servants 
must  not  be  used  as  Satan's  slaves.  If  men  should  not  have  hard, 
uncharitable  thoughts  of  others,  because  they  are  another's  servants, 
much  less  may  they  be  uncharitable  and  cruel  in  their  actions  to- 
wards such.  '  Who  art  thou,'  saith  the  apostle,  '  that  judgest  an- 
other man's  servant  ?'  Eom.  xiv.  4,  So  may  I  speak  to  thee,  reader, 
if  an  unjust  master,  who  art  thou  ?  and  what  art  thou  that  abusest 
and  oppressest  another's  servants?  Do  what  thou  wilt  with  thy 
own  servants,  if  ever  thou  canst  get  an  absolute  dominion  over  any, 
but  darest  thou  to  wrong  another's  servants,  and  the  Lord's  ser- 
vants too  ? 

If  a  friend  should,  when  he  is  necessitated  to  go  abroad,  commit 
his  servant  to  thee  for  some  time,  wouldst  thou  not  use  him  kindly 
and  courteously  for  thy  friend's  sake  ?  And  when  thy  God  hath 
committed  his  servants  to  thy  care  and  keeping  for  some  time,  to 


10  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

be  instructed  in  his  word,  and  acquainted  with  his  worship,  wilt 
thou  abuse  his  servants  as  dogs,  and  bring  them  up  as  brutes  ?  To 
be  the  servant  of  God  was  a  title  that  the  greatest  masters  in 
Israel  gloried  in,  and  well  they  might.  Now,  wilt  thou  abuse  and 
abase  those  whom  God  himself  doth  thus  honour  ?  The  heathen 
moralist,  to  dissuade  a  master  from  cruelty  and  rigour,  can  tell  him 
that  though  they  are  servants  yet  they  are  men,  and  fellow-servants 
with  us  of  the  same  supreme  deity,  i 

One  thing,  reader,  I  would  in  a  word  warn  thee  of,  before  1 
speak  to  thy  duty  in  this  relation,  that  thou  consider  whom  thou 
takest  into  thy  service.  It  is  dangerous  to  admit  diseased  persons 
into  thy  house :  let  none  wait  on  thee  who  will  not  worship  God. 
It  was  said  of  Hannibal's  army,  that  it  consisted  ex  coUuvie  omnium 
gentium,  of  the  scum  of  all  nations  ;  but  let  it  not  be  said  so  of  thy 
family.  He  that  knowingly  harbours  a  traitor  is  himself  a  rebel. 
Some  servants  will  hinder  thee  from  discharging  thy  trust  in  refer- 
ence to  their  souls  ;  but  having  spoke  formerly  to  the  well-choosing,2 
I  shall  speak  now  to  the  well-using  of  servants. 

Thy  duty  in  relation  to  thy  servant  will  be  discovered  in  these 
particulars. 

Thy  duty  is  to  endeavour  the  welfare  of  thy  servants'  souls. 
Turks  mind  nothing  about  their  slaves  but  that  they  do  their  own 
work ;  but  Christians  must  mind  that  their  servants  do  God's  work 
also.  Some  read  that  Gen.  xiv.  14,  '  And  Abraham  armed  his 
catechised  servants,  born  in  his  own  house,  three  hundred  and 
eighteen.'  It  is  clear  that  he  commanded  his  household,  the 
greatest  part  of  which  were  servants,  to  keep  the  way  of  the  Lord, 
Gen.  xviii.  19.  Joshua  was  for  his  whole  house  to  serve  God, 
Joshua  xxiv.  15.  And  the  fourth  commandment  is  full  for  it:  '  Tliou, 
thy  son,  thy  daughter,  thy  man-servant,  and  thy  maid-servant,' 
Exod.  XX.  10.       '  .  " 

He  is  esteemed  a  cruel  master  that  will  not  allow  his  servant 
bodily  food  ;  but  God  counts  him  infinitely  more  savage  who  gives 
not  his  servant  spiritual  food.  Shimei  looked  so  much  after  his 
servants  that  he  lost  his  life  by  it-;  but  many  masters  look  so  little 
after  their  servants  that  it  will  cost  them  their  souls  for  it. 

Instruct  thy  servants  in  the  word  and  worship  of  God.  I  told 
thee  before,  they  are  God's  servants ;  and  wilt  thou  not  take  care 
that  they  serve  him  ?  Holy  Esther  would  not  only  fast  and  pray 
herself,  but  '  I  and  my  maidens  will  fast  also.'  It  was  happy  for 
those  servants  that  they  had  such  a  mistress ;  it  is  likely  their  ser- 
^  Seacc.  dc  Clem.  -  Vide  the  First  Part,  cap.  ult. 


Chap,  VI.]  the  christian  man's  calling.  11 

vice,  whicli  was  corporal,  was  instrumental  to  their  spiritual  liberty, 
Esther  iv.  16. 

Take  time  in  the  evenings,  and  on  the  Lord's-daj's,  to  teach  them 
the  principles  of  the  oracles  of  God.  Be  often  speaking  to  them 
of  the  threefold  state  of  man,  and  the  three  offices  of  Christ ;  wdth 
gentleness  and  mildness  draw  them  towards  God.  Do  thou  fre- 
quently in  their  hearing  commend  the  sweetness  of  God's  love  in 
Christ  to  sinners,  the  richness  of  that  inheritance  which  he  hath 
laid  up  for  his  servants,  and  the  monstrous  unthankfulness  of  men 
in  rejecting  that  love  and  neglecting  this  life.  Give  others  cause, 
that  frequent  thy  family,  to  speak  to  thee,  as  the  queen  of  Sheha 
to  Solomon,  '  Happy  are  thy  men  ;  happy  are  those  thy  servants, 
which  stand  continually  before  thee,'  1  Kings  x,  8.  As  he  is  the 
best  servant  that  looks  most  to  the  main  of  his  master's  estate,  that, 
thougli  he  forget  some  smaller  matters,  will  be  sure  to  remember 
the  principal ;  so  he  is  the  best  master  that  looks  most  to  the  main, 
the  precious  soul,  and  eternal  salvation  of  his  servant. 

Pray  with  and  for  thy  servants.  Possibly  they  have  good  na- 
tures, but  no  grace.  They  mind  thy  work  carefully,  but  neglect 
God's  worship  carelessly  ;  and  canst  thou  think,  without  bowels  and 
jiity ,  of  their  eternal  perdition  ?  When  Elisha's  servant  was  sore  dis- 
tressed by  reason  of  the  Syrians,  Elisha  prayed  for  him :  '  Lord,  open, 
I  pray  thee,  open  his  eyes,  that  he  may  see.  And  thje  Lord  opened 
the  eyes  of  the  young  man  ;  and  he  saw,'  2  Kings  vi.  17.  Keader, 
are  none  of  thy  servants  blind,  not  knowing,  in  a  saving  degree,  the 
only  true  God,  and  Jesus  Christ  whom  he  hath  sent  ?  Canst  thou 
let  them  alone  in  this  condition,  and  not  cry  to  God  to  open  the 
eyes  of  the  blind,  and  to  turn  them  from  darkness  to  light  ?  Oh 
pray  hard ;  thou  knowest  not  but  God  may  hear  and  cause  them  to 
see  in  their  day  the  things  of  their  peace. 

When  the  body  of  the  good  centurion's  servant  was  sick,  his  mas- 
ter went  to  the  Lord  Jesus  for  his  cure,  saying,  '  Lord,  my  servant 
lieth  at  home  sick  of  the  palsy,  grievously  tormented.'  So  go  thou 
to  Christ :  Lord,  my  man-servant,  my  maid-servant  is  sick  ;  full  of 
spiritual  diseases,  sick  of  the  stone  in  the  heart,  of  the  tymjjany  of 
pride,  of  the  fever  of  lust,  of  the  dropsy  of  drunkenness,  of  the  con- 
sumption of  atheism  ;  Lord,  help  him,  help  her ;  for  he,  for  she  is 
grievously  tormented.  For  thy  comfort,  consider  what  answer 
Christ  gave  the  centurion,  '  I  will  come  and  heal  him.'  Jesus  Christ, 
upon  thy  fervent  prayer,  may  send  thee  in  such  an  answer  as  may 
rejoice  thy  soul,  and  the  heart  of  thy  poor  servant  for  ever. 

Be  careful  that  thy  servants  frequent  the  public  ordinances  of 


-12  THE  CHRISTIAN  MAN's  CALLING,  [PaRT  II. 

God.  Elkanah  would  go  up  to  offer  sacrifice  with  his  whole  house, 
1  Sam.  i.  21.  When  thou  appearest  before  God,  let  not  thy  servant 
be  left  behind.  It  is  not  so  safe  to  go  alone  as  with  company.  Do 
not,  as  the  Egyptian  masters  did,  when  thy  God  calleth  thy  servant 
to  sacrifice,  tell  him  he  is  idle,  and  wanteth  more  work.  When 
they  have  attended  on  the  word,  examine  them  what  they  remem- 
ber. Scholars  never  learn  their  lessons  well  when  they  beforehand 
know  they  shall  not  be  questioned  about  them.  If  thou  sendest  thy 
servant  on  an  errand  about  thy  temporal  estate,  thou  wilt  call  him 
to  an  account  how  well  he  hath  done  it.  Let  thy  conscience  be 
judge  whether  thou  hast  not  much  more  cause,  when  he  is  sent 
about  his  own  eternal  estate,  to  question  him  how  he  hath  per- 
formed it. 

Thy  benefit  doth  not  a  little  depend  upon  thy  servant's  piety, 
which  may  encourage  thee  to  promote  it  to  the  utmost  of  thy  power. 
The  more  thy  servant  is  conscientious  to  please  God,  the  more  care- 
ful he  will  be  to  please  thee.  A  wicked  servant  will  make  nothing 
of  blemishing  thy  name  and  impoverishing  thy  estate  ;  as  Gehazi, 
he  will  make  thee  a  cloak  for  his  own  covetousness ;  as  the  unjust 
steward,  he  will  lessen  thy  stock  to  enlarge  his  own ;  when  a 
godly  servant,  as  Joseph  and  Jacob,  will  rather  wrong  himself  than 
rob  thee.  It  is  observable  of  Onesimus,  that  though,  before  his 
conversion,  he  was  as  a  rotten  post  in  his  master's  house,  threatening 
to  pull  it  down,  yet  afterwards,  as  a  sound  pillar,  he  assisted  to  bear 
it  up.  '  I  beseech  thee  for  my  son  Onesimus,  whom  I  have  begot- 
ten in  my  bonds ;  who  was  in  time  past  to  thee  unprofitable,  but 
now  is  profitable  to  thee  and  me,'  Philem.  10, 11.  When  once  he 
became  a  new  creature,  instead  of  robbing  and  running  away,  he 
would  enrich  his  master.  There  are  no  such  faithful  servants  to 
men,  as  those  that  are  faithful  subjects  to  God.  Grace  will  turn 
him  w^ho  is  a  moth  to  waste,  into  a  merchant  to  increase  their  out- 
ward stock;  when  a  graceless  servant,  like  Ziba  to  Mephibosheth, 
will  make  no  bones  of  deluding  the  magistrate,  so  he  may  defraud 
his  master. 

Famous  is  that  story  of  Pyrrhias,!  a  merchant  of  Ithaca,  who 
seeing  an  aged  man  captive  in  a  pirate  ship,  had  compassion  on 
him,  and  bought  him  and  all  his  commodities,  which  were  certain 
barrels  of  pitch.  The  old  man  considering  that  merely  out  of 
charity,  and  not  out  of  covetousness,  Pyrrhias  had  done  this,  pre- 
sently discovered  to  him  a  considerable  treasure  hid  in  the  bottom 
of  the  barrels,  whereby  he  became  exceeding  rich. 

^  Willet,  Hexapla  in  Lev. 


Chap.  VI]  the  christian  man's  calling.  13 

Reader,  if  the  redemption  of  one  out  of  bondage  to  man  through 
the  divine  providence  had  so  large  a  recompense,  surely  thy  work 
of  redeeming  thy  poor  servant  out  of  slavery  and  bondage  to  sin  and 
Satan  shall  receive  a  far  greater  reward.  Besides  thy  temporal, 
thou  mayest  expect  to  reap  an  eternal  reward.  The  redemption  of  a 
soul,  as  it  is  far  more  precious,  so  it  is  infinitely  more  profitable, 
James  v.  20 ;  Dan.  xii.  3. 

2.  Provide  what  is  just  and  convenient  for  thy  servants'  bodies. 
Prefer  tlieir  souls,  but  provide  for  their  bodies.  '  Masters,  do  to 
your  servants  that  which  is  just  and  equal,'  Col.  iv.  1,  Some  covet- 
ous wretches  will  overwork  their  servants,  but  underkeep  them, 
either  of  which  is  unjust.  That  dealing  is  just  towards  a  servant 
which  a  master  from  his  heart  would  desire  might  be  used  towards 
himself,  if  he  were  in  the  condition  of  a  servant. 

Convenient  food  must  be  allowed  thy  servants.  Thou  canst  not 
rationally  expect  that  they  should  be  diligent  about  their  work,  if 
thou  deniest  them  convenient  diet.i  Thou  knowest  thy  horse  must 
have  his  provender,  or  he  cannot  well  perform  his  journey.  '  The 
hired  servants  in  my  father's  house  have  bread  enough,'  Luke  xv. 
17.  They  have  not  what  is  toothsome,  but  sufficient  of  what  is 
wholesome ;  bread  enough ;  nature,  not  lust,  must  be  nourished. 
God  commandeth  thee  to  satisfy  their  hunger,  but  not  to  pamper 
their  carnal  appetites.  '  He  that  delicately  bringeth  up  his  servant 
from  a  child,  shall  have  him  become  his  son  at  last,'  Prov.  xxix.  21. 
He  that  affordeth  his  servant  raiment  too  costly,  or  nourishment 
too  dainty,  or  carrieth  himself  towards  him  too  familiarly,  will  find 
him  at  last  a  young  master  in  his  house,  so  malai:)ert  as  to  equalise 
himself  with  the  children,  and  to  tyrannise  over  his  fellow-servants. 
Solomon's  son,  Rehoboam,  did,  by  sad  experience,  find  the  truth  of 
this.  The  wise  man  himself  saw  it  in  Jeroboam,  whom  for  his 
parts,  not  for  his  piety,  he  had  received  into  his  service,  and  pre- 
ferred before  worthier  persons,  till  at  last  he  took  state  upon  him, 
and  did  not  only  endeavour  to  be  as  his  son,  but  even  aspire  to  be 
his  sovereign. 

But  though  servants'  sloth  and  sin  may  not,  yet  their  bodies  must 
be  cherished.  He  cheats  himself  who  will  not  allow  his  servants, 
nay,  and  cattle  too,  sufficient  food.  The  good  housewife  alloweth 
meat,  as  well  as  appointeth  work  to  her  maidens :    '  She  riseth 

^  'Domini,  quod  justum  est,  servis  exliibete,'  Col.  iv.l.  In  opere  servis  injungendo 
justitiam  colit,  qui  nee  premit  laboribus  immodicis,  nee  sinit  otio  et  desidia  torpes- 
cere.  Sic  in  cibo  prsebendo,  qui  nee  detrahit  illis  victum  necessarium  ac  convenientem, 
ncque  patitur  illos  guise  et  ebrietati  iudulgere.— Z)aw.,  in  loc. 


14  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  II. 

whilst  it  is  yet  night,  and  giveth  meat  to  her  household,  and  a  task 
to  her  maidens,'  Prov.  xxxi.  1,5.  Work  without  meat  would  quickly 
famish  the  natural  body  ;  meat  without  work  would  feed  the  body 
of  sin  ;  therefore  she  mindeth  both.  The  labourer  is  as  worthy  of 
his  meat  as  his  lord  of  his  work. 

The  Hebrew  Rabbis  tell  us  that  the  first  wise  men  among  them 
gave  their  servants  and  beasts  meat  before  they  did  eat  them- 
selves. Masters  must  also  allow  physic  to  their  diseased  servants. 
He  was  an  Amalekite,  an  enemy  to  God,  that  left  his  servant,  when 
sick,  to  the  wide  world :  '  And  my  master  left  me,  because  three 
days  ago  I  fell  sick,'  1  Sam.  xxx.  13,  which  act  of  cruelty  God  pun- 
ished severely.  He  took  care,  by  his  providence,  that  the  poor  ser- 
vant should  be  recovered,  and  the  oppressing  master  destroyed. 
The  good  Samaritan  will  bind  up  the  wounds  of  a  distressed  stranger, 
much  more  of  a  servant.  Xenocrates,  though  a  heathen,  was  piti- 
ful to  a  poor  sparrow,  that,  being  pursued  by  a  hawk,  fled  to  him 
for  succour.  He  sheltered  her  while  the  enemy  was  fled,  and  after- 
wards letting  her  go,  said,  Se  supplicem  non  prodidisse,  That  he  had 
not  betrayed  his  poor  suppliant.-^  A  Christian  should  have  more 
pity  for  a  distressed  Christian  than  a  heathen  hath  for  a  bird.  A 
master  should  be  a  physician  to  his  servants  ;  as  careful  to  preserve 
their  healths  and  prevent  their  death,  as  to  provide  them  work. 
Ischomachus  told  his  wife  that  it  was  part  of  her  office,  and  the 
most  grateful  part  of  it,  in  case  a  servant  fall  sick,  to  take  care  of 
his  recovery. 2  The  centurion,  though  a  soldier,  (and  their  hearts 
usually  are  more  obdurate  and  less  compassionate  than  others,)  was 
earnest  and  diligent  for  the  help  of  his  sick  servant.  Mat.  viii. 

Clothes  or  wages  must  also  be  afforded  servants.  Apprentices 
have  raiment  from  their  masters,  others  have  money  to  find  them- 
selves ;  now  in  both,  or  either  of  these,  thy  duty  is  to  be  faithful. 
The  good  housewife  minds  raiment  for  them  to  whom  it  is  due,  and 
that  neither  too  neat  nor  nasty,  but  such  as  is  suitable  to  the  sea- 
son, Prov.  xxxi.  21. 

Be  careful  to  pay  them  their  wages.  It  is  high  injustice  to  de- 
tain their  dues.  God  will  pay  those  masters  who  will  not  pay  tlieir 
servants.  He  hath  wrath  for  them  who  have  no  wages  for  others. 
Such  covetousness  brings  a  dreadful  curse :  '  Woe  be  to  him 
that  usetli  his  neighbour's  service  without  wages,  and  giveth  him 
not  for  his  work,'  Jer.  xxii.  13.  The  mean  and  low  servant  hath 
the  great  and  high  God  for  his  avenger.  His  eyes  see  such  cruelty, 
and  his  ears  hear  the  poor  servant's  cry.     This  is  one  of  those  cry- 

^  iElian.  Yar.  Hist.,  lib.  xiii.  ^  Xenopbon. 


Chap.  VI.]  the  christian  man's  calling.  15 

ing  sins  ■wliicli  will  give  God  no  rest  till  lie  revenge  it.  Murder  or 
blood  liatli  a  loud  voice  ;  it  crieth,  Gen,  iv.  10.  As  the  blood  of 
the  Mediator  cried  for  pardon,  so  the  blood  of  meo,  unjustly  shed, 
crieth  for  punishment.  The  souls  of  the  good,  and  the  blood  of  the 
bad,  if  their  bodies  be  murdered,  will  cry  for  vengeance.  God  hath 
washed  his  hands  in  their  blood  (and  thereby  kept  his  honour 
unstained)  who  have  stained  their  hands  in  the  blood  of  others. 
Sodomy  is  another  crying  sin ;  man  with  man,  doing  that  which  is 
unseemly.  Human  bestiality  calleth  for  divine  severity.  Gen.  xviii. 
22.  Hell  shall  be  rained  out  of  heaven,  but  that  such  an  unnatural 
sin  shall  be  revenged.  This  hellish  fire  in  men  shall  be  punished 
with  fire  from  God.  Oppression  is  a  third  crying  sin,  Exod.  iii.  7, 
and  xxii.  23.  To  keep  back  the  servant's  wages  is  to  dare  the  mas- 
ter in  heaven  to  a  duel,  James  v.  4.  Though  the  poor  servant  be 
silent,  yet  the  sin  itself  hath  a  large  throat,  and  will  cry  aloud.  It 
is  cursed  covetousness  not  to  be  charitable ;  but  it  is  inhuman 
cruelty  to  suck  out  poor  men's  sweat  and  spirits,  and  to  deny  them 
what  is  their  due  for  its  reparation.  This  sin  hath  a  louder  voice 
than  the  sinner.  The  very  land  will  cry  and  the  furrows  complain 
when  the  poor  man,  armed  with  patience,  doth  not,  or,  awed  with 
power,  dareth  not.  Job  xxxi.  39. 

This  scarlet  crying  sin  is  of  a  double  dye.  When  masters  pay 
servants  less  than  their  work,  or  late  for  their  work,  they  are  in 
some  measure  guilty  of  it.  There  ought  to  be  a  proportion  between 
the  work  and  the  wages.  Laban,  by  his  shuffling  and  cutting  with 
Jacob,  was  met  with  himself  at  last.  It  is  unworthy  and  wicked 
for  any  master  to  w^ork  upon  the  necessities  and  wants  of  others. 
We  have  a  saying,  There  is  nothing  cheap  but  poor  men's  labour. 
But  I  am  confident,  how  cheap  soever  their  work  is  here,  many  a 
griping  master  will  find  it  dear  enough  in  the  other  world.  To 
delay  the  payment  of  servants  is  also  sinful.  To  defer,  by  the  law 
of  man,  is  all  one  as  to  deny.  When  they  slip  the  time  appointed, 
the  bond  is  forfeited.  God  would  not  permit  the  Jews  to  sleep  with 
such  money  in  their  purses.  '  Thou  shalt  not  oppress  an  hired  ser- 
vant that  is  poor  and  needy,  whether  he  be  of  thy  brethren,  or  of 
thy  strangers  that  are  in  thy  land :  at  his  day  thou  shalt  give  him 
his  hire,  neither  shall  the  sun  go  down  upon  it ;  for  he  is  poor,  and 
setteth  his  heart  upon  it :  lest  he  cry  against  thee,'  Deut.  xxiv. 
14,  15. 

3.  Command  thy  servant  nothing  but  what  is  fit  and  lawful. 
Two  things  I  include  under  this  head :  that  thou  shouldst  enjoin 
thy  servant  nothing  but, 


16  THE  CHRISTIAN  MANS  CALLING.  [PaRT  II. 

1.  What  is  agreeable  to  God's  law ;  that  his  soul  be  not  injured. 

2.  What  is  suitable  to  his  natural  strength  ;  that  his  body  be  not 
prejudiced. 

First,  Nothing  but  what  is  agreeable  to  God's  word.  Thou  art 
but  a  steward,  and  therefore  to  appoint  those  that  are  thy  inferiors 
that  only  which  thy  lord  directeth.  They  and  thou  also  are  God's 
servants,  wherefore  his  pleasure  must  always  be  preferred.!  The 
Holy  Ghost  in  thy  description  giveth  thee  a  good  caution.  He 
calleth  thee  a  master  KaTcu  crdpKa,  according  to  the  flesh,  or  a  bodily 
master,  Eph.  vi.  5  ;  Col.  iii.  22.  Thou  hast  power  to  give  laws  to 
his  body,  but  no  power  at  all  to  make  laws  for  his  soul.  His  flesh 
may  be  at  thy  beck,  but  his  spirit  must  only  be  at  God's  bidding. 
If  in  any  command  thou  transgressest  God's  laws,  thou  exceedest 
thy  limits.  And  I  must  tell  thee  that  thy  servant  is  not  bound  to 
obey  thee,  nay,  he  is  expressly  forbidden  it.  I  shall  by  and  by  charge 
him  in  God's  name  not  to  do  it,  and  be  it  at  his  own  peril  if  he  dare. 
Some  masters  indeed,  as  Absalom,  enjoin  their  servants  what  God 
forbids,  to  steal,  or  cozen  in  their  callings,  to  lie,  or  bear  false  wit- 
ness, when  it  is  for  their  profit  and  credit,  and  to  profane  the  Lord's- 
day  by  working ;  and  think,  as  that  proud  prince,  that  their  word 
must  be  an  unquestionable  and  sufficient  warrant,  '  Fear  not,  have 
not  I  commanded  you  ?'  But  such  men  must  know  that  they  them- 
selves are  guilty  of  high  treason,  by  commanding  others  to  become 
traitors.  Oh  be  not  thou  called  master  in  this  sense,  for  one  is  thy 
master,  even  Christ !  Mat.  xxiii.  9.  It  was  the  saying  of  Anastasius 
the  emperor,  that  he  would  venture  upon  no  design,  though  never 
so  gallant  and  glorious,  that  might  cost  a  drop  of  the  blood  of  his 
subjects.^  And  wilt  thou  venture  upon  those  commands  which 
may  cost  the  soul-blood  both  of  thyself  and  servant  ?  Abraham 
was  careful  not  to  trouble  his  steward's  conscience.  Gen.  xxix.  8. 

Secondly,  Nothing  is  to  be  enjoined  tliy  servant  but  what  is  suit- 
able to  his  strength.  Neither  his  inward  man  must  be  wronged  by 
sinful,  nor  his  outward  man  by  cruel  commands.  Thou  may  est  use 
him,  but  thou  mayest  not  abuse  him.  It  is  one  thing  to  work,  and 
another  thing  to  rack  and  wear  out  a  servant.  It  is  thy  duty  to 
keep  him  from  sloth,  but  thy  sin  to  suck  out  his  spirits.  A  tyrant 
and  a  master  differ  specifically  ;  ^  'Ye  shall  not  rule  over  one  another 

1  Omnis  authoritas  et  superioritas,  a  Deo  derivatur,  et  ideo  debet  divinse  authori- 
tati  subordinari.  Prseceptum  ergo  inferioris  potestatis  non  obligat  ad  obedientiam 
quando  contrariatur  praecepto  superioris. — Durandus,  lib.  ii.  ist.  39,  qu.  5. 

-  Evagrii.,  lib.  iii. 

^  Masters  must  consider,  Et  quid  ferre  valent  humeri,  et  quid  ferre  recusant. — 
I'or.  in  Art.  Poet. 


Chap,  VI.]  the  christian  man's  calling.  17 

with  rigour,'  Lev.  xxv.  46.  It  is  for  wicked  Egyptians  to  com- 
mand bricks  and  deny  straw,  to  make  their  servants'  lives  bitter, 
and  their  service  an  iron  furnace ;  yet  I  fear  that  some  famihes  in 
England  may  be  called,  as  Egypt,  a  house  of  bondage,  wherein 
governors,  according  to  the  prophet's  phrases,  '  eat  the  flesh,  and 
flay  the  skin,  and  break  the  bones  of  poor  servants,'  Micah  iii.  3. 

The  master  should  be,  as  the  servant  of  Naaman  called  him,  a 
father  to  his  servants  ;  esteem  his  servant,  according  to  Seneca's 
appellation,  as  a  lower  or  lesser  friend,  l  Satyrus  in  Atheneeus  was 
called  Ev8ov\o<;  koI  Evoiko<;,  because  he  was  kind  to  his  servants. 
If  a  merciful  man  be  merciful  to  his  beasts,  much  more  to  his  ser- 
vant. God  contemneth  the  service  of  those  masters,  when  they 
worship  him,  who  are  cruel  to  their  servants,  Isa.  Iviii.  5,  6.  He 
that  overstraineth  his  horse  at  work  wrongs  his  own  purse  ;  but  he 
that  overworketh  his  servant  wrongs  his  conscience. 2  Oh,  it  is  a 
barbarous  act  for  any  man  to  command  what  may  likely  hazard  his 
servant's  life  !  He  that  takes  such  earnings  drinketh  his  servant's 
blood,  which  holy  David  would  not  do,  2  Sam.  xxiii.  17.  And  some 
think  it  troubled  his  conscience  that  he  had  by  a  wish,  though  he 
never  gave  any  word  of  command,  occasioned  the  dangers  of  his 
three  worthies'  lives.  It  was  said  of  the  Massilians,  it  is  better  to 
be  their  sheep  than  children.  It  may  be  said  of  some  masters,  it  is 
better  to  be  their  swine  than  servants,  they  are  so  unmerciful  to 
them. 

4.  Masters  must  be  faithful  in  teaching  their  servants  that  trade 
and  calling  to  which  they  are  bound.  As  the  servant  is  bound  to 
be  faithful  to  his  master  in  obeying  his  lawful  commands,  so  the 
iuaster  is  bound  to  be  faithful  to  his  servant  in  instructing  him  in 
his  calling.  It  is  a  gross  and  grievous  fault  in  many  masters,  in 
taking  their  servants'  work,  and  their  parents'  wealth,  and  conceal- 
ing from  thern  the  mystery  of  their  trade.  This  is  robbery  and 
unrighteousness.  Their  covetousness  will  persuade  them  to  teach 
inferiors  so  much  as  will  make  them  profitable  servants,  but  their 
envy  and  avarice  together  hinder  them  from  teaching  them  so  much 
as  may  make  them  honourable  masters.  Hence  it  comes  to  pass 
that  apprentices,  when  their  time  is  expired,  are  still  in  bondage  ; 
for  being  ignorant  how  to  buy  and  sell,  or  in  some  essential  parti- 
cular of  their  trades,  they  dare  not  take  a  shop,  lest,  through  their 
unskilfulness,  occasioned  by  their  masters'  unfaithfulness,  it  should 

^  Humilis  amicus. — Sencc,  Epist.  97. 

-  Merpia  fiev  rj  6eu  5ov\eia,  dfierpos  Se  r/  to7s  avdpunrois.     Moderata  servitus  est  qua2 
Deo  placet,  immoderata  quae  ad  bumanam  libidinem  exigitur. — Plat.,  Epist.  9. 
VOL.  II.  B 

/ 


18  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

in  a  few  months  fall  on  their  heads.  Ainsworth  tells  us  that  God 
would  not  have  servants  sent  away  empty,  lest  they  should  be  ne- 
cessitated to  return  to  service,  from  which  second  servitude  he 
would  free  his  people.!  But  these  masters  purposely  (I  mean  many 
of  them)  keep  close  their  art  and  mystery  to  continue  their  servants 
to  them  in  a  little  nobler  slavery,  that,  when  their  indentures  are 
ended,  their  apprentice  may  step  into  a  journeyman,  which  is  but 
bondage  in  a  second  edition,  and  somewhat  a  fairer  print.  Others 
fear,  if  their  servants  should  be  made  skilful  in  their  calling,  they 
would  some  way  or  other  get  away  their  custom  ;  and  therefore  con- 
ceal their  trade,  hereby  turning  a  possibility  of  their  future  suffer- 
ing into  a  certainty  of  present  sinning,  just  like  one  that,  because  it 
is  possible  somebody  hereafter  may  give  him  a  cup  of  wormwood,  is 
resolved  to  prevent  it  by  taking  a  present  cup  of  poison.  But  what- 
soever be  the  root,  the  reason  of  it,  sure  I  am  the  fruit  is  bitter 
and  distasteful  to  God,  and  all  sober  men.  A  common  robber  on 
the  road  is  not  in  so  deep  a  degree  guilty  of  theft  as  an  unfaithful 
master.  This  man  robs  the  father  of  his  money  now,  and  the  com- 
fort he  might  expect  from  his  son  hereafter ;  he  robs  the  servant  of 
his  present  labour  and  his  future  livelihood  ;  he  robs  his  country  of 
that  service  which  the  apprentice  might  have  done  it  if  the  master 
had  been  conscientious  in  teaching  him  his  calling  ;  and  he  robbeth 
God  and  his  own  soul  most  in  wronging  all  these,  and  in  being  so 
false  and  unfaithful  to  his  covenants,  which,  under  his  own  hand 
and  seal,  will  be  brought  out  against  him  at  the  day  of  Christ. 

I  know  some  servants  are  dull  and  backward,  and  cannot  easily 
learn  ;  and  others  are  untoward,  and  will  not  be  easily  taught ;  but 
let  masters  do  their  endeavour  and  discharge  their  duties,  and  then 
the  sin  will  not  another  day  lie  at  their  doors. 

But,  reader,  I  would  be  rightly  understood ;  I  do  not  intend  by 
teaching  thy  servant  the  mystery  of  his  art  and  trade,  thy  instruct- 
ing thy  servant  in  the  mystery  of  iniquitj^,  those  sly,  subtle  tricks 
which  some  masters  have  (by  false  weights,  or  rotten  wares  hand- 
somely glazed  or  glossed,  or  any  other  sinful  way)  to  cozen  their 
customers.  No.  If  thou  art  skilled  in  this  hellish  black  art,  keep 
it  to  thyself  and  the  devil,  whence  it  came,  but  let  not  thy  servant 
be  abused  by  doing  thy  work  so  many  years,  and  then  turned  off 
like  thy  horse,  after  such  hard  labour,  without  any  reward. 

By  that  small  acquaintance  I  have  in  the  city,  I  find  the  urging 
this  duty  exceeding  necessary,  many  masters  being  faulty  herein,  to 
the  great  prejudice  and  wrong  of  their  apprentices  ;  and  I  do  some- 

*  Ainsworth  in  Deut.  xv.  14. 


Chap.  VI.]  the  christian  man's  calling.  19 

what  marvel  tliat  those  who  write  of  relation  duties,  do  generally 
omit  it — not  one  that  I  ever  read  of  so  much  as  mentioning  it. 

5.  Masters  ought  to  exercise  discipline  towards  their  servants. 
Eeproof  is  due  to  a  servant  sinning,  as  much  as  his  diet ;  nay,  a 
servant  that  will  not  be  corrected  with  words,  must  with  blows, 
Prov.  xxix.  19.  The  philosopher  tells  us,  a  servant  may  challenge 
three  things,  ipjov,  rpocprjv,  koI  KoXacriv,  work,  meat,  and  correc- 
tion ;  and  it  is  clear,  as  the  case  maybe  in  the  last,  that  the  master 
in  giving  them  all,  doth  no  more  than  what  is  just  and  equal.  Some 
servants,  like  the  Phrygians,  will  do  nothing  any  longer  than  they 
are  beaten  to  it.  But  that  servant  who  knoweth  his  master's  will, 
and  doth  it  not,  shall  be  beaten  with  many  stripes,  Luke  xii.  47. 
The  Scythians,  when  their  servants,  upon  their  long  absence  in 
Asia,  had  married  their  wives,  and  at  their  return  withstood  them, 
conquered  their  servants  with  whips,  though  they  could  not  conquer 
them  with  swords. i 

The  master  ought  to  be  wise,  especially  in  this  part  of  his  duty. 
Correction  is  like  physic,  not  to  be  given  without  good  advice  and 
caution ;  if  it  be  too  frequent,  it  works  no  more  than  our  meat  with 
us  ;  some  faults  that  are  lesser,  may  be  pardoned  without  danger, 
Eccles.  vii.  21,  22. 

Every  house  must  not  be  turned  into  a  house  of  correction.  The 
servants'  disposition  must  be  observed.  We  use  a  difference  when 
we  go  about  to  hew  a  rugged  piece  of  timber,  and  to  smooth  a  little 
stick,  which  you  can  bend  as  you  please. 

A  fit  season  must  be  observed.  Cut  your  trees  at  some  time  of 
the  year,  and  you  kill  them  ;  prune  them  at  other  times,  and  they 
thrive  much  the  better. 

The  fault  must  be  plain.  Arraignment  and  conviction  in  all  our 
courts  precede  judgment  and  execution.  Some  masters  in  their  heat 
and  haste  fly  on  their  servants  upon  a  supposition  which  is  false  ; 
like  those  who  hang  men  for  a  fact,  and  then  examine  whether  they 
are  guilty  or  no,  and  if  they  be  found  innocent,  take  their  bodies 
down  from  the  gibbet,  and  allow  them  a  burial.  No  man  was  to  be 
beaten  among  the  Jews,  say  their  writers,^  but  by  witnesses  and  evi- 
dence, and  they  were  to  examine  the  witnesses  by  inquiry  and  dili- 
gent search,  even  as  they  did  in  judgments  of  life  and  death. 
Joseph's  master  sinned  in  putting  him  into  prison  upon  his  wife's 
bare  assertion.  Gen.  xxxix.  20. 

The  correction  must  be  moderate.     Servants  must  not  be  wrought 

1  Fez.  Mel.  Hist. 

2  Ainsworth  in  Deut.  xxv.     Ex  Maimon.  in  Sanliedrin.,  chap.  xvi.  sec.  4. 


20  THE  CHRISTIAX  MAN's  CALLING.  [PaRT  II. 

like  horses,  nor  beaten  like  clogs.  When  Hagar  fled  from  the  too 
hard  dealing  of  her  mistress,  and  groaned  to  God,  he  heard  her  cry. 
Deut.  xxiii.  15,  he  cannot  endure  that  our  brother  or  sister  should 
be  vile  in  our  eyes.  Adrianus  the  emperor  banished  one  Umbra, 
a  matron,  for  five  years,  for  handling  her  maids  cruelly,  Deut.  xxv. 
3,  4.  Whosoever  did  beat  his  servant  amongst  the  Hebrews  im- 
moderately, was  to  be  beaten  himself,  unless  there  were  a  fine  by 
tlieir  judicial  laws,  as  in  some  cases,  imposed  on  him.i  It  is  evi- 
dent, that  if  the  master  had  wronged  his  servant,  though  but  in  "^a 
tooth,  he  was  to  make  him  satisfaction,  Exod.  xxi.  26,  27.  The 
Eomans  punished  their  faulty  servants,  by  forcing  them  to  carry  a 
piece  of  wood  called  fiirca,  in  w*ay  of  disgrace,  up  and  down  among 
all  their  neighbours,  and  the  offender  was  called  fui^cifer.'^ 

6.  Masters  ought  to  encourage  good  servants.  Sometimes  by 
seasons  for  lawful  recreations.  The  naturalist,  who  speaketh  much 
that  servants  should  not  want  work,  saith  also  that  they  must  have 
rest  and  recreation,  apylav,  as  well  as  epyov,  refreshment  as  em- 
ployment. Their  hard  meat  will  go  down  the  better  with  a  little 
sauce. 

Horses  too  strait  reined  in,  are  apt  to  rise  up  with  their  fore- 
feet ;  when  they  are  allowed  convenient  liberty  with  their  heads 
they  go  the  better. 

Sometimes  by  preferring  him,  if  it  be  in  thy  power :  '  A  wise  ser- 
vant shall  have  rule  over  a  son  that  causeth  shame,  and  shall  have 
part  of  the  inheritance  among  the  brethren/  Prov.  xvii.  2.  God 
would  have  those  that  are  low  and  lowly  exalted  to  higher  places. 
Potiphar,  though  he  had  no  fear  of  God,  yet  having  found  Joseph 
faithful,  he  preferred  him,  a  poor  slave,  to  be  over  all  his  house. 
The  centurion's  honest  servant  was  dear  to  him,  eVrt/ios-,  of  great 
price ;  a  good  servant  is  a  jewel  of  great  price,  and  therefore  he 
should  not  always  be  put  to  mean,  servile  use.  It  is  pity  a  gracious 
person  should  ever,  much  less  always,  stand  in  a  low  place.  Oh, 
suffer  not  live  coals  to  go  out  for  want  of  blowing  ;  let  thy  words 
and  thy  works  shew  that  grace  in  a  mean  man  is  glorious. 

Paul  writes  to  Philemon  on  the  behalf  of  his  godly  servant,  '  Ke- 
ceive  him  not  now  as  a  servant,  but  above  a  servant,  a  brother 
beloved,  especially  to  me,  but  how  much  more  to  thee,  both  in  the 
flesh,  and  in  the  Lord?'  Philem.  16.  It  is  sordid  in  many  masters 
that  dismiss  their  servants,  when  they  have  dwelt  with  them  many 
years,  and  served  them  faithfully,  rather  as  prisoners  out  of  a  jail, 

^  Ainsivortli  in  Deut.  xxv.     Ex  Maimon.  in  Sanhedrin.,  chap.  xvi.  sec.  i. 
^  Plutarch. 


Chap.  YL]  the  christian  man's  calling.  21 

ragged  and  tattered,  than  as  brethren  out  of  a  Christian  society. 
God  commandeth  the  Jews,  when  their  servants  apprenticeship  was 
out,  '  In  the  seventh  year  thou  shalt  let  him  go  free.  And  when 
thou  sendest  him  out  free  from  thee,  thou  shalt  not  let  him  go  away 
empty :  hut  shalt  liberally  furnish  him  out  of  thy  flock,  and  out 
of  thy  floor  :  of  that  wherewith  the  Lord  thy  God  hath  blessed  thee 
thou  shalt  give  him,'  Deut.  xv.  13,  14.  Heb.,  In  furnishing  thou 
shalt  furnish  him,  that  is,  certainly  do  it.  Some  read  it,  Adorn 
him  as  with  a  chain,  release  him  with  honour,  and  not  turn  him 
out  as  a  vagabond.  For  the  quantity,  the  law  appointeth  not  how 
much  the  master  should  give  his  servant. 

The  Hebrews  gather  out  of  Ej;od.  xxi.  32,  that  he  might  not 
give  less  than  thirty  shekels,  whether  it  were  of  one  kind  (of  the 
things  forementioned)  or  of  many.i  Now  these  judicial  laws,  as 
to  their  equity,  are  still  in  force.  But  how  far  from  conformity  to 
the  equity  of  this  precept  are  those  crabbed,  covetous  persons,  who 
instead  of  good  works  deny  their  honest  servant  a  good  word  at 
parting ;  nay,  and  when  they  are  gone,  and  set  up  for  themselves, 
envy  them  their  custom,  and  do  their  utmost  to  hinder  them  in 
their  callings;  such  masters  degenerate  into  savage  beasts,  scrambling 
to  have  all  themselves,  and  fighting,  at  least  in  thoughts  and  Avords, 
that  no  others  may  share  with  them. 

7.  Masters  should  set  a  good  pattern  before  their  servants. 
Masters  are  the  looking-glass  by  which  servants  usually  dress  them- 
selves. If  they  be  false  glasses,  their  servants  will  be  attired  but 
in  ill-favoured  fashions.  Servants  are  as  members,  masters  as  the 
head  ;  now  the  members  accompany  the  head,  whether  through  a 
dirty  ditch,  or  through  a  cleanly  path — whether  to  a  tavern  or  to 
the  temple.  It  is  the  unhappy  privilege  of  a  master  to  have,  like 
Korah,  a  company  following  him  in  his  wicked  courses  and  worst 
practices.  '  The  eyes  of  a  servant  are  to  the  hands  of  his  master, 
and  the  eyes  of  a  maiden  to  the  hands  of  her  mistress,'  Ps.  cxxiii.  2. 
Keader,  observe  it,  to  the  hand  of  master  and  mistress ;  the  hand  is 
the  organ  of  action,  the  instrument  of  working,  servants'  eyes  are 
as  much,  often  more,  to  their  masters'  and  mistresses'  works,  as 
their  ears  to  their  words.  Their  voice  to  their  superiors  is  like  that 
of  Tiberius  to  Justinus,  If  you  please  I  agree,  if  you  refuse  I  deny 
also ;  or  as  the  king  of  Judah  to  the  king  of  Israel,  I  am  as  thou 
art ;  or  as  that  scribe  to  Christ,  '  Master,  I  will  follow  thee  wherever 
thou  goest,'  Mat.  viii.  19 ;  what  care  therefore  should  masters  take  that 
their  race  be  by  rule,  lest  poor  servants  should  wait  on,  and  follow 

'  Maimon.  Treat,  of  Servants,  chap.  iii.  sec.  14. 


22  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

after  tliem  to  bell !  If  a  governor  be  bad,  all  bis  servants  are 
wicked,  Prov.  xxix.  12.  Pbaraob's  servants  took  after  tbeir  master, 
and  so  did  Saul's.  Servants  are  as  sunflowers,  tbey  follow  tbe 
motion  of  (tbe  sun)  tbeir  masters,  wbetber  to  good  or  evil.  If  tbe 
bigb  priests,  and  tbe  beads  of  tbe  Jews,  prove  corrupt,  tbey  sball 
not  want  company  in  tbeir  evil  courses,  tbougb  it  be  to  buffet  and 
persecute,  and  deride  tbe  Lord  Jesus  Cbrist.  Inferiors  are  like  a 
flock  of  cranes,  wbicb  way  tbeir  superior,  tbe  foremost,  flietb,  all  tbe 
rest  follow.  Tbe  servants  of  Absalom  will  join  witb  bim  in  bis  sin, 
sooner  tban  tbe  servant  of  Elisba  will  join  witb  bim  in  bis  sanctity. 
If  tbe  first  sbeet  in  tbe  press,  upon  its  last  review,  go  off  ill,  full  of 
errors,  tbe  whole  fifteen  bundred^or  two  thousand  tbat  come  after, 
bave  all  tbe  same  faults  ;  but  if  tbat  go  off  well,  tbe  rest  will 
resemble  it ;  truly  wbat  tbe  first  sbeet  is  to  tbem  tbat  remain,  tbat 
is  a  master  to  bis  men-servants,  and  a  mistress  to  ber  maidens.  If 
tbe  master  make  conscience  of  bis  words,  of  bis  deeds,  if  be  be 
serious  in,  and  diligent  at,  boly  duties,  servants,  at  least  in  pretence, 
will  imitate  bim  ;  but  if  be  be  a  curser,  a  cbeater,  a  liar,  a  Sabbatb- 
breaker,  bow  ordinary  is  it  for  servants  to  take  after  bim  !  Tbe 
works  of  commanders  and  masters,  are  usually  tbe  commanders 
and  masters  of  servants'  works.  Consider  therefore,  reader,  bow 
thou  carriest  thyself,  lest  those  that  thank  thee  in  this  world  for 
thy  pains  and  faithfulness  in  teaching  them  their  trades,  curse  thee 
in  the  other  world  for  leading  tbem  by  thy  wicked  pattern  to  tbe 
place  of  torments. 


A  good  tuish  about  the  master's  duties,  wherein  the  former  heads 

are  epitomised. 

Tbe  sovereign  Lord  of  tbe  whole  world,  who  bath  manifested  bis 
manifold  wisdom  in  appointing  such  a  subordination  amongst  his 
several  creatures,  as  might  be  most  conducible  to  tbe  ends  of  their 
creation,  and  bis  boundless  goodness  in  bestowing  dominion  on  some 
for  tbe  welfare  and  happiness,  not  for  the  injury  and  hurt,  of 
others,  tbat  the  poor  and  weaker,  as  they  yield  subjection  to,  might 
receive  protection  and  provision  from,  the  rich  and  stronger,  having 
out  of  his  mere  mercy,  not  for  any  merit,  called  me  to  be  a  master, 
I  wish  tbat  I  may  never  behave  myself  in  this  relation  as  a  slave  to 
Satan,  or  a  servant  of  unrighteousness,  by  making  my  bouse  to  my 
servants,  as  Egypt  to  Israel,  an  iron  furnace  and  a  bouse  of  bondage, 


Chap.  VI.]  the  christian  man's  calling.  23 

either  to  their  souls  or  bodies  ;  that  I  may  not  abuse  my  power  to 
the  prejudice  of  the  poorest,  but  that  I  may  give  unto  all  my  ser- 
vants that  which  is  just  and  equal,  knowing  that  I  myself  have  a 
Master  in  heaven. 

I  wish  that,  whenever  my  heart  is  ready  to  insult  over  them,  or 
my  hand  ready  to  fall  heavy  upon  them,  I  may  consider  that 
though  there  be  some  difference  betwixt  us  in  regard  of  civil 
condition,  yet  there  is  none  in  regard  of  natural  constitution. 
Did  not  he  that  made  me  in  the  womb  make  them  ?  and  did  not 
he  form  us  all  in  the  womb  ?  Should  the  children  of  the  same 
father  with  me  be  used  like  beasts  by  me  ?  Our  births,  our  beings, 
our  lives  and  deaths,  are  the  samcj;  I  am  made  of  the  same  essential 
parts,  live  by  the  same  providence,  breathe  in  the  same  common  air, 
and  must  shortly  be  buried  in  the  same  earth  with  them ;  and  is 
here  any  ground  for  arrogancy  in  me,  or  cruelty  towards  them  ? 
When  they  are  my  fellow-travellers,  that  came  out  of  the  same  inn 
of  the  womb,  are  willing  to  wait  upon  me  as  I  journey,  and  walk 
with  me  to  the  same  grave,  shall  I  rob  or  wrong  them  by  the  way  ? 
Lord,  since  nature  made  no  difference  betwixt  me  and  the  meanest 
servant  in  the  world,  but  whatsoever  difference  there  is  comes  from 
thy  free  grace,  enable  me  to  carry  myself  towards  them  righteously 
and  mercifully,  as  towards  my  fellow-creatures,  those  that  are  of 
the  same  make  and  mould  with  myself,  lest  by  despising  the  poor 
I  reproach  both  their  and  my  maker. 

I  wish  that  I  may  behave  myself  towards  my  servants  as  towards 
those  that  are  God's  sons.  As  they  differ  not  from  me  in  natural 
princii^les,  so  neither  do  they  differ  in  spiritual  privileges ;  they 
have  right  to  the  same  God,  to  the  same  gospel,  to  the  same 
Saviour,  and  to  the  same  salvation.  Though  they  are  poor,  yet 
they  have  an  equal  title  here  to  the  exceeding  rich  and  precious 
promises,  and  hereafter  to  the  purchased  possession.  What  though 
they  want  those  external  fading  accomplishments  of  birth,  breed- 
ing, honour,  estate,  which  others  boast  of,  when  they  may  have  the 
real  internal  endowments  of  the  love  of  God,  and  the  blood  of  Christ, 
and  the  embroidery  of  the  Spirit,  which  are  the  only  things  of 
worth  and  price  !  Good  kings  will  not  suffer  their  subjects  to  be 
wronged,  much  less  their  children.  He  that  toucheth  God's  chosen, 
toucheth  the  apple  of  his  eye.  How  sure  am  I  to  suffer,  if  I  offend 
one  of  Christ's  little  ones.  Oh  let  me  never,  according  to  the  world's 
judgment,  esteem  persons  by  their  outward  ornaments;  but  as 
David  shewed  kindness  to  lame  Mephibosheth  for  Jonathan's  sake, 
so  let  me  shew  kindness  to  low  servants  for  Jesus'  sake.     Lord, 


24  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

since  thou  makest  not  tlie  least  difference  betwixt  me  and  them  in 
spirituals,  let  me  make  the  less  difference  in  civils ;  let  me  never 
be  so  foolish,  and  so  much  my  own  foe,  as  to  oppress  and  abuse 
thy  favourites,  but  let  me  use  them  in  all  resj^ects  as  those  that 
are  or  may  be  thy  heirs,  and  partakers  with  me  of  the  same  holi- 
ness, and  the  same  heaven. 

I  wish  that  the  fear  of  my  Master  above  may  make  me  faithful 
to  my  servants  here  below.  His  eyes  behold  all  my  ways,  his 
heart  doth  perfectly  hate  all  my  wickedness,  and  his  hand  can 
punish  me  when  he  pleaseth ;  he  will  not  spare  me  for  my  place, 
nor  fear  me  for  my  power  ;  with  him  there  is  no  respect  of  persons. 
Shall  not  his  dread  fall  upon  me,  and  his  terror  make  me  afraid  ? 
If  the  presence  and  awe  of  a  king  make  a  judge  righteous  to  his 
subjects,  shall  not  the  omnipresence  and  dread  of  a  God  make  me 
just  to  my  servants?  Oh  that  I  might  never  be  so  far  possessed 
with  unbelief  as  to  think  my  Lord  delayeth  his  coming,  and  thence 
to  take  liberty  to  beat  the  men-servants  and  maidens,  (to  neglect 
their  souls,  to  wrong  their  bodies,  by  oppressing  them  with  work, 
or  not  paying  them  their  wages,)  and  to  eat,  and  drink,  and  to  be 
drunken,  lest  my  Lord  come  in  a  day  when  I  look  not  for  him, 
and  in  an  hour  when  I  am  not  aware,  and  cut  me  asunder,  and 
give  me  my  portion  with  unbelievers,  Luke  xii.  45,  46.  Ah,  should 
I  be  a  hard  master  to  them,  how  heavy  would  the  hand  of  my 
God  be  on  me  !  If  an  oppressed  Israelite  groan  by  reason  of  his 
bondage,  God  will  hear  his  cry,  and  maintain  his  cause  ;  and  what 
plagues  will  then  fall  down  on  such  Egyptian  masters !  Lord, 
though  I  could  abuse  my  servant  without  any  fear  of  men,  let  me 
not  dare  to  rule  with  rigour,  out  of  the  fear  of  thee.  For  if  I 
despise  the  cause  of  my  man-servant,  or  my  maid-servant,  when 
they  plead  with  me,  what  then  shall  I  do  when  thou  risest  up  ? 
and  when  thou  visitest,  what  shall  I  answer  thee  ?  Job  xxi.  14,  15. 

I  wish  that  I  could  consider  that  I  am  but  a  deputy-master, 
that  God  only  hath  an  absolute  dominion,  and  therefore  my  ser- 
vants must  be  always  used  answerable  to  their  relation  to  him. 
Who  am  I,  that  I  should  offer  to  abuse  the  servants  of  another 
man  ?  And  do  I  dare  to  abuse  the  servants  of  the  great  God  ?  If 
it  were  ground  enough  for  Pharaoh,  a  heathen,  to  let  Israel  en- 
joy their  liberty  because  they  were  God's  people, — '  Let  my  people 
go,  that  they  may  serve  me  in  the  wilderness,' — surely  it  should  be 
reason  enough  with  me,  a  Christian,  to  rule  over  my  servants  with 
meekness  and  mildness,  because  they  are  God's  servants ;  reason 
and  civility  would  forbid  me  to  oppress  the  servants  of  a  stranger. 


Chap,  VI.]  the  christian  man's  calling.  25 

and  shall  not  religion  and  sanctity  withhold  me  from  abusing  the 
servants  of  my  Father  and  Saviour?  Lord,  my  flesh  is  apt  to 
suggest  that  I  am  a  sovereign,  and  therefore  may  deal  with  them 
according  to  my  passion ;  but  thy  word  hath  told  me  that  I  am 
but  thy  substitute ;  oh,  let  me  therefore  govern  them  according  to 
thy  precepts  ! 

I  Avish  that,  because  they  are  God's  servants,  I  may  be  the  more 
careful  to  teach  them  his  statutes,  and  the  more  conscientious  to 
acquaint  them  with  his  word,  and  command  them  his  worship ;  I 
hinder  God  of  his  honour,  and  them  also,  to  my  power,  of  heaven, 
if  I  mind  nothing  about  them,  but  my  own  work.  Would  I  be 
willing  that  poor  servants  should,  out  of  my  house,  stumble  into 
hell  ?  Their  souls  are  as  precious  as  of  the  greatest  earthlj  princes. 
My  God  in  the  making  of  them  took  as  great  pains ;  my  Saviour 
in  the  purchasing  them  laid  down'  the  same  price ;  the  Holy  Spirit 
will  dwell  in  them,  if  they  be  pure,  sooner  than  in  the  soul  of  the 
highest  ungodly  potentate  ;  and  shall  I  trample  those  jewels,  which 
my  God  esteems  at  so  dear  a  rate,  as  dung  and  dirt  under  my  feet  ? 
Oh  that  I  might  not,  as  covetous  wretches,  ever  increase  my  tem- 
poral goods,  by  being  cruel  to  my  servants'  souls,  and  neglecting 
their  eternal  good.  Within  a  few  days  they  shall  enter  into  their 
unchangeable  estates:  heaven  or  hell  must  hold  their  precious 
souls  for  ever  ;  and  shall  I  be  no  more  mindful  of  my  man  or  my 
maid  than  I  am  of  my  beasts,  that  when  they  die  have  a  period 
both  of  their  pain  and  pleasure  ?  Lord,  I  beg  it  of  thy  sacred 
Majesty,  that  my  servants  may,  through  me,  as  an  instrument, 
receive  from  thee  saving  mercy.  Oh  that  my  faithfulness  might 
be  so  real,  and  thy  favour  so  effectual,  that  none  might  go  out  of 
my  family  into  the  unquenchable  fire. 

Dearest  Redeemer,  who  wast  pleased  to  take  upon  thee,  for  our 
sakes,  the  form  of  a  servant,  and  didst  not  disdain  in  the  days  of 
thy  flesh,  here  on  earth,  to  give  a  visit  to  a  poor  sick  servant,  let 
it  please  thee  to  visit  my  sick  men,  my  sick  maids,  with  thy  gra- 
cious and  powerful  presence  ;  shew  thyself  a  charitable,  skilful,  and 
compassionate  physician  in  healing  such  poor,  dangerous  jDatients, 
for  God's  sake.  They  are  not  able  to  requite  thee,  but  thou  lovest 
freely ;  oh  heal  their  backslidings,  and  receive  them  graciously,  and 
they  will  render  thee  (what  they  are  able)  the  calves  of  their  lips, 
the  thanks  of  their  hearts,  and  the  praise  of  their  lives  to  all 
eternity. 

I  wish  that  I  may  be  true  to  their  bodies,  though  I  be  most 
tender  of  their  souls ;  I  ought  to  prefer  the  inward,  but  yet  to  pro- 


26  THE  CHRISTIAN  MANS  CALLING.  [PaRT  II. 

vide  for  their  outward  man.  Why  should  I  be  so  unrighteous  as 
to  withhold  their  due,  whilst  I  accept  their  duty  ?  and  so  unreason- 
able as  to  expect  their  labour,  and  yet  to  grudge  them  that  which 
maintaineth  their  lives  ?  I  would  neither  pine  nor  pamper  them, 
but  feed  them  with  food  convenient  and  sufficient.  Charity  bindeth 
me  to  feed  and  clothe  others  in  necessity,  according  to  my  estate 
and  ability ;  but  justice  requireth  me  to  requite  these.  They  earn 
their  bread  in  the  sweat  of  their  brows,  and  should  they  be  turned 
off  with  a  knock  and  a  bit  ?  The  ox  must  not  be  muzzled  that 
treadeth  out  the  corn ;  and  is  not  the  Christian  labourer  worthy  of 
his  hire  ?  If  my  serviceable  beast  were  ill,  I  would  willingly  be 
at  the  cost  of  his  cure ;  and  doth  not  my  Christian  servant,  when 
sick,  deserve  much  more  care  ?  What  though  he  should,  when 
recovered,  prove  ungrateful,  or  die,  and  thereby  be  disenabled  to 
acknowledge  my  kindness ;  yet  my  God,  who  is  a  sure  and  liberal 
paymaster,  would  not  fail  largely  to  recompense  my  labour  of  love. 
Lord,  let  nje  never  be  of  the  number  of  those  gallants  who  through 
their  pride  bring  up  their  servants  (pampering  them  in  wanton- 
ness and  wickedness)  to  bring  down  their  families  ;  nor  of  those 
muckworms  who,  out  of  penuriousness,  deny  them  their  due ;  but 
let  me  regard  them  as  thy  servants,  both  in  health  and  sickness, 
and  afford  them,  with  respect  to  my  wealth  and  their  wants,  as  those 
that  are  or  may  be  thy  adopted  sons, 

I  wish  that  I  may  never  abuse  my  power  to  the  wrong  of  my 
Saviour  or  servant,  by  commanding  anything  which  my  God  for- 
biddeth.  My  authority  is  derivative  from  him,  and  therefore  must 
be  exercised  in  obedience  to  him.  It  is  his  free  grace  that  I  am  a 
master,  not  a  servant,  and  shall  I  not  improve  his  favour  to  his 
glory  ?  How  unworthy  should  I  be  if,  like  Jehu,  I  tight  against 
my  Master  with  his  own  soldiers,  and  use  the  power  which  he  hath 
given  me  to  dethrone  and  dishonour  him  ?  I  am  greatly  ungrate- 
ful if  I  do  not  acknowledge  his  kindness  by  improving  it  to  his 
credit ;  but  what  a  monster  of  ingratitude  am  I,  if  I  abuse  the 
gracious  commission  of  my  king,  to  the  robbing  him  of  his  crown  ! 
Lord,  preserve  me  from  following  Sennacherib's  heathenish  and  hell- 
ish pattern,  who  commanded  and  sent  his  servants  to  revile  and 
reproach  the  living  God  ;  but  let  all  the  work  I  shall  ever  appoint 
them,  be  agreeable  to  thy  word.  Since  my  person  is  by  millions  of 
engagements  bound  to  subjection,  and  my  dominion  is  received 
wholly  from  thee,  let  my  person  and  power  ever  be  imjjroved  in 
subordination  to  thee. 
■•    I  wish  that  I  may  never  wrong  their  bodies  by  immoderate  work. 


Chap.  VI.]  the  christian  man's  calling.  27 

as  well  as  not  injure  their  souls  by  anything  that  is  wicked.  They 
are  come  to  be  my  servants,  not  to  be  my  slaves.  I  am  called  to 
be  their  master,  not  to  be  their  tyrant.  Oh,  let  me  never  be  so 
barbarous,  as,  by  working  them  like  beasts,  to  drink  their  blood  ! 
If  a  merciful  man  be  merciful  to  his  beasts,  what  a  man  of  blood 
is  he  that  is  cruel  to  Christians  !  Lord,  keep  me  from  imitating 
those  pharisees,  who  bind  heavy  burdens,  and  grievous  to  be  borne, 
on  the  shoulders  of  inferiors,  but  they  themselves  will  not  move 
them  with  one  of  their  fingers. 

I  wish  that  I  may  be  faithful  in  teaching  them  fully  that  trade 
to  which  they  are  bound.  How  cursedly  do  I  cozen  both  parents 
and  children  if  I  deal  deceitfully  with  them  in  my  calling  !  With 
what  conscience  can  I  use  them  as  servants,  whilst  I  resolve  they 
shall  never  be  masters  ?  And  doth  it  not  pity  me  to  see  how  hard 
they  work,  and  what  pains  they  take  to  buy  their  future  beggary  ? 
Do  I  deal  with  othei's  as  I  would  be  dealt  with  myself  ?  Can  I 
imagine  that  such  covetousness,  or  whatsoever  be  the  cause  of  this 
injustice,  shall  escape  a  curse  ?  I  hinder,  by  my  unrighteousness, 
their  temporal  weal,  but  I  further  my  own  eternal  woe.  Lord, 
suffer  me  not  to  raise  myself  by  robbery,  nor,  as  many  rich  per- 
sons, to  build  my  house  upon  others'  ruin ;  but  let  justice  in  all 
my  actions  run  down  like  water,  and  righteousness  in  tliis  relation 
like  a  mighty  stream, 

I  wisli  that  my  servants'  souls  may  be  always  dearer  to  me  than 
their  sins  ;  I  mean,  that  I  may  never  allow  them  in  anything  that 
is  unlawful.  The  human  nature  will  help  me  to  discourage  them 
in  that  which  may  poison  their  bodies,  and  shall  not  the  divine 
nature  hinder  me  from  encouraging  them  in  that  which  will  pollute 
their  immortal  souls  ?  My  frowns,  through  God's  blessing,  may 
famish,  but  my  favour  will  too  probably  fatten,  their  body  of  sin. 
Will  sin  deal  so  tenderly  with  their  souls  if  they  go  to  the  place  of 
torment,  that  I  should  be  so  meek  and  so  mild  in  reproving  it  ? 
How  perfectly  doth  my  God  hate  sin,  when  he  inflicteth  such  dread- 
ful judgments  on  sinners  for  sin's  sake  !  What  ignominy  and 
agony,  what  sorrows  and  torture,  did  my  Saviour  undergo  to  make 
satisfaction  for  sin !  What  pains  doth  the  Spirit  take  to  cast  sin 
down,  even  Avhen  he  doth  not  cast  it  out,  in  any  soul !  and  shall  I 
allow  any  in  sin  ? 

Besides,  I  am  guilty  of  that  profaneness  which  I  may,  and  do 
not,  prevent.  Their  debts,  contracted  through  my  connivance,  will 
be  laid  to  my  charge  at  the  dreadful  day  of  Christ.  And  are  my 
own  sins  so  light  a  load  that  I  must  cry  for  others'  burdens,  and. 


28  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

as  a  man  pressing  to  death,  call  for  more  weight  ?  Oh  that  I  might 
never  wink  at  either  wife's,  or  children's,  or  servants'  wickedness ; 
but  though  I  love  their  persons,  may  yet  loathe  their  vices,  and  so 
reprove  them,  as  one  that  would  not  have  his  poor  house  removed, 
when  they  leave  this  world,  into  hell.  Lord,  did  I  never  feel  sin, 
and  that  I  am  still  apt  to  have  such  favourable  thoughts  of  it,  both 
in  myself  and  others.  Hath  not  the  law's  curse,  because  of  it, 
gone  over  my  soul,  and  thy  wrath  j)ressed  me  very  sore  ?  and  shall 
no  learning  teach  me  ?  Oh,  whatsoever  affliction  it  be  thy  pleasure 
to  chastise  me  with,  preserve  me  from  thy  curse,  the  permission  of 
sin  in  my  own  or  any  others'  soul. 

I  wish  that  I  may  be  fit  to  reprove  others,  by  living  without  re- 
buke, and  being  irreprovable  myself.  Eyes  filled  with  dust  cannot 
see  spots  in  others'  faces.  Hands  that  are  filthy  are  not  fit  to  wash 
out  the  defilement  of  the  other  members.  Besides,  if  I  commit, 
and  am  guilty  of  that  swearing  or  drunkenness,  or  any  sin  which 
I  condemn  in  others,  I  do  but,  like  David  in  condemning  them, 
pass  a  sentence  of  eternal  death  upon  my  own  soul.  I  wish,  there- 
fore, for  my  own  sake,  and  the  sake  of  my  followers,  that  I  may 
be  a  follower  of  Christ,  and  walk  in  all  things  as  I  have  him  for 
an  example.  How  soon  will  my  servants  tread  in  my  steps,  whether 
right  or  wrong  !  As  the  body  in  a  beast,  so  do  servants  in  a  house, 
follow  the  head,  the  master.  And  am  I  willing  to  make  them 
wicked  with  me,  and  to  be  for  ever  woeful  with  them  ?  Will  not 
hell-fire  be  the  hotter  for  so  much  fuel  ?  Oh  that,  since  servants 
are  the  soft  wax,  and  my  life  is  the  seal,  I  might  live  so  righteously, 
soberl}^,  and  godlily,  as  to  be  a  pattern  of  piety,  and  a  credit  to  the 
gospel,  and  instrumental  to  stamp  God's  image  on  their  souls. 
Lord,  the  way  of  man  is  not  in  himself;  it  is  not  in  man  to 
direct  his  own  steps.  I  beseech  thee,  therefore,  to  lead  me  in 
thy  truth,  and  so  to  order  all  my  steps  by  thy  word,  that  the 
iniquity  of  my  heels — I  mean  of  them  that  follow  me  at  the  heels — 
may  never  compass  me  about. 

I  wish  that  I  may  not  only  be  a  terror  to  evil-doers,  but  also 
an  encouragement  to  those  servants  that  do  well ;  that  I  may,  as  a 
wise  gardener,  be  as  diligent  to  cherish  the  good  plants,  as  to  pluck 
up  the  evil  weeds.  It  is  infinite  pity  that  virtue  should  famish  for 
want  of  favour,  that  grace  should  languish  for  lack  of  countenance. 
Oh,  how  carefully  doth  my  God  encourage  piety  in  never  so  mean 
a  person !  He  looks  on  their  enemies  as  his  enemies.  It  were 
better  that  a  millstone  were  hung  about  the  neck  of  the  greatest 
emperor,  and  he  thrown  into  the  sea,  than  that  he  should  offend 


Chap.  VII. J  the  chkistian  man's  calling.  29 

one  of  these  little  ones.  They  are  holiness  to  the  Lord,  the  first 
fruits  of  his  increase  ;  all  that  devour  them  shall  offend,  evil  shall 
befall  them.  He  makes  it  the  character  of  a  true  Christian  to 
honour  them,  poor  or  rich,  bond  or  free,  that  fear  the  Lord.  They 
are  precious  in  his  sight,  and  honourable,  though  the  world  judge 
them  base  and  contemptible  ;  though  he  be  the  high  and  lofty  One, 
yet  he  humbleth  himself  to  make  these  poor  in  spirit  the  habita- 
tion where  his  holiness  dwelleth.  Lord,  help  me,  who  profess 
myself  to  be  thy  son,  to  resemble  thee  in  my  carriage  towards 
my  servants,  that  wheresoever  I  behold  any  sproutings  of  grace, 
or  buddings  of  godliness,  I  may  afford  those  tender  buds  such 
warm  beams  as  may  cause  them,  through  thy  blessing,  to  ripen 
into  fruits  of  holiness,  and  to  end  at  last  in  everlasting  life. 

Finally,  I  wish  that  I  may,  in  every  particular  of  this  relation 
of  a  master,  carry  myself  as  a  faithful  servant  to  Christ.  Lord, 
if  I  expect  such  reverence,  obedience,  and  diligence  from  my  ser- 
vants, because  I  give  them,  through  thy  bounty  to  me,  a  little  food 
and  wages,  whs^t  reverence,  obedience,  and  diligence  mayest  thou 
expect  from  me,  when  I  owe  my  life  and  all  my  comforts  to  thy 
free  grace,  and  am  bound  by  millions  of  engagements  to  thy  blessed 
Majesty  !  Oh  that  as  mountains  overflowing  with  water  do  thereby 
help  to  fatten  the  valleys,  my  heart  might  be  so  filled  with  living 
water,  that  I  may  be  instrumental  to  make  my  servants  and  infe- 
riors fruitful  in  godliness  !  Blessed  Grod,  remit  all  my  miscar- 
riages in  this  relation,  and  be  pleased  so  to  renew  my  soul  after 
the  image  of  thy  dear  Son,  that  I  may  carry  myself  towards  my 
servant  as  a  vessel  of  honour,  fitted  and  prepared  for  my  master's 
use  ;  and  when  the  day  of  my  death  shall  come,  that  servants 
shall  be  free  from  their  subjection  to  me,  I  may  be  free  both  from 
sin  and  suffering,  under  which  I  am  now  sold,  and  enter  into  my 
master's  joy.     Amen. 


CHAPTER  VII. 

Hoiv  Christians  may  exercise  themselves  to  godliness  in  the  relation 

of  servants. 

The  lowest  relation  in  a  family  is  this  of  servants,  in  which,  as 
well  as  in  the  rest,  religion  must  be  minded.  Therefore  the  Spirit 
of  God  giveth  directions  in  his  word  how  these  should  carry  them- 


30  THE  CHRISTIAN  MAn's  CALLING,  [PaRT  II. 

selves  ;  and  the  minister,  as  he  is  a  steward,  is  bound  to  give  the 
meanest  in  his  master's  family  their  portion. 

Some  servants  in  the  days  of  the  apostles  thought  that  their 
spiritual  freedom  by  Christ  had  exempted  them  from  bodily  and 
civil  subjection  to  men.  The  first  author  of  this  opinion  is  thought 
to  be  Judas  of  G-alilee,  mentioned  by  Gamaliel,  Acts  v.  37,  and  he 
is  there  said  to  have  stood  up  in  the  days  of  the  taxing.  Eusebius 
ascribeth  this  heresy  to  the  Essenes.  And  Josephusi  saith  that 
after  them  rose  up  the  Galileans,  who  taught  that  none  was  to  be 
called  Dominus,  lord  or  master,  but  God  only ;  and  they  would 
suffer  the  most  exquisite  torments  rather  than  give  this  title  to  any 
man.  In  succeeding  ages  rose  up  the  Manichees,^  a.d.  273,  who 
denied  all  civil  authority,  whether  public  or  private.  After  these 
followed,  A.D.  1296,  the  Pseudo-apostoli,  whose  ringleader  was 
Gerardus  Sagarellus  de  Parma,  whose  doctrine  was  neminem  subjici 
nisi  soli  Chrisfo,  that  none  should  be  subject  to  any  save  to  Christ 
alone.  Of  latter  times  some  licentious  Anabaptists  did  drink  in  the 
same  poisonous  liquor. 

But  the  doctrine  of  the  gospel  doth  not  free  men  from  their  ser- 
vice, but  fasten  them  to  it.^  It  freeth  servants  from  sinful  subjec- 
tion to  their  masters,  I  mean  in  anything  which  God  forbiddeth, 
but  not  from  civil  subjection  in  those  things  which  are  lawful. 
Eeligion  doth  not  consume  but  confirm  the  master's  authority. 
Hence  the  gospel  layeth  down  such  precepts  for  the  carriage  and 
usage  of  servants.  If  all  service  to  men  had  been  sinful,  the  Holy 
Ghost  would  not  have  laid  down  rules,  both  for  servants'  duties  to, 
and  dues  from,  their  masters.  Christ's  kingdom  is  not  of  this 
world,  neither  is  the  liberty  which  he  purchaseth  for  his  people  of 
this  world.  All  are  one  in  Christ  in  regard  of  internal  and  eternal 
salvation,  not  in  regard  of  external  condition.  For  they  remain 
after  conversion,  master  and  servant,  high  and  low  still.  Surely 
Paul,  after  Onesimus  was  born  again,  would  never  have  turned  him 
to  his  master  if  service  had  been  unlawful. 

Eeader,  if  thou  art  called  to  be  the  servant  of  man,  carry  thyself 
therein  as  the  servant  of  God.  It  is  thy  privilege  that  in  thy  low 
place  thou  mayest  honour  the  blessed  and  glorious  potentate.  As 
'  in  every  nation,'  so  in  every  calling  and  condition,  '  he  that  feareth 
God  and  worketh  righteousness  is  accepted  of  him,'  Acts  x,  35. 
Thy  subjection  to  thy  master  on  earth  should  be  performed  so 

1  Joseph.  Antiq.,  lib.  xviii.  cap.  2:  ^  Prateol.  Ear.,  lib.  xi.  cap.  6. 

3  Servi  cum  crediderint,  plus  dominis  carnalibus  servire  debent. — Cypri.  Testhn., 
lib.  ii.  cap.  72. 


Chap.  YII.]  the  christian  man's  calling.  31 

religiously  that  it  may  be  service  to  thy  Master  in  heaven.  Ser- 
vants, be  obedient  to  them  that  are  your  masters,  not  with  eye-ser- 
vice, but  with  the  service  of  Christ,  doing  the  will  of  God  from  the 
heart. 

I  shall  first  lay  down  some  motives,  and  then  speak  to  the  ser- 
vant's duty. 

First,  Consider,  godliness  will  much  sweeten  your  present  subjec- 
tion and  servile  condition.  Possibly  thy  life  is  full  of  black  lines, 
thy  yoke  is  very  hard,  by  reason  of  a  hard  master.  Now,  how  wilt 
thou  make  it  easy  but  by  godliness  ?  Thy  corporal  servitude 
should  make  thee  the  more  desirous  of  spiritual  liberty.  Thy  pre- 
sent disgrace  should  whet  thy  endeavours  after  the  eternal  weight 
of  glory.  Will  it  not  be  sad  for  thee  to  be  slighted  and  despised  of 
men  for  thy  mean  condition,  because  thou  art  a  servant,  and  to  be 
hated  and  plagued  of  God  for  thy  reigning  corruptions,  because 
thou  art  a  servant  of  sin  ?  Doth  not  thy  heart  ache  to  think  of  two 
hells — a  hell  on  earth,  and  a  hell  in  hell  ?  Believe  it,  without  god- 
liness thy  present  slavery  is  but  a  pledge  of  thy  future  misery. 
Now,  it  may  be  thy  master  is  a  Nabal,  such  a  man  of  Belial  that 
thou  canst  not  speak  to  him ;  his  looks  are  ever  lowering,  his  lips 
are  always  railing  at  thee,  and  his  hand  is  often  heavy  on  thee.  Ay, 
but  thou  wilt  find  Satan  an  infinitely  more  cruel  tyrant.  This 
severity  is  but  a  shadow  of  thy  sufferings  hereafter.  Now  thou 
workest  hard  all  day,  wearying  out  thy  spirits  and  wasting  thy 
strength,  and  art  turned  off  with  a  bit  and  a  knock,  and  possibly  at 
night  thy  master  thinks  thy  pains  are  never  great  enough,  and  thy 
reward  is  never  little  enough ;  but  these  things  are  but  the  begin- 
ning of  thy  sorrows.  The  devil,  after  all  thy  painful  j^loughing  in 
his  field,  and  hard  grinding  in  his  mill,  in  the  day  of  thy  life,  will 
turn  thee  into  the  stable  of  hell,  with  thy  galled  back,  at  the  night 
of  death. 

Do  not  delude  thyself,  that  because  thou  art  afflicted  here  thou 
shaft  be  spared  hereafter ;  for  thy  jail  in  which  thou  now  livest 
may  be  to  thee,  as  to  many  others,  the  way  to  execution.  Thou 
mayest  go,  as  prisoners  do,  from  this  jail  on  earth  to  the  gallows  in 
hell.  Believe  it,  God  will  never  pity  thee  for  thy  poverty,  if  thou 
art  one  of  the  devil's  ragged  regiment.  It  is  the  poor  in  spirit,  not 
in  purse ;  the  lowly  in  disposition,  not  the  low  in  condition,  that 
are  blessed. 

David  tells  us  the  abjects  gathered  themselves  together  against 
him,  Ps.  XXXV.  15.  Some  servants  are  saucy  dust,  that  fly  in  the 
face  of  God  and  his  people  :  but  such  must  know  that  the  breath 


32  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

of  divine  vengeance  will  blow  away  such  dust.  Oh  how  sad  is  the 
state  of  that  servant  who  now  dwelleth  in  an  iron  furnace,  and 
must  dwell  hereafter  in  the  unquenchaj^le  fire.  Wicked  men  in  a 
hard  service  are  like  naked  hands  exercised  in  hedging ;  they  are 
sure  to  be  pricked  and  pained  much ;  but  they  who  make  religion 
their  business  in  such  places,  are  like  hands  armed  with  strong 
gloves,  they  are  fenced  against  those  thorns  and  briers.  A  godly 
servant,  by  looking  to  Grod,  alters  the  nature  of  his  hard  service : 
for  that  bitter  potion  which  is  loathsome  to  him,  when  given  him 
by  the  hand  of  a  man,  is  lovely  when  presented  to  him  by  a  loving 
and  gracious  God.  Though  we  hate  poison  when  it  is  mingled 
with  our  meat  by  a  malicious  enemy,  as  knowing  that  it  may  kill 
us,  yet  Ave  take  it  willingly  when  it  is  sent  us  well  tempered  by  a 
faithful  and  skilful  physician,  as  hoping  it  may  cure  us. 

Secondly,  Consider,  the  holy  life  of  a  servant  is  a  great  ornament 
to  the  gospel.  A  poor  servant  may  credit  religion  as  well  as  a  rich 
master.  Poor  servants  carry  lanterns  and  torches,  whereby  they 
direct  others  how  to  walk  without  stumbling.  A  pious  servant 
may  shine  so  with  the  light  of  purity  as  to  guide  others'  feet  in  the 
ways  of  peace. 

In  the  days  of  Christ  the  poor  received  the  gospel,  and  by  walk- 
ing suitably  thereunto  they  adorned  the  gospel  '  Let  servants,' 
saith  the  apostle,  '  be  subject  to  their  masters,  and  shew  all  good 
fidelity.'  But  what  forcible  motive  doth  he  use  to  persuade  to  this 
faithfulness  ?  '  That  they  may  adorn  the  doctrine  of  Grod  our 
Saviour  in  all  things,'  Titus  ii.  9,  10  ; — i.e.,  though  possibly  they 
shall  have  no  thanks  from  their  masters  for  all  their  diligence,  yet 
this  they  shall  do,  which  will  bring  them  thanks  from  God,  they 
shall  adorn  the  doctrine  of  God  their  Saviour. 

The  gospel  is  adorned  when  it  is  rendered  beautiful  and  amiable 
in  the  eyes  of  others.  Poor  servants,  if  pious,  may  bring  their  un- 
believing masters  to  be  in  love  with  religion.  As  Naa man's  ser- 
vant, they  may  be  helpful  to  cure,  and  to  convert  their  masters. 
That  dish,  which  before  they  could  scarce  endure  the  sight  of,  may 
be  so  neatly  dresf^ed  by  a  cleanly  servant,  as  may  cause  them  both 
to  look  on  it  and  to  like  it.  At  least,  a  faithful  servant  will  take 
away  occasions  from  a  profane  master  of  blaspheming  God  and  the 
gospel.  Sanctity  will  help  to  put  him  to  silence,  and  nothing  will 
command  so  much  reverence  as  religion.  Fire  in  a  wilderness  is  a 
good  shelter  against  the  fury  of  wild  beasts.  When  holiness  spark- 
leth  in  a  servant's  life,  and  he  is  very  faithful  in  the  discharge  of  his 
trust,  it  preserveth  religion  from  the  rage  and  rancour  of  evil  men. 


Chap.  VII.]  the  christian  man's  calling. 


33 


On  the  other  side,  an  unfaithful  servant  is  a  disgrace  to  the 
blessed  Saviour.  They  who  profess  godliness,  though  never  so  low, 
if  they  fall,  will  have  many  that  are  high  looking  and  laughing  at 
them.  If  a  saint  step  awry,  the  world  will  quickly  spy  it,  and  then 
they  cry  out.  This  is  a  gallant  and  goodly  profession  indeed  !  They 
will  conclude  the  profession  is  not  of  God,  if  the  professors  walk 
like  men. 

Keader,  if  thou  art  a  servant,  consider  the  credit  of  the  gospel  is 
engaged  in  thy  carriage.  The  gospel  is  thy  best  friend,  and  canst 
thou  find  in  thy  heart,  by  an  unholy  life,  to  trample  it  under  thy 
feet  ?  It  is  the  greatest  love-token  which  thy  God  hath  sent  thee, 
and  doth  it  not  behove  thee  to  be  tender  of  it,  and  to  walk  an- 
swerable to  it  ?  '  Let  as  many  servants  as  are  under  the  yoke  count 
their  own  masters  worthy  of  all  honour,  that  the  name  of  God  and 
his  doctrine  be  not  blasphemed,'  1  Tim.  vi.  1.  Oh,  how  much  doth 
the  child's  unruliness  reflect  on  his  father,  and  the  servant's  un- 
faithfulness reflect  on  his  master,  in  heaven ! 

Thirdly,  Consider,  God  will  reward  you  for  all  your  faithful  ser- 
vice. It  may  be  thou  may  est  labour  hard,  and  serve  thy  master 
with  much  diligence  and  conscience,  and  for  all  thy  work  scarce 
receive  a  good  word  from  him ;  but  know  this,  thy  God  will  give 
thee  a  rich  and  sure  reward :  he  that  with  good- will  doth  service 
to  God  shall  never  miss  of  his  pay.  A  good  servant  serveth  God 
more  than  his  master,  and  he  serveth  God  in  serving  his  master  ; 
and  therefore  may  expect  that  God  should  give  him  his  reward. 
'  Servants,  be  obedient  to  your  masters,  with  fear  and  trembling. 
With  good-will  serving  the  Lord,  and  not  man ;  and  know  ye,  that 
whatsoever  good  thing  a  man  doeth,  the  same  shall  he  receive  of 
the  Lord,  whether  he  be  bond  or  free,'  Eph.  vi.  5-8.  A  good  ser- 
vant soweth  good  seed  by  his  faithful  service  to  his  master,  and 
God  will  take  care  that  he  reaps  a  good  crop. 

God  sometimes  gives  a  good  'servant  a  reward  in  this  world. 
Jacob  served  Laban  faithfully  many  years,  and  though  his  master 
dealt  churlishly  with  him,  yet  God  paid  him  bountifully  in  the  end. 
He  had  full  wages  for  all  his  work.  '  A  faithful  man  shall  abound 
with  blessings,'  Prov.  xxviii.  20.  Joseph  was  conscientious  in  his 
mean  place  under  Potiphar,  for  which  he  was  advanced  to  be  his 
steward  and  chief  servant,  and  afterwards  he  came  to  be  lord  of 
Egypt.  '  A  wise  servant  shall  have  rule  over  a  son  that  causeth 
shame,'  Prov.  xvii.  2.  Mordecai  was  faithful  when  he  sat  as  porter 
at  the  king's  gate,  and  God  honours  him  and  sets  him  above  all  the 
princes  in  the  court  of  Ahasuerus. 

VOL.  II.  *  c 


34  THE  CHRISTIAN  MANS  CALLING.  [ParT  II. 

But  if  God  do  not  reward  thee  here,  he  will  not  fail  to  do  it  here- 
after. Though  the  gratuities  or  gifts  are  uncertain,  yet  the  salary- 
is  certain.  And  truly  the  longer  men  forbear  the  interest,  the 
greater  will  the  principal  be.  '  Servants,  be  obedient  to  them  that 
are  your  masters,  according  to  the  flesh,  in  all  things ;  knowing 
that  of  the  Lord  ye  shall  receive  the  reward  of  inheritance ;  for  ye 
serve  the  Lord  Christ,'  Col.  iii.  22-24.  Faithful  servants  shall  have 
the  reward  of  sons,  nay,  of  heirs.  '  Ye  shall  receive  the  reward  of 
inheritance.'  Heaven  is  an  undefiled  and  incorruptible  inheritance, 
which  God  hath  prepared  for  all  them  that  serve  him  with  a  pure 
conscience.  When  the  children  of  the  kingdom  shall  be  cast  out, 
pious  servants  shall  be  called  in.  Mat.  viii.  11. 

I  come  now  to  shew  wherein  the  duty  of  a  servant  consisteth. 

1.  Thy  duty  is  to  reverence  thy  master.  The  distance  in  this 
relation  is  the  greatest,  and  therefore  commandeth  the  greatest 
reverence.  '  If  I  be  a  master,  where  is  my  fear?'  Mai.  i.  6.  A 
saucy  servant  is  a  sinful  servant.  He  hath  no  fear  of  his  Maker, 
who  doth  not  fear  his  master.  '  Servants,  be  subject  to  your  own 
masters  with  all  fear,'  1  Pet.  ii.  18.  '  Servants,  be  obedient  with 
fear  and  trembling,'  Eph.  vi.  5.  Because  servants  enjoyed  spiritual 
freedom,  they  were  apt  to  think  themselves  exempted  from  corporal 
subjection  ;  therefore  the  apostles  of  Christ  are  diligent  to  acquaint 
them  with  their  duties.  Their  privilege  by  Christ,  as  it  should 
make  them  the  more  cheerful  in  their  service,  so  also  the  more 
awful  of  their  superiors. 

Some  thought  that,  if  their  masters  were  believers  and  l>rethren, 
all  were  equal,  and  there  needed  not  any  respect  or  reverence  to  be 
shewed  to  them.  Therefore,  saitli  the  Scripture,  '  Let  as  many  ser- 
vants as  are  under  the  yoke  count  their  masters  worthy  of  all  hon- 
our ;  and  they  which  have  believing  masters,  let  them  not  despise 
them,  because  they  are  brethren ;  but  rather  do  service,  because 
they  are  faithful  and  beloved,'  1  Tim.  vi.  1,  2.  It  seemeth  some 
servants,  under  the  pretence  of  Christian  liberty,  would  have  cast 
off  the  yoke  of  obedience.  They  objected,  that  as  their  masters  were 
in  Christ,  so  were  they,  and  in  Christ  there  is  neither  bond  nor  free  ; 
but  the  Holy  Ghost  answereth,  that  though  there  be  no  spiritual, 
yet  there  is  an  external  and  civil  difference.  Servants'  relation  to 
their  masters  is  not  dissolved  by  their  relation  to,  and  union  with 
Jesus  Christ.  They  are  servants  still,  and  ought  to  give  their 
Christian  masters  double  honour.  They  should  honour  them  for 
their  relation  as  masters,  and  more  for  their  religion,  as  they  are 
Christian  masters. 


Chap. VII.]  the  christian  man's  calling."'  .35 

Others  could  reverence  their  masters,  they  say,  if  they  were  reli- 
gious and  courteous ;  but  the  apostle  Peter  bids  servants  to  fear  and 
honour  such  masters  as  are  froward.  '  Servants,  be  subject  to  your 
masters,  not  only  to  the  good  and  courteous,  but  also  to  the  fro- 
ward,' 1  Pet.  ii.  18.  If  the  master  be  good  or  bad,  courteous  or 
crabbed,  it  is  all  one  in  this  particular;  for  the  honour  is  due,  not 
to  the  man's  nature,  but  to  God's  order. 

2.  Thy  duty  is  to  yield  obedience  to  him  in  the  Lord.  In  the 
civil  law  a  servant  is  said  to  be  dnrpoaoiTro^,  one  that  sustaineth  no 
person,  but  is  a  dependent  and  an  adjunct  to  his  master,  as  one  that 
ought  to  form  himself  to  his  master's  mind.  '  Exhort  servants  to 
be  obedient  to  their  own  masters,  and  to  please  them  well  in  all 
things,'  Tit.  ii.  9.  Servus  non  est  persona,  sed  res,  saith  the  civilian. 
He  is  an  instrument  to  be  acted  at  his  master's  pleasure.  The  cen- 
turion describeth  a  servant :  '  I  say  to  one,  Go,  and  he  goeth ;  to 
another.  Come,  and  he  cometh ;  to  a  third.  Do  this,  and  he  doeth 
it,'  Mat.  viii.  9.  The  apostle  also  gives  his  true  character  :  '  His 
servant  ye  are  whom  ye  obey,'  Rom.  vi.  16.  He  is  not  a  servant, 
but  a  master,  that  must  have  his  own  way  and  will.  Such  a  one 
putteth  off  the  formal  nature  of  a  servant.  Servants  are  bound  to 
be  at  the  disposal  of  their  master  and  mistress,  both  for  the  matter 
and  the  manner  of  their  work ;  though  some,  like  forward  lapwings, 
run  when  the  shell  is  scarce  off  their  heads ;  though  they  be,  com- 
jDaratively,  but  boys  or  girls,  yet  their  work  must  be  done  at  their 
own  time  and  in  their  own  way.  Job's  servant  was  highly  faulty, 
who  was  so  far  from  acting  that  he  refused  to  answer  his  master. 
'  I  called  my  servant,  and  he  gave  me  no  answer,'  Job  xix.  16.  Sul- 
lenness  in  a  servant  is  a  great  sin.  Silence  is  sometimes  a  sign  of 
consent ;  but  when  it  proceeds  from  sullenness,  it  is  ever  a  sign  of' 
contempt.  Not  to  answer  a  stranger  is  incivility,  and  against  the 
law  of  courtesy ;  but  not  to  answer  a  master  is  a  great  iniquity,  and 
against  the  law  of  justice,  for  the  servant's  tongue,  as  well  as  his 
hands,  is  his  master's.  Servants  are  too  ready  to  answer  when  they 
ought  to  be  silent,  and  too  ready  to  be  silent  when  they  ought  to 
answer.  Therefore  elsewhere  the  Holy  Ghost  forbiddeth  servants 
to  answer  again :  '  Not  answering  again,'  Tit.  ii.  9.  They  may 
answer,  but  they  must  not  answer  again.  They  must  answer  when 
asked,  but  may  not  answer  again  when  reproved.  There  is  a  two- 
fold answering  again. 

1.  By  way  of  opposition ;  when  servants  say  somewhat  to  their 
masters,  but  it  is  by  way  of  gainsaying  their  minds.  Some  servants 
can  give  their  master  or  mistress  word  for  word,  nay,  two  for  one  ; 


36  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

this  the  apostle  dissuadeth  from.  Those  that  are  slow  of  their  feet 
are  swift  of  their  tongues.  Lazij  and  loud  may  be  their  motto. 
Others  are  nimble  at  their  hands,  and  thence  take  liberty  to  be 
nimbler  at  their  tongues.  Few  do  their  work  well,  who  do  not  by 
their  cutting  words  spoil  all. 

2.  By  way  of  submission.  Coming,  and  going,  and  doing  are  the 
best  answer  to  a  master.  Servants  may  answer  in  language  of 
reverence,  and  with  the  carriage  of  obedience.  A  nod  of  the  head 
or  beckoning  with  the  hand  should  be  a  sufficient  word  of  command 
to  them,  Ps.  cxxv.  2.  Eeader,  consider  how  urgently  thou  art  en- 
joined by  thy  Maker  to  be  obedient  to  thy  master:  '  Servants,  be 
obedient  to  them  that  are  your  rhasters  according  to  the  flesh,  in 
singleness  of  heart,  as  unto  Christ,'  Eph.  vi.  5.  In  which  words 
we  have, 

First,  The  servant's  subjection  expressed  :  '  Servants,  be  obedient' 
A  disobedient  servant  denieth  his  name,  his  relation.  Obedience 
should  be  the  garment,  the  livery  wherewith  all  in  such  places 
should  be  clothed,  or  otherwise  they  contradict  their  title. 

Secondly,  The  restriction  of  that  obedience  implied :  '  To  them 
that  are  your  masters  according  to  the  flesh.'  Intimating  that  the 
master's  dominion  is  bounded,  it  is  over  the  flesh,  (he  hath  no  liberty 
to  make  laws  for  the  servant's  spirit,)  and  so  is  the  servant's  subjec- 
tion limited.  Servants  are  not  only  to  suffer  when  they  have  sinned, 
but  rather  to  suffer  than  to  sin.  Conscience  bindeth  to  obedience, 
but  not  to  obedience  against  conscience.  '  Be  not,'  saith  the  same 
apostle,  '  the  servants  of  men ;  ye  are  bought  with  a  price,'  1  Cor. 
vii.  23.  Christ  hath  redeemed  servants  from  sinful  slavery,  though 
not  from  civil  servitude.  Joseph  did  obey  the  sinless  laws  of  his 
master,  but  he  refused  to  obey  the  sinful  lust  of  his  mistress. l  They 
are  masters  over  the  flesh  or  body,  not  over  the  soul ;  therefore  so 
long  as  the  soul  is  not  wronged,  the  rule  of  the  servant's  obedience 
must  be  his  master's  will,  be  it  irksome  or  wearisome,  not  his  own. 
But  still,  if  the  master,  as  Absalom  and  the  chief  priests  in  their 
commands,  oppose  God's  commands,  servants  must  submit  to  their 
punishments,  not  obey  their  precepts.  It  is  much  better  to  suffer 
for  forbearance  than  to  sin  in  obedience.  Masters  may  tell  their 
servants,  as  that  unnatural  son  did  his,  that  he  would  excuse  them, 
2  Sam.  xiii.  28.  But  that  proud  prince's  word  was  no  warrant  for 
his  servants'  wickedness.  Though  the  master  be  doubly  guilty  in 
commanding,  the  servant  is  not  guiltless  in  obeying.  Whosoever 
be  the  authors,  God  will  punish  the  actors  of  sin. 

^  Subjectio  potest  esse  ubi  non  est  obedientia. 


Chap.  VII.]  the  christian  man's  calling.  37 

3.  Diligence  is  thy  duty.  Some  servants  are  like  gentlemen, 
humble  servants,  but  it  is  only  in  a  compliment.  They  are  all  for 
words  and  show,  nothing  for  works  and  substance.  Their  care  is 
to  fare  well  and  go  fine,  but  as  gaudy  pictures,  rather  than  active 
persons,  they  are  nothing  for  action.  How  many  hire  others  to  do 
their  work,  and  pay  them  with  their  master's  money  !  being  hereby 
guilty  of  double  theft,  for  they  rob  their  masters  of  their  time  first, 
and  then  of  their  goods.  Eliezer,  Abraham's  steward,  preferred 
his  employment  before  his  natural  refreshment,  and  refused  to  eat 
before  he  had  done  his  errand.  But  how  many  servants  are  all  for 
their  belly,  their  diet,  and  nothing  at  their  hands,  at  their  duty. 

There  is  a  kind  of  heron  called  okvos,  slothful,  whereupon  there 
was  raised  a  fable  that  an  idle  servant  was  turned  into  this  bird, 
which  is  ap'yoraTO'i,  most  idle.  It  is  frequent  with  maid-servants 
to  have  the  green-sickness,  and  men-servants  the  scurvy,  both  dis- 
eases which  make  them  lazy.  Jacob  served  Laban  with  all  his 
might ;  though  the  master  was  churlish,  yet  the  servant  was  con- 
scientious. In  the  heat  of  the  day  and  the  cold  of  the  night,  he 
was  careful  of  his  duty,  and  his  faithful  pains  brought  him  in  much 
peace. 

A  slothful  servant  is  his  own  torment.  Laziness,  like  envy, 
eateth  him  up.  He  walketh  through  a  hedge  of  thorns,  because 
he  will  not  take  the  pains  to  go  about,  and  so  pierceth  himself  with 
anguish.  He  is  a  grief  to  his  master,  whilst  he  hinders  him  in 
his  estate,  and  disappointeth  him  in  his  hopes.  '  As  vinegar  to  the 
teeth,  and  smoke  to  the  eyes  ;  so  is  the  sluggard  to  them  that  send 
him,'  Prov.  x.  26.  Some  servants  will  labour  in  their  master's 
presence,  but  loiter  in  his  absence,  which  is  a  clear  sign  they  do  not 
serve  him  out  of  conscience.  *  Servants,  obey  in  all  things  your 
masters ;  not  with  eye-service,  as  men-pleasers ;  but  in  singleness 
of  heart,  fearing  God,'  Col.  iv.  22.  Servants  who  look  no  further 
than  their  master's  eye  are  men-pleasers ;  those  only  who  set  God 
ever  before  them,  and  thence  are  always  diligent  in  their  work,  are 
God-pleasers. 

4.  Thy  duty  is  to  be  faithful  to  thy  master.  Every  servant  hath 
soAe  trust  committed  to  him,  to  which  he  ought  to  be  faithful  and 
true :  fidelity  is  the  servant's  glory,  and  the  master's  gain.  '  As  the 
cold  of  snow  in  the  time  of  harvest,  so  is  a  faithful  messenger  to 
them  that  send  him ;  for  he  refresheth  the  soul  of  his  master,'  Prov. 
XXV.  13. 

An  unfaithful  servant  is  a  rotten  pillar,  which  breaketh  under 
the  weight  laid  on  him,  the  trust  committed  to  him.    As  an  unsound 


38  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

tooth,  he  doth  frustrate  his  master  of  his  hopes  ;  and  if  put  to  any 
stress,  wounds  him  to  the  very  heart  with  torment. 

1.  Thy  duty  is  to  be  true  in  thy  words,  not  lying.  Take  heed  of 
Gehazi's  lie — '  Thy  servant  went  no  whither,'  2  Kings  v.  25 — lest 
thou  meetest  with  his  leprosy.  Some  servants'  words  are  like  the 
writings  of  Appius,  which,  saith  Josephus,!  are  -y^evaixara  avy- 
')(yTtKa — a  dunghill  of  shameless  untruths.  Bat  such  servants  are 
the  devil's  sons,  for  he  is  the  father  of  lies.  A  liar  is  Satan's  picture. 
'  Why  hath  Satan  filled  thine  heart  to  lie  ?'  Acts  v.  The  devil  hath 
a  hand  in  most,  if  not  all,  sins ;  but  the  liar  hath  the  devil  in  his 
heart :  he  is  full  of  Satan  who  liveth  in  lying.  This  practice 
speaketh  the  wicked  one  to  have  full  possession.  Why  hath  Satan 
filled  thine  heart?  A  lying  servant  hath  a  great  disadvantage 
whilst  he  liveth,  that  when  he  speaketh  truth  he  is  not  believed ; 
though  the  dreadfullest  when  he  dieth,  that  he  is  one  in  the  list  for 
the  unquenchable  lake,  Kev.  xxi.  8. 

2.  Be  faithful  in  thy  works,  not  purloining.  Servants  must  be- 
ware of  making  any  waste  of  their  master's  estate.  It  is  their  duty 
to  endeavour  the  preservation  and  increase  of  it.  Gen.  xxxix.  8,  as 
of  their  own.  Servants  are  apt  to  cut  large  thongs  out  of  others' 
hides ;  hence  the  apostle  warns  them,  '  Not  purloining,  but  shewing 
all  good  fidelity,'  Tit.  ii.  9.  Those  that  give  away  to  others,  or  take 
to  themselves  any  of  their  master's  goods,  without  his  leave,  are 
guilty  of  purloining. 

Servants  endeavour  to  excuse  their  thefts  to  their  consciences, 
but  cannot,  by  all  their  pretences,  excuse  them  to  God.  They 
think  sometimes.  It  is  but  a  small  matter  that  I  make  bold  with, 
for  myself  or  friend.     But  let  such  consider — 

(1.)  The  taking  of  a  little,  though  but  a  piece  of  bread  for  a  friend, 
or  a  peck  of  corn,  or  anj^thing,  without  leave,  is  theft  and  sin,  as 
truly  as  the  taking  of  much  more :  a  little  pot  of  water  is  of  the 
same  nature  with  a  river. 

(2.)  God  is  the  less  beholden  to  that  servant  that  will  break  with 
him,  and  incur  his  anger  for  so  small  a  matter. 

(3.)  He  that  is  unfaithful  in  a  little,  will,  if  opportunity  be  ofiered, 
be  unfaithful  in  more.  A  little  wedge  makes  way  for  a  greater  ;  *he 
that  begins  to  put  his  finger  in  the  money-box,  will  come  at  last  to 
put  his  hands  in  the  money-bags.  They  who  will  serve  the  devil 
for  a  penny,  will  do  him  much  more  service  for  a  pound. 

Again,  some  servants  satisfy  themselves  with  this  :  Their  masters, 
say  they,  are  hard  men,  and  work  them  much,  but  do  not  reward 

^  Joseph.,  lib.  i. 


Chap.  VIL]  the  christian  man's  calling.  39' 

them  according  to  their  deserts,  therefore  they  may  help  themselves. 
I  answer,  Servants  ought  neither  to  be  their  own  judges,  nor  their 
own  paymasters.  They  ought  not  to  be  their  own- judges :  servants 
are  more  fit  for  a  bar  than  a  bench ;  they  are  parties,  and  so  unfit 
to  determine  such  a  question.  Their  masters  may  give  them  above 
their  labour,  when  their  covetous  hearts  think  all  to  be  under  ;  but 
if  their  masters  be  failing  herein,  they  must  not  therefore  be  their 
own  carvers.  Because,  reader,  thy  master  is  a  churl,  is  there  a 
necessity  that  thou  shouldst  therefore  be  a  cheat  ?  If  he  deny  thee 
thy  due,  the  law  is  tliy  refuge  ;  if  some  overplus  for  thy  extraordi- 
nary service,  patience  must  be  thy  remedy :  for  both,  if  thou  art 
conscientious,  God  will  be  thy  reward. 

Some,  for  their  knavery  in  wronging  their  masters,  plead  Jacob's 
policy,  Gen.  xxx.  37,  about  Laban's  sheep.  But  Jacob's  righteous- 
ness will,  according  to  his  own  expression,  answer  for  him  in  time 
to  come.     For — 

[1.]  The  counsel  which  Jacob  had  was  supernatural.  God  revealed 
it  to  him  in  a  dream.  He  referred  his  cause  to  God,  (which  is 
every  servant's  best  course,)  and  God  directed  him  such  a  way  as 
requited  him  well  for  all  his  work.  Gen.  xxxi.  9, 10. 

[2.]  The  means  he  used  were  natural :  '  He  set  the  rods  which  he 
had  pilled  in  the  gutters  in  the  watering  troughs  when  the  flocks 
came  to  drink,  that  they  should  conceive  when  they  came  to  drink. 
And  the  cattle  conceived  before  the  rods,  and  brought  forth  cattle 
ring-straked,  speckled,  and  spotted,'  Gen.  xxx.  38, 39.  It  is  natural 
for  \dsion  to  cause  assimilation. 

[3.]  The  contract  was  plain  betwixt  him  and  his  master  :  '  And 
Laban  said.  Behold,  I  would  it  might  be  according  to  thy  word/ 
ver.  34.  Here  is  a  clear  bargain,  therefore  no  wrong  done.  Laban 
did  what  he  could  to  cozen  his  faithful  servant,  though  God  had, 
by  his  own  confession,  prospered  his  flocks  for  his  sake ;  but  God 
appeared  on  his  side.  Now,  let  servants  first  see  that  their  cases 
be  parallel  with  Jacob's ;  I  mean,  that  they  serve  their  masters  as 
he  did,  conscientiously,  with  all  their  might,  and  then,  when  their 
masters,  as  Laban  did,  deny  them  their  dues,  do  nothing  to  right 
themselves  but  what  God  shall  direct  in  his  Word,  (for  now  God 
doth  not  reveal  himself  by  dreams,)  and  in  pursuance  of  a  plain 
agreement  betwixt  their  masters  and  them,  and  no  good  man  will 
blame  them.  It  is  thy  duty  not  only  to  forbear  stealing,  but  also 
to  further  thy  master's  estate.  Those  apprentices  are  thieves  that 
endeavour  to  rob  their  masters  of  his  customers.  Some,  when  nigh 
their  freedom,  have  fine  devices  to  call  another  man's  pigeons  to 


40  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

their  loctiers.  They  will  tell  their  master's  best  customers  that  he 
might  afford  such  commodities  cheaper,  but  he  is  grown  rich,  and 
cares  not  much  for  dealing,  and  therefore  is  so  excessive  in  his 
gains.  Many  other  ways  they  have,  like  Absalom,  to  steal  away 
the  hearts  of  such  men.  But  if  he  that  hides  his  master's  talent, 
and  doth  not  increase  it,  will  be  counted  at  last  a  wicked  and 
slothful  servant,  and  condemned  to  eternal  sufferings,  what  will 
become  of  him  that  is  so  far  from  endeavouring  to  enrich,  that  he 
makes  it  his  business  to  impoverish  his  master  ?  Mat.  xxv.  29. 

The  truth  is,  servants  have  degenerated  so  much  from  their  duty, 
and  there  have  been  so  few  of  them  faithful,  that  the  word  anciently 
used  for  a  servant  is  now  used  for  a  thief,  as  appears  by  the  poet — 

'Quid  domini  faclant,  audent  cum  talia  fures  !'^ 

3.  Be  faithful  to  the  name  of  thy  master.  Do  not  reveal  his 
nakedness  who  giveth  thee  clothing.  It  is  ordinary  for  servants  to 
be  tattling  to  others  of  their  master's  or  mistress's  infirmities. 
Oh  how  glad  are  they  when  they  have  got  a  tale  to  carry  to  their 
fellows  !  But  such  messages,  like  Uriah's  letters,  will  light  most 
heavy  at  last  upon  the  messenger ;  they  are  spies  in  a  house  to 
discover  its  weakness,  and  may  expect  the  punishment  of  a  spy 
from  God  for  their  wickedness.  Soldiers  received  into  a  garrison 
for  its  defence,  if  they  reveal  its  wants  to  the  enemy,  can  look  for 
nothing  but  the  reward  of  traitors.  God  hath  martial-law  for  those 
servants  who  are  taken  into  a  family  for  its  protection,  and,  by  dis- 
covering the  governor's  secrets,  conspire  its  destruction.  He  or  she 
is  unfit  to  be  a  servant,  that  cannot  conceal  the  frailties  of  their 
master.  Such  backbiters  shew  little  love  to  their  superiors  on 
earth,  and  less  to  their  Sovereign  in  heaven.  They  are  worse 
thieves  that  rob  theui  of  their  good  name,  than  those  that  wrong 
them  of  their  goods.  Servants,  whenever  they  speak  of  their  master 
or  mistress,  should  represent  them,  as  some  looking-glasses  do  our 
faces,  to  the  best  advantage.  He  who  is  guilty  of  Ziba's  act,  of 
slandering  his  master,  may  expect  Zimri's  end. 

4.  Be  faithful  to  the  person  of  thy  master  and  mistress.  It 
was  a  usual  speech  formerly,  Quot  servi,  tot  hostes;  how  many 
servants,  so  many  enemies.  Some  still  find  it  true  that  their  ene- 
mies are  those  of  their  own  household.  The  servant  of  Elali  slew 
him;  that  sword  which  he  took  to  defend  him  destroyed  him. 
The  Duke  of  Buckingham,  who  had  been  a  chief  instrument  of 
advancing  Kichard  the  Third  to  the  crown,  falling  into  displea- 

^  Vide  Serv.  in  Yirg. 


Chap.  VII.]  the  christian  man's  calling.  41 

sure  at  court,  fled  to  one  of  his  servants  named  Bannister,  who 
betrayed  him,  and  conveyed  him  to  Salisbury,  where,  without  any 
arraignment,  he  lost  his  head.i 

Some  of  the  heathen  have  been  famous  for  their  faithfulness  to 
their  masters.  Urbinius  Panopian  being  proscribed  fled,  and  being 
pursued,  one  of  his  bondmen  changed  clothes  with  him,  let  his 
master  out  at  a  back-door,  lay  down  in  his  master's  bed,  and  chose 
death  by  the  hands  of  the  soldiers  to  save  his  master's  life. 2 

The  Mohammedans  in  the  Great  Mogul's  country  are  commended 
for  their  faithful  service  to  their  Christian  masters  that  hire  them. 
They  follow  their  masters  on  foot,  carrying  bucklers,  or  bows  and 
arrows,  for  their  defence.^  One  work  of  servants  is  to  defend  the 
whole  body  of  the  families  in  which  they  are ;  how  faulty,  therefore, 
are  they  that  seek  to  destroy  the  head  of  it !  The  two  chamber- 
lains of  Ahasuerus,  in  seeking  their  master's  death,  found  their  own 
graves,  Esther  ii.  21,  23. 

Servants  also  in  their  places  must  endeavour  their  superior's 
eternal  peace.  It  may  be,  reader,  thou  hast  a  wicked  master,  one 
that  scorneth  and  scofifeth  at  godliness  ;  it  behoveth  thee  to  walk 
the  more  watchfully,  that  by  thy  fidelity  and  humility  thou  mayest 
move  him  to  like  and  love  it.  We  say  of  some  servants  that  they 
can  do  what  they  will  with  their  masters,  they  have  so  large  an 
interest  in  them.  Thou  dost  not  know  how  prevalent  thy  consci- 
entious carriage  may  be  to  draw  thy  master  to  Christ. 

Austin  reports  of  his  mother,  that  she  was  cured  of  her  drunken- 
ness by  her  maid's  calling  her  tneribulam,  a  wine-bibber.^  I  can- 
not justify  the  maid's  sauciness,  though  it  proved  happy  for  her 
mistress  ;  but  sure  I  am,  a  submissive,  prudent  advice  from  a  ser- 
vant to  a  superior  may,  through  God's  blessing,  tend  to  his  eternal 
good.  It  is,  without  question,  lawful  for  a  servant  to  admonish 
his  master  or  mistress,  so  it  be  done  with  reverence,  and  out  of 
conscience.  David  was  brought  to  repentance  by  Nathan's 
parabolical  reprehension. 

A  poor  contemptible  child  that  hath  his  sight,  may  lead  a  man 
that  is  blind  to  a  costly  feast.  As  mean  as  thou  art,  if  thou  art 
holy  and  humble  in  the  discharge  of  thy  duty,  thou  may  help  thy 
master,  though  he  be  at  present  so  backward  to  feed  on  the  gospel 
dainties.  Possibly  thy  master  or  mistress  hath  a  respect  for  thee, 
and  thou  dost  really  love  and  reverence  them.     Oh,  shew  thy  love 

^  Speed  Chron. 

*  Diod.  Sic.  ^  Purch.  Pilgrim.,  p.  1476. 

*  Austin  Confess.,  lib.  ix.  cap.  8. 


42  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

by  helping  them  to  lay  hold  on  eternal  life  !  Study  and  contrive 
how  thou  mayest  most  probably  interest  them  in  durable  riches, 
who  give  thee  temporal  rewards.  Be  more  solicitous  to  preserve 
their  souls  from  ruin,  than  to  keep  their  estates  from  rapine.  Those 
herbs  which  lie  on  the  ground,  and  are  liable  to  be  trampled  upon 
by  every  one,  have  been  instrumental  for  great  cures.  Blessed  is 
that  servant  who  is  diligent  to  bring  others  into  his  Lord's  service  ; 
it  is  no  hurt  though  he  be  a  footstool,  so  he  can  lift  others  nearer  to 
heaven. 


A  good  ivish  about  the  diCty  of  a  servant,  ivlierein  the  former  heads 

are  epitoitlised. 

The  wise  and  omnipotent  Jehovah,  who  worketh  according 
to  his  own  pleasure,  and  disposeth  of  all  creatures  for  his  own 
2? raise,  having  by  his  providence  called  me  to  the  lowest  place,  J 
wish  that  I  may  abide  in  the  calling  to  wdiich  my  God  hath  called 
me  with  cheerfulness  and  patience,  lest,  looking  enviously  on  those 
persons  that  are  above  me,  or  eying  unworthily  those  things  which 
are  below  me,  I  lose  the  crown  which  is  set  before  me.  Lord,  since 
it  is  thy  will  that  I  should  be  mean  and  contemptible  amongst 
men,  help  me  in  this  relation  of  a  servant  to  be  so  faithful  that  I 
may  be  honourable  in  thy  sight.  Enable  me  to  be  subject  to  my- 
niaster  according  to  the  flesh,  with  fear  and  trembling,  in  single- 
ness of  heart,  as  unto  Christ,  not  with  eye-service,  as  a  man-pleaser, 
but  as  the  servant  of  Christ,  doing  the  will  of  God  from  the  heart : 
with  good  will  doing  service,  as  to  the  Lord,  and  not  to  men.  Know- 
ing that  whatsoever  good  thing  any  man  doth,  the  same  shall  he 
receive  of  the  Lord,  whether  he  be  bond  or  free,  Eph.  vi.  5-9. 

I  wish  that,  as  Manasseh's  iron  fetters  were  far  more  worth  to  him 
than  his  golden  chain,  being  instrumental  to  his  spiritual  freedom, 
so  the  daily  labour  of  my  body  may  make  me  more  mindful  of 
liberty  for  my  soul ;  and  the  present  pains  I  take,  and  shame  I 
undergo,  may  (Quicken  me  to  be  more  eager  arid  earnest  after  the 
glory  to  be  revealed,  and  the  pleasures  at  God's  right  hand  for 
evermore.  Oh,  how  sad  is  my  life  if  I  be  a  servant  of  men,  and  a 
servant  of  sin  !  if  my  outward  man  be  in  subjection  to  an  oppres- 
sing lord,  and  my  inward  man  in  slavery  to  damning  lusts  !  And 
ah !  how  dreadful  will  my  death  be,  to  exchange  whips  for 
scorpions,  and  to  remove  from  a  jail  to  a  gibbet ;  from  Egypt,  an 


Chap.  VII.]  the  christian  man's  calling.  43 

iron  furnace,  to  suffer  the  vengeance  of  the  eternal  fire !  Surely 
the  curse  of  Ham  to  be  a  servant  of  servants,  was  a  comfort,  a 
blessing  to  my  condition.  Lord,  help  me  so  to  serve  thy  divine 
Majesty  with  a  pure  conscience  and  faith  unfeigned,  (in  serving 
my  master,)  that  I  may  enjoy  the  liberty  and  jDrivileges  which 
Christ  hath  purchased  ;  and  give  me  thy  grace  so  to  labour  here 
that  I  may  rest  hereafter. 

I  wish  that  the  credit  of  the  gospel  may  make  me  more  holy 
and  circumspect  in  my  carnage,  lest,  by  my  carelessness  in  my 
conversation  I  should  give  others  cause  to  blaspheme  that  worthy 
name  by  which  I  am  called.  By  my  profession  I  proclaim  to  the 
world  that  I  live  to  adorn  religion.  If  I,  through  unfaithfulness,  sin, 
the  gospel  is  sure  to  suffer,  James  ii.  8.  The  disorders  of  a  servant 
reflect  on  the  master  whose  livery  he  weareth.  If  I  walk  like  a 
Christian,  I  gain  it  esteem  and  credit.  Lord,  let  me  so  shine  with 
the  light  of  holiness  in  my  place,  that  others  seeing  my  good  works 
may  glorify  thee,, my  heavenly  Father,  and  that  none  may  ever  have 
cause,  through  my  miscarriages,  to  speak  evil  of  the  way  of  truth. 

I  wish  that  I  may  have  such  an  eye  to  the  recompense  of  reward, 
as  to  be  the  more  encouraged  to  fidelity  and  industry  in  my  work. 
Though  I  serve  a  froward  master,  that,  after  all  my  hard  labour, 
will  hardly  afford  me  a  good  look,  yet,  if  in  serving  my  master,  I 
serve  my  Maker,  my  labour  shall  not  be  in  vain  in  the  Lord.  In 
orchards,  some  trees  stand  higher,  some  lower,  but  the  husbandman 
esteemeth  them  not  according  to  their  height,  but  according  to 
their  fruit.  My  God  valueth  none  according  to  the  excellency  of 
their  parts,  or  eminency  of  their  places,  but  according  to  the  integ- 
rity of  their  hearts,  and  sanctity  of  their  lives.  With  him  there 
is  no  respect  of  persons  ;  but  in  every  nation,  and  in  every  relation, 
he  that  feareth  him,  and  worketh  righteousness,  is  accepted  of  him. 
Lord,  assist  me  so  to  serve  the  Lord  Christ  in  serving  my  master, 
that  howsoever  I  shall  be  defrauded,  or  whatsoever  unrighteousness  I 
shall  meet  with  at  this  day,  yet  I  may  obtain  mercy  at  that  day, 
even  the  mercy  of  my  Lord  Jesus  Christ  unto  life  eternal. 

I  wish  that  I  may  honour  my  master,  as  one  whom  my  God  hath 
made  my  superior.  If  his  portion  on  earth  be  small ,  and  his  person 
seem  never  so  contemptible  ;  nay,  though  he  be  a  servant  of  Satan, 
yet  my  reverence  is  due  to  him  by  virtue  of  God's  ordinance.  As 
I  ought  to  honour  him  in  the  Lord,  so  also  I  ought  to  honour  him 
for  the  Lord ;  for  in  reverencing  my  master,  I  reverence  God's 
order.  It  is  enough  to  satisfy  my  conscience,  whatever  he  be  in 
his  carriage,  that  my  God  hath  set  him  over  me,  and  made  me,  not 


44  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

his  fellow  or  familiar,  but  his  servant  and  inferior.  Lord,  whilst 
others  make  themselves  merry  at  the  deformity,  impiety,  or  mean- 
ness of  their  masters,  let  me,  in  my  affections,  words,  and  actions, 
carry  myself  towards  him  as  a  humble  servant  and  holy  Christian, 
because  thou  hast  so  commanded.  Though  some  contemn  his  per- 
son, let  me  reverence  his  power,  because  of  thy  precept. 

I  wish  that  I  may  obey  my  master  after  the  flesh,  yet  that  I  may 
never  obey  him  in  any  fleshly  command.  I  receive  my  food  and 
wages  to  do  his  work,  and  observe  his  will  in  the  Lord.  By  putting 
my  neck  under  the  yoke,  I  profess  myself  to  be  at  his  disposal. 
If  I  make  my  own  will  my  rule  of  obedience,  I  am  both  unrighteous 
to  him,  and  injurious  to  my  own  soul.  Though  his  precepts  be 
painful,  if  not  sinful,  I  am  bound  to  subjection  to  my  power.  My 
God  commandeth  me  to  be  subject,  not  only  to  the  good  and  cour- 
teous, but  also  to  the  froward.  Lord,  let  me  prefer  thy  will  above 
all  the  commands  of  men,  and  be  sure  to  j)lease  thee,  whomsoever 
I  displease  ;  but  let  the  will  of  my  master,  when  not  opposite  to 
thine,  be  the  rule  of  my  work,  that  I  may  obey  him  under  thee, 
and  for  thy  sake.  If  I  am  reviled,  keep  me  from  reviling  again, 
that  I  may  imitate  my  Saviour,  who,  being  abused  when  he  abased 
himself  to  the  form  of  a  servant,  committed  all  to  him  that  judgeth 
righteously. 

I  wish  that  I  may  not  be  slothful  in  business,  but  diligent  in 
every  duty  that  concerneth  me  in  this  relation.  My  time  and 
strength  are  not  my  own,  but,  under  God,  my  master's.  If  I,  to 
gratify  any  lust,  or  indulge  laziness,  deny  them  to  him,  I  am  a 
thief,  and  rob  him  of  his  right.  Whether  he  be  present  or  absent, 
the  eye  of  my  God  is  ever  on  me,  to  record  my  ways,  and  reward 
me  after  my  works.  Lord,  cause  me  so  to  set  thee  before  me,  that 
I  may  be  fervent  in  spirit  about  my  general,  and  industriously 
diligent  in  my  particular,  calling.  Thou  hast  said,  '  If  a  man  be 
diligent  in  his  business,  he  shall  stand  before  kings,  and  not  before 
mean  men,'  Prov.  xxii.  Oh  let  me  be  so  laborious  in  my  place, 
that  at  last  I  may  come  to  stand  in  thy  presence,  where  is  fulness 
of  joy  and  pleasure  ! 

I  wish  that  I  may  be  faithful  in  the  improvement  of  every  talent 
committed  to  my  trust.  He  that  is  faithful  in  the  unrighteous 
mammon  shall  be  trusted  with  the  true  riches.  If  I  be  faithful  in 
a  little,  my  God  will  make  me  ruler  over  much.  Oh  that  conscience 
to  God's  precepts  may  provoke  me,  and  the  consideration  of  my 
own  profit  encourage  me,  to  shew  all  good  fidelity  in  my  place  !  I 
would  be  faithful  to  liis  estate,  relations,  and  body,  but  especially  in 


Chap.  VII.]  the  christian  man's  calling.  45 

the  service  of  his  precious  soul.  If  he  be  bad,  by  my  humble 
counsel  and  holy  example,  I  may  be  helpful  to  reform  and  convert 
him ;  if  he  be  good,  to  rejoice  and  confirm  him.  My  Saviour 
taught  his  disciples  by  a  little  child.  They  that  could  not  bring 
gold  towards  the  tabernacle,  brought  goats'  hair.  Lord,  help  me, 
either  as  Naaman  s  servant,  to  be  instrumental  to  cure  my  master 
of  his  spiritual  leprosy ;  or  make  me,  if  he  be  a  believer,  some  way 
or  other  to  further  his  spiritual  welfare.  Let  him  be  the  better  for 
such  a  servant,  and  me  be  the  better  for  such  a  master ;  and  both 
of  us  the  better  for  thy  righteous  servant,  who,  by  his  knowledge, 
justifieth  many. 

Lord,  if  the  service  of  some  men  be  so  desirable,  because  their 
natures  are  so  kind  and  courteous,  their  work  so  easy  and  com- 
fortable, and  their  pay  so  sure  and  bountiful,  what  a  favour,  what 
an  honour  is  it  to  serve  thy  blessed  Majesty  !  whose  being  and 
essence  is  love,  whose  ways  are  ways  of  pleasantness,  and  whose 
reward  is  above  what  eye  hath  seen,  or  ear  hath  heard,  or  the  heart 
of  man  can  conceive.  Princes  and  sovereigns  have  gloried  in 
being  thy  servants.  Oh  be  pleased  to  put  me  in  some  place  under 
thee,  though  never  so  low  and  mean  !  be  it  but  to  be  a  door-keeper 
in  thy  house,  or  to  sit  upon  the  threshold  there.  I  shall  esteem 
it  above  sitting  on  the  highest  earthly  throne.  I  confess  I  have 
played  the  prodigal,  and  wasted  the  stock  thou  hast  put  into  my 
hands.  I  have  sinned  against  heaven,  and  before  thee,  and  am  no 
more  worthy  to  be  called  thy  son  ;  yet,  oh  make  me  as  one  of  thy 
hired  servants,  then  I  shall  not  disdain  to  do  all  the  offices  of  thy 
commands  to  my  fellow-servants,  whom  thou  settest  over  me. 
Lord,  enable  me  to  serve  them  faithfully,  for  thy  sake,  and  to 
serve  thee  truly  in  serving  them,  that  I  may  hereafter  enjoy  the 
privileges  of  thy  servants,  in  sitting  down  with  Abraham,  Isaac, 
and  Jacob  in  thy  kingdom,  when  the  children  of  the  kingdom 
shall  be  shut  out ;  where  the  servant  is  free  from  his  master,  and 
the  weary  are  at  rest ;  where  I  shall  receive  a  blessed  welcome 
from  thy  hands,  and  hear  that  happy  voice,  '  Well  done,  good  and 
faithful  servant :  thou  hast  been  faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  things.  Enter  thou  into  the  joy  of  thy 
Lord.' 


46  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

CHAPTER  VIII. 

How  a  Christian  may  exercise  himself  to  godliness  in  prosperity. 

Thirdly,  Thy  duty  is  to  make  religion  thy  business  in  all  condi- 
tions; gracious  persons  must  have  a  carriage  suitable  to  every 
providence. 

As  the  year  hath  summer  and  winter  ;  the  natural  day,  light  and 
darkness  ;  the  sea  its  ebbing  and  flowing  ;  and  as  the  sun  sometimes 
shineth  forth  clearly,  sometimes  is  under  a  cloud,  sometimes  is  in 
an  eclipse ;  so  the  condition  of  man  is  liable  to  many  alterations. 
His  life  is  a  mixture  of  mercies  and  miseries,  and  often  a  transition 
from  prosperity  to  adversity,  and  from  adversity  to  prosperity. 
What  then  ought  a  Christian  to  do,  but  to  take  care  that  his 
spiritual  disposition  be  answerable  to  his  temporal  condition  ? 

Some  men,  besides  their  ordinary  wearing  apparel,  have  garments 
ready  by  them,  both  for  a  wedding  and  a  funeral.  If  they  be 
called  to  either,  they  can  habit  themselves  handsomely  in  a  meet 
and  fit  livery.  The  saint  must  not  only  have  his  everyday's  gracious 
attire,  but  also,  if  he  be  called  to  fasting  or  feasting,  to  adversity 
or  prosperity,  put  on  raiment  suitable  to  those  seasons. 

Some  flying  insects  dress  themselves  according  to  the  months  in 
which  they  live.  The  forester  goeth  usually  in  green,  in  the 
same  colour  with  the  leaves  of  the  trees,  and  the  grass  of  the  field, 
amongst  which  his  ordmary  walk  is.  Believers  must  know  both 
how  to  want,  and  how  to  abound,  Phil.  iv.  7,  8,  and  clothe  them- 
selves in  the  same  colour  with  the  house  to  which  they  are  called, 
whether  it  be  the  house  of  mourning  or  of  mirth. 

Saints  are  compared  to  doves  in  scripture,  Isa.  Ix.  8  ;  Cant.  ii. 
14.  The  turtles,  according  to  the  naturalists,  can  live  and  thrive 
both  in  cold  and  hot  places  ;  nay,  in  summer,  they  delight  in  a 
cold,  in  winter,  in  a  hot  climate.^  Christians  must  ever,  whether 
the  world  smile  or  frown,  be  going  forward  in  their  holy  course,  and 
learn  in  prosperity  not  to  be  exalted,  and  in  adversity  not  to  be 
dejected. 

It  argueth  an  excellent  constitution  of  body  to  be  able  to  bear 
heats  and  colds  without  complaint  and  injury  to  the  outward  man. 
And  truly  it  will  speak  a  special  frame  of  soul  to  be  able  to  under- 
go the  weight  of  mercies  and  miseries  without  wrong  to  the  inward 
man.   Extremes  are  very  dangerous,  whether  of  the  one  or  the  other  ; 

1  Arist.  dc  Gencr.  Animal.,  lib.  iv.  cap.  6. 


Chap.  VIII.]        the  christian  man's  calling.  47 

the  medium  between  both  is  least  perilous.  Drought  burieth  the 
seed  in  the  earth,  moderate  showers  refresh  the  earth,  immoderate 
drown  it.  Upon  which  good  ground  it  was  that  Agur  prayed 
against  both  :  '  Give  me  neither  poverty  nor  riches,  but  feed  me 
with  food  convenient,  lest  I  be  full  and  deny  thee,  or  lest  I  be  poor 
and  steal,  and  so  take  the  name  of  my  God  in  vain,'  Prov.  xxx.  9, 
10.  Extreme  want,  or  extreme  wealth,  are  both  extreme  tempta- 
tions to  wickedness.  A  garment  that  is  fit,  is  much  better  than 
one  too  big,  or  too  little  for  the  body.  If  it  be  too  big,  it  is  cum-  • 
bersome  ;  if  too  little,  it  is  uneasy  and  troublesome.  When  Giges, 
the  most  puissant  king  in  his  days,  sent  to  the  Oracle  of  Delpho3 
a  second  time,  to  know  who  was  the  happiest  man  next  to  Phedius, 
(whom  the  Oracle  had  declared  to  be  happy  before,  for  dying  in 
the  service  of  his  country,)  answer  was  made  that  Aglaus  was 
happier  than  he.i  Now  this  Aglaus  was  a  plain,  honest  man, 
dwelling  in  a  corner  of  Arcadia,  who  had  a  little  house  and  land 
of  his  own,  in  which  he  employed  himself,  and  with  which  he  main- 
tained his  family.  A  middling  staff  may  help  a  man  in  his  jour- 
ney ;  one  very  little  will  do  small  service,  one  too  big  will  hinder 
him. 

Because  both  these  conditions  have  their  snares  and  temptations, 
they  call  for  the  greater  care  and  circumspection.  I  shall  there- 
fore lay  down  some  directions  for  each,  and  begin  with  prosperity. 

Prosperity  is  a  condition  which  consisteth  in  the  fruition  of  out- 
ward good  things,  as  health,  strength,  friends,  riches,  honours,  and 
the  like.  As  a  constellation  is  a  collection  of  many  stars,  so  a 
prosperous  condition  is  a  confluence  of  many  temporal  comforts. 
God  in  his  wise  providence  is  pleased  to  give  some  persons  large 
draughts  of  these  sugared  pleasures,  their  cup  runneth  over.  They 
are  in  themselves  mercies  for  which  we  may  pray  with  humble 
submission,  and  for  which  we  must  praise  God  with  holy  affections  ; 
but  through  the  corruption  of  our  hearts,  they  often  prove  prejudicial 
to  holiness.  Those  fires  which  were  made  to  warm  us,  do  often 
black  and  burn  us.  Small  vessels  carrying  a  great  sail  are  apt  to 
be  overturned  with  every  tempest. 

A  prosperous  condition  is  called  a  slippery  place,  Ps.  Ixxiii.  18 : 
'  Thou  hast  set  them  in  slippery  places.'  Those  that  walk  on  ice 
had  need  to  be  wary  how  they  set  their  feet,  lest  they  slip  and  fall. 
It  is  observable  that  Elisha  begged  a  double  portion  of  Elijah's 
spirit,  2  Kings  ii.  9.  Which  petition  may  seem  at  first  sight  to 
savour  of  presumption,  but  if  we  weigh  things  well,  there  wiU 

1  Plin.  Nat.  Hist.,  lib.  vii.  cap.  46. 


48  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

appear  great  reason  for  it.  Elisha  saw  that  his  master  Elijah  had 
been  exercised  with  trials  and  troubles  all  his  time  ;  that  Ahab  and 
Jezebel  had  been  continually  beating  up  his  quarters,  and  thereby 
forced  him  to  keep  a  constant  watch,  and  to  stand  night  and  day 
upon  his  guard ;  but  he  foresaw  that  himself  should  be  a  favourite 
at  court,  have  the  prince's  eye  and  ear,  and  therefore  needed  a 
double  degree  of  grace  to  be  preserved  upright  and  vigilant  in  such 
a  prosperous  estate. 

Of  all  winds,  the  northern,  though  it  be  cold  and  sharp,  is  most 
healthful.  The  south  wind,  though  it  be  warm,  is  hurtful,  for  with 
its  moisture  and  warmth  it  raiseth  vapours  which  cause  diseases ; 
when  the  north  wind  with  its  cold  drieth  those  vapours  and  purgeth 
the  blood.  Elisha  knew  that  under  this  warm  south  wind  of  prosr 
perity,  his  soul  would  go  near  to  contract  some  distemper,  if  it  were 
not  fenced  by  an  extraordinary  degree  of  spiritual  health  before- 
hand. '  If  thou  faintest  in  the  day  of  adversity,  thy  strength  is 
small,'  Prov.  xxiv.  10.  But  if  thou  fallest  not  in  the  day  of  pros- 
perity, thy  strength  is  great.  He  that  is  very  rich,  and  yet  religious, 
is  richly  religious. 

Because  it  is  so  rare  for  a  person  not  to  decrease  in  his  inward 
estate,  when  he  doth  increase  in  his  outward,  Grod  giveth  these 
bodily  mercies,  with  many  mementoes,  a  comfort  and  a  caveat ;  a 
comfort  and  a  caveat.  '  Only  take  heed  to  thyself,  and  keep  thy  soul 
diligently :  when  the  Lord  thy  God  shall  have  brought  thee  into 
the  land  which  he  sware  to  thy  fathers,  and  shall  give  thee  houses 
full  of  all  good  things,  and  wells,  and  vineyards,  and  olive-yards,  then 
beware  lest  thou  forget  the  Lord.  When  thou  hast  eaten  and  art 
full,  beware  that  thou  forget  not  the  Lord  thy  God,'  Deut.  iv.  9, 23, 
vi.  10-12,  and  viii.  10,  11.  These  favours  are  delivered,  as  it  were, 
under  lock  and  key,  to  bind  the  possessor  to  his  good  behaviour. 
Epaminondas  stood  sentinel,  when  his  citizens  were  at  their  feasts. 
It  concerneth  thee  highly  to  use  much  spiritual  caution  when  thou 
enjoyest  many  temporal  comforts. 

I  must  tell  thee  that  God  expecteth  a  crop  answerable  to  his  cost, 
that  thou  shouldst  be  the  more  holy  because  of  his  bounty.  There 
is  an  island,  called  Lounda,  in  the  kingdom  of  Congo,  where  the 
water,  when  the  ocean  ebbeth,  groweth  brackish,  but  when  the  sea 
floweth,  it  is  most  sweet  ;^  if  in  the  low  water  of  adversity  thou 
hast  been  incorrigible,  it  is  thy  sin,  and  to  be  bewailed.  My  work 
now  is  to  persuade  thee  in  the  tide  of  prosperity  to  be  profitable  to 
thy  own  soul,  and  serviceable  to  the  blessed  God. 

1  Pur.  Til.,  vol.  ii.  p.  919. 


Chap.  VIII.]        the  christian  man's  calling.  49 

First  for  thine  help  herein,  I  shall  only  lay  down  three  particulars 
to  quicken  thee  to  circumspection  in  the  use  of  creature-comforts, 
and  then  shew  thee  wherein  the  power  of  godliness,  or  the  making 
religion  thy  business  in  this  condition,  consisteth. 
.  1.  Consider  what  a  grievous  sin  it  is  not  to  serve  God  in  the  en- 
joyment of  mercies.  Some  indeed  are  the  more  vicious,  because 
God  is  so  gracious.  The  devil  would  have  stones  turned  into  bread, 
and  they  turn  bread  into  stones,  and  throw  them  at  God  himself. 
As  tenants  maintain  a  suit  at  law  against  their  landlords  with  their 
own  rent ;  so  they  fight  against  the  highest  Majesty  v/ith  his  own 
mercies.  The  goodness  of  God,  instead  of  leading  them  to  repent- 
ance, occasioneth  their  riot  and  impenitency,  Hosea  ii. ;  like  unruly 
horses  they  break  those  gears,  and  snap  asunder  those  traces,  which 
should  hold  them  together  ;  no  cords  of  love  will  hold  them.  The 
moorish  grounds,  the  more  showers  they  have  from  heaven,  the 
more  toads  and  venomous  creatures  they  breed  ;  so  many  rich  men, 
the  more  merciful  God  is  to  them,  the  more  sinful  they  are  against 
him  ;  but  the  horridness  of  this  sin  should  make  us  hate  it.  It  is 
sad  to  sin  under  afflictions,  (Ahaz  is  branded  for  it ;  '  this  is  that 
King  Ahaz,'  2  Chron.  xxviii.  22,)  but  most  sordid  to  sin  against 
mercies ;  this  will  stop  a  man's  mouth,  and  leave  him  without  excuse 
for  ever,  Ezra  ix.  6-9, 13.  It  is  lamentable  to  offend  the  justice  of 
God ;  he  who  hath  that  for  his  enemy,  is  sufficiently  miserable, 
Heb.  xii.  28  ;  but  it  is  abominable  to  provoke  the  love  and  goodness 
of  God,  If  mercy  be  thy  foe,  thou  hast  no  friend  in  this  or  the  other 
world. 

Michael  Balbus  is  chronicled  for  a  monster  of  mankind,  for  mur- 
dering his  prince  the  same  night  in  which  he  had  received  his 
pardon  from  him.  Popilius  Lenas  is  registered  to  be  a  most  un- 
regenerate  wretch,  because  he  struck  off  Cicero's  head,  who  had 
before  saved  his  life.  Oh,  what  monstrous-  unthankful  persons  are 
they,  who,  like  rebellious,  unnatural  Absal<fci,  proclaim  war,  and 
fight  against  their  own  father,  conspire^and  endeavour  to  rob  and 
ruin  that  God  who  doth  maintain  and  enrich  them  ! 

To  abuse  a  friend  upon  whom  thou  hast  a  continual  dependence, 
and  by  whom  thou  hast  thy  daily  subsistence,  is  far  worse  than  to 
abuse  a  stranger.  The  more  our  obligations  are  to  any  person,  the 
more  of  baseness  and  unworthiness  there  is  in  our  unsuitable  prac- 
tices. The  unkindness  of  a  neighbour  is  not  so  bad  as  of  a  servant ; 
the  disobedience  of  a  servant  is  not  so  evil  as  of  a  son.  It  was  the 
holy  Israelites'  greatest  grief,  that  they  had  not  served  God  in  his 
great  goodness,  Neh.  ix.    35.      Heathens  will  give  that  love  to 

VOL    II.  D 


50  THE  CHRISTIAN  MANS  CALLING.  [PaRT  II. 

others  which  they  receive  from  others,  and  do  good  to  men  who  do 
good  to  them  ;  and  wilt  thou  be  worse  than  heathens  ?  Truly,  if 
thou  sinnest  against  the  favours  of  God,  thou  sinnest  against  the 
very  light  of  nature,  Mat.  v.  46.  Though  nature  love  some,  yet  she 
loathes  this  sin.  Lycurgus,  the  Lacedaemonian,  made  no  law  against 
ingratitude,  because  he  thought  no  man  could  act  so  irrationally  as 
to  be  unthankful  for  courtesies. 

Beasts  manifest  some  respect  to  them  that  feed  and  tend  them. 
The  Holy  Ghost  saith,  *  Be  not  like  the  horse  and  mule,'  Ps.  xxxii. 
9.  He  is  too  bad  who  resembleth  a  beast ;  how  bad  is  he  then  who 
is  worse  than  a  brute  !  '  The  ox  knoweth  his  owner,  and  the  ass 
his  master's  crib :  but  Israel  doth  not  know,  my  people  doth  not 
consider,'  Isa.  i.  3.  Shall  the  ox  and  the  ass,  the  dullest  of  irra- 
tional creatures,  acknowledge  their  master,  and  will  not  thou  thy 
benefactor  ?  '  Hear,  0  heavens,  and  give  ear,  0  earth,  (saith  God  :) 
for  I  have  nourished  and  brought  up  children,  and  they  have  rebelled 
against  me.  The  ox  knoweth  his  owner,'  Isa.  i.  2.  They  live  at 
God's  charge,  and  yet  not  to  obey  his  command,  is  such  a  grievous, 
astonishing  sin,  that  even  heaven  and  earth,  those  senseless  crea- 
tures, seemed  to  abhor  it,  and  to  be  amazed  at  it. 

None  sin  at  so  dear  a  rate  as  they  who  sin  against  the  riches  of 
mercy.  God  is  never  more  incensed  than  when  his  goodness  is 
abused.  When  Haman  wronged  David's  ambassadors,  Avhich  he 
sent  to  him  out  of  good-will,  there  ensued  a  deadly  and  a  bloody 
war.  Truly,  reader,  if  thou  abuse  thy  honour  by  making  it  fuel  to 
thy  pride,  and  thy  riches  by  making  them  instruments  of  revenge, 
which  God  giveth  thee  out  of  good-will,  expect  that  God  should 
Ijoth  take  them  from  thee,  (for  what  prince  will  suffer  weapons  in 
the  hands  of  rebels  ?  and  what  parent  will  not  take  away  food 
from  children  that  spoil  it  ?)  and  also  be  highly  provoked  to 
destroy  thee,  Amos.  ii.  13.  He  that  is  higher  than  others  in  mercy, 
if  he  abuse  it,  must  expect  to  be  lower  than  others  in  misery.  The 
greatness  of  thy  burden  (be  it  of  never  such  precious  commodities) 
will  sink  thee  the  deeper  into  hell  ;  the  largeness  of  thy  estate  will 
but  enlarge  thy  condemnation  ;  though  both  be  bad,  yet  it  is  much 
better  to  go  to  hell  out  of  a  cottage,  than  out  of  a  court.  It  is  in- 
finitely more  eligible  to  have  Job's  botches  and  boils,  with  his 
poverty,  than,  like  Judas,  to  carry  the  bag,  and  betray  the  Saviour. 
Ah,  how  pitiful  is  that  plenty  which  makes  way  for  eternal  poverty  ! 

2.  Consider  that  prosperity  will  try  thee  to  purpose.  The  warm 
summer  discovereth  tliose  poisonous  roots  which  were  in  winter  hid 
in  the  earth.     As  strong  liquors  try  men's  brains,  and  very  hot 


Chap.  YIII.]        the  christian  man's  calling.  51 

climates  try  men's  bodies  ;  so  prosperity  will  search  and  try  men's 
souls.  Afflictions  are  called  bands,  Ps.  Ixxiii.  4,  and  cords  ;  now 
when  men's  hands  are  tied  down,  it  cannot  be  known  what  they 
are ;  the  fierce,  cruel  nature  of  beasts  doth  not  appear  when  they 
are  in  chains. 

Cornelius  a  Lapide  observeth,  on  Prov.  i.  32,  that  the  Hebrew 
word  for  prosperity  is  translated  by  the  Arabic  investigatio,  searching, 
because  prosperity  will  search  men  to  the  quick.  Walking  on  the 
top  of  high  pinnacles  will  try  whether  men's  heads  are  apt  to  be  giddy 
or  no.    When  the  weather  groweth  very  hot,  then  diseases  appear. 

It  is  a  remarkable  expression  which  Elisha  useth  to  Hazael,  when 
the  prophet  had  told  him  that  his  present  weeping  was  caused  by  a 
foresight  of  the  courtier's  future  wickedness :  '  Because  I  know  the 
evil  which  thou  wilt  do  unto  the  children  of  Israel.  Their  stronor- 
holds  wilt  thou  set  on  fire,  their  young  men  wilt  thou  slay  with  the 
sword,  and  wilt  dash  their  children,  and  rip  up  their  women  with 
child.'  And  Hazael  said,  '  But  what,  is  thy  servant  a  dog,  that  he 
should  do  this  great  thing  ? '  And  Elisha  answered,  (observe  it 
reader,)  '  The  Lord  hath  shewed  me  that  thou  shalt  be  king  of 
Syria.'  No  more.  Power  in  thy  hands  will  quickly  discover  the 
pravity  of  thy  heart.  Thy  heart  is  now  a  vessel  full  of  corruption  ; 
thy  prosperity  and  preferment  will  broach  it,  and  then  that  poison- 
ous matter  will  be  discovered  to  thyself  and  others.  It  had  never 
been  known  how  evil  some  men  were,  if  they  had  not  enjoyed  much 
outward  good.  When  such  liquors  boil  over  a  good  fire,  then  their 
froth  is  seen  at  the  top. 

3.  Consider,  Prosperity  most  commonly  is  abused  to  profane- 
ness.  We  say.  It  is  pity  fair  weather  should  do  any  harm ;  yet 
it  often  doth,  causing  a  famine  and  scarcity  of  food ;  sure  I  am  it 
is  a  thousand  pities  that  the  mercies  of  God  (as  friends,  riches,  and 
honours)  should  do  any  hurt,  yet  they  often  do,  causing  neglect  of 
God,  and  a  famine  of  godliness.  It  was  the  saying  of  Frederick 
the  emperor,  concerning  Sigimbird  Flisk,  afterward  Innocent  the 
Fourth,  advanced  by  him  to  the  popedom,  I  have  lost  a  cardinal,  a 
friend,  and  got  a  pope,  a  foe.  God,  I  am  sure,  may  say  of  many 
whom  he  hath  exalted,  I  have  lost  seeming  friends,  and  got  real 
enemies.  '  Jeshurun  waxed  fat,  and  kicked,'  Deut.  xxxii.  15.  Men, 
like  beasts,  the  better  feeding  they  have,  and  the  fatter  they  grow,  are 
the  more  wanton  and  unruly.  Those  that  eat  much  food  often  sur- 
feit, and  are  always  the  more  unfit  for  use  and  for  service.  Foolish 
flies  burn  their  wings  about  these  candles  of  outward  comforts. 
The  camel's  bunch  on  men's  backs  hindereth  them  from  enterino-  in 


52  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

at  the  strait  gate.  The  Sodomites  were  infamous  for  impiety,  and 
as  one  occasion  of  it,  they  were  famous  for  prosperity.  Their 
wickedness  was  grievous.^  '  The  men  of  Sodom  were  wicked,  and 
sinners  before  the  Lord  exceedingly,'  Gen.  xiii.  13.  This  phrase, 
'  before  the  Lord,'  speaketh  the  high  degree  of  their  sin,  it  being 
common  with  the  Hebrews  to  add  the  name  of  great  2  when  they 
woukl  increase  and  heighten  the  sense.  Their  wealth  was  great. 
Sodom  was  a  pleasant  place,  by  reason  of  the  overflowing  of  the 
sweet  streams  of  Jordan  ;  it  is  called  Eden,  the  garden  of  the  Lord, 
for  its  fruitfulness.  Carnal  hearts  are  ever  like  highways,  the  more 
dirty  for  the  showers  of  heaven.  Lunatics  are  worst  when  the  moon 
is  at  the  full.  When  the  kidneys  of  beasts  are  overgrown  with  fat, 
they  quickly  die.*^  Cyrus  therefore  would  not  suffer  his  Persians 
to-  change  a  barren  habitation  for  a  fruitful,  saying  that  dainty 
habitations  make  dainty  inhabitants. 

None  throw  such  ticklish  casts  as  those  that  bowl  from  some  high 
ascent.  Saints  themselves  have  by  these  long  garments  been 
brought  to  stumble  and  fall,  and  much  hindered  in  their  journey 
to  heaven.  How  few  were  ever  the  more  pious  for  prosperity ! 
David  was  tender,  when  hunted  as  a  partridge  ;  but  when  he  pros- 
pered, he  declined  in  piety.  Ah,  how  much  did  this  man  after  God's 
own  heart  disgrace  religion,  after  his  caves  were  turned  into  a 
crown,  and  the  dens,  in  which  he  had  lurked,  into  a  diadem.  We 
read  of  David's  first  ways ;  it  is  recorded  to  the  honour  of  Jehosh- 
aphat,  '  That  he  walked  in  the  first  ways  of  his  father  David,'  2 
Chron.  xvii.  3,  which  expression  intimates  that  his  first  ways,  when 
Saul  persecuted  him,  were  his  best  ways  :  David  by  rest  contracted 
rust.  The  Israelites  were  religious  in  Egypt,  but  rebellious  in 
Canaan.  Children,  when  strangers  abuse  them,  run  to  their  parents, 
but  mind  not  home  when  they  fare  well  abroad.  The  sweet  fruit- 
trees  of  Canaan  bred  strange  worms  ;  the  Jews,  in  that  place  of 
dainties  and  delight,  committed  strange  wickedness.  The  ranker 
the  ground  was,  the  ranker  the  weeds  grew.  The  tenderest  and 
finest  flesh  soonest  corrupts  and  putrifieth.  As  men  abound  in 
prosperity,  too  too  often  they  abound  in  profaneness.  Severus*  the 
emperor  was  wont  to  say.  That  the  poorest  soldiers  were  the 
best ;  for  as  they  grew  rich,  they  grew  riotous.  Coldest  airs  are 
most  wholesome  ;  the  hottest  are  many  times  unhealthy.  The  papist, 
who  when  he  was  a  monk  seemed  very  pious,  and  spread  his  fishing- 
net  for  his  table-cloth,  to  shew  his  original,  did,  when  he  came  to  be 

1  Pererius.  *  Qu.,  "God"?— Ed. 

'  Arist.  De  Animal.,  lib.  iii.  cap.  17.  *  Li  v.  in  Vit. 


Chap.  VIII.]        the  christian  man's  calling.  53 

abbot,  grow  very  proud,  and  cast  it  by,  giving  this  for  his  reason, 
that  he  had  been  all  this  while  fishing  for  the  abbot's  place,  which 
now  he  had  caught,  and  therefore  had  no  further  need  of  his  net ! 
When  men  have  served  their  ends  on  God,  their  serving  of  God  hath 
an  end ;  while  the  corn  is  growing,  the  field  is  well  fenced,  but 
when  it  is  carried  in,  the  field  is  thrown  open.  When  men  are  in 
expectation  of  mercies,  religion  is  regarded ;  but  when  they  enjoy 
them,  it  is  neglected. 

I  shall  now  lay  down  some  directions  for  thy  carriage  in  pros- 
perity, and  shew  thee  wherein  the  power  of  godliness,  or  the  making 
religion  thy  business  in  that  condition,  consisteth. 

1.  Be  especially  watchful  against  those  sins  which  a  prosperous 
estate  is  most  liable  to.  As  there  are  sins  proper  to  every  calling, 
and  to  every  constitution,  so  also  to  every  condition.  Anglers  have 
their  summer  as  well  as  their  winter  baits  ;  they  have  their  distinct 
coloured  gaudy  flies  for  several  months,  with  which  the  silly  fish 
are  caught.  Satan  hath  his  baits  for  prosperity,  as  well  as  for 
adversity  ;  he  can  put  himself  into  the  livery  of  the  season  to  take 
souls,  and  cast  them  into  the  eternal  fire.  Thy  duty  is  to  watch 
that  door,  at  which  he  standeth  to  enter,  and  there  especially  to 
keep  a  strong  guard.  Believe  it,  in  these  worldly  thickets  he  layeth 
most  dangerous  ambushments  to  surprise  thee  at  unawares. 

In  general,  take  heed  of  atheism  ;  let  not  earthly  prosperity  lessen 
either  thy  love  to,  or  labour  for,  heavenly  things.  When  there  is 
much  wool  on  a  sheep's  back,  it  is  sometimes  caught  in  the  thorns 
and  famished.  Much  wealth,  much  bodily  mercy,  hath  many  times 
so  hampered  and  entangled  a  man,  that  his  soul  is  starved.  Ah, 
how  hath  Satan  (as  Delilah  Samson)  tied  many  a  soul  with  the 
green  withes  of  carnal  comforts  !  which  they  being  not  able,  as  he 
was,  to  break  in  sunder,  their  spiritual  strength  departeth  from 
them.  It  is  not  seldom  that  that  proves  an  occasion  of  forgetting 
God,  which  should  be  a  means  of  remembering  him.  How  wretchedly 
do  some  thrust  him  out  of  their  minds,  whilst  he  thrusts  fat  morsels 
into  their  mouths ;  Hosea  xiii.  6,  '  According  to  their  pasture,  so 
were  they  filled  ;  they  were  filled,  therefore  have  they  forgotten  me.' 
The  sun  of  prosperity  shining  powerfully  on  the  hearth  of  their 
hearts,  did  put  out  that  fire  of  piety  which  seemed  to  glow  there. 

When  the  moon  is  at  the  full,  then  it  darkens  the  sun  most,  to 
whom  it  is  beholding  for  its  fulness.  When  men  are  at  the  full  of 
outward  favours,  they  frequently  obscure  most  the  author  of  them. 
Themistocles  told  the  Athenians,  his  ungrateful  countrymen,  that 
he  was  their  oak ;  in  a  storm  they  would  call  for  him,  and  cry  to 


54  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

him.  Who  but  Themistocles  then  !  But  when  the  storm  was  over, 
they  despised  him  ;  then  they  could  banish  him,  then  they  could  cut 
down  their  oak  and  burn  it.  Truly,  thus  too  many  serve  the  blessed 
God ;  if  poverty,  or  disgrace,  or  sickness  surprise  them,  then  none 
but  God,  He  is,  say  they,  the  best,  the  only  friend ;  then  they 
complain  to  him,  and  lament  after  him  ;  but  when  their  afflictions 
are  removed,  and  estates,  or  honour,  or  health  restored,  then  they 
can  do  well  enough  without  him,  and  banish  him  their  hearts  and 
souls. 

Job  acquainteth  us  with  the  parts  and  fruits  of  some  men's  pros- 
perity, Job  xsi.  6-16.  God's  bounty  to  them  is  described  in  life 
and  death;  1.  In  life,  in  reference  to  their  persons:  '  They  live, 
become  old,  yea,  are  mighty  in  power,'  ver.  7.  Life  is  a  mercy  ;  it 
is  the  Lord's  mercy  that  we  live,  saitli  the  church,  in  a  low  estate  ; 
but  they  do  not  only  live,  but  are  lusty,  so  the  word  signifieth. 
Sickness  doth  much  embitter  life,  but  they  have  health,  nay,  live 
long ;  their  life  is  a  summer  day,  long,  as  well  as  clear  and  shining. 
They  become  old,  yea,  are  mighty  in  power  ;  they  sit  in  the  chiefest 
seats,  and  are  placed  upon  the  highest  pinnacle. 

In  reference  to  their  relations :  '  Their  children  are  established  in 
their  sight,  and  their  offspring  before  their  eyes,'  ver.  8.  '  They 
send  forth  their  little  ones  like  a  flock,  and  their  children  dance,' 
ver.  11.  Children  are  great  blessings  and  comforts  :  '  The  children 
which  God  hath  graciously  given  thy  servant,'  saith  Jacob.  Many 
are  a  greater  mercy :  '  Blessed  is  he  that  hath  his  quiver  full  of 
them.'  For  parents,  whilst  they  live,  to  see  these  young  plants 
removed  into  another  soil,  and  there  to  thrive  and  prosper,  is  an 
extraordinary  increase  of  the  favour  ;  but  they- enjoyed  all  this. 

In  reference  to  their  habitations :  '  Their  houses  are  far  from  fear, 
neither  is  the  rod  of  God  upon  them,'  ver.  9.  Their  houses  are  full 
of  outward  happiness,  know  not  what  misery  meaneth ;  their  dwell- 
ings are  full  of  outward  blessings — peace  and  joy,  not  strife  and 
grief.  In  regard  of  men,  there  is  no  force  nor  violence  offered  to 
them.  In  regard  of  God,  he  doth  not  execute  any  vengeance  on 
them  ;  they  are  free  from  the  divine  rod,  as  well  as  human  robberies. 

In  reference  to  their  possessions :  '  Their  bull  gendereth,  and 
faileth  not ;  their  cow  calveth,  and  casteth  not  her  calf,'  ver.  10. 
Their  flocks  are  fruitful  as  well  as  their  wives  ;  both  the  male  and 
the  female  help  to  increase  his  herds.  Where  there  is  such  a  con- 
stant conception,  there  must  needs  be  an  extraordinary  multipli- 
cation. 

Thus  whilst  they  live,  they  spend  their  days  in  wealth.     They  are 


Chap.  VIII.]        the  christian  man's  calling.  55 

not  pinched  with  want.  Their  whole  time  is  spent  in  a  serene 
clime,  and  they  enjoy  a  perpetual  calm. 

When  they  die,  '  in  a  moment,  they  go  down  to  the  grave,'  ver. 
13.  They  die  quickly  and  quietly  ;  as  they  live  in  much  pleasure, 
so  they  die  without  much  pain. 

Here  are  persons  who  enjoy  a  prosperous  condition  in  its  various 
and  largest  dimensions.  But  what  is  the  fruit  of  these  favours  ? 
One  would  think,  if  there  be  any  men  in  the  world  who  will  please 
and  praise  the  blessed  God,  these  are  the  men.  It  seemeth  impos- 
sible but  such  pleasant  streams  should  lead  them  to  the  ocean  and 
fountain  of  all  their  happiness.  Who  would  not  expect  a  holy  con- 
clusion from  such  happy  premises  ?  Can  any  be  so  far  possessed 
with  a  devil  as  to  break  these  cords  of  love,  and  burst  these  bands 
of  kindness  in  pieces?  Alas!  alas!  bitter  fruit  groweth  on  this 
sweet  root.  '  Therefore  they  say  unto  God,  Depart  from  us ;  we 
desire  not  the  knowledge  of  thy  ways.  What  is  the  Almighty  that 
we  should  serve  him  ?  and  what  profit  shall  we  have  if  we  pray  unto 
him?'  ver.  14,  15.  Who  would  not  wonder  at  such  monstrous 
wickedness,  that  such  horrid  blasphemy  should  be  the  child  of  such 
heavenly  bounty!  That  illative  particle  '  therefore'  may  call  and 
cause  heaven  and  earth  to  be  astonished,  '  Therefore  they  say  unto 
God,  Depart  from  us.'  It  had  been  rational,  angelical  arguing ; 
therefore  they  say  unto  God,  Draw  near  to  us.  If  the  streams  are 
so  sweet,  how  sweet  is  the  fountain  1  If  God  be  so  good  in  his  crea- 
tures, how  good  is  he  in  his  own  nature  !  If  these  candles  give 
such  light,  oh,  what  light  is  there  in  the  Sun  of  righteousness  I 
Surely  it  is  good  to  be  near  him.  But  it  is  the  logic  of  hell  to  con- 
clude as  they  did.  Because  his  hand  is  open  to  us,  therefore  our 
hearts  shall  be  shut  against  him.  Oh  what  mad,  what  Bedlam  rea- 
soning is  it !  Because  he  is  so  bountiful  a  benefactor,  wherever  he 
Cometh,  therefore  we  will  expel  him  out  of  our  borders. 

Keader,  doth  not  thy  heart  rise  against  this  abominable  ingrati- 
tude ?  Take  heed  it  be  not  thine  own  case,  that  thou  dost  not  fight 
against  God  with  liis  own  mercies.  Naturalists  observe,  and  expe- 
rience teacheth  us,  that  in  summer,  when  the  sun  shineth  hottest, 
then  the  deep  springs  are  coldest.  Be  not  more  remiss  in  thy  duty, 
because  God  is  so  intense  in  his  mercy.  Evagrius  notes  of  Mauri- 
tius, that  notwithstanding  his  prosperity  he  retained  his  ancient 
piety.  This  was  rare,  for  usually  the  rankest  corn  is  soonest  laid. 
As  the  days  lengthen,  the  cold  strengthens.  Beware,  lest  as  the 
sunshine  of  thy  prosperity  increaseth,  thy  love  to  God  should  cool. 

In  particular,  take  heed  of  pride,  carnal  confidence,  and  sense- 


56  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

lessness  of  others'  sufferings,  wkicli  three  sins  prosperous  men  are 
prone  to. 

(1.)  Pride.  Prosperous  men  are  apt  to  be  proud.  Poor  men  beg, 
and  rich  men  boast,  Ps.  lii.  Their  blood  and  their  goods  rise  to- 
gether. Bladders  filled  only  with  wind  do  swell ;  so  do  men  with 
wealth  and  outward  mercy.  '  There  are  no  bonds  in  their  death  ; 
their  strength  is  firm.  They  have  more  than  heart  can  wish  ;  they 
are  not  in  trouble  like  other  men,  neither  are  they  plagued  like 
other  men.'  But  did  this  heap  of  goodness  make  them  humble  ? 
No :  their  hearts  grew  big  with  their  herds.  Like  the  peacock, 
they  were  proud  of  their  gay  feathers  ;  '  Therefore  pride  compasseth 
them  about  as  a  chain,'  Ps.  Ixxiii.  4-6.  As  they  were  high  in  con- 
dition, so  were  they  also  in  disposition.  Men  in  liigh  places  grow 
giddy  and  ofteri  fall,  when  those  that  walk  in  low  valleys  are  safe. 
Satan  serveth  many,  as  the  high  wind  doth  the  trees,  first  lifts  them 
up,  and  then  throws  them  down ;  first  he  lifteth  up  with  pride, 
and  then  tliroweth  them  down  into  perdition. 

The  fire  shrinks  and  shrivels  up  things  to  nothing,  when  the 
water  swelleth  them.  The  fire  of  adversity  makes  men  little,  yea, 
nothing  in  their  own  eyes,  when  waters  of  a  full  cup  wrung  out  to 
men  (the  periphrasis  of  prosperity)  occasioneth  their  height  and 
haughtiness  of  heart,  Job  xxxiii,  17  ;  Hosea  xiii.  6. 

Those  that  were  truly  gracious  and  habitually  humble  have,  in  a 
confluence  of  outward  comforts,  manifested  too  much  pride;  as 
the  waters  of  Nilus,  though  all  the  year  else  they  kept  within  their 
channel,  yet  in  times  of  wheat  harvest  will  overflow  the  banks. 
David,  who  at  other  times  was  as  sweet  and  lowly  as  the  violet,  yet 
when  God  prospered  him  grew  proud.  His  inward  corruption 
broke  out  in  this  scabby  expression,  '  Go,  number  the  people  from 
Dan  to  Beersheba,'  2  'Sam.  xxiv.  2.  If  the  sun  fall  backward  ten 
degrees  for  Hezekiah,  his  spirit  riseth  higher,  and  goeth  ten  degrees 
forward. 

Oh,  it  is  hard  to  keep  a  low  sail  in  a  high  condition,  and  for  a 
child  of  God  not  to  applaud  his  own  deservings  as  the  cause  of  his 
Father's  gracious  dealings.  This  rich  wine  flieth  into  men's  brains 
that  they  know  not  where  they  are ;  they  think  themselves  better 
men  than  others,  because  they  have  better  means.  A  little  of  the 
earth  makes  them  great  (and  others  small)  in  their  own  eyes. 

Keader,  in  the  highest  tide  of  earthly  comforts,  keep  thy  heart 
within  the  channel.  The  more  mercies  thou  enjoyest,  consider,  the 
more  thou  art  indebted  to  God ;  and  surely  it  may  humble  thee 
that  thou  art  in  bonds  for  greater  sums  than  millions  of  others. 


Chap.  VIII.]        the  christian  man's  calling,  57 

Should  stage- players  be  proud  of  their  borrowed  robes  ?  and  why 
art  thou  of  thy  borrowed  riches  ?  Be  thou  like  a  vessel,  the  fuller 
thou  art,  make  the  less  sound ;  and  like  the  stars,  the  higher  they 
are,  the  lesser  they  seem  to  be ;  and  like  trees,  ever  least  at  the  top 
of  all 

(2.)  Carnal  confidence.  Man  by  nature  relieth  upon  the  creature  ; 
his  earthly  inheritance  is  the  foundation  of  his  confidence.  The 
world  saith  to  man,  as  the  bramble  to  the  trees  in  Jotham's  par-able, 
'  Come  and  put  your  trust  in  my  shadow,'  Judges  ix.  15.  I  will 
refresh  you  in  scorching  seasons  ;  and  men  generally  trust  in  these 
lying  vanities.  '  The  rich  man's  wealth  is  a  strong  city,  and  an 
high  tower  in  his  conceit,'  Pro  v.  x.  15.  '  A  strong  city.'  As  sol- 
diers look  upon  a  strong  city  as  a  good  place  which  they  may  retire 
to  for  safety  in  times  of  flight,  so  worldly  men  in  their  distress  and 
danger  esteem  their  wealth  the  only  means  of  relief  and  succour  ; 
or  as  a  marching  army  expects  supply,  if  need  be,  from  a  well- 
manned  and  victualled  city,  so  men  in  their  fainting  fits,  and  under 
dreadful  crosses,  expect  to  be  revived  by  their  earthly  cordials. 
'  And  an  high  tower  in  his  conceit.'  A  tower  fortified  by  nature 
and  art,  and  raised  very  high,  is  trusted  to  as  an  impregnable  place. 
Rich  men  have  as  high  conceits  of  their  outward  comforts  as  sol- 
diers have  of  their  strongest  castles.  Hence  it  is  that  riches  are 
called  '  strength,'  Job  xviii.  12  ;  not  only  because  strength  is  requi- 
site to  get  and  keep  riches,  Prov.  xi.  16,  but  because  of  the  world's 
corrupt  opinion  of  them.  They  esteem  them  their  strength,  and 
hence  give  them  their  hope  and  trust.  ^  But  the  world  was  never 
true  to  them  that  trusted  it.  '  Charge  them  that  are  rich  in  this 
world,  that  .they  be  not  high-minded,  nor  trust  in  uncertain  riches, 
but  in  the  living  God,'  1  Tim.  vi.  17.  That  which  is  uncertain  is 
no  fit  foundation  for  trust.  The  whole  world  is  called  a  sea  of  glass. 
Rev.  iv.  6,  because  of  the  slipperiness  of  it ;  glass  yields  no  good 
footing,  nor  the  world  to  them  that  stay  themselves  on  it.  Trust 
must  have  a  sure  bottom ;  it  must  be  the  quiet  repose  of  the  soul, 
in  the  hands  of  an  almighty  God  and  an  immutable  good.  No 
creature  hath  strength  sufficient  to  bear  the  weight  and  stress  of  its 
fellow-creature.  Men,  by  leaning  on  these  thorns,  as  Christ  calleth 
them,  cause  them  to  run  into  their  sides,  and  thereby  pierce  them- 
selves through  with  many  sorrows. 

The  huntsman  catcheth  the  elephant  by  sawing  a  tree  almost 
quite  through,  which  the  beast  leaning  on  falleth  down,  and  not 
being  able  to  rise  is  taken.     Thus  Satan  catcheth  souls  by  men's 

'  Arist.  divitias  appellat  vires,  lib.  i.  Polit.  cap.  8. 


58  THE  CHEISTIAN  MAN's  CALLING.  [PaET  II. 

leaning  on,  and  trusting  to,  the  comforts  of  tlieir  bodies.  Such  men 
deny  God,  and  therefore  God  will  deny  them.  '  If  I  said  to  gold. 
Thou  art  my  hope,  and  to  fine  gold,  Thou  art  my  confidence,  I 
should  have  denied  the  God  that  is  above,'  Job  xxxi.  24,  28.  Trust 
is  the  fairest  respect  of  the  creature  to  his  Creator  ;  it  is  one  of  the 
most  sparkling  diamonds  in  his  crown  of  glory.  Now  to  give  this 
to  any  other  is  idolatry.  As  the  heathen,  so  many  nominal  Chris- 
tians, pay  their  devotion,  their  trust,  to  this  goddess  wealth.  Keader, 
thy  work  is  to  keep  the  world  at  a  due  distance,  and  not  to  give  thy 
greatest  heap  the  least  of  thy  hope.  Alas  !  these  things  are  called 
water,  and  are  as  weak  as  water.  Water  may  be  strong  enough  to 
drown  thee,  but  is  too  weak  to  revive  thee  in  thy  distress,  though 
thou  drinkest  it  down.  Thou  canst  never  rest  too  little  on  these 
reeds,  nor  too  much  on  the  Kock  of  ages.  To  trust  God  in  adver- 
sity is  honourable,  but  to  trust  him  in  prosperity  is  heroical. 

(3.)  Senselessness  of  others'  miseries.  It  is  hard  for  him  who  feeds 
high  to  have  his  bowels  pinching  with  others'  hunger.  When  men 
eat  the  fat  and  drink  the  sweet,  they  are  apt  to  forget  them  who 
feed  on  ashes,  and  mingle  their  drink  with  weeping.  They  that 
drink  wine  in  bowls,  and  eat  calves  out  of  the  stalls,  too  too  often 
forget  the  afflictions  of  Joseph,  Amos  vi.  4.  Those  that  lie  on 
down-beds  can  scarce  feel  their  brethren's  cords ;  their  robes  and 
golden  chains  make  them  unmindful  of  others'  rags  and  iron  fetters. 
'  He  that  is  ready  to  slip  with  his  feet  is  a  lamp  despised  in  the  eyes 
of  him  that  is  at  ease,'  Job  xii.  5.  There  is  a  twofold  slipping  of 
the  feet :  1.  A  slipping  into  sin  or  corruption.  '  My  steps  were 
almost  gone  ;  my  feet  had  well-nigh  slipped,'  said  the  psalmist,  Ps. 
Ixxiii.  2  ;  he  meaneth  into  that  grievous  crime  of  abandoning  piety 
upon  occasion  of  wicked  men's  prosperity.  Every  sin  is  a  slip,  a 
fall,  as  well  as  the  first  sin,  Kom.  xiv.  21 ;  1  Cor.  x.  12.  2.  A  slip- 
ping into  suffering  or  affliction.  When  a  man  descendeth  from 
glory  to  ignominy,  or  slideth  from  wealth  to  want,  or  declineth  in 
outward  favours,  he  slippeth  with  his  feet.  The  settlement  of  a 
person  in  safety  is  set  out  by  this,  '  He  will  not  suffer  thy  feet  to  be 
moved,'  Ps,  cxxi.  3  ;  and  the  change  of  a  man's  condition  by  this, 
'  Their  feet  shall  slide  in  due  time,'  Deut.  xxxii.  35.  The  firmness 
of  a  man's  feet  notes  the  firmness  of  his  estate,  and  the  slipping  of 
his  feet  forespeaks  his  fall.  But  as  we  have  in  the  verse  Job  de- 
scribing this  man's  condition,  '  He  that  is  ready  to  slip  with  his 
feet,'  so  we  have  othere'  carriage  towards  him,  '  He  is  a  lamp  des- 
pised in  the  thought  of  him  that  is  at  ease.'  Those  that  are  at  ease 
contemn  such  as  are  in  pain.     They  who  enjoy  a  day  "of  light  and 


Chap.  VIII. ]        the  christian  man's  calling.  59 

comfort  scorn  and  laugh  at  a  lamp,  especially  when  its  oil  is  spent 
to  the  last  drop.  Distressed  David  was  the  song  of  the  drunkard. 
The  same  Hebrew  word  signifieth  both  to  be  rich  and  to  be  at  ease ; 
we  translate  that  Job  xvi.  12,  '  I  was  at  ease  ;'  the  vulgar  Lat.,  '  I 
was  rich,'  i  to  note  that  rich  men  usually  mind  their  own  ease  and 
pleasures,  not  others'  sorrows  and  sufferings. 

Some  observe  that  the  Egyptian  priests  gave  their  god  Apis  (a 
deity  which  they  worshipped  in  the  form  of  an  ox)  water  out  of  a 
pit  or  well,  not  the  water  of  Nilus,  and  that,  not  because  they 
thought  those  waters  profaned  by  the  crocodile,  but  because  the 
waters  of  Nilus  were  fattening  waters,  therefore  Apis  must  not  drink 
them,  lest  they  should  make  him  senseless  of  the  sufferings  of  his 
servants,  and  careless  of  their  safety.  It  is  certain  fattening  waters 
make  men  secure,  and  unmindful  of  others'  woe. 

But,  reader,  consider,  God's  command  is  that,  in  thy  greatest 
plenty,  thou  shouldst  sympathise  with  others'  poverty :  '  Weep 
with  them  that  weep,'  Rom.  xiv.  As  it  is  with  the  strings  of  a  viol, 
if  one  be  touched,  though  the  rest  be  not  meddled  with,  yet  they 
all  quiver  and  tremble.  So  when  the  hand  of  God  toucheth  others 
in  their  names,  or  estates,  or  liberties,  though  it  passeth  by  thee, 
thou  oughtest  to  quiver,  to  tremble  at  it,  and  to  be  sensible  of  it. 
Surely  Nehemiah  was  a  nonsuch,  who,  though  he  enjoyed  much 
prosperity,  being  in  great  favour  and  high  honour  with  his  prince, 
yet  even  then  suffered  in  the  church's  sufferings,  and  was  troubled 
with  the  church's  troubles.  Oh,  how  holy  was  that  heart,  which 
could  willingly  leave  a  rich,  pleasant  court  for  a  ragged  and  tottered  2 
city  !  and  forsake  the  company  of  illustrious  lords  for  twelve  years 
to  toil  and  moil  like  a  day-labourer  !  Blessed  soul  !  when  he  deli- 
vered wine  to'  his  sovereign,  (for  he  was  the  king's  cup-bearer,)  he 
thought  of  the  water  which  the  poor  subjects  of  Christ  drank  ;  and 
though  his  own  particular  condition  called  him  to  be  merry,  yet  the 
sepulchres  of  his  fathers  caused  him  to  put  on  mourning,  Neh.  i. 
and  ii.  o 

2.  Value  thyself,  not  by  thy  estate  in  this,  but  by  thy  inheritance 
in  the  other,  world.  Grace  will  teach  a  saint  in  poverty  to  have 
nothing,  and  yet  to  possess  all  things  ;  in  plenty  to  have  all  things, 
and  yet  to  possess  nothing,  1  Cor.  vii.  31.  It  is  a  sure  sign  of  saint- 
ship  when  a  Christian,  in  the  greatest  confluence  of  creatures,  can 
rate  himself  only  by  his  estate  in  the  covenant ;  and  a  special  part 
of  godliness  for  a  person  who  hath  large  possessions  to  overlook  all, 
and  esteem  himself  wholly  by  his  eternal  portion.     Grace  is  the 

^  Fui  opulentus.—  Vulg.  *  Qii.,  "  tattered"  ?— Ed. 


60  THE  CHRISTIAN  MANS  CALLING  [PaRT  IL 

freiglit,  spiritual  riclies  the  lading  of  the  vessel,  outward  good  things 
are  but  the  ballast.  The  mariner  doth  not  value  himself  by  his 
ballast,  but  by  his  freight.  As  Job's  friends  erred,  on  the  one  hand, 
in  judging  him  wicked  because  afflicted,  so  many  err,  on  the  other 
hand,  in  presuming  themselves  to  be  pious  because  they  are  pros- 
perous, and  rating  themselves  for  heaven  according  to  their  riches 
on  earth.  Ephraim  argued,  because  he  was  rich,  therefore  he  was 
righteous,  Hosea  xii.  8.  He  had  gotten  him  substance,  therefore 
he  was  guilty  of  no  sin.  Dionysius,  because  he  found  after  his 
sacrilege  a  favourable  wind,  fancied  that  the  gods  favoured  his 
wickedness.  Some  are  as  foolish  as  children  ;  they  value  them- 
selves by  their  gay  coats  and  gaudy  clothes.  A  man  may  have  a 
shop  full  of  earthenware,  and  yet  be  worth  little.  The  tenth  part 
of  that  room  in  silks  and  satins  will  speak  a  man  to  be  worth  more. 
A  great  deal  of  earth  will  not  prove  thee  to  have  any  real  worth. 
A  little  grace,  one  drachm  of  Grod's  special  love  in  Christ,  is  worth 
millions.  '  My  fruit  is  better  than  silver,  and  my  revenues  than 
choice  gold,'  Prov,  viii.  19.  As  a  painted  countenance  is  no  sign  of 
a  good  complexion,  so  neither  is  a  fair  estate  of  a  gracious  or  happy 
condition.  They  may  be  high,  and  have  large  possessions  on  earth, 
whose  portion  shall  be  in  the  lowest  hell.  A  monkey  is  but  a 
brute,  notwithstanding  its  golden  collar  and  silver  bells.  God  may, 
as  men,  give  larger  entertainment  to  strangers  than  to  his  children. 
The  worst  in  the  world  have  often  most  of  the  world.  Job  xxi.  7-1 G. 
Some  live  in  a  serene  clime,  and  enjoy  a  constant  calm  here,  who 
must  dwell  hereafter  amongst  terrible  tempests,  and  in  an  eternal 
storm.  The  unclean  beasts,  as  the  bear  and  vulture,  may  be  spared, 
when  the  clean,  as  the  lamb  and  dove,  may  be  sacrificed.  Vessels 
which  are  empty  swim  at  the  top,  when  those  that  are  full  of  gold 
sink  to  the  bottom.  Hearts  empty  of  grace  may  prosper,  when 
they  which  are  full  may  perish,  Eccles.  vii.  15.  Some  indeed  have 
their  estates,  as  children  their  provision,  from  a  loving  father,  but 
others,  as  prisoners,  their  allowance  till  the  day  of  their  execution. 

There  is  a  great  difference  between  a  glistering  tumour  in  the 
face  and  true  beauty,  and  as  wide  a  distance  between  outward  plenty . 
and  inward  prosperity.  Many  say,  '  Who  will  shew  us  any  good  ?' 
Ps.  iv.  6.  God  may  shew  them  much  good,  to  whom  he  sheweth  no 
good- will.  '  I  am  sore  displeased,'  saith  God,  '  with  the  heathen 
that  are  at  ease,'  Zech.  i.  15.  These  heathens  were  at  ease  when 
they  had  no  true  rest ;  for  at  the  same  time  they  were  under  God's 
wrath,  Heb.  xii.  6. 

God  punisheth  some  in  mercy,  and  prospereth  others  in  fury. 


Chap.  VIII.]        the  christian  man's  calling.  61 

Jerusalem's  case  was  never  worse  than  wlien  God  said,  '  My  fury 
shall  depart  from  thee  ;  I  will  be  quiet,  and  no  more  angry,'  Ezek, 
xvi.  42.  The  fire  of  God's  anger  is  never  more  hot  than  when  it  is 
thus  kept  in,  and  not  suffered  to  break  out.  When  he  intendeth  to 
use  the  axe  or  sword  he  spareth  the  rod.  Prisoners  escape  whipping 
who  are  to  be  hanged  or  to  be  executed.  We  do  not  lop  or  prune  those 
trees  which  we  intend  within  a  short  time  to  cut  down  for  the  fire, 
Alas  !  reader,  it  is  ill  valuing  thyself  by  the  sunshine  of  common 
providence,  when  thousands  have  it  who  shall  miss  the  undefiled 
inheritance.  Many  enjoy  fair  weather  as  they  pass  on  to  endless 
woe.  The  dolphin  sports  most  before  a  tempest.  When  the  air  is 
most  clear,  then  cometh  the  greatest  thunder.  Thou  mayest  be  like 
stubble  laid  out  a-drying  to  burn  in  hell,  Marullus  telleth  a  story 
how  Ambrose  came  to  a  great  man's  house,  who  boasted  to  him 
that  he  had  never  suffered  any  affliction,  whereupon  the  father 
iiasted  away,  lest,  saith  he,  I  should  perish  with  the  man  that  ever 
l)rospered  ;  but  he  was  no  sooner  out  of  doors  but  the  earth  opened 
her  mouth  and  swallowed  up  man  and  house  too.i  God  may  defer 
thee  when  he  doth  not  discharge  thee  ;  nay,  as  an  arrow,  the  more 
drawn  back  by  a  strong  hand  the  deeper  it  pierceth  ;  so  the  longer 
it  is  before  God  reckoneth,  the  greater  will  be  the  sum  of  wrath 
when  he  cometh  to  pay  thee.  Esteem  thyself  therefore  so  much 
worth,  as  thou  art  for  the  other  world.  Eate  thyself  by  thy  trea- 
sure in  heaven,  by  the  pardon  of  thy  sins,  by  thine  interest  in  Christ, 
and  by  the  durable  riches  and  righteousness.  These  only  are  the 
mercies  which  are  worth  thousand  millions ;  others  are  but  painted 
cards  and  brass  counters  to  these.  Outward  mercies  serve  the  flesh, 
and  last  for  a  brittle  life ;  but  these  mercies  concern  the  soul  and 
relate  to  eternity. 

3.  Let  God  alone  have  the  glory  of  outward  mercies ;  do  not 
crown  thine  own  head  with  laurel,  but  pay  thy  rent  of  laud  and 
praise  to  God  alone,  who  is  the  true  landlord.  The  merchant,  for 
non-payment  of  custom,  forfeits  his  commodities. 

It  is  God's  bounty  which  filleth  thy  heaps,  and  therefore  his 
glory  must  fill  thy  heart.  Art  thou  rich ?  'The  Lord  maketh 
poor,  and  maketh  rich,'  1  Sam.  ii.  7.  He  maketh  their  persons ; 
the  needy  and  wealthy  are  both  his  workmanship.  He  is  the 
maker  of  their  portions ;  it  is  from  him  that  some  have  plenty  and 
others  poverty.  Pro  v.  xxii.  2,  He  is  the  maker  of  the  partition. 
Civil  differences  as  well  as  spiritual  are  from  God  ;  earth  drops  out 
of  heaven.     The  crumbs  of  this  life  are  God's  gift,  as  well  as  the 

1  Mar.,  lib.  v.  cap.  3. 


62  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

crown  of  a  better  life.  This  is  the  blessing  of  his  throne,  that  of 
his  footstool.  It  is  the  son  of  Joseph  who  causeth  the  cup  of  gold 
to  be  put  into  Benjamin's  sack.  No  man  cuts  out  his  own  fortune, 
or  contrives  his  own  condition. 

Hast  thou  honour  ?  God  is  the  author  of  it.  '  Promotion  cometh 
neither  from  the  east,  nor  from  the  west,  nor  from  the  south ;  but 
God  is  the  judge;  he  putteth  down  one  and  setteth  up  another,'  Ps, 
Ixxv.  6,  7.  Not  any  wind  from  any  quarters  of  the  earth  can  blow 
one  man  above  another.  High  mountains  are  of  God's  making,  as 
well  as  the  low  valleys  and  mole-hills.  None  ever  mounted  into 
the  saddle  of  preferment  but  God's  providence  held  the  stirrup  for 
him.  It  is  reported  of  one  of  the  kings  of  France,  that  he  should 
say.  Thousands  were  born  the  same  day  (in  my  dominions)  that  I 
was,  yet  none  of  them  born  to  such  dignity  as  I  am  ;  how  much 
therefore  am  I  bound  to  God  !  God  may  speak  truly  what  Satan 
did  falsely,  of  the  riches,  honours,  and  pleasures  of  this  world :  '  All 
these  are  mine,  and  to  whomsoever  I  will  I  give  them,'  Luke  iv.  6. 
Now  as  all  these  comforts  are  from  God,  so  the  credit  of  them  all 
must  be  to  God.  As  golden  vessels  do  not  retain  the  beams  of  the 
sun  which  they  receive,  but  turn  them  back,  and  double  them  by 
reflection,  so  men  who  receive  from  the  Sun  of  righteousness  many 
warm,  refreshing  mercies,  must  reflect  them  back  in  glory  and 
praise  to  the  author  of  them.  Pteader,  if  thy  lot  be  fallen  in  a 
fruitful  land,  be  not  unthankful,  do  not  bury  God's  blessings  in  the 
grave  of  ingratitude.  Many  a  man  is  like  a  bucket,  which  being 
empty,  and  let  down  into  the  well,  doth,  as  it  were,  open  its  mouth 
to  receive  water,  but  being  once  full,  sheweth  its  back  only  to  the 
well  that  gave  it.  Their  mouths  are  open  for  mercies;  as  the 
chapped  earth  gapes  for  rain,  but  when  satisfied,  shutteth  again. 
When  they  enjoy  their  desired  blessings  their  hearts  are  shut,  and 
they  turn  their  backs  upon  God.  Beware  of  this  sin.  As  the 
beams  of  the  stars  return  (as  far  back  as  they  can)  to  glorify  the 
face  of  the  sun,  which  giveth  them  their  beauty,  so  thy  soul  should 
be  enlarged,  as  far  as  is  possible,  to  praise  God  for  his  bounty. 
The  bird,  when  got  on  a  high  tree,  singeth  more  sweetly  than  on 
the  ground ;  the  more  highly  God  advanceth  thee,  the  more  sweetly 
thou  shouldest  sing  his  praise  and  advance  him. 

It  was  a  fault  observed  and  condemned  in  the  Carthaginian s,l 
that  whereas  they  were  sprung  from  Tyrus,  and  used  yearly,  when 
they  were  mean  and  poor,  to  send  tithe  of  their  incomes  to  Her- 
cules, the  peculiar  god  of  the  Tyrians,  when  they  grew  rich  and 

T-  Diod.  Sic,  lib.  xx. 


CUAP.  VIII.]  THE  CHRISTIAN  MAN's  CALLING.  63 

wealtliy  they  neglected  to  send.  How  many  serve  the  true  God  as 
these  heathen  their  false  god — owning  him  when  they  have  little, 
but  set  light  by  him  when  they  are  laden  with  benefits !  Holy 
David  was  of  another  carriage.  When  God  blessed  him  in  bestow- 
ing real  mercies,  he  blessed  God  in  acknowledging  them  to  his  glory. 
'  Bless  the  Lord,  0  my  soul,  and  forget  not  all  his  benefits,'  Ps. 
ciii.  2.  The  holy  Jews,  by  giving  fit  names  to  persons,  seasons,  and 
things,  which  were  monuments  of  God's  mercies,  kept  his  favours 
always  in  memory,  Esther  ix.  21,  22 ;  Gen.  xlii.  51,  52;  xxii.  21, 
22,  and  xxxiii.  20 ;  Exod.  xvii.  15.  The  benefit  hereby  wdll  be  to 
thyself,  not  to  God.  As  an  orator  by  his  speech  addeth  no  real 
worth  to  the  person  whom  he  commendeth,  but  only  declareth 
what  is  in  him,  so  by  giving  glory  to  God  thou  only  acknowledgest 
what  is  in  God,  addest  nothing  to  God ;  but  as  the  vapours  which 
are  sent  from  the  earth,  thick  and  foggy,  are  returned  to  it  in  silver 
showers,  so  thy  praises  of  him,  though  imperfect,  will  be  returned 
back,  and  much  to  thy  profit. 

It  may  be,  reader,  thou  art  one  whom  God  hath  exalted  from  a 
poor  and  low  to  a  plentiful  and  high  condition.  Remember  thy 
former  poverty  to  his  praise.  Do  as  David  did;  he  took  special 
notice  that  God  took  him  from  following  sheep  to  feed  his  people 
Israel.  If  God  remember  thee  in  thy  low  estate,  thou  mayest  well 
remember  him  in  thy  high  estate.  God  gave  special  command  to 
the  Israelites,  that  when  they  came  into  the  land  of  Canaan,  a  land 
flowing  with  milk  and  honey,  they  should  bring  a  basket  of  the 
first-fruits,  and  set  it  down  before  the  altar  of  the  Lord,  and  say, 
'  A  Syrian  ready  to  perish  was  our  father,  and  he  went  down  into 
Egypt,  and  sojourned  there  with  a  few,  and  became  a  nation,  great, 
mighty,  and  populous :  and  the  Egyptians  evil  entreated  us,  and 
the  Lord  brought  us  forth  with  a  mighty  hand  into  this  land.  And 
now  behold,  we  have  brought  the  first-fruits  of  the  land,  which 
thou,  0  Lord,  hast  given  us,'  Deut.  xvi.  1-12.  The  reason  of  this 
command  was,  because  the  acknowledgment  of  their  former  penury 
did  enhance  the  price  of  their  present  plenty,  and  thereby  tended 
much  to  God's  glory. 

It  is  storied  of  Agathocles,  king  of  Sicily,  that  having  been  be- 
fore a  potter's  son,  he  would  always  be  served  in  earthen  vessels,  to 
put  him  in  mind  of  his  former  meanness.  But  as  our  proverb  is. 
The  priest  forgets  that  ever  he  was  clerk  ;  men  usually  are  forgetful 
of  what  they  were,  and  so  the  less  thankful  for  what  they  are. 

4.  Love  God  the  more  for  the  mercies  he  bestoweth  on  thee.  We 
ought  indeed  to  love  God  principally  for  himself     His  own  perfec- 


6i  THE  CHRISTIAN  MAn's  CALLING,  [PaRT  II. 

tions,  not  our  possessions,  must  be  the  original  of  our  affection. 
That  servant  is  mercenary  who  worketh  only  for  wages ;  and  that 
love  of  a  wife  is  spurious  which  is  placed  on  the  husband's  portion. 
True  love  is  fixed  on  his  person ;  yet  as  fire  which  hath  fuel  enough 
to  burn  of  itself,  ilameth  out  the  more  by  having  oil  poured  upon 
it,  so  the  mercies  which  flow  from  God  must  increase  that  fire  of  a 
Christian's  love,  which  is  founded  in,  and  abundantly  fed  by,  those 
excellencies  that  are  in  God.  The  love  of  the  man  after  God's  own 
heart  was  much  helped  by  the  bounty  of  God's  hand.  '  A  psalm  of 
David,  in  the  day  wherein  God  delivered  him  out  of  the  hands  of 
all  his  enemies,  and  from  the  hands  of  Saul.  I  will  love  thee,  0 
Lord,  my  strength,'  Ps.  xviii.,  title,  and  ver.  1,  The  heat  of  his  love 
was  great.  '  I  will  love  thee  dearly  and  entirely,'  saith  the  original ; 
'  from  the  very  bottom  of  my  bowels.'  David's  affection  to  God 
was  not  only  without  dissimulation,  but  also  above  his  expressions. 
His  heart  was  too  hot  for  his  tongue ;  it  was  little  else  but  a  live 
coal,  or  lump  of  love.  But,  reader,  if  thou  wouldst  know  what  was 
the  bellows  which  blew  it  up  into  such  a  heat,  truly  God's  bless- 
ings. His  deliverance  from  his  foes  made  him  such  a  debtor  to  the 
fountain  of  it,  and  his  heart  was  so  exceedingly  taken  with  it,  that 
having  little  else  to  give,  he  bestoweth  his  highest,  his  hottest  love. 
As  the  ear  of  corn,  the  more  it  is  laden,  bendeth  the  more  to  the 
earth,  the  original  of  its  fulness  ;  so  a  gracious  soul,  the  fuller  it  is 
of  favours,  the  more  it  bendeth  and  inclineth  towards  God,  the 
author  of  them. 

Some,  indeed,  who  have  abundance  of  outward  favours,  fall  in 
love,  like  children,  with  fine  clothes,  and  affect  them  above  their 
fathers.  But  as  Augustine  saith,  That  love  is  adulterous,  and  the  love 
of  a  harlot,  which  is  greater  to  the  gift  than  the  giver.  Temporal 
comforts  may  be  in  our  houses,  but  the  God  of  consolations  must 
be  in  our  hearts.  Bodily  blessings  are  compared  to  thorns,  Mat. 
xiii.  Thorny  hedges  are  about  our  fields,  not  in  them.  Our  estates 
may  be  about  us,  but  not  within  us.  Thorns  may  do  well  enough 
in  a  man's  hand,  but  if  they  once  pierce  his  heart  he  is  in  danger  of 
death.  It  is  observable,  that  all  these  things  here  below  are  said 
to  be  '  put  under  our  feet,'  Ps.  viii.  6.  Why  under  our  feet  ?  but 
because  they,  as  a  stirrup,  or  footstool,  should  raise  our  hearts 
higher,  and  mount  our  minds  nearer  to  our  God.  A  trunk  of  silver, 
if  above  us,  will  press  us  down,  if  under  us,  will  lift  us  up. 

Engagements  to  a  bountiful  benefactor  work  much  upon  an  in- 
genuous spirit.  '  Every  man  is  a  friend  to  him  that  giveth  gifts,' 
Prov.  xix.  7.    But  how  should  our  infinite  obligations  to  the  blessed 


Chap.  VIII.]        the  christian  man's  calling.  Q5' 

Creator  work  upon  us  !  The  ice,  we  know,  which  hanged  on  the 
eaves  of  the  house,  though  it  endure  the  blasts  of  the  wind,  yet  it  is 
dissolved  by  the  shining  of  the  sun.  Though  under  the  cold  of 
adversity  thou  hast  been  frozen,  yet  let  the  sunshine  of  prosperity 
thaw  and  melt  thy  spirit  into  the  love  of  God.  As  men  by  presents 
woo,  and  endeavour  to  gain  the  affections  of  maidens,  so  God  by 
mercies  seeketh  to  get  the  love  of  men  and  women,  '  I  beseech  you, 
by  the  mercies  of  God,  give  up  your  souls  and  bodies  a  living  sacri- 
fice to  God,'  Kom.  xii.  1.  The  flint,  though  it  be  not  broken  upon 
the  hard  pebbles,  yet  it  is  upon  the  soft  pillow.  The  goodness  of 
God  should  lead  thee  to  repentance. 

It  is  sad  for  thee,  like  the  Pead  Sea,  to  drink  in  the  pleasant 
streams  of  Jordan,  and  to  be  never  the  sweeter,  to  receive  many 
kindnesses  from  God,  and  not  to  be  the  more  in  love  with  God. 
Eeader,  do  thou  rather  say,  as  the  psalmist,  '  I  will  love  the  Lord, 
because  he  hath  heard  the  voice  of  my  supplication,'  Ps.  cxxvi.  1. 
That  God  may  say  of  thee,  as  once  of  Israel, '  With  loving-kindness 
I  have  drawn  him,'  Jer.  xxxi.  3.  Blessings  are  binders.  We  read 
of  cords  of  a  man,  and  bands  of  love ;  let  them  draw  and  bind  thy 
heart  close  to  God.  A  pewter  dish  set  against  a  good  fire  will 
reflect  much  heat  back  towards  the  fire  again.  Surely  the  great 
fire  of  God's  love  may  well  make  thee  reflect  some  love  back  to 
him  again. 

5,  Do  God  the  more  abundant  service.  The  more  liberally  God 
soweth,  the  more  liberally  he  should  reap.  The  more  wages  men 
give,  the  more  work  they  expect.  Where  the  sun  shineth  hottest, 
there  are  the  biggest  and  the  best  fruits.  Some  observe,  that  Solo- 
mon's altar  was  four  times  as  large  as  that  which  Moses  made, 
Exod.  xxvii.  1,  to  teach  us,  that  as  our  peace  and  plenty  increase,  so 
must  our  piety  in  a  due  proportion.  '  Charge  them  that  are  rich 
in  this  world,  that  they  do  good,  and  be  rich  in  good  works,'  1  Tim. 
vi.  17,  18.  Those  that  are  rich  in  goods  and  wealth,  must  be  rich 
in  good  works.  To  do  a  little  good  will  not  be  sufficient  for  them 
who  have  received  much  good.  As  men  increase  in  their  estates,  so 
they  advance  in  their  attire  and  behaviour.  The  rents  which  men 
pay  are  answerable  to  the  land  which  they  enjoy.  Hezekiah  re- 
turned somewhat  to  God,  but  he  returned  not  to  the  Lord  accord- 
ing to  his  benefits ;  therefore  there  was  wrath  upon  him  from  the 
Lord,  2  Chron.  xxxii.  25.  The  greater  thy  receivings  are  in 
this  world,  the  greater  will  thy  reckonings  be  in  the  other  world. 
He  that  receiveth  five  talents,  by  trading  gaineth  five  more.  If  he 
had  got  but  two  more,  as  he  did  who  received  but  two.  his  loi'd 

VOL.  II.  E 


66  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

would  not  have  counted,  and  called  him  a  '  good  and  faithful  ser- 
vant,' Mat.  XXV.  We  look  that  our  beasts  should  serve  us  accord- 
ing to  their  keepings  ;  the  better  they  are  kept,  the  more  service 
they  should  do  us.  Surely  God  may  expect  the  same  of  us.  Fat 
pastures  and  lean  souls  do  not  agree.  Those  good  trees,  whose  roots 
spread  farthest,  and  derive  most  of  the  earth's  fatness,  do  bring 
forth  the  more  fruit  for  it.  Shall  plants  and  beasts  thrive  answer- 
able to  what  they  receive,  and  man  only  in  his  work  be  unsuitable 
to  his  master's  charge  ?  The  ship,  the  fairer  the  wind  is,  moveth 
the  more  swiftly ;  the  bird,  the  larger  her  wings  are,  flieth  the 
more  speedily.     And  shall  man  be  shamed  by  these  ? 

Those  who  enjoy  many  mercies,  as  the  father  saith  of  rich  men, 
have  more  tools  to  work  with  than  others ;  they  have  more  oppor- 
tunities for  closet  duties  and  public  ordinances ;  they  have  more 
influence  upon  inferiors,  who  have  many  times  some  dependence  on 
them ;  they  have  many  advantages  to  do  good,  and  receive  good, 
which  others  have  not ;  when  others  are  working  hard  to  earn 
bread  for  their  families,  or  they  must  starve,  these  men  may  go  to 
their  chambers  and  beg  hard  for  the  bread  of  life ;  they  have 
more  time  and  more  talents  to  trade  with,  and  must  do  much  more 
work,  or  they  will  hear  at  last,  '  Cast  the  unprofitable  servant  into 
utter  darkness.'  The  man  did  not  waste  his  talent,  but  because  he 
did  not  improve  it  [therefore  he  was  condemned.] 

Most  come  short  of  trading  suitable  to  their  talents.  As  bells 
when  raising  strike  thick,  but  when  raised  are  set  and  still,  so  many, 
when  in  hope  of  outward  good  things,  do  somewhat  for  God,  who 
when  they  are  largely  blest  with  them,  will  do  little  or  nothing. 
Plutarch  observeth  that  the  ass  hath  the  fattest  heart,  and  is  the 
dullest  of  all  beasts.  They  who  have  the  fattest  possessions  are 
generally  the  dullest  in  the  matters  of  religion.  Like  the  sun,  they 
move  most  slowly  when  highest  in  the  zodiac.  Oh,  it  is  far  better 
to  be  a  low  tree  and  fruitful,  than  a  tall  one  and  barren.  In  this, 
it  were  well  if  great  men  would  resemble  the  sun.  Though  other 
planets  are  above  him,  for  he  is  seated  in  the  middle,  yet  he  is  most 
serviceable.  Saturn,  Jupiter,  and  Mars  are  before  him  in  place,  but 
he  is  before  them  in  use. 

God,  in  the  fore-quoted  place,  commandeth  persons  who  prosper, 
to  be  ready  to  distribute,  and  willing  to  communicate,  1  Tim.  vi. 
17,  18.  God,  therefore,  makes  some  poor,  and  some  rich,  that  the 
one  might  be  able  to  give,  and  the  other  to  receive.  The  fuller 
the  clouds  are,  the  more  they  refresh  others  with  their  showers. 
The  more  mercy  thou  receivest,  the  more  thou  art  to  shew.     Seneca 


Chap.  VIII.]        the  christian  majst's  calling.  67 

calletli  uncharitable  rich  men  areas'  chests,  made  only  to  hold  and 
take  in :  they  are  all  for  keejjing,  for  laying  np.  '  Thou  hast  goods 
laid  up/  not  a  word  of  laying  out.  The  superficies  of  the  earth  is 
most  barren,  not  capable,  say  the  naturalists,  of  the  least  improve- 
ment, where  the  richest  mines  are  in  its  bowels.  But  saints  have 
not  so  learned  Christ.  They  know  it  is  on*e  thing  to  be  rich  in  this 
world,  another  thing  to  be  rich  for  a  better  world,  and  that  an 
opportunity  to  give  is  a  favour  and  grace,  2  Cor.  viii.  1,  and  accord- 
ingly they  improve  it.  David's  heart  was  much  affected  with  this 
favour,  that  he  had  ability  to  give  anything  to  God.  '  Our  God,  we 
thank  and  praise  thy  glorious  name.  But  who  am  I,  and  what  is 
my  people,  that  we  should  be  able  to  offer  so  willingly  after  this 
sort  ?  for  all  things  come  of  thee,  and  of  thine  own  have  we  given 
thee,'  1  Chron.  xxix.  13,  14.  What  a  mercy  did  he  esteem  it, 
that  God  should  give  him  both  means,  and  a  mind  to  give  them 
back  to  him. 

The  great  luminary  of  the  world  draweth  up  vapours  into  the 
air,  not  to  keep  them  there,  but  to  return  them  to  the  earth  for  its 
relief,  and  the  advantage  of  many. 

Bernard  reporteth  of  Pope  Eugenius,  that  meeting  an  honest, 
poor  bishop,  he  gave  him  certain  jewels  to  present  him  with.  Sure 
I  am,  that  all  that  wealth  which  we  give  to  God,  either  by  poor 
persons,  or  other  pious  uses,  is  given  us  first  by  God. 

We  blame  that  gentleman,  who,  being  nobly  entertained  at  his 
friend's  house,  doth  not  remember  the  servants.  Surely  he  is  more 
sordid  and  base,  whom  God  feedeth,  nay,  and  feasteth  daily,  if  he 
doth  not  remember  the  servants  of  God.  This  kindness  God  takes 
as  done  to  himself,  and  puts  it  down  in  his  own  debt  book,  resolving 
to  pay  it.  '  He  that  giveth  to  the  poor,  lendeth  to  the  Lord,  and 
he  will  repay  him,'  Prov.  xix.  17.  God  paid  Jonathan,  in  Mephi- 
bosheth,  for  all  his  kindness  to  David,  and  seemeth  to  say  to  every 
rich,  charitable  person,  as  Paul  wrote  to  Philemon  concerning  One- 
simus.  If  that  poor  man  or  woman  owe  thee  anything,  set  that  on 
mine  account.  '  I  have  written  it  with  my  own  hand,  I  will  repay 
it,'  Philem.  19.  Suitable  to  which  is  the  form  of  begging  in  Italy, 
Fate  be7i  per  vol.  Not  as  ours  in  England,  bestow  somewhat  for 
the  Lord's  sake,  but,  do  good  for  your  own  sake :  giving  is  the 
best  way  of  thriving.  Wells  that  are  drawn  spring  more  freely. 
The  widow's  oil  increased  by  pouring  out. 

6.  In  prosperity,  prepare  for  adversity.  Summer  will  not  last 
all  the  year,  therefore  men  provide  for  winter,  i     The  wind  will  not 

^  iEliaa.  Var.  Hist.,  lib.  ii. 


68  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

always  set  in  one  corner.  The  south  wind  of  prosperity  now  bloweth, 
but  expect  the  north  wind  of  adversity.  If  thou  hast  two  heavens, 
thou  hast  more  than  Christ  himself  had.  Babylon  indeed  said,  '  I 
sit  as  a  queen,  and  shall  see  no  sorrow,'  Rev.  xviii.  7.  She  saw  her 
state  Avas  high— a  queen ;  and  she  presumed  that  it  was  firm  by 
her  posture  in  her  place,  '1  sit  as  a  queen.'  But  the  greater  her  pre- 
sumption was,  the  greater  her  destruction  was.  Prosperity  is  not 
tied  to  us,  as  Dionysius  thought  his  kingdom  was  to  him,  as  chains 
of  adamant.  Job  iii.  26,  '  The  thing  that  I  feared  is  come  upon 
me.'  There  is  a  fed,r  of  wisdom  and  caution  ;  as  also  a  fear  of  tor- 
ment and  vexation.  Job's  fear  was  the  former ;  like  Noah,  being 
moved  with  fear,  he  prepared  an  ark  before  the  flood  came. 

The  atheist,  by  his  prosperous  condition,  is  wholly  unfitted  for 
affiiction.  He  is  so  used  to  great  fires  and  soft  beds,  that  when 
he  Cometh  to  sharp  air  and  stormy  weather,  he  sickens  and  dieth. 
As  Hannibal's  soldiers  were  so  much  effeminated  by  the  pleasures 
they  enjoyed  at  Capua,  that  their  bodies  being  used  to  fine  raiment, 
could  not  bear  the  weight  of  heavy  armour ;  and  their  heads  being ' 
used  to  silken  nightcaps,  could  not  endure  iron  head-pieces.  I 
fear  that  neck,  saith  Tertullian,  which  is  used  to  pearl  chains,  will 
hardly  offer  itself  to  the  sword.  But  Christians  are  better  taught 
than  in  such  times  to  neglect  preparations  for  trial.  Some  observe 
this  piece  of  providence  in  the  hedgehog,  that  in  summer  she 
hoardeth  up  food  in  some  hollow  tree,  where  she  liideth  herself  in 
hard  weather.^  Surely  the  Christian  should  not  be  inferior  in 
prudence  to  this  creature,  but  lay  up  against  a  dear  year.  The 
Egyptians  in  time  of  plenty  laid  up  abundantly  against  the  seven 
years  of  famine,  or  otherwise  they  might  have  starved-.  The  Chris- 
tian must  in  fair  weather  provide  for  a  rainy  day ;  in  health  and 
life,  prepare  for  sickness  and  death,  or  he  will  be  undone  eternally. 
Oh  how  cutting  is  affliction !  how  killing  is  death  to  them  whom 
they  surprise  on  a  sudden  !  Sudden,  extraordinary  mercies  have, 
like  a  great  quantity  of  strong  waters,  slain  some  ;■  but  what,  then, 
will  sudden,  extraordinary  miseries  do  ?  Sudden  evils  are  the  sorest 
evils,  the  most  searching  evils. 

He  that  is  ready  armed,  and  prepared  for  his  enemy,  hath  a 
very  great  advantage  of  him  who  is  surprised  on  a  sudden,  and 
when  he  is  not  aware.  Some  say  of  the  cockatrice,  if  a  man  see 
him  first,  he  dieth,  but  if  he  see  the  man  first,  the  man  dieth.  If  a 
Christian  see  affliction  first,  by  a  provident  foresight,  it  loseth  all  its 
rigour  and  venom  :  it  can  do  a  man  no  harm ;  but  if  that  see  a  man 

^  Arist.,  lib.  de  Gen.,  cap.  5. 


Chap.  VIII.]         the  christian  man's  calling.  69 

first,  it  often  killeth  him.  As  strong  physic  meeting  with  a  very- 
foul  body,  it  haste neth  his  end. 

The  ship  must  be  rigged  before  the  storm,  for  then  it  will  be  too 
late.  Ca3sar  cashiered  that  soldier  who  was  found  whetting  his 
weapons  when  he  should  have  been  using  them.  It  will  be  sad 
with  thee  if  thy  grace  be  to  get,  as  it  was  with  the  five  foolish 
virgins,  when  thy  grace  is  to  use,  and  God  should  call  thee  to  a 
winter  of  afiliction  before  thou  hast  laid  in  provision.  It  is  very 
sad,  but  certain,  many  a  man's  work  is  to  do  when  his  time  is 
done. 

Naturalists  observe,!  that  whilst  the  halcyon  bird  is  breeding  her 
eggs,  and  bringing  forth  her  young,  there  is  usually  fair  weather, 
whence  we  call  good  times  halcyon  days.  She  neglecteth  not  any 
of  those  days,  but  sitteth  close  on  her  nest,  and  is  very  diligent  in 
bringing  forth,  lest,  if  there  should  be  a  change  of  weather,  the 
waters  should  grow  high,  and  her  young  ones  be  in  danger  of 
drowning.  Eeader,  now  God  giveth  thee  health  and  strength,  and 
Sabbaths  and  seasons  of  grace,  do  not  loiter,  but  improve  them  to 
the  uttermost,  in  laying  up  a  good  foundation  against  the  time  of 
need.  Alas  !  thou  knowest  not  how  soon  the  weather  may  alter. 
God  may  speedily  call  thee  to  great  changes  in  thy  hfe.  He  will 
certainly  call  thee  to  a  great  change  at  death,  and  how  wilt  thou 
do  to  undergo  them,  if  thou  dost  not  make  preparation  for  them  ? 
It  is  preparation  for  suffering  which  will  cause  them  to  be,  not 
mortal,  but  medicinal  to  thy  soul. 

As  Anaxagoras  said  when  he  heard  of  his  son's  death,  Scio  me 
genuisse  mortalem,  I  know  that  I  begot  one  that  was  mortal.  So 
when  a  Christian  shall  be  called  from  wealth  to  want,  from  pros- 
perity to  persecution,  if  he  can  say,  I  know  that  Christ  and  his 
cross  usually  go  together ;  I  know  that  all  who  will  live  godly  in 
Christ  Jesus  must  suffer  persecution,  and  that  I  must,  through  many 
tribulations,  enter  into  the  kingdom  of  heaven  ;  I  know  that  religion 
might  cost  me  my  estate,  my  limbs,  my  liberty,  and  my  life  ;  that 
if  I  would  reign  with  Christ,  I  must  suffer  with  him.  All  this  I 
know  beforehand,  and  I  resolved  upon  it,  and  provided  for  it.  The 
cross  will  never  break  the  back  of  this  man.  The  holy  apostle  did 
believe  that  bonds  and  afflictions  did  abide  him  in  every  city. 
Acts  XX,  23,  and  being  forewarned  he  was  forearmed.  He  looked 
for  those  guests,  and  provided  against  their  coming ;  hence  it  was 
that  he  was  so  pious  and  patient  under,  and  so  victorious  over, 
them  all.     A  person  who  now  enjoyeth  honours  and  riches,  who 

1  Plin.  Nat.  Hist.,  lib.  x.  cap.  13. 


70  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

preparetli  for  disgrace  and  want  when  God  calleth  liim  to  it,  is  like 
one  that  descendeth  from  the  uppermost  room  in  a  high  house,  to 
the  cellar,  the  lowermost,  by  stairs  ;  he  cometh  safely  down  ;  where- 
as another,  who  is  unprepared,  when  he  is  brought  from  a  high 
to  a  low  estate,  doth,  as  the  devil  would  have  had  Christ,  cast 
himself  down  from  the  pinnacle  of  the  temple,  and  thereby  break 
his  neck.  '  A  prudent  man,'  saith  the  wise  man,  '  foreseeth  evil, 
and  hideth  himself:  but  the  simple  pass  on,  and  are  punished,' 
Prov.  xxvii.  12.  Afflictions  are  often  called  falls  in  Scripture.  A 
wise  man  when  he  falls,  possibly  from  freedom  to  fetters,  from 
soundness  to  sickness,  from  life  to  death,  he  falleth  forwards,  which 
•is  a  great  advantage  to  a  man  ;  his  hands  will  help  therein  to  secure 
his  head.  He  falleth  into  those  troubles  he  did  foresee,  and  for 
which  he  did  provide  and  forecast.  But  when  a  simple  man  falleth, 
it  may  be  from  glory  to  ignominy,  from  a  palace  to  a  prison,  from 
life  to  death,  he  falleth  backward,  like  old  Eli,  and  breaks  his 
neck.  He  did  not  think  of  it  beforehand,  nor  prepare  for  it,  and 
therefore  his  fall  is  his  downfall.  He,  many  times,  never  riseth 
more.  When  once  he  is  thrown,  he  is  overthrown  for  ever.  To 
help  thee  herein,  I  shall  advise  thee  to  these  two  things  : — 

First,  Be  sure  thy  peace  be  made  with  God,  When  the  back  is 
sound,  a  man  may  carry  a  burden  cheerfully,  but  if  the  back  be 
wounded  and  sore,  a  small  burden  will  put  a  man  to  much  pain, 
nay,  he  will  be  ready  to  flinch,  and  shrink,  and  throw  it  off.  So 
when  the  conscience  is  sore  with  the  guilt  of  sin,  and  curse  of  the 
law,  and  wrath  of  God,  and  fear  of  hell-fire,  what  torture  and  tor- 
ment will  afflictions  put  this  man  to.  A  small  sword  with  these 
edges  will  cut  deep,  a  little  potion  imbittered  with  these  ingredients 
will  make  his  back  and  belly,  his  head  and  heart,  and  all  to  ache  to 
purpose.  But  when  the  conscience  is  sound,  as  being  healed  by 
the  blood  of  Christ,  and  thereby  reconciled  to  the  blessed  God,  this 
man  may  bear  a  great  burden  with  courage,  and  bid  whatever 
befalls  him  welcome,  as  knowing  it  comes  from  a  God  in  covenant : 
Eom.  V.  1-3,  '  Being  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ.'  We  glory  in  tribulation.  We 
glory  in  disgrace,  we  triumph  in  troubles  ;  Kavj^wfxeOa,  the  word 
speaketh  the  highest  note  that  joy  can  possibly  reach  ;  joy  with 
boasting,  with  exultation.  But  mark,  reader,  the  rich  wine  which 
did  thus  raise  the  spirits  and  rejoice  the  hearts  of  Christians :  '  Being 
justified  by  faith,  we  have  peace  with  God.'  Peace  with  God  hath 
such  a  sweetening  property,  that  it  will  make  the  bitterest  potion 
pleasant.     They  need  not  fear  the  saddest  fits,  whoever  carry  this 


Chap.  VIII. ]        the  chkistian  man's  calling.  71 

rich  cordial  about  them ;  what  dangers  and  deaths  may  not  they 
look  in  the  face  who  have  a  reconciled  God  to  countenance  and  en- 
courage them  ? 

A  person  who  hath  secured  his  eternal  life,  may  with  courage 
bear  any  temporal  losses.  What  is  sickness  of  the  body  to  him 
who  hath  a  sound  soul  ?  How  little  are  they  troubled  at  the  frowns 
of  men,  who  enjoy  the  favour  of  God  !  The  Hebrews  could  take 
the  spoiling  of  their  goods  joyfully,  knowing  that  they  had  a  more 
enduring  substance,  Heb.  x.  34.  They  who  have  all  their  portion 
and  happiness  in  outward  things,  may  well  lay  the  loss  of  them  to 
heart,  for  they  are  undone  ;  they  were  worth  but  a  little,  and  this 
little  is  lost.  But  he  that  hath  God  for  his  friend  may  abide  the 
most  fiery  trial  without  fear. 

When  there  cometh  a  storm,  and  the  ship  leaketh,  how  can  it  do 
otherwise  than  sink  ?  Friend,  if  a  storm  of  some  extraordinary 
civil  danger,  or  of  sickness  or  death  come,  and  the  vessel  of  thy 
soul  leak,  be  found  in  a  carnal,  unregenerate  state,  having  God  for 
thine  enemy,  and  hell  for  thy  heritage,  it  is  impossible  but  thou 
shouldest  sink  into  the  gulf  of  misery  and  desperation.  Oh  how 
wilt  thou  do  to  behold  or  undergo  that  danger,  which  for  aught 
thou  knowest  may  both  kill  thee  and  damn  thee  !  Saints  them- 
selves, when  they  have  but  a  little  crack  by  some  sin  in  their  peace 
with  God,  have  sounded  but  harshly  when  they  have  been  stricken 
and  afflicted. 

Sin  is  the  sting  of  every  suffering ;  if  that  be  taken  out,  trouble 
may  hum  and  make  a  noise,  but  it  can  never  harm  a  Christian.  Get 
but  thy  sins  pardoned,  and  thy  God  pacified,  and  thou  needest  not 
fear  the  wrath  of  men,  or  rage  of  devils.  He  that  hath  drunk 
poison,  vomits  it  quickly  up,  or  if  he  drinketh  after  it  he  dieth. 
When  thou  art  overtaken  in  sin,  be  quick  in  thy  repentance,  and 
petition  for  pardon,  that  so  affliction  may  not  surprise  thee  before 
thou  hast  made  thy  peace.  The  great  question  to  every  affliction 
must  be  that  which  the  elders  propounded  to  Samuel  when  they 
trembled  at  his  coming,  '  Comest  thou  peaceably  ?'  1  Sam.  xvi.  If 
it  answer,  Peaceably,  from  a  God  at  peace  with  thee,  all  will  be 
well ;  thou  mayest  bid  it  welcome,  though  it  be  death  itself,  for  it 
cometh  purposely  to  anoint  thee,  (as  Samuel  did  David),  to  a  glori- 
ous and  eternal  kingdom. 

2.  If  thou  wouldest  in  prosperity  prepare  for  adversity,  get  thine 
affections  mortified  to  all  the  comforts  of  this  life.  Though  out- 
ward favours  cling  about  thee,  yet  let  thine  heart  climb  above  them. 
He  who  counteth  all  worldly  gains  to  be  small,  will  never  count  any 


72  THE  CHRISTIAN  MAN's  CALLING.  [PaET  II. 

worldly  loss  to  be  great,  i  Excessive  love  to  the  creature  causetli 
excessive  grief  in  the  loss  of  creatures.  A  man  may  pull  off  his 
glove  quickly  and  quietly,  but  not  his  skin,  because  this  sticks  close 
to  his  flesh.  The  closer  the  world  cleaves  to  us,  the  harder  it  will 
be  to  part  it  from  us. 

Jacob  was  overmuch  perplexed  at  Joseph's  supposed  death ; 
though  his  children  came  to  comfort  him,  he  refused  to  be  com- 
forted. But  mark  the  cause  of  his  impatient  carriage,  he  over- 
loved,  he  over-valued  him,  Gen.  xxxvii.  35.  What  we  over-love 
in  the  fruition,  we  over-lament  in  its  amission ;  we  never  err  in  our 
actions,  till  we  err  in  our  affections ;  and  we  never  err  in  our  affec- 
tions, till  we  err  in  our  judgments.  According  to  the  price  we  set 
upon  things,  such  is  our  pleasure  and  joy  in  their  presence,  and  our 
pain  and  sorrow  in  their  absence ;  they  who  esteem  the  world  as 
their  portion,  may  well  weep  and  wail  at  parting.  He  who  wisely 
rates  the  world  according  to  its  true  worth,  (vanity  of  vanities,  all 
is  vanity,)  will  neither  be  proud  of  its  smiles,  nor  perplexed  much 
at  its  frowns. 

Holy  Paul  was  ready  for  all  conditions :  '  I  am  ready  not  only  to 
be  bound,  but  also  to  die  for  the  name  of  the  Lord  Jesus.'  It  was 
all  one  to  him  whether  God  called  him  to  a  prison  or  to  a  palace, 
to  a  pleasant  dinner  or  a  painful  death.  But  what  made  him  so 
indifferent,  and  so  ready  for  worldly  afflictions  ?  Truly,  because  he 
had  mortified  his  earthly  affections.  He  was  crucified  to  the  world  ; 
as  a  dead  man,  he  did  neither  hear  its  music,  nor  fear  its  furnace  ; 
as  a  crucified  person,  he  was  neither  tickled  with  its  favours,  nor 
troubled  at  its  fury,  Acts  xxi.  13  ;  Gal.  vi.  14.  It  is  easy  to  cut  off 
the  limbs  of  a  dead  man  ;  whether  he  be  used  courteously  or  cruelly 
it  is  all  one  to  him,  for  he  takes  notice  of  neither.  He  who  is  dead 
to  the  world,  is  the  only  man  that  lives  indeed. 

He  may  defy  earth  and  hell,  and  be  happy  in  spite  of  both,  who 
hath  but  a  heart  weaned  from  tlie  earth,  and  placed  in  heaven.2 
Reader,  thou  wilt  patiently  bear  the  loss  of  that  to  which  thou  hast 
but  little  love.  It  will  be  no  hard  thing  to  persuade  thee  to  live 
apart  from  the  world,  if  beforehand  thou  hast  given  it  a  bill  of 
divorce.  Study  the  emptiness  of  sublunary  things,  and  when  God 
puts  them  into  thy  hands,  do  thou  put  them  under  thy  feet ;  hereby 
thou  wilt  be  contented  to  leave  them  at  God's  call. 

The  meteors  which  are  caused  by  fogs  that  arise  out  of  the  earth, 
never  imprint  any  real  evil  on  the  sun  and  stars,  which  are  far 

1  Eum  nulla  adversitas  dejicit,  quem  nulla  prosperitas  corrumpit. — Greg.  Mor. 

2  Fidem  secunda  poscunt,  adversa  exi^unt. — Senec.  in  Agamem. 


Chap.  VIII.]  the  christian  man's  calling.  73 

distant ;  but  in  the  lower  region,  by  reason  of  their  nearness  to  the 
earth,  they  often  break  out  in^o  thunder  and  lightning.!  When 
earthly  comforts  lie  near  the  heart,  they  must  needs  cause  strange 
storms  and  tempests ;  but  when  the  heart  is  far  from  them,  and 
much  above  them,  there  is  no  danger  of  evil  by  them.  Therefore, 
friend,  love  heaven  as  thy  paradise,  and  look  on  earth  but  as  the 
place  of  thy  pilgrimage,  then  thou  wilt  cheerfully  travel  in  all 
ways,  whether  fair  or  foul,  it  will  be  enough  that  they  lead  to  thy 
home. 

What  I  am  now  writing  is  of  no  mean  concernment  to  thy  soul. 
Troubles  will  come  possibly,  nay,  probably  in  the  day  of  thy  life, 
however  in  an  hour  of  death,  and  what  wilt  thou  do  to  meet  thine 
enemies  if  thou  art  unarmed  ?  Tacitus  speaketh  of  Csecina  (Annal. , 
lib.  i.,)  that  He  was  acquainted  with  dangers  beforehand,  and 
therefore  so  provident  for  them,  as  not  to  be  fearful  of  them.  None 
feel  evil  more  when  it  comes,  than  those  who  would  not  prepare  for 
them. 

Thus,  reader,  I  have  finished  what  I  intended  to  offer  touching 
thy  godliness  in  a  prosperous  estate.  Shall  I  persuade  thee  so  to 
demean  thyself  in  it,  that  thy  temporal  benefits  may  not  prove 
spiritual  curses,  but  spiritual  blessings  ?  Josephus  tells  us^  that 
James,  the  son  of  Alpheus,  was  by  commandment  of  Annas  the 
high  priest  thrown  down  from  the  pinnacle  of  the  temple  at  Jeru- 
salem, and  so  lost  his  natural  life.  Alas  !  how  many  hath  Satan 
thrown  down  from  the  pinnacle  of  their  high  places  and  preferments 
to  the  loss  of  their  eternal  lives  !  He  catcheth  those  fish  in  a 
glistering  pool,  which  he  could  not  in  a  troubled  sea ;  though  he 
could  not  get  Christ  to  turn  stones  into  bread,  yet  he  gets  men  to 
turn  bread  into  stones;  the  mercies  of  God  into  the  weapons  of 
unrighteousness. 

Plancus  Plan  tins,  hiding  himself  in  the  time  of  the  proscription, 
was  found  out  only  by  the  smell  of  the  sweet  oils  wherewith  he  was 
wont  luxuriously  to  anoint  himself,  and  so  slain.3  Take  thou  heed, 
reader,  lest  what  is  given  thee  for  meat  to  be  nutritive,  be  turned 
into  poison,  and  prove  destructive ;  but  consider  God's  end  in  all 
his  gracious  acts,  and  endeavour  to  answer  it,  '  He  brought  forth 
his  people  with  joy,  and  his  chosen  with  gladness :  and  gave  them 
the  land  of  the  heathen:  and  they  inherited  the  labour  of  the 
people ;  that  they  might  observe  his  statutes,  and  keep  his  laws. 
Praise  ye  the  Lord/  Ps.  cv.  43-45. 

1  Tempore  sic  duro  est  inspicienda  fides. — Ovid. 

"  Antiq.,  xx.  cap.  8.  ^  Camerer,  Med.  Hist.  Cent.,  i.  cap.  20. 


74  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 


A  good  ivish  of  a  Christian  in  prosperity,  wherein  the  former  heads 

are  epitomised. 

A  prosperous  condition,  being  a  sweet  fruit  of  divine  beneficence, 
and  a  strong  obligation  to  obedience,  both  as  it  encourageth  me  to 
serve  so  bountiful  a  master,  and  as  it  affordetli  me  more  talents  and 
instruments  of  doing  his  work,  I  wish  that  I  may  never  turn  his 
grace  into  wantonness,  nor  suffer  the  showers  of  heaven's  mercy  to 
increase  or  ripen  the  weeds  of  my  corruptions ;  but  that  as  the  heat 
of  the  sun  putteth  out  the  fire,  so  the  warm  beams  of  divine  love 
may  extinguish  the  fire  of  lust  in  my  soul,  and  my  heart  may  be 
so  affected  with  his  bounty  as  to  be  the  more  abundant  in  duty. 
Oh  that,  though  others  feed  their  hellish  flame  *of  uncleanness, 
drunkenness,  pride,  revenge,  and  atheism,  with  such  fuel,  as  if  they 
were  delivered  to  do  all  these  abominations ^  yet  I  may  fear  the 
Lord  and  his  goodness,  and  the  goodness  of  my  God  may  lead  me 
to  repentance  !  Lord,  since  the  renovation  of  my  nature,  and  the 
reformation  of  my  life,  is  the  message  upon  which  thou  sendest  thy 
mercies,  let  me  never  cause  thee  to  miss  of  thine  end,  nor  them  of 
their  errand ;  but  let  thy  mercies  prevail  with  me,  to  present  my 
body  a  living  sacrifice,  holy  and  acceptable,  to  thy  Majesty,  which  is 
my  reasonable  service,  Rom.  xii.  1. 

I  desire  that  I  may  often  and  seriously  consider  the  horrid, 
heinous  nature  of  sins  against  divine  favours,  the  more  to  quicken 
me  to  caution,  lest  I  should  abuse  my  God's  compassions.  If  the 
word  of  God  brand  Ahaz  for  sinning  in  his  distress,  with  how 
black  a  coal  shall  I  be  marked  by  God  himself,  if  I  sin  after  de- 
liverances !  If  not  to  hear  the  voice  of  the  rod  bring  down  such 
wrath,  what  fury  will  be  my  portion  if  I  am  deaf  to  the  entreaties 
of  mercy  !  When  justice  pursueth  me,  mercy  can  protect  me ;  but 
if  by  abusing  mercy  I  make  it  my  foe,  how  can  I  ever  hope  to  have 
justice  my  friend  !  If  it  be  unworthiness  and  a  high  wickedness  to 
fight  against  a  prince,  with  a  costly  sword  which  he  had  sent  his 
subject  as  a  present,  what  is  it  for  me  to  fight  against  God  himself 
with  his  own  favours !  Christians  must  do  good  for  evO.  How 
contrary  am  I  then  to  a  Christian,  if  I  return  evil  for  good ! 
Heathen  themselves  will  requite  good  with  good,  and  have  abhorred 
the  contrary  ;  and  shall  I  put  off  the  nature  of  a  man  ?  The  ox, 
though  a  dull  beast,  knoweth  his  owner,  and  shall  I  be  below  a 
brute  ?  If  my  God  be  provoked  with  them  that  return  evil  for  evil 
to  their  fellow-creatures,  how  much  will  he  be  incensed  if  I  return 


Chap.  VIII.]        the  christian  man's  calling.  75 

evil  for  good,  and  that  to  himself,  the  infinite  Creator  ?  Great 
persons  cannot  endure  that  their  favours  should  be  slighted,  and 
will  my  God  bear  it,  if  his  mercies  be  abused  ?  Lord,  should  I,  as 
Benhadad  against  Ahab,  war  against  thee  with  that  life  which  thou 
hast  given  me,  would  it  not  at  last  prove  my  death  ?  And  ah  ! 
how  miserable  would  it  be  to  be  pressed  to  death  with  the  weight 
of  mercies,  and  to  sink  into  hell  under  a  load  of  loving-kindness ! 
Oh  let  me  never  be  guilty  of  such  monstrous  ingratitude  !  but  since 
grace,  and  reason,  and  nature  itself  are  against  unthankfulness, 
cause  me  to  hate  it  with  perfect  hatred,  and  out  of  thankfulness  to 
thee,  to  walk  before  thee  in  holiness  and  righteousness  all  my 
days. 

I  wish  that  my  desire  to  evidence  my  uprightness  to  my  own 
conscience,  may  make  me  the  more  holy  in  my  highest  condition. 
Godliness  in  prosperity  will  best  speak  my  sincerity.  The  day  of 
light  and  comforts  is  a  fitter  season  to  discover  the  colour  and 
complexion  of  the. soul  than  the  night  of  darkness  and  sorrows.  An 
Ahab  may  walk  softly  when  a  writ  is  sent  out  against  him,  or  upon 
a  commination  ;  a  Pharaoh  may  cry  for  mercy  when  he  is  arrested 
upon  an  execution  ;  but  he  is  a  Job,  a  rare  person  indeed,  that  can 
walk  in  a  high  place  and  not  be  giddy,  abound  in  grace  when  he 
abounds  in  goods,  and  keep  his  heart  within  the  compass  of  its 
duty  to  God  and  man  when  he  is  laden  with  comforts.  Lord, 
though  the  hottest  seasons  discover  others'  spiritual  diseases,  and, 
like  wild  beasts,  when  the  chains  of  affliction  are  taken  off,  that 
they  enjoy  their  liberty,  they  bewray  their  wantonness  and  lusts, 
let  me  be  faithful  to  thee,  when  thou  art  merciful  to  me  ;  and  the 
more  thou  discoverest  thy  love,  the  more  let  me  discover  that  thy 
law  is  written  in  my  heart,  by  a  gracious  and  exemplary  life. 

Because  prosperity  is  too  often  abused  to  profaneness,  I  wish  that, 
as  the  dove,  when  I  fare  best  I  may  fear  most,  and  I  walking  in 
such  a  slippery  place  may  walk  the  more  warily.  Bees  are  suffo- 
cated in  their  own  honey,  their  combs  being  melted  by  the  heat  of 
the  sun.  How  many,  like  those  poor  insects,  find  their  death  in 
that  which  they  laboured  for  with  so  much  diligence!  In  the 
warmest  climates  men  live  the  shortest  lives.  Grace,  like  the  palm- 
tree,  seldom  groweth  in  hot  soils.  Man's  corrupt  nature  hath  ever 
a  will  to  commit  wickedness,  but  sometimes  it  wanteth  power. 
Now  prosperity  gives  him  strength  and  opportunity,  which  he  useth, 
or  rather  abuseth,  to  his  ruin.  The  prosperity  of  fools  slayeth 
them.  Nay,  wise  men  have  stumbled  when  they  have  drunk  of 
•this  atrong  drink.     Noah,  who  had  seen  the  whole  world  drowned 


76  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

in  water,  is  himself  no  sooner  delivered  but  he  is  drowned  in  wine. 
Lot  is  scarce  preserved  out  of  Sodom  but  he  is  polluted  with  sin. 
Yea,  Solomon,  the  wisest  king  that  ever  the  world  had,  was  as 
notorious  for  apostasy  as  famous  for  prosperity.  Lord,  let  others' 
falls  make  me  to  fear.  Alas  !  if  such  torches  were  like  to  be 
blown  out  with  the  strong  gales,  in  what  danger  is  my  poor  rush- 
candle  !  If  their  load  of  benefits  weighed  them  down,  notwith- 
standing their  strength,  how  surely  will  such  burdens,  though  of 
precious  things,  break  my  weak  back,  unless  thou  puttest  under 
thine  everlasting  arm !  Though  thy  mercies  be  as  the  sail  and 
wind,  to  further  the  vessel  of  my  soul  in  its  heavenly  voyage,  yet, 
except  thy  Spirit  steer,  they  will  drive  another  way.  Oh,  let  thy 
grace  to  me,  and  thy  grace  in  me,  like  the  unicorn's  horn,  so  heal 
those  waters,  which  are  apt,  through  corruptions,  to  poison  my  soul, 
that  I  may  drink  of  them  without  danger,  and  be  so  refreshed 
thereby  as  with  more  speed  and  cheerfulness  to  run  the  ways  of  thy 
commandments. 

I  wish  that  I  may  keep  a  strong  watch  at  that  door  at  which 
Satan  waiteth  to  enter ;  I  mean,  that  I  may  be  specially  careful 
against  those  sins  to  which  a  prosperous  estate  makes  me  most 
prone.  Ephraim  and  Manasseh,  plenty  and  forgetfulness,  are 
brethren.  I  am  most  apt  to  forget  my  God  in  my  high  estate, 
when  he  hath  remembered  me  in  my  low  estate.  The  more  wealth, 
the  more  wanton.  After  good  showers  worms  crawl ;  flies  will 
settle  on  these  sweet  conserves ;  sin  cleaves  to  wealth  as  rust  to 
•money.  Men,  like  apes,  when  they  climb  high,  discover  most  of 
their  deformities.  How  prone  am  I  to  be  proud  when  I  prosper,  to 
suffer  my  heart  to  S'well  with  my  heaj)s,  and  to  boast  myself  in  the 
multitude  of  my  riches  !  Though  the  more  mercies  I  receive,  the 
more  I  am  in  debt  here,  and  the  greater  will  be  my  account  here- 
after ;  yet,  as  a  new-blown  bladder,  my  heart  is  ready  to  be  puffed 
up  with  every  blast,  and,  as  a  beggar,  to  be  proud  of  my  borrowed 
clothes.  Lord,  the  greater  sum  in  thine  eye,  let  me  be  the  lesser  in 
my  own ;  keep  me  humble  in  my  highest  estate,  knowing  that  thy 
mere  mercy,  not  my  merit,  is  the  sole  cause  of  all  my  comforts,  for 
I  am  much  less  than  the  least  of  all  thy  mercies. 

I  wish  that  my  trust  may  have  a  surer  foundation  than  these 
things  which  are  vain  and  fading.  My  confidence  is  due,  not  to 
dead  goods,  but  to  the  living  God.  My  God  can  brook  no  rival, 
especially  in  that  which  is  his  prerogative-royal.  If  I  make  an 
idol  of  creatures,  he  will  quickly  make  nothing  of  them ;  by  lean- 
ing on  these  staves  I  break  them  in  pieces.     Should  I  rely  on  them, 


Chap.  VIII.]        the  christian  man's  calling.  77 

I  take  the  way  to  make  tliem  take  their  wings  and  fly  away.  Be- 
sides, if  I  say  to  gold,  Thou  art  my  hope,  or  to  fine  gold,  Thou  art 
my  confidence,  I  deny  and  dishonour  the  God  that  is  above.  It  is 
sinful  for  a  wife  to  give  that  respect  to  her  husband's  picture  which 
belongs  only  to  his  person  ;  but  it  is  abominable  to  give  it  to  some 
small  present  which  he  sendeth  her.  I  may  not  trust  my  graces, 
much  less  my  riches.  Lord,  though  I  am  rich  in  this  world,  pre- 
serve me  from  the  inflammation  of  pride.  Whilst  I  contemn 
others  for  their  poverty,  I  wound  thee  in  thy  providence,  who 
givest  every  one  his  portion.  Let  me  not,  therefore,  be  high- 
minded,  or  trusting  in  uncertain  riches  ;  but  enable  me  to  trust  in 
thee,  the  living  God,  who  givest  me  all  things  richly  to  enjoy. 

I  wish  that  this  rich  wine  may  never  so  fly  up  into  my  head,  or 
so  possess  my  heart,  as  to  make  me  mindless  of  what  I  do,  or  sense- 
less of  what  others  suffer.  Prosperity  not  seldom  begetteth  secu- 
rity. They  who  drink  wine  freely,  little  think  of  others'  water  or 
wormwood.  Experience  of  misery  is  a  strong  provocation  to  mercy. 
Israel  did  the  more  pity  strangers  because  they  were  strangers  in 
the  land  of  Egypt ;  but  they  who  live  all  their  days  in  ease  are 
little  affected  with  others'  pain.  I  have  read  that  the  Jews,  when 
they  build  a  house,  will  leave  some  part  of  it  unfinished,  in  remem- 
brance that  Jerusalem  lieth  desolate ;  at  least  some  part  unplas- 
tered,  wherein  they  write  in  great  letters,  Zecher  Leclwrhan,  the 
memory  of  the  desolation.  Lord,  in  my  greatest  plenty,  help  me  to 
mind  and  feel  others'  poverty,  and  in  my  most  prosperous  condition 
keep  me  from  forgetting  the  afilictions  of  thy  Joseph. 

I  wish  that  I  may  esteem  myself,  not  by  the  abundance  of  crea- 
tures, but  by  the  unsearchable  riches  that  are  in  Christ.  All  my 
outward  comforts  are  but  ciphers,  and  signify  nothing  of  special 
love,  or  of  my  right  to  eternal  life.  He  that  was  rich  on  earth, 
faring  deliciously  every  day,  is  a  beggar  in  hell,  frying  in  those 
unquenchable  flames.  The  fairest  trees  are  soonest  marked  for 
felling.  How  beautiful  is  a  field  of  corn  one  day,  when  it  is  cut 
down  the  next !  Many  are  high  in  place,  whose  portion  is  in  the 
bottomless  pit.  The  money-changers  were  scourged  out  of  the 
temple,  as  having  little  interest  amongst  God's  people.  The  poor 
of  the  world  are  the  heirs  of  heaven ;  the  rich  have  commonly  their 
portion  in  this  life.  Why  should  I  value  myself  by  that  which 
God  gives  to  his  foes,  and  denieth  to  his  chiefest  favourites  ?  Can 
I  carry  my  earthly  favours  into  hell  with  me,  to  bribe  my  flames, 
or  corrupt  my  tormentors  ?  No.  As  I  came  into  this  world  naked, 
so  I  must  go  out  of  the  world  naked.     Neither  my  glory  nor  my 


78  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

goods  shall  descend  after  me.  Or  can  I  with  my  possessions  buy 
out  my  pardon  before  I  come  thither  ?  No.  The  redemption  of 
my  soul  is  more  precious,  for  all  my  treasure  it  must  cease  for  ever. 
Lord,  suffer  me  not  to  '  lay  up  for  myself  a  treasure  on  earth,  which 
rust  or  moth  may  corrupt,'  but  let  me  provide  myself  '  bags  that  wax 
not  old,  a  treasure  in  heaven  that  faileth  not,  where  no  thief  ap- 
proacheth,  nor  moth  corrupteth.'  Let  me  ever  esteem  myself  by 
thy  favour,  and  not  by  these  things  which  thy  saints  have  trampled 
under  their  feet. 

I  wish  that  I  may  acknowledge  my  God  to  be  the  giver  and 
author  of  all  my  mercies,  that  so  I  may  bless  him  when  he 
blesseth  me.  Though  I  reap  a  rich  harvest,  yet  my  God  sowed 
all  the  corn  ;  if  I  refuse  to  pay  my  rent  I  forfeit  my  lease.  I  can 
rationally  expect  the  showers  of  blessings  no  longer  than  I  con- 
tinue to  send  up  vapours  of  praises.  Unthankfulness  is  the  devil's 
sponge,  wherewith  he  would  wipe  God's  mercies  out  of  my  mind  ; 
but  thankfulness  is  God's  treasure  and  honour :  '  He  that  offereth 
praise,  glorifieth  me.'  Oh  that  I  might  never  be  worse  than  a 
Samaritan,  in  denying  to  praise  him  who  prospereth  me.  The 
Philistines,  upon  the  receipt  of  mercies,  would  offer  sacrifice  to 
their  Dagon,  the  Komans  to  their  Jupiter  Capitolinus.  When  the 
god  of  this  world  hath  his  trophies  erected,  shall  the  God  of 
heaven,  who  loadeth  me  and  mine  with  benefits,  go  without  ?  '  0 
Lord  my  God,  how  many  are  thy  wonderful  works  which  thou  hast 
done,  and  thy  thoughts  to  me-ward :  they  cannot  be  reckoned  up 
in  order  unto  thee ;  if  I  would  declare  and  speak  of  them,  they  are 
more  than  can  be  numbered,'  Ps.  xl.  5.  I  beseech  thee,  enable  me 
to  use  all  thy  favours  to  me  and  mine,  as  so  many  stones  to  rear 
up  and  raise  a  pillar  and  monument  of  praise  to  thy  name,  and  let 
the  name  of  it  be  written  on  it,  '  Ebenezer,  Hitherto  hath  the  Lord 
helped  us.'  Yet  I  desire  that  when  I  am  offering  this  sacrifice  of 
thanksgiving  to  my  God,  my  heart  may  be  most  affected  with,  and 
enlarged  for,  spiritual  blessings.  My  God  is  worthy  of  glory  for 
giving  me  health,  food,  raiment,  friends,  arid  all  temporal  benefits, 
when  many  others  are  racked  with  sickness,  vexed  with  hunger, 
and  pinched  with  poverty ;  but  oh  !  what  thanks  doth  he  deserve 
for  his  gospel,  his  ordinances,  his  Spirit,  and  his  dear  Son !  If  the 
favours  of  his  left  hand,  which  his  enemies  may  enjoy,  call  for 
praise,  what  hallelujahs  may  the  favours  of  his  right  hand,  the 
favours  of  his  favourites,  command  ?  Lord,  it  will  be  the  work  of 
eternity  to  give  honour,  glory,  praise,  and  thanks  to  thy  Majesty 
for  redeeming  me  to  thyself  by  the  blood  of  thy  Son  ;  help  me  to 


Chap.  VIII.]        the  christian  man's  calling,  79 

ply  this  duty  beforehand,  that  my  soul  may  be  put  in  tune  here, 
to  make  the  better  music  in  heaven. 

I  wish  that  my  heart,  under  the  sunshine  of  prosperity,  may 
(like  wood  laid  out  a-sunning)  be  the  sooner  fired,  and  the  more 
inflamed  with  love  to  my  God.  His  mercies  are  love-tokens,  his 
kindnesses  are  cords  of  love ;  by  these  gifts  which  he  presents  me 
with,  he  wooeth  for  my  affections.  I  can' love  my  father,  my  friends, 
from  whom  I  receive  some  small  favours  ;  and  shall  I  not  love  my 
God,  who  is  the  fountain  and  father  of  all  my  mercies?  Lord, 
let  thy  great  love  to  me,  as  the  beams  of  the  sun  united,  kindle 
love  in  me  ;  thou  lovest,  that  thou  may  be  loved.  Circumcise  my 
heart,  that  I  may  love  thee  with  all  my  heart,  with  all  my  soul,  and 
with  all  my  strength.  Though  I  love  thee  much  for  thy  compas- 
sion to  me,  let  me  love  thee  most  for  those  perfections  in  thee ;  for 
thou  art  altogether  lovely.  When  I  was  nothing,  before  I  had  a 
being,  thou  didst  love  me  ;  when  I  was  worse  than  nothing,  in  my 
blood  and  pollution,  thou  didst  love  me  ;  the  time  of  loathing  was 
a  time  of  love.  In  the  womb,  by  thee  I  was  wonderfully  and 
curiously  wrouglit ;  in  my  body  I  have  not  so  many  limbs  as 
tokens  of  thy  love.  But  oh  !  in  my  soul,  capable  of  thy  fear  and 
favour,  of  thy  love  and  likeness,  how  lively  doth  thy  love  appear  ! 
From  my  birth  to  this  moment,  all  thy  paths  towards  me  have 
been  mercy  and  truth.  In  my  infancy  thou  wast  my  nurse,  to 
preserve  me  from  those  knocks  and  falls  to  which  I  was  liable. 
As  I  grew  up,  mercy  grew  up  together  with  me.  The  journal  of 
my  whole  life  is  but  a  volume  of  thy  love.  And  shall  (as  too  much 
wood  puts  out  the  fire)  the  multitude  of  thy  mercies  lessen  my 
love  ?  Lord,  suffer  me  not  to  be  so  ungrateful,  but  as  thou  art 
infinitely  both  loving  and  lovely,  let  me  think  all  my  love  too 
little  for  so  worthy  an  object ;  and  let  my  only  measure  of  loving 
thee  be  to  love  thee  without  measure.  Though  others  love  thee 
only  for  their  own  sakes,  because  thou  fillest  their  houses  with  good 
things,  hence  (as  Amnon  served  Tamar,  who  was  first  sick  for 
her,  and  having  satisfied  his  lust  was  as  sick  of  her)  when  they 
have  served  their  own  ends,  they  leave  off  to  serve  thee ;  let  me 
love  thee  for  thine  own  sake,  as  well  for  thy  purity  and  holiness,  as 
for  thy  mercy  and  goodness ;  let  me  love  thee  as  my  King  and 
Lord,  not  only  because  thou  art  able  to  advance  and  prefer  me, 
but  also  because  thou  dost  command  and  purify  me.  Let  me  love 
thee  striking  me  as  well  as  stroking  me :  when  thy  hand  is  against 
me  in  the  greatest  affliction,  let  my  heart  be  towards  thee  with  the 
greatest  affection ;  yea,  cause  my  love,  like  lime,  to  be  tlie  hotter 


80  THE  CHRISTIAN  MAN'S  CALLING.  [PaET  II. 

for  all  waters  of  opposition,  to  be  always  increasing,  till  it  comes 
to  its  perfection. 

I  wish  that  I  may  be  a  faithful  steward  in  the  improvement  of 
my  talents,  and  that  the  work  I  do  my  God  may  be  answerable  to 
the  cost  and  charge  he  is  at  with  me.  My  God  is  the  owner  of 
all  I  have — the  fee-simple  is  his  ;  I  am  but  the  possessor  to  employ 
it  for  his  praise.  Other  creatures  thrive  somewhat  answerable  to 
their  keeping;  the  better  the  pasture,  the  fatter  is  the  beasts. 
Hares  have  longer  legs  behind  than  before,  and  therefore  run  the 
faster  up  hill ;  why  should  not  I,  who  have  more  helps  than  others, 
make  more  haste  than  they  up  thy  holy  hill  of  Sion  ?  Those  whom 
my  God  calleth  to  the  highest  places,  he  calleth  to-  the  greatest 
service.  If  he  planteth  his  vineyard  in  his  best  ground,  he  ex- 
pecteth  the  most  plentiful  clusters  of  grapes.  Oh  that  the  rent 
which  I  pay  to  him  might  be  somewhat  proportionable  to  the 
lands  which  I  hold  of  him  !  My  God  hath  made  me  to  be,  not  a 
cistern  to  hold  in,  but  to  be  a  conduit-pipe  to  convey  out,  the  water 
of  his  blessings ;  I  would  not  therefore,  as  the  moon,  who  receiveth 
from  the  sun  a  full  light,  but  reflecteth  only  a  faint  light  again, 
return  less  than  I  receive  from  my  God  ;  much  less,  as  fatted  beasts, 
be  the  more  unfitted  for  service,  or  like  a  carcase,  be  the  more  un- 
savoury for  the  hot  beams  of  mercy.  But,  Lord,  help  me  to  be  the 
more  fruitful  in  holiness  for  the  showers  of  thy  goodness ;  let  thy 
Spirit  enable  me  to  trade  answerable  to  my  talents,  and  let  thy 
grace  encourage  me  to  be  always  abounding  in  thy  work,  believing 
that  thou  wilt  at  last  recompense  me  with  a  glorious  and  eternal 
reward. 

I  wish  that  I  may  be  so  prudent  and  provident,  as  in  a  summer 
of  prosperity  to  prepare  and  provide  for  a  winter  of  adversity. 
Though  the  heavens  are  now  clear  and  shining,  yet  they  will  be 
cloudy  and  showering.  I  cannot  imagine  that  the  day  of  my  life 
should  have  no  foul  weather  on  it ;  there  is  no  mountain  so  firm 
but  may  be  moved  with  an  earthquake.  If  men  in  policy  will 
prepare  a  cloak  for  the  wet,  lay  in  provision  for  winter,  shall  I  lay 
in  nothing  against  a  rainy  day  ?  This  life  is  a  valley  of  tears,  and 
shall  I  think  always  to  laugh  ?  This  world  is  a  sea,  and  though- 
now  it  be  calm  to  me,  yet  I  must  expect  tempests,  and  shall  I  not 
rig  and  fit  the  vessel  of  my  soul  before  the  storm  cometh  ?  Even 
silly  pismires  will  in  harvest  provide  for  winter.  The  bee  will 
gather  honey  whilst  the  flowers  are  in  the  field,  to  prevent  her 
famishing  in  frost  and  snow,  and  some  say,  will  foresee  bad  weather, 
and  therefore  go  but  a  little  way  from  her  hive,  that  upon  the  least 


Chap.  VIII.]         the  christian  man's  calling.  81 

alteration  she  may  return  speedily  home.  My  God  hath  made  me 
their  master,  but  I  may  well  be  their  scholar,  to  learn  this  lesson 
from  them.  Oh  that,  whilst  health,  and  life,  and  time  lasteth,  I 
might  prepare  for  sickness,  death,  and  eternity  !  To  deny  myself, 
and  take  up  my  cross,  is  a  hard  lesson ;  but  that  scholar  will  say 
it  best  when  called  to  it,  that  cons  it  most  beforehand.  How  sore 
will  those  evils  be  which  surprise  me  on  a  sudden !  like  an  enemy 
that  comes  behind  me,  and  is  unseen,  they  may  easily  kill  me. 
Lord,  cause  me  in  my  greatest  plenty  and  best  estate  to  think  of 
and  prepare  for  poverty,  and  the  worst  estate  that  can  befall  me. 

To  this  end,  let  me  be  always  suing  out  my  pardon  in  thy  gospel- 
office,  that  the  evil  of  sin  and  the  evil  of  suffering  may  not  seize  on 
me  at  the  same  time.  How  deep  will  the  sword  of  affliction  wound 
me,  if  sin  sharpen  its  edge !  I  may  bear  many  miseries  through 
thy  mercy,  but  the  least  sin  is  a  burden  too  heavy  for  me  to  bear. 
Affliction  without  sin  is  physic,  which,  though  not  toothsome,  I  can 
drink,  if  my  Father  put  it  into  my  hands ;  but  sin  mingled  with 
it,  turns  the  potion  into  loathsome  poison.  Lord,  let  me,  a  poor 
condemned  prisoner  by  the  law,  never  be  satisfied  without  some 
hope  and  sense  of  my  pardon  ;  that  so,  whatsoever  officer  of  afflic- 
tion thou  shalt  send  me,  I  may  be  nothing  affrighted,  being  con- 
fident he  cannot  come  to  drag  me  to  execution. 

That  I  may  be  ever  ready  for  the  greatest  losses  and  crosses ;  I 
wish  also  that  my  heart  may  be  loose  to  all  the  comforts  of  this 
life.  If  I  give  my  heart  to  them,  when  they  are  taken  from  me,  I 
may  well  be  heartless.  Alas  !  my  estate  and  my  comfort  will  be 
buried  in  the  same  grave.  Affections  unmortified  will  be  soon 
wounded,  as  a  scalded  head  is  soon  broken ;  the  young  man  whose 
heart  was  set  upon  his  heaps,  could  not  think  of  parting  wdth  them 
without  much  heaviness.  If  I  lay  the  stress  of  my  affections  on 
the  things  of  this  world,  as  the  cripple  his  full  weight  on  his 
crutches,  no  wonder  if,  when  they  are  taken  from  me,  I  fall  and 
bruise  myself.  When  the  vapours  are  gotten  within  the  bowels  of 
the  earth,  they  may  well  cause  concussions  and  earthquakes.  Oh 
that  my  affections  might  be  so  weaned  from  all  earthly  posses- 
sions, and  so  placed  on  heavenly  comforts,  that  I  may  be  able  to 
bless  my  God  taking  from  me  as  fully  as  when  he  giveth  to  me. 
Lord,  though  I  take  outward  mercies,  let  them  never  take  me. 
Though  I  use  the  world,  let  me  enjoy  none  but  thyself.  Thou 
madest  me  to  be  master  of  the  work  of  thy  hands,  and  hast  put 
all  things  under  my  feet ;  oh  let  me  not  be  their  servant  by  laying 
them  in  my  heart.     As  thine  apostle,  when  he  had  nothing,  pos- 

voL.  II.  r 


82  THE  CHRISTIAN  MANS  CALLING.  [PaRT  II. 

sessed  all  things;  so,  though  I  have  all  things,  let  me  possess 
nothing. 

Finally,  I  wish  that,  as  a  skilful  alchymist,  I  may  extract  gold 
out  of  iron,  improve  these  temporal  blessings  to  my  spiritual  bene- 
fit ;  that  whilst  they  are  millstones  to  others,  through  their  wicked 
hearts,  sinking  them  into  hell,  they  may  be  loadstones  to  me,  through 
thy  Holy  Spirit,  drawing  me  towards  heaven.  Lord,  if  the  mercies  of 
thy  footstool  be  of  such  a  price,  how  much  worth  are  the  mercies  of 
thy  throne  !  If  uncertain  riches  bring  such  comfort,  and  are  of  such 
value  as  to  answer  all  things,  of  what  virtue  are  durable  riches  and 
risjhteousness  !  If  the  honour  of  men  be  so  desirable,  how  amiable 
is  that  honour  which  cometh  from  God  !  If  corporeal  liberty  be  so 
precious,  how  precious  is  the  glorious  liberty  of  thy  children  !  If  a 
table  spread  with  creature  enjoyments  be  such  savoury  food,  surely 
thy  gospel  dainties  make  a  costly  feast.  If  bodily  health  help  me 
to  relish  these  outward  comforts,  will  not  thy  saving  health  sweeten 
the  bitterest  cup  ?  If  thou  art  so  liberal  to  thy  foes,  how  bountiful 
wilt  thou  be  to  thy  friends  and  favourites !  Put  me  not  off  with 
a  portion  in  this  life.  Give  me  not  my  reward,  my  consolation,  in 
this  world  ;  but  whatsoever  thou  deny  me,  give  me  those  mercies 
that  accompany  salvation.  Though  thou  grantest  me  a  plentiful 
allowance  in  my  minority,  let  it  not  hinder  me  of  the  inheritance 
when  I  come  to  age.  Whilst  I  have  these  things  in  possession, 
let  me  esteem  thee  only  as  my  portion.  Oh  look  upon  me,  and 
be  merciful  to  me,  as  thou  art  unto  them  that  love  thy  name. 
Amen. 


CHAPTEE  IX. 

How  a  Christian  may  exercise  himself  to  godliness  in  adversity. 
Containing  motives  to  it,  and  the  nature  of  it. 

Adversity  is  a  condition  of  life  which  consisteth  in  the  want  of 
outward  good  things,  and  presence  of  outward  evil  things,  as  sick- 
ness, disgrace,  poverty,  imprisonment,  and  the  like. 

1.  The  efficient  cause  of  it  is  God.  Whosoever  or  whatsoever  be 
the  rod,  it  is  his  hand  that  gives  the  stroke.^  Though  he  abhorreth 
the  thoughts  of  tempting  men  to  sin — '  Let  no  man  say  when  he  is 

1  Afflictio  est  malum  quod  patitur  creatura  rationalis,  cedens  in  gloriam  Dei  et 
elcctorum  salutem. — Polan.  Syntag.,  lib.  vi.  cap.  4.  Metonymice  dicitur  ira  Dei. — 
Rom.  i.  18.    Metaphorice  calamitas ;  Synecdochice,  Visitatio. 


1 


Chap.  IX.]  the  christian  man's  calling.  83 

tempted,  I  am  tempted  of  God  :  for  God  tempteth  no  man,'  James  i. 
13 — yet  he  challengeth  the  power  of  bringing  men  to  suffer.  '  Is 
there  any  evil  in  the  city  which  I  have  not  done  ?  '  Amos  iii.  He 
created  the  natural  light,  and  he  formeth  civil  darkness,  Isa.  xlv. 
7.  Tlie  heathen  hammered  at  this,  that  the  same  power  dispenseth 
both  comforts  and  crosses,  when  they  painted  fortune  in  two  forms, 
with  two  faces  of  contrary  colours,  the  foremost  white,  the  hinder- 
most  black,  to  signify  that  good  and  evil  came  both  from  goddess 
Fortune,!  1  Sam.  ii,  6,  7. 

2.  The  meritorious  cause  of  it  is  sin.  The  evil  of  corruption  doth 
naturally  beget  the  evil  of  affliction.^  Sin  is  the  vapours  and  wind 
which  causeth  all  these  storms  and  tempests.  '  Why  doth  living 
man  complain  ?  man  suffereth  for  his  sin,'  Lam.  iii.  39.  Sin  and 
suffering  came  into  the  world  together :  man  had  never  tasted  these 
sour  herbs  if  he  had  not  eaten  of  the  forbidden  fruit.  Sin  is  the 
worm  at  the  root  of  our  tree  of  comforts,  which,  when  it  spreads 
fair,  and  is  fully  laden,  makes  it  wither  and  die.  And  sin  is  the 
only  mother  that  breedeth  and  bringeth  forth  all  these  Benonis, 
sons  of  our  sorrows.  Indeed,  every  affliction  is  not  for  sin  ;  yet 
every  affliction  is  from  sin.  Sin  is  sometimes  the  natural  cause  of 
affliction,  as  intemperance  of  sickness,  but  it  is  ever  the  moral  cause 
of  affliction,  1  Kings  xiii.  24 ;  Micah  vii.  9. 

3.  The  formal  cause  of  it  is  the  absence  of  something  necessary 
or  convenient  for  us,  or  the  presence  of  something  troublesome 
or  tedious  to  us.  No  affliction  at  present  is  joyous,  but  grievous. 
It  is  a  potion  which,  though  profitable,  is  not  pleasant — a  medicine 
which  may  be  wholesome,  but  is  not  toothsome.  Afflicting  days 
are  therefore  called  evil  days,  Eccles.  xii.  1.  And  those  that  are 
afflicted  find  and  feel  them  to  be  evil,  and  for  that  cause  are  said 
to  be  in  heaviness,  and  to  have  no  pleasure  in  them,  1  Pet.  i.  6. 

4.  The  final  cause  of  it  is  either  to  prove  or  to  purify. 

(1.)  Sometimes  God  afflicteth  to  prove  men.  Some  men  have 
strong  backs,  and  therefore  God  layeth  on  them  heavy  burdens, 
that  their  strength  may  appear  to  his  honour.  The  master  who 
hath  excellent  scholars  desireth  that  they  may  be  examined,  and 
posed  thoroughly,  because  their  jDrofiting  doth  thereby  appear  to  his 
praise.  The  Lord  of  hosts  hath  in  his  army  of  saints  some  heroic 
spirits,  who  delight  to  jeopard  their  lives  in  the  high  places  of  the 
field,  against  the  world  and  wicked  one  for  his  sake.     Now  he  calleth 

^  In  rebus  adversis  cogitandum  est  homines  et  diabolum  posse  esse  illarum  mini- 
stros  et  instrumenta  ;  varum  a  Deo  tanquam  potissima  causa  immitti. — Pet.,  Mart. 
Neces.  in  viii.  cap.  Exod. 


84  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

those  valiant  soldiers  to  dangerous  services,  that  their  noble  exploits 
and  conquests  might  redound  to  their  general's  renown  and  credit. i 
Job  and  Paul  shall  be  picked  out  and  sent  upon  the  forlorn  hope, 
to  proclaim  to  the  whole  earth,  that  weak,  dying  man  can  overcome 
hell  itself,  through  the  assistance  of  Heaven.  When  the  servant  is 
put  upon  some  extraordinary  work,  and  performeth  it  well,  both 
his  master  and  himself  are  honoured  thereby,  Job  ii.  3  ;  1  Pet. 
i.  7. 

(2.)  God  usually  afflicteth  to  purify.  He  sendeth  sharp  frosts  to 
kill  the  weeds  of  sin ;  Isa.  xxvii.  9.  '  By  this  therefore  shall  the 
iniquity  of  Jacob  be  purged,  and  this  is  all  the  fruit,  to  take  away 
their  sin.'  He  useth  his  knife  to  cut  out  what  is  rotten  in  the  fruit, 
and  his  hatchet  to  hew  off  the  hard  knots  from  his  timber. 2  As 
refiners  of  sugar  take  much  sugar  out  of  a  chest,  some  of  which 
they  melt  often,  and  some  but  once,  and  the  reason  is  because  they 
intend  to  make  the  former  more  pure  and  white ;  so  God  giveth 
some  affliction  as  physic,  which  they  take  but  seldom,  at  spring  and 
fall,  when  he  giveth  it  others  as  diet  drink,  which  they  take  con- 
stantly every  day,  (as  in  some  sinners  there  is  a  legion  of  devils, 
so  in  some  saints  a  legion  of  distresses,)  and  the  end  is  to  make 
the  latter  more  healthy,  more  holy.  '  He  chastiseth  for  our  profit, 
that  we  might  be  partakers  of  his  holiness,'  Heb.  xii.  As  by  black 
soap  we  make  our  clothes  white,  so  doth  God,  by  heavy  afflictions, 
make  holy  persons.  Affliction  is  like  a  sink,  in  itself  unsavoury, 
but  the  whole  liouse  is  the  cleaner  for  it. 

My  w^ork,  reader,  is  to  direct  thee  how  thou  may  est,  like  Samson, 
fetch  meat  out  of  this  eater,  and  take  this  physic  which  is  so  un- 
jileasing  to  thy  flesh,  for  the  greatest  profit  and  advantage  of  thy 
spirit.  If  thou  wilt  take  Scripture  for  thy  rule,  the  wind  of  afflic- 
tion may  make  the  coal  of  thy  graces  to  blaze  the  more  by  its  blowing 
on  them.  Sweet  spices,  the  more  they  are  pounded,  the  more 
fragrant  smell  they  send  forth.  The  gold  of  grace  shineth  most 
brightly  in  the  fire.  The  vulture  feedeth  and  fetcheth  nourish- 
ment from  things  of  ill  savour,  and  so  may  the  Christian  from  what 
his  God  calls  him  to  suffer.  Wine  will  draw  much  good  out  of 
the  flesh  of  vipers.  The  believer  may  gather  grapes  from  those 
thorns,  and  figs  from  these  thistles. 

1  Augustinus  assignat  fideles  castigari,  tribus  de  causis.  1.  Ad  demonstrationem 
debitac  miseriaj.  2.  Ad  emendationem  labilis  vitac.  3.  Ad  exercitatiouem  neces- 
sarian patientise. —  Tractat.  in  Johan.,  124. 

^  Afflictiones  humiliter  sustinentes,  ccelestia  multiplicant. — Greg.  Honiil.  Super. 
Evan  (J. 


Chap.  IX.]  the  christian  man's  calling.  85 

Saints  in  this  life  must  look  to-  suffer.  Affliction  is  their  portion. 
They  must  not  be  Christians  if  they  will  not  take  up  their  cross. 
It  was  a  notable  speech  of  Sir  Horace  Vere,  Baron  of  Tilbury,  when 
in  the  Palatinate  a  council  of  war  was  called,  and  a  Dutch  lord 
said  that  it  was  dangerous  to  fight,  for  the  emperor  had  many  pieces 
of  ordnance.  My  lords,  if  you  fear  the  mouth  of  a  cannon,  you 
must  never  come  into  the  field.  They  who  fear  hardships  must  not 
set  out  for  heaven.  In  the  world  ye  shall  have  tribulation  ;  in 
this  sea  ye  must  expect  tempests,  John  xvi.  33.  Saints  are  ships 
richly  laden,  therefore  will  have  many  pirates  watching  for  them, 
to  rob  and  spoil  them.  Every  one  will  have  a  cudgel  for  a  tree 
laden  with  fruit.  The  thief  striveth  most  to  meet  the  traveller 
that  hath  most  money  in  his  purse.  The  highest  and  richest 
Christian  is  most  eyed  and  envied  by  the  enemies  of  our  salva- 
tion.! 

Satan's  rage  is  greatest  against  the  people  of  God.  It  is  the  corn, 
not  the  chaff,  he  takes  such  pains  to  winnow.  The  tiger  is  enraged 
at  the  smell  of  sweet  odours  ;  so  is  the  devil  at  the  sweet  scent  of 
the  saints'  graces.  If  Christ's  soldiers  will  storm  heaven,  and  take 
it  by  force,  he  is  resolved  they  shall  have  hot  work  of  it,  for  he  will 
raise  all  the  powers  of  hell  to  oppose  them.  Many  of  those  storms 
which  vex  the  saints,  as  that  which  blew  down  the  house  of  Job's 
children,  are  raised  by  Satan.  He  troubleth  the  waters,  thinking 
that  then  it  is  the  best  fishing.  The  prince  of  the  air  raiseth  the 
winds  of  affliction,  hoping  that  the  vessels  of  Christians'  souls  will 
be  brought  thereby  to  make  shipwreck  of  faith  and  a  good  con- 
science. Though  all  his  winds  tend,  by  God's  over-ruling  provi- 
dence, to  settling,  yet  he  hopes  thereby  to  overturn  those  trees  that 
are  planted  in  the  house  of  the  Lord.  When  we  hear  of  any 
troubles  and  hardships  befalling  them  that  are  holy,  we  may  ask 
the  question,  which  David  did  to  the  widow  of  Tekoah  of  Joab,  Is 
not  the  hand  of  the  devil  in  all  this  ?  He  hath  hand  in  most  of 
their  sins,  and  at  least  a  finger  in  most  of  their  sufferings.  Like 
a  dog,  he  barketh  seldom  at  those  of  his  own  family,  but  always  at 
strangers. 

The  world  hateth  the  saints,  and  this  is  another  cause  why  they 
meet  with  so  many  crosses.  When  the  wind  and  tide  cross  each 
other,  then  are  the  greatest  tempests.^  They  that  are  after  the 
spirit  are  contrary  to,  and  therefore  persecuted  by,  them  that  are 
after  the  flesh.     Contraries  never  meet  but  they  fight.     Saints  are 

^  Dnra  fidelium  militia,  ut  exerceatur  eorum  fides. — Calvin  in  Ps.  xxxix. 
^  Per  varios  casus,  per  tot  discrimina  rerum,  Teiidimus  in  coGlum. 


86  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

strangers  here — '  I  am  a  stranger  in  this  earth,'  Ps.  cxix.  19— and  it 
is  ordinary  for  natives  to  gather  themselves  together  against,  and 
to  abuse,  strangers.  Even  princes  in  disguise, — such  all  God's 
children  are, —  suffer  many  affronts. 

God  hath  decreed  the  saints  to  distress.  As  he  foreappointed 
them  to  heaven,  so  he  foreappointed  them  to  heaviness  and  hard- 
ships. '  Unto  which  also  ye  were  appointed,'  saith  the  apostle,  1 
Thes.  iii.  3.  The  same  God  that  appointed  them  to  a  crown  as 
their  end,  appointed  them  to  the  cross  as  the  way  ;  i  and  that  they 
must  through  many  tribulations  enter  into  the  kingdom  of  heaven. 
The  wilderness  is  the  road  to  Canaan.  Christ  went  by  Bethany, 
the  house  of  grief,  to  Jerusalem,  the  vision  of  peace.  What  was 
said  of  Christ  may  be  said  of  a  Christian,  '  Ought  not  Christ  to 
suffer  these  tilings,  and  to  enter  into  his  glory  ?  '  Luke  xxiv.  26. 
None  ever  yet  went  to  heaven  without  combats  and  conflicts.  Chris- 
tians must  therefore  be  always  ready  for,  that  they  may  be  steady 
in,  these  storms.  The  wise  man  saith,  '  If  thou  faintest  in  the  day 
of  adversity,  thy  strength  is  sn;iall,'  Prov.  xxiv.  10.  Yet  it  is  true, 
he  that  standeth  in  a  day  of  misery,  his  strength  is  great.  Ad- 
versity hath  strong  teniptations  attending  it  as  well  as  prosperity. 
Those  who  have  conquered  the  world's  allurements,  have  been  foiled 
by  its  affrightments.  More  clothes  are  required  in  winter  than  in 
summer.  Though  a  small  candle  may  be  kept  alight  in  a  close 
room,  yet  in  the  opei^i  air,  in  a  windy  night,  a  torch  is  needful. 

The  philosopher  tells  us,  they  are  the  stronger  sheep  that  hold 
the  frost  wheii  it  falleth  ;  those  to  be  weak  that  through  feebleness 
shake  it  off.2  He  is  a  skilful  pilot  indeed  that  can  steer  his  vessel 
aright  in  storms,  amidst  rocks  and  sands. 

Reader,  in  the  prosecution  of  this  pai'ticular,  viz.,  that  thou 
mayest  exercise  thyself  to  godliness  in  this  estate,  I  shall, 

1.  Propound  some  motives  to  quicken  thee  to  caution  in  this 
condition. 

2.  Speak  to  the  matter,  or  shew  thee  wherein  the  power  of  religion 
doth  manifest  itself  in  aflfliction. 

3.  Offer  thee  some  means  or  helps  for  the  performance  of  it. 
I  begin  with  the  motives. 

First,  Consider,  affliction  will  search  whether  thou  art  sound  or 
no.     Great  troubles  are  great  trials.     Hence  it  is  that  afflictions 

^  Nulla  calamitas  casu  aut  cccco  infortunio  et  sine  voluntate  Dei  contingit,  sed 
juxta  asternum  Dei  consilium  ;  nam  si  ne  pilus  capitis,  multo  minus  magna  calamitas, 
sine  voluntate  Patris  venit. — Polan.  Syn. 

^  Arist,  Hist.  Anim.,  lib.  viii.  cap.  10. 


Chap.  IX.]  the  christian  man's  causing.  87 

are  called  temptations :  '  My  brethren,  count  it  all  joy  when  ye  fall 
into  divers  temptations/  James  i.  2 — i.e.,  into  divers  trials.  Grace 
is  brought  to  the  proof,  when  it  is  brought  to  persecution ;  as  gold 
to  the  trial,  when  to  the  touchstone.  A  saint  comes  to  the  test, 
when  he  comes  to  tribulation.  The  soldier's  knowledge  or  ignor- 
ance, courage  or  cowardice,  will  appear  when  the  enemy,  strong  and 
subtle,  meets  him  in  the  field. 

Many  trees  are  thought  sound  and  fast  in  the  earth,  till  a  high 
wind  turneth  them  up  by  the  roots,  and  discovereth  them  to  be 
rotten.  Much  scouring  will  manifest  whether  a  vessel  be  gilded 
only,  or  all  gold.  The  hearts  of  some  had  never  been  known  to 
have  been  so  unholy,  if  they  had  not  been  brought  to  great  hard- 
ships: Mat.  xiii.  20,  21,  'He  that  receiveth  the  seed  into  stony 
places,  the  same  is  he  that  heareth  the  word,  and  anon  with  joy 
receiveth  it ;  yet  hath  he  not  root  in  himself,  but  endureth  for  a 
while :  for  when  tribulation  or  persecution  because  of  the  word 
ariseth,  he  is  offended.' 

Locusts  and  grasshoppers  are  only  for  the  summer  season,  the 
winter  killeth  them.  The  cuckoo  and  lizard  hide  themselves  the 
four  cold  months.  The  hypocrite,  like  the  hedgehog,  if  the  wind 
change,  will  alter  his  nest,  and  be  sure  to  make  it  in  the  warmest 
place.  As  the  river  Novanus  in  Lombardy,  though  at  mid-summer 
he  may  seem  to  overflow  the  banks,  jei  in  mid-winter  he  is  clean  dry. 

Magistratus  indicat  virum.  Magistracy  will  discover  the  man, 
and  so  will  misery.  Nature  vexed  betrayeth  itself  ;i  when  the 
winds  blow,  the  waters  roar :  '  Because  thou  hast  kept  the  word 
of  my  patience,  I  will  also  keep  thee  from  the  hour  of  tempta- 
tion, which  shall  come  upon  all  the  world,  to  try  them  that 
dwell  upon  the  earth,'  Rev.  iii,  10.  Crystal  looks  like  pearl,  till 
it  comes  to  the  hammer.  So  do  they  that  have  common  grace,  like 
those  who  have  true  special  grace,  till  they  come  to  the  trial ;  but 
when  the  winter  is  approaching,  the  former  fall  off,  like  leaves  in 
autumn. 

Satan,  the  great  politician,  knew  that  some  heavy  cross,  if  any- 
thing, would  bring  Job  to  curse  God :  '  Touch  him,  and  he  will 
curse  thee  to  thy  face,'  Job  i.  Do  but  touch  him  with  some  afflic- 
tion, and  like  one  that  hath  a  boil  or  great  sore,  he  will  kick  and 
fling  to  purpose.  And  indeed  he  guessed  shrewdly  ;  for  had  not 
Job  been  upright,  the  rod  of  God's  hand  would  soon  have  discovered 
the  rottenness  of  his  heart.  If  the  house  of  his  holiness  had  had  no 
higher  foundation  than  that  wherein  his  children  were,  and  had 
^  Natura  vexata  prodit  seipsam. 


88  THE  CHRISTIAN  MAN's  CALLING.  [PaUT  II. 

been  built  on  the  sand,  that  touch  would  have  thrown  it  down.  If 
worldly  advantages  had  been  the  weights  which  had  caused  the 
wheels  of  his  soul  to  move  God-ward,  when  they  had  been  taken 
away,  he  would  have  stood  still. 

Header,  hath  God  brought  thy  soul  into  great  sufferings?  I 
may  say  to  thee,  as  Simeon  did  to  the  pillar,  which  he  whipped  before 
the  earthquake,  '  Stand  fast,  for  thou  shalt  be  shaken  :  take  heed, 
for  now  thou  art  trying.'  Give  not  God  cause  to  say  of  thee,  as  once 
of  Israel,  '  When  1  would  have  healed  Israel,  then  the  iniquity  of 
Ephraim  was  discovered,  and  the  wickedness  of  Samaria,'  Hosea 
vii.  1 .  God  was  wounding  Israel,  that  he  might  heal  it ;  ^  he  lanced 
their  sores,  and  then  their  imposthumous  matter  did  appear.  Nay, 
as  a  physician  when  he  gives  physic  to  remove  one  disease,  by  the 
working  of  it  discovers  many;  so  when  God,  by  his  judgments, 
Hosea  vi.  5,  would  have  purged  away  Israel's  sin,  they  discovered 
many  more  sins,  and  were  impatient  of  their  physic,  hated  to  be 
healed,  and  like  madmen  railed  and  raged  against  their  physicians. 
Affliction  shakes  the  glass,  and  then  the  dreggy  settlement  in  the 
bottom  appears.  Affliction,  as  a  drift  rain,  searcheth  the  house, 
whether  the  windows  be  well  pointed,  and  the  roof  well  tiled,  and 
often  discovereth  many  places  where  it  leaks,  which  were  not  before 
thought  of. 

Secondly,  God  intendeth  to  sanctify  thee,  and  to  make  thee  better 
by  affliction.2  He  sendeth  prosperity  to  quicken  thee  to  praise,  and 
he  sendeth  adversity  to  stir  thee  up  to  patience  and  prayer.  He 
hath  many  ways  to  make  his  scholars  learn  their  lessons,-^  and  one 
is  by  the  rod,  which  Luther  calls  Theologiam  Christianorum,  the 
divinity  of  Christians  ;  '  Blessed  is  the  man  whom  thou  correctest, 
and  teachest  in  thy  law.'  He  forceth  thee,  like  the  ark,  to  sail  in 
deep  waters,  that  thy  soul  might  mount  the  nearer  to  heaven.  The 
musician  hangs  his  viol  within  scent  of  the  fire,  that  when  played 
on,  it  might  make  the  sweeter  music.  The  blessed  God  giveth  thee 
bitter  aloes  to  purge  away  the  ill  humours  in  thy  heart,  and  keepeth 
thee  in  an  afflicted  estate,  that  thy  prayers  and  performances  may  be 
more  upright,  humble,  and  spiritual,  and  thereby  the  more  melodious 
in  his  ears.  The  husbandman  throweth  his  seed  into  deep  furrows, 
and  is  glad  of  a  sharp  winter,  because  it  will  thrive  the  better. 

1  In  fornace  ardet  palea,  et  purgatur  aurum.—Avr;.  in  Ps.  Ix. 

^  Aurem  cordis  tribulatio  aperit  quam  ssope  prosperitas  claudit. — Greg,  in  Moral. 

3  Tanquam  in  schola  aliqua  in  vita  prscsenti  per  morbum,  per  afflictionem,  per  ten- 
tationes,  per  paupertates,  per  csetera  item  quae  mala  esse  videntur,  erudimur,  ut  apti 
efficiamur  ad  futurorum  bonorum  perceptionem. —  Chrysost.Homil,  Decim.  in  Epiit.  a<l 
Roman. 


Chap.  IX.]  the  christian  man's  calling.  89 

David  taught  the  men  of  Ammou  by  making  them  pass  through 
the  brick-kiln,  2  Sam.  xii.  31.  He  taught  them  more  manners  than 
to  abuse  his  ambassadors,  and  so  wickedly  to  despise  the  signs  of 
his  good-will.  It  may  be,  reader,  thou  art  one  that  hast  slighted 
God's  messengers  and  message  ;  thou  hast  taken  little  notice  of  his 
love-letters,  his  gospel,  and  his  love-tokens,  his  favours  of  all  sorts. 
Well,  he  makes  thee  pass  through  the  brick-kiln  ;  he  brings  thee  to 
affliction,  to  teach  thee  to  prize  his  ministers,  and  to  value  his 
mercies. 

In  the  promontory  Nimpheeum,  there  cometh  out  a  flaming  fire, 
out  of  a  rock  Avhich  burnetii  the  more  for  rain.l  Glod  sendeth  the 
shower  of  ti-oubles  to  increase  the  heat  of  thy  zeal  for  him,  and  love 
to  him.  Therefore  do  not  frustrate  God  of  his  end,  let  not  his 
labour  be  lost.  If  thy  friend  send  a  servant  to  thee,  thou  wilt  not 
send  him  away  without  his  errand.  If  a  king  send  a  messenger  to 
thee,  what  a  stir  wilt  thou  make  to  succeed  his  message !  Affliction 
is  a  servant,  a  messenger  from  thy  sovereign,  and  thy  best  friend  ; 
do  not  therefore  dismiss  him  till  his  business  be  done,  especially  pon- 
dering that  thy  God  hath  sent  him  for  thy  profit. 

Thirdly,  Many  are  the  worse  for  affliction.  Beasts  rage  the  more 
for  being  chained  up  ;  so  do  beastly  men  for  the  restraint  afflictions 
put  upon  them.  It  was  a  true  saying  of  a  martyr,  in  the  days  of 
Queen  Mary,  to  the  smith  who  was  fastening  the  chain  with  which 
he  was  to  be  bound.  Be  sure  you  make  it  fast,  for  the  flesh  will 
have  its  course.  The  flesh,  like  a  violent  stream,  roareth  the  more, 
and  riseth  the  higher,  for  being  stopped.  Though  the  fire  heateth  the 
water,  and  makes  it  more  serviceable,  yet  it  wholly  consumeth  the 
wood. 2  The  same  flail  that  purgeth  the  corn,  bruiseth  the  stalk. 
Afflictions  that  better  a  saint,  and  make  him  more  holy,  harden  a 
sinner.  Sheep  when  it  thundereth  cast  their  young ;  and  how 
many,  when  trouble  comes,  cast  away  their  faith  and  confidence ! 
Aristotle  tells  us  goats  are  more  impatient  of  cold  than  sheep.  Ahaz 
in  his  distress  sinneth  more  against  the  Lord,  2  Chron.  xxviii.  22, 
23.  As  a  beast  by  baiting,  a  wicked  man  by  beating  groweth  mad 
and  desperate.  Every  plague  on  Egypt  increased  the  plague  of 
Pharaoh's  heart ;  his  heart,  like  the  smith's  anvil,  did  but  wax  the 
harder  for  being  smitten  so  often.  When  physic  doth  not  work 
kindly,  but  co-operate  with  the  disease,  it  leaves  the  patient  much 
worse  than  it  found  him.     Those  that  by  suffering,  as  some  men  by 

1  Plin.  Nat.  Hist.,  lib.  ii.  cap.  170. 

2  Ignis  non  est  diversus,  tamen  diversa  agit ;  paleam  in  cineres  vertit,  auro  sordes 
toUit. — Aut/.  in  Fs.  xxxi. 


90  THE  CHRISTIAN  MANS  CALLING.  [PaRT  II. 

sickness,  have  been  forced  to  keep  tlieir  chambers,  and  have  lost 
their  stomachs,  yet  vfhen  they  have  recovered  out  of  their  afflic- 
tions, they  have  had  canine  appetites,  fallen  hungrily  to  their  cor- 
ruptions, and  have  committed  iniquity  with  the  more  greediness. 

The  titmouse  is  a  great  destroyer  of  bees,  and  the  better  to  obtain 
his  prey,  will  in  winter  watch  at  the  door  of  tlieir  hives  ;  and  if  any 
come  forth,  he  snatcheth  them  ;  if  none  appear,  he  will  knock  with 
his  bill,  and  they  flying  out  to  know  the  cause,  are  taken  and  killed. 
Satan  is  Apollyon,  the  great  destroyer  of  souls  ;  he  watcheth,  espe- 
cially in  the  winter  of  affliction,  to  seize  and  surprise  us.  He  is  a 
cunning  fowler,  that  then  especially  layeth  his  snares  and  lime-twigs, 
wherewith  he  taketh  and  killeth  silly  birds.  When  these  fore- 
mentioned  fljang  insects  are  benumbed  with  cold,  then  mice  and 
rats  rob  and  plunder  them. 

Physicians  tell  us,  men  are  never  more  subject  to  receive  infec- 
tion, than  when  their  spirits  are  lowest,  and  therefore  then  they 
prescribe  cordials.  Experience  teacheth  us,  that  when  their  condi- 
tions are  lowest,  they  are  apt  to  take  the  deadliest  contagions.  How 
many,  foolishly  thinking  to  rid  themselves  of  their  misery,  have 
poisoned  their  bodies ;  and  others,  to  get  out  of  affliction,  have  pol- 
luted and  poisoned  their  souls  !  The  very  sheep  of  Christ  have 
lost  some  of  their  fleece  amongst  the  thorns.  Sharp  frosts  have 
killed  some  flowers,  and  much  nij^ped  others. 

Indeed  the  cedar  of  which  the  temple  was  made,  was  not  liable 
to  putrefaction,  nor  is  it  possible  for  the  saint  to  fall  finally  by 
affliction :  yet  when  he  walketh  in  these  stony  ways,  if  he  use  not 
the  more  watchfulness,  he  may  fall  so  foully  as  to  wound  his  con- 
science, and  his  comfort,  and  to  make  him  limp  whilst  he  liveth. 

Fourthly,  If  godliness  be  thy  business,  under  the  cross  thou 
mayest  expect  God's  company.  The  worse  the  ways  and  the  wea- 
ther ai'e  in  which  thou  travellest,  the  more  need  thou  wilt  have  of 
good  society.  Good  company  will  be  comfortable,  when  thou  art 
called  to  journey  in  a  dangerous  road ;  especially  such  a  companion 
will  be  a  mercy  as  will  bear  thy  charges  and  thy  cross  all  the  way. 
Truly  such  a  friend  will  thy  God  be  to  thee,  if  thou  goest  therein 
upon  his  errand.  He  is  not  so  unkind  a  master  as  to  leave  his 
servants  in  the  lurch  when  they  fall  sick  in  his  service,  and  even 
in  their  sickness  are  solicitous  about  his  business.  Ah,  see  thou  to 
that,  may  become  a  wicked  Jew,  (when  his  slave  is  dying  in  his 
cursed  cause,)  but  it  will  never  come  out  of  the  mouth  of  the  blessed 
Jesus,  Mat.  xxvii.  3,  4.  The  captain  of  our  salvation,  as  a  faithful 
general,  ever  goeth  foremost  to  look  danger  in  the  face,  and  seeth 


Chap.  IX.]  the  christian  man's  calling.  91 

all  his  soldiers  safe  before  he  leaves  the  field.  The  Christian's  tide 
of  comfort  hath  not  seldom  been  at  the  highest,  when  the  Avaters  of 
afHiction  have  been  at  the  deepest.  If  the  sick  child  carry  himself 
dutifully,  he  need  not  fear  but  his  mother  will  bring  out  her  sweet- 
meats and  cordials,  which  were  denied  him  in  his  health. 

Naturalists  tell  us  that  those  violets  are  the  sweetest  which  grow 
near  garlic,  and  such  strong-scented  herbs,  because  they  draw  away 
any  noxious  nourishment ;  sure  I  am  the  saints'  inward  comforts 
are  then  often  greatest,  when  their  outward  conditions  are  lowest. 
Under  a  shower  of  stones  about  Stephen's  ears,  his  eyes  saw  the  best 
sight  that  ever  was  seen,  Acts  vii.  56.  If  God's  sons  be  in  danger 
of  death,  then  his  bowels  yearn  over  them,  and  he  thinks  nothing 
too  good  for  them.  Israel  had  the  rarest  manifestations  of  God, 
when  they  were  in  the  wilderness.  On  a  watery  cloud  the  sun 
causeth  cm-ious  and  beautiful  colours  in  the  rainbow.  Whoever  be 
neglected,  the  sick  child  shall  be  tended,  and  that  not  by  the  maid, 
but  by  the  mother  herself.  Though  God  may  leave  his  prospering 
saints  to  angels,  yet  his  afflicted  ones  shall  be  sure  of  his  presence 
and  favour,  both  in  the  water  and  in  the  fire,  Isa.  xliii.  3,  4. 

The  hare  is  called  in  Greek  Sao-uTroy?,  of  her  hairy  feet ;  ^  this  de^ 
fence  nature  hath  given  her,  to  keep  her  tender,  fleshly  feet  from 
galling  when  she  is  forced  to  much  running.  The  only  way  to 
keep  thy  feet  from  being  hurt  when  thou  art  pursued  by  thine 
enemies,  is  to  be  holy,  to  have  thy  feet  shod  with  the  preparation 
of  the  gospel  of  peace.  It  is  the  godly  person  that,  as  the  Irish, 
can  tread  lightly,  and  ruu  swiftly  over  those  bogs  in  which  others 
sink  and  perish. 

Eeader,  I  would  here  only  give  thee  one  caution,  and  theij  pro- 
ceed to  the  second  particular.  Take  heed  that  thou  dost  not  bring 
affiction  upon  thyself,  either  through  thy  wickedness  or  thy  wilful- 
ness. All  men  gather  those  rods  themselves  with  which  they  are 
scourged;  but  some  silly  Protestants,  like  superstitious  papists, 
whip  themselves.  The  lion  will  beat  himself  (if  there  be  none  to 
vex  him)  till  he  be  angry.  Some  Christians  bring  themselves  into 
sufferings  ;  every  one  ought  to  take  up  his  cross  and  follow  Christ, 
but  they  make  their  crosses  either  by  being  evil-doers  or  busy- 
bodies.  That  man  can  expect  little  countenance  from  his  parents, 
whose  prodigality  and  pride  hath  cast  him  into  a  prison  ;  nor  that 
person  any  encouragement  from  God,  who  hath  put  fetters  upon 
his  own  legs,  and  then  entreats  him  to  set  him  at  liberty.  If,  like 
turpentine,  thou  drawest  fire  to  thyself,  expect  to  be  burnt.  The 
^  Aaaiiirovs  pro  lepore  a  daavs  densus  et  TroOs^^es. — Arist.  Hist.  Anim.,  lib.  iv. 


92  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

Lord  make  me  so  holy  as  to  choose  suffering  before  sin,  and  yet 
withal  so  wise,  as  to  know  for  what  I  suffer.  If  I  sacrifice  a  stout 
body  to  a  stubborn  mind,  it  will  be  but  as  the  offering  up  of  swine's 
flesh,  an  abomination  to  the  Lord.  Zopyrus  wounded  and  mangled 
himself  that  he  might  attain  his  own  ends.  But  though  pirates 
by  sea,  and  thieves  by  land,  often  suffer  much,  yet  none  pitieth 
them. 

I  come  now  to  the  second  thing,  to  direct  thee  how  thou  mayest  so 
behave  thyself  in  this  encounter,  that,  like  Joseph,  thy  bow  may 
abide  in  strength,  though  the  archers  should  sorely  grieve  thee, 
shoot  at  thee,  and  hate  thee.  Nay,  that  every  stone  thrown  at  thee, 
may  become  a  precious  stone  to  adorn  and  enrich  thee.  Health  and 
strong  persons,  saith  Plutarch,  concoct  serpents,  when  weak  stomachs 
nauseate  delicates. 

As  to  the  nature  of  making  religion  thy  business  in  this  condi- 
tion, it  consisteth  partly  in  avoiding  those  sins  which  an  afflicted 
estate  is  prone  to,  as  despising  God's  hand,  impatience,  envying  at 
those  that  prosper  ;  and  partly  in  exercising  those  graces  which  are 
required,  and  proper  in  adversity,  as  faith,  rejoicing  in  the  Lord, 
contentedness  with  thy  condition,  &c.  But  I  shall  propound  them 
to  thee  in  these  particulars. 

First,  Be  sensible  of  God's  hand  ;  it  is  a  sin  to  faint  under  it,  but 
it  is  a  duty  to  feel  it :  '  My  son,  despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art  rebuked  of  him,'  Heb.  xii.  5.  A 
Christian  must  carefully  avoid  these  two  extremes  of  despising  the 
chastening  of  the  Lord,  or  despairing  when  he  is  chastened,  and 
walk  in  the  golden  mean  between  them  both.  To  despise  God's 
hand  is  not  patience,  but  pertinacy,  and  much  nearer  a  stoical 
apathy,  than  Christian  magnanimity. 

When  the  proud  Greeks  had  lost  two  castles,  Zembenic,  or  Coir- 
idocastron,  the  hog's  castle,  and  Maditus,  upon  the  Turk's  first 
setting  foot  in  Europe,  they  said  vainly.  There  is  but  a  hog-sty 
lost.i  And  afterwards,  when  they  were  deprived  of  Callipolis,  they 
would,  in  a  jeering  manner,  say,  The  Turks  have  taken  from  us  but 
a  bottle  of  wine.  But  they  are  most  undutiful  children  who  laugh 
when  their  father  is  scourging  them.  It  is  an  ill  sign  when  the 
chirurgeon  lanceth  the  sore,  and  the  patient  is  not  sensible.  Wounds 
that  bleed  well,  do  much  the  better.  Till  men  be  sensible,  affliction 
will  never  be  profitable. 

Holy  Job,  when  God  rent  his  possessions  and  liis  relations  from 
him,  rent  his  garments,  to  shew  that  his  heart  was  rent.     When 

^  Turk.  Tlist.  in  Life  of  Orchanes. 


Chap.  IX.]  the  christian  man's  calling.  93 

God  humbled  him  with  sufferings,  he  humbled  himself  with  sorrow. 
Had  his  limbs,  (his  children  which  came  out  of  his  loins,)  been  cut 
off,  and  he  not  felt  it,  certainly  he  had  been  cauterised  ;  but  when 
God  cast  him  down  with  the  strokes  of  his  hand,  he  cast  himself 
down  by  sensibleness  of  heart:  '  Then  Job  arose  and  rent  his 
mantle,  and  shaved  his  head,  and  fell  down  upoij  the  ground  and 
worshipped,'  Job  i.  20. 

God  cannot  bear  it,  that  his  blows  should  not  be  felt :  '  Thou 
hast  stricken  them,  and  they  have  not  grieved,'  Jer,  v.  3.  They 
are  not  affected  with  aught  that  hath  been  inflicted  upon  them, 
either  by  Sennacherib,  Pharaoh-Necho,  or  the  Chaldeans.  Though  thy 
rod  had  fetched  blood  from  their  backs,  yet  it  hath  not  fetched  tears 
from  their  eyes,  Isa.  x.  5,  6  ;  2  Kings  xxiii.  37,  and  xxiv.  17. 

It  is  reported  of  Galienus  the  Roman  emperor,  that  hearing  how 
Egypt  was  revolted  from  him,  he  said.  Quid !  Sine  lino  A^gyptio 
vivere  non  possumus  ?  What  !  Can  we  not  live  without  the  hemp 
of  Egypt  ?  1  So  many,  when  God  takes  some  part  of  their  estates, 
or  one  child.  Let  him  take  all  if  he  will,  say  they ;  we  can  do 
well  enough  without  them  :  '  The  bricks  are  fallen  (say  they,  Isa.  ix. 
10,)  but  we  will  build  with  hewn  stone.'  It  is  an  unhappiness,  but 
we  know  how  to  help  it.  These  stocks  and  stones,  instead  of  mov- 
ing God  to  pity  them,  provoke  him  to  punish  them  more  severely. 
When  the  rod  will  not  do,  the  jail  must,  with  the  stubborn  servant. 
Reader,  doth  God  call  thee  to  suffer?  Bear  thy  cross  as  thy 
burden  ;  do  not  make  a  fire  of  it.  If  thou  fearest  thy  God,  thou 
wilt  feel  his  rod.  Do  not  slight  any  suffering,  like  the  dog,  that 
when  he  gets  out-  of  the  water,  into  which  he  was  cast,  shakes  his 
ears,  runs  away,  and  makes  nothing  of  it.  But  as  thou  wouldest  hear 
the  voice  of  the  rod,  do  thou  feel  the  strokes  of  it.  The  scholar 
will  never  mind  his  lesson,  who  is  regardless  of  whipping.  It  is  a 
dreadful  sign  for  any  to  be,  like  Pharaoh,  sleejiing  when  God  is 
thundering.  Surely  those  that  can  snore  when  their  house  is  on 
fire,  as  if  they  were  no  whit  concerned,  will  be  consumed  in  its 
flames. 

Afihction  is  a  messenger  sent  by  the  great  God  to  us,  about  busi- 
ness of  concernment.  Now  as  David  could  not  bear  it,  that  those 
servants  which  he  sent  to  the  Ammonites  out  of  good- will,  should 
be  despised,  so  neither  can  God  endure  it,  that  his  messenger  should 
be  slighted.     He  that  slighteth  the  messenger,  affronts  his  master. 

As  thy  duty  is  to  be  sensible  of  God's  hand,  so  also  to  be  sub- 
missive to  it.     Though  we  must  groan  and  feel  God's  hand,  yet  we 

1  Turk.  Hist. 


94  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  IL 

must  not  grumble  and  fret  at  his  dealings.  Obedience  is  due  to 
his  severest  precepts,  and  patience  is  thy  duty  under  the  sharpest 
providence.  He  is  too  just  to  be  questioned,  too  good  to  be  sus- 
pected, and  too  great  to  be  quarrelled  with.  Holy  Eli,  when  he 
heard  such  news,  as  like  a  sudden  clap  of  thunder  made  the  ears 
of  such  as  heard.it  to  tingle,  and  their  hearts  to  tremble,  calmly 
and  quietly  submitted  to  it:  '  It  is  the  Lord,  let  him  do  what  he 
pleaseth,'  1  Sam.  iii.  18.  He  doth  not  fly  in  God's  face  in  a  passion, 
but  falls  down  at  his  feet  in  a  humble  submission ':  '  It  is  the  Lord, 
let  him  do  what  he  pleaseth.'  So  Aaron,  when  Grod  was  speaking, 
(for  his  rod  hath  a  voice,  Amos  vi. ,)  had  the  manners  and  the  grace 
to  be  silent :  '  And  Aaron  held  his  peace,'  Lev.  x.  3.  If  we  con- 
sider the  greatness  of  the  punishment,  we  shall  find  the  more  cause 
to  commend  the  greatness  of  his  patience.  Stars  shine  in  the 
night  that  were  not  seen  in  the  day. 

1.  He  lost  his  children.  The  loss  of  a  man's  estate  is  nothing  to 
the  loss  of  a  child.  The  child  is  the  father's  bowels,  Philem.  12. 
How  strong  is  the  stream  of  parents'  love  to  their  children  !  Truly 
so  great,  that  the  blessed  God  expresseth  his  infinite  affection  to  his 
chosen  by  this  comparison,  Ps.  ciii.  12.  Therefore  Satan,  the  arch- 
politician,  reserved  the  loss  of  Job's  children,  as  the  great  cannon, 
till  the  last  onset,  knowing  that  if  any  loss  brought  him  to  curse 
God  this  would  do  it.  How  sadly  doth  Rachel  screech  out,  '  Give 
me  children  or  I  die.'  It  was  the  lack  of  children  that  Abraham 
so  much  lamented  :  '  Lord,  what  wilt  thou  give  me,  if  I  go  child- 
less ? '  Yet  at  the  loss  of  children  Aaron  is  contented :  '  And  Aaron 
held  his  peace.' 

2.  He  lost  two  children.  How  pathetically  doth  David  bewail 
the  loss  of  one  !  '  0  my  son  Absalom,  my  son,  my  son,  Absalom  ! 
would  God  I  had  died  for  thee,  0  Absalom,  my  son,  my  son  ! ' 
2  Sam.  xviii.  33.  Eebekah  could  not  think  of  losing  both  her 
sons  without  extreme  sorrow :  '  Why  should  I  be  deprived  of  you 
both  in  one  day  ? '  Gen.  xxvii.  45.  Yet  Aaron  loseth  two  children 
in  one  day,  in  one  hour,  and  saith  not  a  word :  '  He  held  his 
peace.' 

3.  He  lost  two  sons.  Sons  are  in  themselves  greater  blessings 
than  daughters.  The  masculine  gender  is  more  worthy  than  the 
feminine.  When  God  would  give  Abraham  a  child  to  his  great 
comfort,  the  promise  runs  to  Sarah,  '  Thou  shalt  bear  a  son,'  Gen. 
xviii.  10.  Sons  bear  their  father's  name,  and  bear  up  their  fami- 
lies. Parents  are  most  desirous  of  sons.  Elkanah's  speech  to 
Hannah  implieth  it:  'Am  not  I  better  to  thee  than  ten  sons?' 


Chap.  IX.]  the  christian  man's  calling.  95 

The  Shunammite's  words  express  it :  '  Did  I  desire  a  son  of  my 
Lord  ? '  2  Kings  iv.  28.  And  their  greatest  delight  is  in  sons : 
'  God  hath  given  me  a  son,'  saith  Kachel,  Gen.  xxx.  6.  '  And  fear 
not,  thou  hast  born  a  son,'  was  thought  to  be  a  cordial  strong 
enough  to  revive  a  dying  mother,  1  Sam.  iv.  20.  Yet  Aaron  loseth 
two  sons,  and  is  not  sullen,  though  he  held  his  peace. 

4.  He  lost  his  two  eldest  sons.  If  two  of  his  younger  sons  had 
died  it  had  been  a  great  affliction,  but  to  lose  his  eldest,  his  first- 
born, the  excellency  of  dignity,  and  the  excellency  of  power,  did 
sharpen  the  edge  of  the  dispensation.  The  greatest  grief  in  this 
world,  even  the  grief  for  crucifying  the  Lord  Jesus,  is  set  out  by  a 
parent  s  sorrow  for  the  loss  of  liis  eldest  son :  '  And  shall  be  in 
bitterness  for  him,  as  one  that  is  in  bitterness  for  his  first-born,' 
Zech.  xii.  10.  Yet  Aaron,  at  the  loss  of  his  two  eldest  sons,  is 
silent :  '  He  held  his  peace.' 

5.  He  lost  his  two  eldest  sons  by  a  sudden  death.  Sickness  is 
usually  the  usher  of  death,  to  prepare  the  way  before  it.  Had  he 
been  forewarned,  he  would  have  been  forearmed.  What  we  fear, 
for  that  we  prepare.  David  took  the  loss  of  his  young  child 
patiently — the  disease  had  fitted  him  for  his  death ;  but  he  took 
the  sudden  death  of  Absalom  passionately ;  that  Serjeant  arrested 
him  before  he  was  ready.  Yet  Aaron  loseth  his  two  eldest  sons  by 
a  sudden  death,  when  he  might  have  thought  they  had  been  re- 
joicing in  their  new  office,  and  under  this  sharp  providence  held  his 
peace. 

6.  He  lost  his  two  eldest  sons  by  a  violent  death.  Though  they 
had  died  suddenly,  so  they  had  died  naturally,  from  some  inward 
distemper,  the  cause  of  grief  had  not  been  so  great ;  but  they  died 
not  in  their  natural  beds,  but  by  a  supernatural  rod.  '  And  there 
went  out  fire  from  the  Lord  and  devoured  them,  and  they  died 
before  the  Lord,'  Lev.  x.  2.  Though  they  were  consumed  by  fire, 
yet  Aaron  was  not  in  a  fury,  but  held  his  peace. 

7.  He  lost  his  two  eldest  sous  suddenly  by  a  violent  death,  in 
such  a  manner  as  might  speak  God's  anger.  A  religious  father 
had  rather  lose  all  his  children  in  the  favour  of  God,  than  one  child 
in  the  fury  of  God.  But  the  way  of  their  suffering  pointed  out 
their  sin,  and  gave  fear  that  they  died  in  their  sins.i  Strange 
fire  was  their  sin,  and  strange  fire  was  their  punishment,  which 
might  occasion  Aaron  to  fear  it  was  but  the  forerunner  of  the  un- 

^  Duo  fecerunt  contra  mandatum  Dei.  L  Quod  igne  extero  usi  sunt.  2.  Quod 
locum  sacrum  ingrediebantur,  quod  ne  summo  sacerdoti  licebat,  nisi  certis  legibus 
certoque  tempore. — Jun.  in  loc. 


96  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

quencliable  fire.  He  might  think,  Surely  my  sons  were  overjoyed 
at  their  new  office,  the  first  time  they  were  called  to  their  honour- 
able work ;  they  were  so  unworthy  as  to  manifest  abominable 
wickedness,  and  the  jealous  God  would  not  bear  it,  that  man's  will 
should  be  the  rule  of  his  worship ;  wherefore  I  fear  he  hath  sent 
them  from  their  mirth  to  mourning,  from  solace  to  the  place  of 
eternal  sorrows.  The  head  of  this  arrow  seems  keen  enough  to 
pierce  any  sensible  man  to  the  heart !  Yet  whatever  pain  he  felt 
he  was  not  impatient  against  Grod,  for  Aaron  held  his  peace. 

Reader,  when  thy  flesh  is  prompting  thee  to  passion,  lay  before 
thee  this  pattern  of  patience.  Do  not  say,  None  is  afflicted  as  thou 
art.  Consider  Job's  and  Aaron's  trials  in  all  their  circumstances, 
and  let  thy  tribulation  work  patience.  Compare  thy  condition  with 
many  others  on  earth,  and  in  hell,  and  thou  wilt  find  infinitely  more 
cause  to  extol  him  with  praise  than  to  wrangle  with  him  for  thy 
pain.  Hast  thou  lost  thy  friend,  thy  child,  thy  husband,  thy  estate  ? 
Truly  here  is  no  loss,  so  long  as  thou  hast  not  lost  thy  soul  and  thy 
Saviour.  Dost  thou  think  of  them  whose  souls,  whose  Grod,  is  lost  for 
ever  ?  I  may  say  to  thee  of  thy  loss,  compared  with  theirs,  what  the 
Turk  said  of  his  master's  loss  at  the  battle  of  Lepanto,  compared 
with  the  Venetians'  loss  of  Cyprus  :  My  master's  loss  is  like  the  shav- 
ing a  man's  beard,  which  will  quickly  grow  again,  but  the  loss  of  the 
Venetians  is  like  the  cutting  off"  an  arm,  which  can  never  be  re- 
covered.    Thy  loss  will  be  made  up,  but  theirs  never. 

Holy  Greenham  endured  much  torture  with  much  content.  He 
could  lie  spread  upon  his  form,  quietly  looking,  for  the  chirurgeon's 
knife,  and  bind  himself  as  fast  with  a  resolved  patience  as  others 
with  the  strongest  cords,  and  endure  the  carving  of  his  flesh,  and 
rifling  of  his  bowels,  whilst  others  are  passionate  at  the  pricking  of 
a  vein. 

Some  men  are  like  flints,  they  are  no  sooner  smitten  but  fire 
issueth  out  of  them.  If  God  scourge  them  they  are  full  of  fury, 
and  in  their  wrath  and  rage  will  not  spare  heaven ;  as  the 
Thracians,  when  it  thundereth,  impudently  shoot  up  their  arrows 
against  heaven.  But  it  is  brutish,  and  the  voice  of  an  ass,  to  say, 
Why  smitest  thou  me  ?  and  exceeding  childish  to  strike  at  the 
thing  that  hurts  us. 

Heathen  themselves  have  been  famous  for  their  courage  under 
crosses,  though  they  wanted  our  Christian  principle.  Valerius 
Maximus,  when  he  heard  that  his  mother  and  wife,  whom  he  loved 
dearly,  were  slain  by  the  fall  of  a  house,  and  that  his  younger  son, 
a  hopeful  youth,  died  at  the  same  time  at  Urabria,  never  changed 


Chap.  IX.]  the  christian  man's  calling.  97 

coimtenance,  but  went  on  with  the  business  of  the  commonwealth 
as  if  no  disaster  had  befallen  him.  When  Pompey  the  Great,  in 
his  travels,  called  at  Khodes  to  see  Possidonius  the  philosopher, 
whom  he  found  much  affected  with  the  gout,  and  told  him  he  was 
sorry  he  could  not  hear  his  lectures,  he  answered  him.  That  for  all 
his  disease  he  could  discourse;  and  when  the  torches  w^ere  put  to  his 
feet  he  spake  excellently,  That  nothing  was  good  but  what  was 
honest,  and  nothing  was  evil  but  what  was  criminal;  and  after 
such  discourse,  at  last  concluded.  Oh  pain,  in  vain  dost  thou 
attempt  me,  for  I  will  never  confess  thee  to  be  evil  as  long  as  I  can 
honestly  bear  thee.  Plato,  being  asked  how  we  might  know  a  wise 
man,  answered :  He  is  a  wise  man  who,  being  praised,  will  not  be 
proud,  and  being  punished  or  rebuked,  will  not  be  passionate. 
Socrates  said.  My  mind  and  my  means  are  matched.  Yet  some 
Christians,  when  called  to  the  cross,  though  they  have  higher 
hopes,  and  every  way  greater  helps,  are  hearty  in  nothing  but  cry- 
ing and  complaining. 

The  truth  is,  an  impatient  person  is  his  own  punishment ;  he  that 
murmurs  at  God,  martyrs  himself  Affliction,  like  the  high  wind, 
doth  not  hurt  the  stalks  of  corn  that  yield  to  it,  but  rents  in  pieces 
the  sturdy  oak  that  resists  it.  Massurius  Sabinus  tells  us,  that  the 
image  of  the  goddess  Angerona,  was,  with  a  muffler  on  her  mouth, 
placed  at  the  altar  of  Volupias,  to  signify  that  pleasure  will  be  their 
portion  who  bear  sorrows  with  silence.  But  the  discontented  both 
lose  the  comfort  of  their  present  mercies,  and  double  their  misery. 
They  lose  the  comfort  of  their  present  mercies,  for,  like  children, 
because  they  have  not  that  piece  which  they  desire,  they  will  have 
none  at  all.  Because  Kachel  had  not  children,  as  an  aguish  palate 
she  tasted  no  savour ;  she  could  relish  neither  life,  nor  health,  nor 
food,  nor  husband,  nor  any  of  those  millions  of  mercies  which  she 
enjoyed.  The  hedgehog  is  an  apt  hieroglyphic  of  such  a  person. 
Naturalists  tell  us  she  will  gather  many  great  apples  upon  her 
bristles,  and  then  go  to  a  hedge-side  to  eat  them ;  but  if  she  happen 
to  let  one  fall  by  the  way,  she  throweth  down  all  the  rest,  and  will 
not  so  much  as  touch  them.  An  impatient  person  also  doubleth 
his  misery.  The  prisoner  that  kicks  and  flings  about  because  of 
his  chains  on  his  feet,  galls  himself  the  more  with  his  fetters.  The 
bird  that  flutters  about  with  his  wings  on  the  lime-twigs,  is  the 
more  entangled. 

Thirdly,  Justify  God  in  the  greatest  affliction  which  befalleth 
thee.  Doth  God  lay  heavy  things  on  thee,  in  the  loss  of  thy  health, 
or  estate,  or  liberty  ?     Have  thou  high  thoughts  of  him.     Though 

VOL.  II.  G 


98  .  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  II. 

he  condemn  thee,  do  thou  acquit  him  ?  '  Glorify  the  Lord,'  saith  the 
prophet,  '  in  the  fire,'  Isa.  xxiv.  15.  In  the  fire — that  is,  in  afiliction. 
In  the  fire,  God  purifieth  us  ;  and  therefore  in  the  fire  we  must 
glorify  him.  Nay,  in  the  fire  he  magnifieth  us,  and  therefore  in  the 
fire  we  must  magnify  him,  Job  vii.  18.  It  is  observable  that  the 
children  of  God  have  lifted  him  up  very  high,  when  he  hath  cast 
them  down  very  low.  As  men  in  a  deep  well  or  pit  in  the  day- 
time have  seen  the  stars,  when  they  that  were  on  the  top  of  the 
earth  could  not  behold  them,  so  a  Christian  in  deep  waters,  in 
deep  affiiction,  hath  many  times  seen  the  goodness  and  justice  of 
God  to  shine  forth  clearly,  when  they  who  prospered  could  not 
behold  them.  Holy  Job  doth  notably  commend  that  power  of 
God  which  he  felt  to  his  smart  and  punishment.  Job  ix.  chap,  per 
tot.  The  psalmist  acknowledgeth  God  to  be  good,  even  then  when 
he  suffered  much  evil,  when  he  was  plagued  very  sore,  Ps.  Ixxiii. 
14.  When  the  church  was  under  the  heaviest  cross,  at  the  lowest 
ebb,  when  God  poured  on  her  his  fury  like  fire,  even  then  she 
findeth  cause  to  justify  him.  Lam.  i.  18.  The  Lord  is  righteous. 
Her  apprehensions  of  him  were  honourable  when  her  condition  was 
most  sad  and  miserable.  Though  God  dealt  hardly  with  her,  yet  she 
would  not  speak  hardly  of  him.  In  the  darkest  night  of  dread  and 
terror,  saints  can  see  the  righteousness  of  God  to  sparkle  gloriously. 
Sinners  sometimes  do  this  forcedly.  Their  confession,  as  water 
out  of  a  still,  is  caused  by  the  fire.  '  I  have  sinned,'  saith  Pharaoh 
under  the  rod  ;  '  the  Lord  is  righteous,'  Exod.  v.  These,  as  persons 
condemned  by  the  Dutch  to  die,  are  racked,  and  their  acknow- 
ledgments extorted  from  them.  Toads,  if  beaten,  vomit  up  their 
venom  ;  but  saints  do  it  freely.  Their  confessions  are  as  water  out 
of  a  spring.  When  the  children  of  Israel  were  grievously  op- 
pressed, they  acquitted  God.  '  0  Lord,  righteousness  belongeth  to 
thee,  but  to  us  confusion  of  face,  because  we  have  sinned.  For  the 
Lord  our  God  is  righteous  in  all  his  works  which  he  doeth  ;  for  we 
obeyed  not  his  voice,'  Dan.  ix.  7,  8,  14 — i  e.,  Lord,  though  some 
may  be  apt  to  accuse  thee  of  severity,  when  they  hear  of  thy  chosen's 
captivity,  yet  we  acquit  thee.  Thou  art  righteous ;  we  have  not 
the  least  wrong ;  we  may  thank  ourselves  for  all  our  sorrows.  The 
pain  which  we  feel  is  of  our  own  procuring  ;  the  rods  which  scourge 
us  are  of  our  own  gathering ;  our  own  sins  are  the  spring  and 
source  of  all  our  suffering ;  our  own  wickedness  is  the  original  of 
our  woe ;  the  web  in  which  we  are  entangled,  like  the  spider's,  is 
woven  out  of  our  own  bowels ;  we  obeyed  not  his  voice.  Nay,  they 
are  so  sensible  of  their  sins  that  they  acknowledge  his  dealings  in 


Chap.  IX.]  the  christian  man's  calling.  '  99 

regard  of  rigour  and  sharpness  to  come  far  sliort  of  their  deservings : 
Ezra  ix.  13,  '  And  after  all  that  is  come  upon  us  for  our  evil  deeds, 
seeing  thou  our  God  hast  punished  us  less  than  our  iniquities  de- 
serve.' Mark,  Ezra  first  confesseth  their  iniquities  to  be  the  mother 
of  all  their  misery,  and  then  their  many  afflictions  to  be  less  than 
the  merit  of  their  transgressions.  Do  we  drink  water?  thinks  he ;  we 
might  have  been  drinking  blood.  Have  we  grievous  burdens  on  earth  ? 
we  might  have  been  burning  in  hell.  Our  God  is  not  only  righteous 
in  laying  thus  much  on  us,  but  also  gracious  that  he  layeth  no 
more  :  '  Thou  hast  punished  us  less  than  our  iniquities  deserve.' 

It  is  recorded  of  Themistocles,  that,  having  invited  many  philo- 
sophers to  supper,  he  borrowed  all  his  dishes  of  one  Amyntas,  who 
came  in  the  midst  of  supper  and  took  away  half  of  them.  One  of 
the  philosophers  asked  Themistocles  how  he  could  bear  such  an 
affront.  He  answered  mildly.  He  might  have  taken  away  all.  So 
saith  a  Christian  When  God  takes  away  part  of  his  estate,  or  one 
of  his  children,  and  some  of  his  comforts,  He  might  have  taken 
away  all. 

Wicked  men,  ordinarily,  when  they  are  tied  with  the  cords  of 
their  own  corruptions,  instead  of  indicting  themselves,  arraign  God  ; 
and  when  they  should  fall  down  at  his  feet,  fly  in  his  verj''  face. 
'  And  they  {i.e.,  the  wicked  Jews)  shall  pass  through  it,  (meaning 
the  land  of  Judah,)  hardly  bestead,  and  hungry,  and  shall  fret 
themselves,  and  curse  their  king,  and  their  God,  and  look  upward,' 
Isa.  viii.  21.  As  a  pot  boiling  with  a  good  fire  under  it  (this 
metaphor  is  included  in  this  word  fret)  casteth  up  its  scum  and 
filth,  truly  so  do  ungodly  men  in  affliction. i  They  rage  under  the 
rod,  and  instead  of  blessing,  blaspheme  the  name  of  God,  Eev.  xvi. 
9,  10.  As  the  ravens  in  Arabia,  when  they  are  hungry,  screech 
horribly,  and  the  Syrians,  when  they  come  to  die,  roar  dreadfully  ; 
so  when  sinners  come  into  dangers  and  civil  deaths,  their  spirits 
boil  with  wrath,  and  their  mouths  are  black  with  blasphemies 
against  the  Lord.  '  The  foolishness  of  man  perverteth  his  way, 
and  then  his  heart  fretteth  against  the  Lord,'  Prov.  xix.  3.  The 
apostate  Julian  shot  up  his  darts  against  heaven  when  he  was  in 
distress.2  As  rusty  hinges  of  a  door,  when  the  door  is  opened  and 
shut,  they  shriek  and  make  a  noise,  because  they  want  oil ;  so 
wicked  men  in  afiiiction  fly  out,  and  cry  out  against  God  himself 
sometimes  ;  but  the  reason  is,  they  want  the  oil  of  grace. 

1  In  eadem  afflictione  mail  Deum  detestantur  et  blasphemant ;  boni  autem  prc- 
eantur  et  laudant. — Aug.  De  Civit.  Dei,  lib.  i.  cap.  8. 
*  Niceph.,  lib.  x.  cap.  35. 


100  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

Keader,  whatsoever  the  rod  be  with  which  thou  art  scourged,  do 
thou  kiss  it.  Though  Grod  shoukl  dishonour  thee,  do  thou  glorify 
him.  When  he  punisheth  thee,  do  thou  praise  him.  Bless  God 
taking  from  thee,  as  well  as  giving  to  thee,  and  this  will  turn  thy 
blows  into  a  blessing,  the  grievous  cross  on  thy  back  into  a  glorious 
crown  on  thy  head.  It  is  easy  and  ordinary,  as  to  commend  a  per- 
son when  we  are  hired  with  large  presents,  so  to  speak  well  of  God, 
when  he  dealeth  well  with  us ;  but  it  is  hard  and  rare,  as  to  extol 
one  who  vilifieth  us,  so  to  advance  God  when  he  debaseth  us.  The 
hypocrite  is  in  and  out  with  God,  as  he  dispenseth  himself  towards 
him  in  blessings  or  crosses ;  as  men  will  commend  the  bee  when 
they  taste  of  its  honey,  but  are  out  of  patience  with  it  when  they 
feel  its  sting.  Thou  art  a  Christian  indeed,  if,  under  the  saddest 
dispensation,  thou  canst  say,  as  the  holy  Emperor  Mauritius,  when 
his  wife  and  children  were  slain  before  his  eyes,  Kighteous  art  thou, 
0  Lord,  and  in  very  faithfulness  hast  afflicted  me — if  thou  canst 
bless  him  when  he  maketh  breach  upon  breach  on  thee. 

Possibly  thou  art  the  man  that  hast  seen  affliction  by  the  rod 
of  his  wrarth.  God  hath  shewed  thee  great  and  sore  troubles.  Thy 
whole  life,  it  may  be,  hath  been  a  winter,  and  most  of  thy  days  ac- 
companied with  stormy  weather.  In  this  case,  it  will  be  much  for 
thy  credit  and  comfort  if  thou  canst  justify  God  under  the  cross. 

Wheu  thy  sense  a-nd  reason  are  at  a  stand,  that  thou  canst  not 
apprehend  the  ground  and  cause  of  such  severe  corrections,  set  faith 
awork,  and  believe  God  to  be  wise  and  righteous  and  gracious,  even 
then  when  thou  canst  not  see  him  to  be  so.  God's  paths  are  often  in 
the  seas,  and  his  goings  in  deep  waters.  His  judgments  are  a  great 
deep,  which  our  short  reason  can  never  fathom  or  find  out.  There 
are  as  hard  chapters,  and  as  dark  texts,  in  the  provinces  l  of  God,  as 
in  his  prophecies.  Now,  because  we  cannot  expound  them,  we  are 
apt  to  accuse  them.  Job  was  somewhat  rash,  according  to  some, 
'  Behold  I  cry  out  of  wrong,  but  am  not  heard ;  is  it  good  that  thou 
shouldst  oppress  ? '  But  observe  the  reason, '  Who  is  this,'  saith  God, 
'  that  darkeneth  counsel  by  words  without  knowledge,'  Job  x.  2, 
ix.  7,  and  xl.  2.  Samson's  friends  quarrelled  with  him,  because 
they  could  not  understand  his  riddle.  Some  of  God's  friends  have 
been  ready  to  question  him  when  they  could  not  find  him.  Pompey, 
when  beaten  by  Ceesar,  said,  there  was  a  mist  over  the  eye  of  pro- 
vidence, when  indeed  the  mist  was  over  his  own  eyes.  How  many 
wrangle  with  God,  merely  because  they  cannot  reach  God ;  and 
reprehend  him,  because  they  cannot  comprehend  him.     But  herein 

^  Qu.,  "  providences  "  ? — Ed. 


Chap.  IX.]  the  christian  man's  calling.  lOT 

appeareth  the  excellency  of  Christianity,  that  when  sense  is  tired; 
and  reasoti  nonplussed  in  the  conflict,  faith  will  believe  God's  jus- 
tice, and  bring  the  soul  off  with  conquest.  Hence  Jeremiah,  when 
he  could  not  see  God  to  be  righteous,  would  say  that  God  was 
righteous :  Jer.  xii.  1,2,'  Eighteous  art  thou,  0  Lord  ;  let  me  plead 
with  thee  of  thy  judgments.'  His  carnal  part  seemed  to  plead 
against  it,  but  his  spiritual  part  would  be  sure  to  premise  it,  and 
profess  it.  Human  reason  is  no  fit  judge  of  divine  actions  ;  not  that 
any  of  God's  works  are  against  reason,  but  because  many  of  his 
ways  are  above  our  reason.  God's  actions  are  the  highest,  the 
truest  reason,  yet  such  reason  as  is  above  our  natural  reach. 

As  a  stick  in  the  water  seemeth  crooked  to  the  eye  of  sense, 
through  the  refractions  of  a  double  medium,  the  air  and  water, 
when  the  eye  of  our  understanding  seeth  and  knoweth  it  to  be 
straight ;  so  the  dealings  of  God  with  his  people  seem  to  the  eye  of 
sense  many  times  to  be  harsh  and  rigid,  as  if  in  the  ways  of  his 
providence  he  did  tread  awry ;  but  even  then  the  eye  of  faith 
seeth  them  to  be  right,  and  knoweth  assuredly  all  his  footsteps  to 
be  equal  and  straight.  Faith  believeth  men  may  do  justly,  but 
faith  is  confident  God  cannot  but  do  justly.  Papists  tell  us,  saith 
Luther,  that  the  Pope  may  do  what  he  will,  none  must  question 
him.  Sure  I  am,  what  they  falsely  ascribe  to  the  man  of  sin,  faith 
doth  most  truly  and  fitly  in  the  darkest  dispensations  ascribe  to 
the  holy  God.  He  giveth  not  account  of  any  of  his  matters,  and 
who  may  say  to  him,  What  dost  thou  ?  God's  works  are  sometimes 
like  a  printer  composing  his  sheets,  who  setteth  his  letters  back- 
wards. Now  we  feel  and  see  the  letters,  but  cannot  read  them,  nor 
spell  out  the  meaning  of  them  ;  but  in  the  life  to  come,  we  shall 
fully  know  the  sense  of  them,  and  see  infinite  reason  and  wisdom 
in  every  passage  of  divine  providence. 

Fourthly,  Wait  God's  leisure  for  deliverance.  There  is  a  twofold 
patience  required  in  every  Christian. 

1,  A  patience  of  bearing  th-e  evil  inflicted ;  and, 

2.  A  patience  of  forbearing  the  good  promised.  God,  indeed, 
hath  engaged  to  deliver  his  people  out  of  all  their  troubles  ;  but 
between  the  seed-time  of  the  promise,  and  the  harvest  of  the  perfor- 
mance, a  sharp  winter  often  interposeth  ;  therefore  the  Christian 
must  wait.  David  had  a  promise  that  he  should  be  Israel's  prince, 
yet,  after  this,  he  is  hunted  as  a  partridge  upon  the  mountains. 
What,  therefore,  doth  he  do  in  the  meantime  ?  '  Truly,  my  soul 
waiteth  on  God  ;  from  him  is  my  salvation,'  Ps.  Ixii.  11,5;  or,  as  it 
is  in  the  original,  '  Nevertheless,  my  soul  is  silent  to  Jehovah ; '  as 


102  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

if  he  had  said,  Tliough  I,  who  have  a  patent  from  heaven  for  the 
crown,  am  in  Heu  thereof  laden  with  crosses ;  though  the  provi- 
dences of  God  towards  me  are  so  grievous  that  they  seem  to  contra- 
dict rather  than  to  confirm  his  promises,  yet  my  soul  hath  not  a 
word  to  say  against  God,  but  I  am  contented  to  suffer  his  pleasure, 
and  to  stay  his  leisure,  knowing  that  it  is  good  that  a  man  should 
both  hope  and  quietly  wait  for  the  salvation  of  God.  Nevertheless, 
my  soul  is  silent  to  Jehovah. 

It  was  a  great  sin  in  Israel,  that  though  they  had  had  such  ex- 
perience of  his  power,  they  would  not  take  his  word  for  a  drop  of 
water  :  '  They  waited  not  for  his  counsel,  but  limited  the  holy  One 
of  Israel,'  Ps.  Ixxviii.  41.  God  must  come  at  their  call,  at  their 
time,  or  else  they  conclude  he  will  not  come  at  all.  It  was  a  witty 
speech  of  a  king,  that  he  liked  a  circle  about  his  head,  meaning 
his  crown,  but  he  could  not  endure  a  circle  about  his  feet ;  he 
would  have  them  at  liberty  to  go  and  come  when  he  pleased.  It 
is  dishonourable  to  God  to  be  limited.  What  an  affront  is  it  to  a 
prince  to  be  made  his  subjects'  prisoner  !  and  it  is  unprofitable  to 
man.  Mercies  in  haste,  or  deliverance  before  God's  time,  is  like 
meat  overdriven,  which  will  not  take  salt,  but  quickly  corrupteth 
and  putrefieth  ;  or  like  fruit  that  children  cry  for  before  it  is  ripe, 
which  breedeth  worms  and  diseases.  Jacob  had  a  promise  of  a 
blessing,  but  he  is  too  quick  with  God  for  it.  He  stayeth  not  God's 
leisure,  but  hasteneth  its  accomplishment  with  a  lie.  Now,  what 
doth  he  get  by  it?  indeed,  he  obtaineth  the  blessing,  but  with 
jnany  blows,  the  smart  of  which  he  felt  to  his  dying  day.  Had  he 
stayed  till  the  vintage,  where  the  grapes  of  the  i3romise  had  been 
ripe,  he  had  found  them  sweet  and  cordial ;  but  because  he  gathered 
them  green,  no  wonder  that  they  were  sour,  and  set  his  teeth  on 
etlge  so  long.  His  sufferings  for  so  many  years  are  attributed  to 
his  unwillingness  to  wait  on  God  some  few  days. 

Eeader,  hath  God  laid  on  thee  some  heavy  cross  ?  be  not  im- 
patient, but  let  God  take  his  own  time  to  remove  it.  Chirurgeons 
know  best  how  long  wounds  must  be  kept  open  ;  the  patients  that 
skin  them  over,  because  they  put  them  to  pain,  and  heal  them  up 
in  haste,  do  it  to  their  own  hurt.  Men  in  misery  are  like  prisoners 
in  the  jail,  who  are  sure  to  be  released,  if  they  will  but  stay  quietly 
till  the  assize  ;  but  when  they  are  hasty  for  their  liberty,  and  take 
indirect  courses,  breaking  the  prison  to  get  out,  they  are  taken 
again,  fastened  with  more  fetters,  and  either  stay  longer  for  their 
freedom,  or  are  dismissed  from  the  jail  and  sent  to  the  gallows.  If 
Saul  in  distress  will  turn  to  a  witch,  it  doth  but  increase  his  woe. 


Chap.  IX.]  the  christian  man's  calling,  103 

A  man  that  washeth  himself,  sometimes  ventures  past  his  depth 
before  he  is  aware  ;  now  this  man,  being  in  danger  of  drowning, 
hastily  catcheth  at  what  comes  next  to  hand,  possibly  on  sedgy 
weeds,  that  do  but  entangle  him  and  draw  him  deeper  under  water, 
and  there  keep  him  down  from  ever  getting  up,  till  he,  by  that 
whereby  he  thought  to  save  himself,  be  drowned  indeed.  Thus, 
whilst  many,  unwilling  to  wait  God's  leisure  for  deliverance  out  of 
distress,  catch  at  what  comes  next  to  help  themselves,  they  do  but 
plunge  themselves  further  into  a  labyrinth  of  evils,  out  of  which 
they  never  escape. 

It  is  a  true  saying  in  this  sense,  I  am  sure,  Haste  makes  waste, 
and.  The  more  haste  the  less  speed.  Many  have  by  woeful  experi- 
ence found  the  truth  of  those  proverbs.  Friends,  God's  time  is  the 
best  time.  '  The  Lord  is  a  God  of  judgment,'  saith  the  prophet ; 
therefore,  '  blessed  are  all  they  that  wait  for  him,'  Isa.  xxxvi.  IS. 
Judgment  is  here  not  opposed  to  mercy,  but  to  folly.  The  Lord  is 
a  God  of  wisdom,  and  can  time  and  order  all  affairs  to  the  best. 
Though  it  be  a  burden  to  wait  upon  a  fool  who  maketh  rage  or 
weakness  his  rule,  yet  they  are  blessed  who  wait  for  the  resolutions 
of  the  only  wise  God,  to  whom  angels  are  comparative  fools,  Job  iv. 
17,  18,  who  ijiaketh  reason  the  rule  of  all  his  actions,  who  will  not 
let  his  promises  bring  forth  to  his  people  before  they  have  gone 
their  full  time,  lest  the  birth  should  prove  abortive ;  and  who  will 
not  let  them  stay  a  moment  beyond  their  reckoning,  but  then  will 
cause  them  to  fall  in  labour,  and  to  bring  forth  in  full  feature  and 
favour  answerable  to  their  conceptions.  0  reader !  thou  wilt  never 
repent  of  thy  patience,  when  those  vessels  of  the  promises, 
which  stayed  so  many  years  in  the  Indies,  come  home  richly 
laden  with  their  silver  and  golden  wedges.  With  the  sense  of  thy 
Father's  love,  the  fruits  of  thy  Saviour's  death,  and  freedom  from 
all  thy  fears  and  fetters  which  now  affright  thee,  how  wilt  thou  with 
the  church  sing  victory,  shout  for  joy,  and  cry  up  thy  wise  and  faith- 
ful God  with  an  Ecce  of  admiration  :  '  Lo,  this  is  my  God ;  I  have 
waited  for  him,  he  will  save  me.  This  is  the  Lord ;  I  have  waited 
for  him,  I  will  be  glad  and  rejoice  in  his  salvation,'  Isa.  xxv.  9. 

Fifthly,  Eejoice  in  God  in  the  meantime.  Saints  are  compared 
to  lilies,  afflictions  to  thorns.  The  lily  is  fresh,  and  looks  fair 
in  the  midst  of  thorns.  A  Christian  may  be  cheerful  under  the 
heaviest  bodily  cross.  He  hath  fair  weather  overhead,  the  sunshine 
of  God's  favour,  therefore  he  may  go  merrily  on  though  it  be  dirty 
under  feet.  '  The  king  shall  rejoice  in  God,'  saith  David,  Ps. 
Ixiii.   2,  when  he  wandered  as  a  poor  exile  in  the  wilderness  of 


104  THE  CHKISTIAN  M^n'S  CALLING.  [ParT  II. 

Keilah  ;  when  he  had  neither  relations  nor  possessions,  for  he  was 
banished  from  both,  to  rejoice  in,  he  had  a  God  still.^  So,  when 
his  condition  was  more  dangerous,  and  indeed  seemed  to  be  des- 
perate,  his  estate  was  plundered,  his  wives  and  children  captivated, 
and  his  own  life  endangered,  for  his  own  soldiers  spake  of  stoning 
him.  '  But  David  encouraged  himself  in  the  Lord  his  God,'  ^  1 
Sam.  XXX.  6.  In  cold  weather,  the  blood  and  spirits  retreat  to  the 
heart  and  inward  parts,  which  are  the  source  and  fountain  of  them. 
In  the  hardest  season  a  believer  may  retire  to,  and  be  refreshed  by, 
the  fountain  of  his  being  and  blessedness.  The  Lacedf^moniaus 
use  music  in  their  wars  ;  truly  so  may  the  saint  in  his  wars  with 
the  affrightments  of  the  world,  and  make  the  joy  of  the  Lord  his 
strength.  There  is  mention  made  of  some  poor  Christians  banished, 
and  one  standing  by  and  seeing  them  pass  along  said.  It  is  a  sad 
condition  these  persons  are  in,  to  be  hurried  from  the  society  of 
men,  and  to  be  made  companions  of  beasts.  True,  said  another, 
it  were  sad  indeed,  if  they  were  carried  to  a  place  where  they 
should  not  find  their  God ;  but  let  them  be  of  good  cheer,  God  goeth 
along  with  them.^ 

The  bells  ring  as  pleasantly  at  a  funeral  as  at  a  wedding.  The 
godly  man  may  be  merry  in  the  absence,  as  well  as  in  the  presence, 
of  outward  mercies.  When  the  streams  are  dried  up,  he  hath  the 
spring.  The  upper  city  of  Jerusalem  built  on  Mount  Zion  was 
called  Millo — fulness  or  plenty — because,  amongst  the  people  of 
God,  there  is  want  of  nothing,  whilst  they  have  him  who  is  all 
things.  This  was  the  church's  consolation  in  her  most  dreadful 
condition  :  '  The  Lord  is  my  portion,  saith  my  soul ;  therefore  I  will 
hope  in  him,'  Lam.  iii.  24.  She  could  not  say  friends  were  her 
portion  ;  her  lovers  and  friends  were  put  far  away.  She  could  not 
say  honour,  or  riches,  or  pleasure  were  her  portion  :  '  The  enemies 
wagged  their  heads  at  the  daughter  of  Jerusalem.  They  that  did 
feed  delicately  were  desolate  in  the  streets ;  they  that  were  brought 
up  in  scarlet,  embraced  dunghills,'  Lam.  ii.  15, 16,  and  iv.  5.  The 
Chaldeans  had  robbed  her  of  all  such  jewels  ;  but  that  which  kept 
her  head  above  water,  and  her  heart  from  sinking,  when  those  boister- 
ous waves  went  over  her  soul,  was  this,  '  The  Lord  is  my  portion.' 
He  that  hath  God  for  his  portion  hath  all  things,  even  when  he 
hath  nothing.  Hagar's  provision  and  patience  were  both  spent  at 
once;  her  bottle  and  her  hope  both  out  together;  because  her 

'  Tua  prtesentia,  Domine,  Laurentio  ipsam  craticulam  dulcem  fecit. — Aug.  in  Ps. 
*  Qui  habet  habentem  omnia,  habet  omnia. — Augustine. 
^  Aug.  de  Civit.  Dei.  lib.  ii.  cap.  26. 


Chap.  IX.]  the  christian  man's  calling.  105 

water  was  gone  slie  falls  a-weeping,  but  had  slie  seen  the  fountain 
so  near  she  would  have  saved  her  tears.  There  is  a  witty  conceit 
mentioned  of  one  of  the  Dukes  of  Florence,  that  he  should  have  for 
his  arms  a  fair  spread  tree,  having  one  branch  only  lopped  off,  with 
this  motto,  Uno  avulso  non  deficit  alter;  intimating  that,  whilst  the 
tree  was  well-rooted,  there  was  no  fear  though  a  branch  or  two  were 
lopped.  A  godly  man  may  rejoice  though  he  lose  his  estate,  for  he 
hath  a  better  treasure  in  heaven  ;  he  may  rejoice  though  he  lose  his 
children,  his  liberty,  nay,  and  his  life ;  for  though  those  branches 
are  lopped  off,  he  hath  his  God,  the  root  of  all. 

It  was  the  speech  of  Paulinus  Nolanus,  when  his  city  was  taken 
by  the  barbarians,  Domine,  ne  excrucier  ob  aurum  et  argentum  ;  tu 
enim  es  omnia ;  Lord,  let  me  not  be  troubled  for  my  silver  and 
gold  which  I  have  lost,  for  thou  art  all  things.'  As  Noah,  when 
the  whole  world  was  overwhelmed  with  water,  had  a  fair  ej)itome  of 
it  in  the  ark,  having  all  sorts  of  beasts  and  fowls  there  ;  so  he  that 
in  a  deluge  hath  God  to  be  his  God,  hath  the  original  of  all  mercies. 
He  who  enjoyeth  the  ocean  may  rejoice,  though  some  drops  are 
taken  from  him.  But  he,  indeed,  who  hath  no  god,  may  well 
mourn  when  he  is  deprived  of  his  goods.  A  consumptionate  man, 
when  he  cometh  into  a  sharp,  searching  air,  sickeneth  and  dieth 
because  his  vitals  wei*e  not  sound,  but  he  who  hath  good  inwards, 
is  the  better  for  a  cold  winter. 

Aristippus  having  lost  a  farm,  by  a  law-suit,  to  one  that  bewailed 
his  loss,  made  this  answer,  I  have  two  farms  left  still,  and  that  is 
more  by  one  than  you  have,  or  than  I  have  lost.  When  wicked 
men,  though  it  be  but  seldom,  pity  a  saint  in  distress,  a  saint  with 
a  compassionate  heart  may  answer  him,  as  Christ  did  the  woman 
who  followed  him  weeping,  Weep  not  for  me,  but  weep  for  thyself, 
and  the  misery  that  is  coming  upon  thee,  unless  thou  reformest  thy 
life  ;  for  notwithstanding  my  sad  losses,  yet  I  have  my  Saviour,  my 
soul,  and  my  eternal  happiness  left  still,  and  that  is  far  more  than 
you  have. 

The  lapwing  hath  his  name  in  Latin  iipupa,  and  in  Greek. 
cTTu-v/r,  because  she  hath  always,  whether  she  be  full  or  hungry,  a 
sad,  querulous  cry  cry,  Pu,  pu.  Every  sinner  hath  cause  to  be  sad, 
whether  he  be  full  of  comforts,  or  be  under  crosses ;  therefore  it  is 
no  wonder  that  in  distress  his  heart,  like  Nabal's,  dieth  within 
him.  Creatures  on  the  earth  are  all  for  accumulation,  as  the 
ant  and  bee,  and  they  cannot  live  without  it ;  but  those,  as  birds 
that  mount  up  to  heaven,  neither  sow  nor  reap,  yet  have  their 
merry  notes. 


106  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

Saints  have  rejoiced  in  their  greatest  sufferings,  and  triumphed 
in  their  most  grievous  tribulations.  They  have  gloried  in  their 
disgrace  for  Christ :  '  And  they  departed  from  the  council,  rejoicing 
that  they  were  counted  worthy  to  suffer  shame  for  his  name  sake,' 
Acts  V.  41.  Their  spirits  have  been  most  enlarged,  when  their  flesh 
hath  been  most  straitened.  Paul  and  Silas  in  the  stocks  could 
sing  ;  the  fetters  on  their  feet  were  more  precious  and  honourable 
in  their  eyes,  than  the  costliest  chains  of  gold  about  their  necks 
could  have  been :  Acts  xvi.  25,  '  At  midnight  Paul  and  Silas  prayed, 
and  sang  praises  to  God.'  Wicked  men,  like  common  birds,  can 
sing  in  summer  ;  but  saints,  like  special  birds,  can  sing  in  winter. 

It  is  a  privilege  to  imitate  Christ  in  his  passion  ;  the  Philippians 
were  to  count  it  a  favour  that  God  called  them  to  suffer,  Phil.  i.  29. 
These  are  God's  gems  and  precious  jewels,  said  Munster  to  his 
friends,  pointing  to  his  sores  and  ulcers."^  Ignatius  triumphed  in 
his  journey  to  Kome  to  suffer,  considering  that  his  blood  should  be 
found  among  the  mighty  worthies,  and  that  when  the  Lord  makes 
inquisition  for  blood,  he  will  count  from  the  blood  of  Abel,  not  only 
to  the  blood  of  Zacharias,  but  also  to  the  blood  of  mean  Ignatius. 
To  die  for  Christ,  saith  Philpot,  is  the  greatest  promotion  that  God 
can  bring  any  to  in  this  vale  of  misery ;  yea,  so  great  an  honour 
that  the  glorious  angels  in  heaven  are  not  permitted  to  have.  2  It 
were  easy  to  instance  and  shew  how  many  of  the  jnartyrs  were 
merrier  when  they  were  going  to  the  fire,  than  ever  carnal  wretch 
was  when  he  was  sitting  down  to  a  delicate  feast:  Mat.  v.  10-12, 
'  Blessed  are  ye,  when  men  shall  revile  you,  and  persecute  you,  and 
say  all  manner  of  evil  against  you  falsely,  for  my  sake.  Kejoice, 
and  be  exceeding  glad :  for  great  is  your  reward  in  heaven.'  Leap 
and  skip  for  joy,  as  wanton  cattle  do  in  spring-time,  when  they  graze 
in  good  and  pleasant  pastures,  so  the  word,  aKiprdco,  signifieth. 

It  is  an  honour  to  weak,  sinful  man  to  be  scourged  by  the  great 
and  glorious  God  ;  it  is  a  favour  that  he  will  condescend  to  correct 
us.  Some  saints  are  more  famous  for  their  crosses,  than  ever  Ceesar 
or  Alexander  for  all  their  victories  and  conquests.  The  rod  where- 
with they  are  afflicted,  is  a  sceptre  wherewith  they  are  adorned  : 
'  My  brethren,  count  it  (saith  the  apostle)  irdaav  %a/^<x^',  all  joy, 
when  ye  fall  into  divers  temptations,'  James  i.  2.  Though  the  na- 
ture of  affliction  be  evil,  and  so  not  joyous  but  grievous,  yet  the 
concomitants  and  consequents  of  it  are  so  excellently  good,  that  the 
Christian  may  rejoice  in  it. 

The  Neapolitans  wore  garlands,  and  triumphed  when  Pompcy 

^  Joli.  Manl.,  Loc.  Com.  ^  Acts  and  Mon.,  p.  1744. 


Chap.  IX.]  the  christian  man's  calling.  107 

was  sick  at  Naples,  out  of  respect  and  honour  to  liim.  Those  in- 
fidels had  better  thoughts  of  sufferings  than  many  Christians.  Two 
sights,  saith  Luther,  the  devil  delights  in — to  see  a  wicked  man 
merry,  and  a  saint  sorrowful ;  but  two  sights  do  intolerably  vex 
him— to  see  a  sinner  mournful  for  his  sins,  and  to  see  a  saint  joyful 
in  his  sufferings.  David,  saith  he,'^  made  psalms,  and  sung  them  ; 
we  sing  psalms  as  well  as  we  can  to  the  honour  of  our  God,  to  spite 
and  deride  the  devil  and  his  spouse. 

Sixthly,  Take  heed  of  envying  wicked  men  in  prosperity.  Men 
who  are  at  the  bottom  of  the  hill,  are  apt  to  envy  those  that  are  at 
the  top.  AVhen  David  was  chastened  every  morning,  and  in  great 
adversity :  '  I  was  envious  at  the  foolish,'  saith  he,  '  when  I  saw 
the  prosperity  of  the  wicked,'  Ps.  Ixxiii.  3.  '  When  I  saw  ;'  his  sight 
was  an  inlet  to  this  sin.  The  basilisk  is  called  rex  invidorum,  because 
the  strength  of  its  poison  is  conveyed  by  the  eye ;  it  kills  with  its 
look.  The  envious  man  is  described  by  his  evil  eye.  Mat.  xxi.  22. 
The  bright  and  glorious  sunshine  of  wicked  ruen's  prosperity  did 
pierce  and  pain  David's  sore  eyes ;  and  the  truth  is,  it  hath  been  a 
pearl  in  many  of  the  saints'  eyes,  Jer.  xii.  1-3;  Hab.  i.  13.  Cor- 
rupt nature  first  looked  out  at  this  window,  Gen.  iv.  '  The  spirit 
that  dwelleth  in  us,  lusteth  to  envy,'  James  iv.  5.  Those  especially 
who  are  afiiicted,  are  prone  to  conceive  evil  at  the  good  which 
others  receive. 

He  who  doth  but  consider  the  state  of  wicked  men,  will  rather 
pity  than  envy  them  in  the  most  prosperous  condition.  Alas  !  the 
devil,  like  an  indulgent  father,  doth  not  disturb  them,  because  they 
are  his  own  children,  as  the  crocodile,  according  to  Aristotle,  suf- 
fereth  the  bird  trochylus  to  enter  into  his  mouth,  and  pick  his  teeth, 
and  then  to  fly  away  without  any  I^arm. 

Eeader,  if  thoij  art  sick  of  this  distemper,  use  David's  receipt  for 
its  cure.  It  is  a  tried  remedy,  received  out  of  the  sanctuary.  David 
considered  that  their  prosperity  is  neither  full  nor  fast ;  it  is  not 
full,  it  is  but  bodily  at  best,  and  usually  but  skin  deep ;  their  mirth 
is  rather  in  their  brows,  than  in  their  breasts  :  '  In  the  midst  of  his 
sufficiency,  he  is  in  straits/  Job  xx.  22.  Like  the  kidney  of  a 
beast,  he  is  lean,  even  when  he  is  covered  with  fat.  All  his  heaps 
cannot  cure  the  itch  of  the  head,  or  afford  one  hour's  quiet  of  heart : 
'  As  a  dream,  0  Lord,'  saith  the  psalmist,  Ps.  Ixxiii.  7.  He  com- 
pareth  their  prosperity  to  a  dream  ;  now  we  know  the  comfort  or 
satisfaction  which  a  man  enjoyeth  in  a  dream,  is  but  fancied  and 
imaginary,  not  solid  or  substantial.     All  their  laughter  is  from  the 

'  Luth.  Colloqu.  Meiisal.,  cap.  37. 


108  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  II. 

teeth  outward.  Hainan,  in  the  midst  of  all  his  honour  and  favour 
at  court,  had  somewhat  lay  like  a  lump  of  lead  on  his  spirit  to  im- 
bitter  all :  '  All  this  availeth  me  nothing,'  saith  he.  Because  he 
wanted  a  bow  from  Mordecai,  all  his  comforts  were  nothing  worth. 
The  abundance  of  the  rich  will  not  suffer  him  to  sleep.  A  small 
bird  sings  pleasantly  in  his  little  bed  of  down,  when  the  bigger  birds 
in  their  great  nests  of  briers  and  thorns  have  but  harsh  notes. 
Great  men  have  such  gnats  of  cares  to  sting  them  in  the  night  that 
many  times  they  cannot  sleep,  Avhen  the  sleep  of  a  labouring  man 
is  sweet.  How  many  of  them  possess  a  great  estate,  who  enjoy 
nothing  !  Eccles.  ii.  26.  As  the  stag  hath  great  horns,  but  no 
courage  to  use  them. 

Their  prosperity  is  not  fast.  Their  riches  and  honours  do  but 
shew  themselves  like  a  rainbow  in  all  their  dainty  colours,  and  then 
vanish  away :  '  Thou  hast  set  them  in  slippery  places,'  ver.  18. 
They  stand  on  ice  ;  are  as  soon  off  almost  as  on.  How  quickly  is 
the  beauty  of  all  worldly  blessings  blasted !  '  The  triumphing  of 
the  wicked  is  short,'  Job  xx.  5.  Though  their  pains  shall  be  for 
ever,  yet  their  pleasures  of  sin  are  but  for  a  season  :  They  are  rich 
in  this  world,  not  in  the  other  world,  1  Tim.  vi.  17 ;  '  They  live 
in  pleasures  on  earth,'  James  v.  5.  The  place  of  their  pilgrimage 
is  the  only  place  of  their  pleasures.  They  have  a  time  of  mirth, 
but  they  shall  have  an  eternity  of  mourning.  God  hath  some  work 
for  wicked  men  to  do,  (though  they  observe  not  his  precepts,  yet 
they  serve  his  providence,)  and  till  that  be  done,  his  providence  will 
serve  them ;  but  when  the  building  is  erected  and  finished,  the 
scaffold,  as  high  and  as  sure  as  it  is  seated,  shall  be  taken  down: 
'  Wherefore  it  shall  come  to  pass,  that  when  the  Lord  hath  per- 
formed his  whole  work  on  mount  Zion  and  on  Jerusalem,  I  will 
punish  the  fruit  of  the  stout  heart  of  the  king  of  Assyria,'  Isa.  x.  12. 
When  those  busy  bees  have  done  all  their  work,  and  that  will  be  in 
a  short  time,  they  shall  be  smothered  with  smoke,  and  destroyed. 

Their  prosperity  is  fatal.  Their  sins  are  the  greater,  and  their 
sufferings  will  be'  more  grievous.  How  certainly  do  their  mercies ^ 
like  perfume  to  one  sick  of  the  plague,  convey  the  infection  by  its 
sweet  smell !  As  the  moon  at  the  full  darkens  the  sun  most,  so  in 
the  abundance  of  favours  they  dishonour  God  most.  Vatablus 
expoundeth  that  clause  in  Ezek.  iii.  20,  '  I  lay  a  stumbling-block 
before  him,' — that  is,  I  will  prosper  him  in  all  things,  and  not  keep 
him  from  sin  by  affliction.  I  will  not  hedge  up  his  way  with  thorns, 
but  lay  all  common,  and  suffer  him  to  wander  whither  he  will. 
God  strikes  most  heavily  when  he  doth  not  strike  at  all :  Isa.  i.  5, 


• 


Chap.  IX.]  the  christian  man's  calling.  109 

'  Why  should  they  be  smitten  any  more  ?  ye  revolt  more  and  more.' 
Their  sufferings  are  the  greater  also.  They  are  raised  to  their  ruin  : 
'  Thou  hast  set  them  in  slippery  places,  and  turnest  them  down  to 
destructioD,'  ver.  18. 

Naturalists  tell  us  that  the  eagle  lifteth  the  shell-fish  very  high, 
and  lets  it  fall  on  some  rock,  whereby  it  is  broken,  and  then  devoured. 
Ungodly  men  are  lifted  up  high  on  earth,  to  be  thrown  the  lower 
into  hell :  ^  '  The  prosperity  of  fools  slayeth  them,'  Prov.  i.  32.  Like 
the  Eoman  monster,  they  hang  themselves  with  their  silken  halters. 
As  the  phoenix  is  consumed  in  a  bed  of  rich  spices,  so  are  profane 
men  by  all  their  hoards  and  heaps.  Their  comforts  are  but  as  a 
vessel  of  rich  wine,  presented  to  one  sick  of  a  high  fever,  which  he 
drinketh  largely  of,  whereby  he  is  inflamed  and  dieth.  The  more 
wealth  they  have  in  this  world,  the  greater  their  woe  will  be  in  the 
other  world.  As  a  river  dammed  up  for  a  time,  when  that  which 
hindereth  is  removed,  poureth  forth  with  the  greater  violence  ;  so 
that  flood  of  wrath  which  is  stopped  for  a  time  by  God's  inflnite 
patience,  when  it  comes  to  break  forth,  will  rush  upon  thee  with 
the  more  dreadful  vengeance.  Prosperity,  like  physic  to  an  incur- 
able disease,  hasteneth  death,  and  makes  it  more  painful. 

Who  will  envy  a  fellow  that  goeth  up  a  high  ladder  to  be  turned 
off  and  hanged  ?  Who  would  grieve  that  his  enemy  hath  a  curious, 
richly  enamelled  knife,  when  with  it  he  cuts  his  own  throat  ? 
Surely  none  can  grudge  them  their  sweetest  morsels  on  earth,  who 
believe  the  bitter  reckoning  which  they  must  pay  in  hell.  He  is 
brutish  in  his  knowledge,  that  can  envy  a  beast  its  high  and  sweet 
pasture,  when  it  is  but  thereby  fitted  for  the  slaughter.  What 
man  would  not  think  of  Theramenes  rather  with  pity  than  envy, 
who  being  one  of  the  thirty  tyrants  at  Athens,  though  he  escaped 
when  his  house  fell  down  on  him,  yet  afterwards  was  tortured  to 
death  by  his  colleagues  ! 

It  was  the  speech  of  a  soldier  going  to  execution  for  stealing 
grapes,  to  one  that  asked  him.  What !  are  you  eating  grapes  now  ? 
Oh,  saith  he,  do  not  envy  me  ;  my  grapes  they  cost  me  dear,  they 
must  cost  me  my  life.  Truly  so  may  sinners  bespeak  envious 
saints :  Do  not  envy  us  our  honours,  our  high  seats  ;  do  not  envy 
us  our  carnal  pleasures,  and  our  huge  treasures ;  do  not  envy  us 
our  plays  and  our  pastimes,  our  sinful  sports,  and  our  vain  delights. 
Alas  !  they  must  cost  us  dear,  they  must  cost  us  our  lives,  nay,  the 
life  of  our  very  souls  ;  they  must  cost  us  our  heaven,  our  God,  our 

^  Parci  sibi  putat  cum  excajcetur,  et  servetur  ad  ultimam  opportunamqne  vindic- 
tam. — Aug.  in  Ps.  ix. 


110  THE  CHRISTIAN  MAN's  CALLING.  [ParT  II, 

Saviour,  and  that  for  ever.  Who  would  envy  a  beast  the  garland 
and  ribands  with  which  the  heathen  adorned  them  when  they  went 
to  be  sacrificed  ?  '  Fret  not  thyself  because  of  evil-doers,  neither  be 
thou  envious  at  the  workers  of  iniquity.  For  they  shall  soon  be  cut 
down  as  the  grass,  and  wither  as  the  green  herb,  Ps.  xxxvii.  1,  2. 

A  man  may  see  a  trade  and  not  know  the  mystery  of  it,  and  the 
various  and  curious  contrivances  in  it.  A  country  fellow  may  see 
a  picture  excellently  drawn,  and  yet  be  wholly  ignorant  of  that  rare 
art  which  appeareth  in  it.  There  is  embroidered  wisdom  in  God's 
works,  which  men  are  not  aware  of.  '  When  the  wicked  spring  as 
the  grass,  and  when  all  the  workers  of  iniquity  flourish,  it  is  that 
they  shall  be  destroyed  for  ever,'  Ps.  xcii.  7.  When  with  those 
wisps  he  hath  scoured  his  vessels,  he  will  throw  them  into  the  fire. 
'  Besides,  the  best  of  wicked  men  is  infinitely  inferior  to  the  worst 
estate  of  a  saint.  The  palest  gold  is  better  than  the  brightest  brass  ; 
persecuted  piety  is  better  than  prospering  profaneness.  They  have 
but  the  bran,  the  dregs,  thou  hast  the  flour,  the  spirits,  of  outward 
things.  Thou  canst  say,  God  is  thy  portion  ;  and  dost  thou  com- 
plain of  thy  part  ?  Nay,  canst  thou  forbear  saying,  Ps.  xvi.  5,  6, 
'  The  lines  are  fallen  to  me  in  a  pleasant  place,  and  I  have  a  goodly 
heritage,' 

It  was  an  aggravation,  and  a  great  one,  of  David's  sin,  that  being 
a  rich  man,  and  having  great  flocks,  he  should  take  away  the  poor 
man's  only  lamb  ;  so  it  is  a  sad  heightening  of  thy  sin,  if,  when  thou 
art  rich,  and  hast  multitudes  of  real  mercies,  (the  covenant  of  grace, 
the  blood  of  Christ,  the  love  aud  image  of  God,  which  are  worth 
thousands  and  millions,  and  which  will  do  thee  good  to  all  eternity,) 
thou  shouldst  envy  a  poor  sinner  who  hath  only  a  little  sleep,  and 
meat,  and  drink,  with  many  an  aching  heart,  and  gripes  of  con- 
science, like  a  condemned  prisoner,  till  the  set  day  appointed  for 
his  execution.  Thales  being  asked  how  a  man  might  be  cheerful 
and  bear  up  in  affliction,  answered,  If  he  see  his  enemy  in  a  worse 
condition  than  himself.  His  expression  savours  of  vitiated  nature, 
and  is  contrary  to  grace  ;  but  if  the  misery  of  an  enemy  can  make 
a  heathen  merry  in  affliction,  sure  I  am  it  may  preserve  a  Christian 
from  envy. 

Queen  Elizabeth  envied  the  milkmaid  when  she  was  in  prison  ; 
but  had  she  known  the  glorious  reign  which  she  was  to  have  for 
forty-four  years,  she  would  not  have  repined  at  the  poor  happiness 
of  so  mean  a  person.  Christians  are  too  prone  to  envy  the  husks 
which  wandering  sinners  fill  themselves  with  here  below  ;  but  would 
they  set  before  them  their  glorious  hopes  of  a  heaven,  how  they 


Chap.  IX.]  the  christian  man's  calling.  Ill 

must  reign  with  Christ  for  ever  and  ever,  they  wouhl  see  little 
reason  for  their  repining.  Alas  !  what  a  pitiful  nothing  is  the  por- 
tion of  the  world's  greatest  potentates,  compared  with  the  inheritance 
of  the  saints  in  light.  Those  fowls  that  fly  aloft  have  so  small  a 
spleen,  saith  the  great  naturalist/  that  it  can  hardly  be  discerned, 
and  he  gives  this  reason,  because  those  birds  that  mount  in  the  air 
have  least  of  that  part  which  is  terrestrial,  for  the  spleen  is  the  seat 
of  melancholy,  which  hath  an  earthly  quality,  being  dry  and  cold. 
Sure  I  am,  those  saints  have  least  of  this  spleen  of  envy,  who  mount 
up  to  heaven  oftenest  on  the  wings  of  faith  and  meditation,  and 
take  a  view  of  their  future  happiness. 

Lastly,  Study  and  answer  God's  end  in  thy  afflictions.  This 
indeed,  though  named  last,  is  the  first  and  chiefest  of  all.  The 
errand  upon  which  a  messenger  is  sent  from  a  great  prince  is  much 
to  be  minded.  It  is  not  enough  to  forbear  fretting  at  him,  or  to 
rejoice  with  him,  but  to  interpret  his  language,  to  spell  out  his 
meaning,  is  'required.  A  disease  once  known  is  half  cured.  It  is 
a  great  piece  of  prudence  to  find  out  God's  end,  and  a  special  part 
of  piety  to  answer  God's  end  when  found  out.  God  spake  as  truly 
by  his  ten  works,  his  ten  plagues  to  Egypt,  as  he  did  by  his  ten 
words,  his  ten  precepts,  to  Israel.  Every  affliction  comes  to  thee  with 
a  message,  as  Ehud  did  to  Eglon — '  I  have  an  errand  to  thee  from 
God ' — with  an  errand  and  message  to  thee  from  the  great  God.^ 

Gideon  took  briers  and  thorns  and  taught  the  men  of  Succoth. 
God  takes  these  sharp  prickles  of  affliction,  thereby  intending  to 
teach  thee  his  statutes  :  3  Ps.  xciv.  11,  '  Blessed  is  the  man  whom 
thou  correctest  and  teachest  in  thy  law.' 

I  shall  first  shew  thee  what  God's  ends  are,  and  then  help  thee 
to  find  out  his  end  in  thy  particular  afiliction.* 

God's  ends  in  afflicting  are  divers. 

First,  It  may  be  to  try  and  discover  thee  to  thyself ;  to  try 
the  strength  of  grace.  Thou  couldst  hardly  have  thought  thy 
faith  to  have  been  so  weak  till  thou  wast,  like  Peter,  walking  on 
these  tempestuous  waters,  and  ready  to  sink  in  them.  Thieves, 
when  endeavouring  to  break  into  a  house,  and  are  prevented,  do 
this  courtesy  often  to  the  master  of  the  house,  that  they  shew  him 
the  weakest  part  of  his  dwelling.  Satan,  by  the  troubles  he  brings 
on  saints,  doth  them  often  this  kindness,  that  by  his  rough  waters 

I  Hist.,  ii.  cap.  15. 

^  Qui  beneficiis  noii  intelligitiu-  vel  plagis  intelligatur. — Cypr.  in  Dementia. 
'  Crux  est  velut  instrumentum  quo  Deus  nos  expolit. — Polan.,  lib.  vi.  cap.  39. 
*  Yerberat  et  lacerat ;  non  est  sx'vitia,  certameii  est.  — *Se?i€C.  de  Prov.,  cap.  4. 


112  THE  CHRISTIAN  MAN'«  CALLING.  [PaRT  II. 

their  leaks  are  made  known  to  tliem.  To  try  the  truth  of  grace, 
God  therefore  led  Israel  many  years  through  the  wilderness,  when 
he  could  have  carried  them  a  nearer  way  in  a  few  days  to  Canaan, 
'  to  prove  them,  and  to  know  what  was  in  their  hearts,'  Deut.  viii. 
2.  ThePsilli,  a  people,  saith  Pliny,  (lib.  xxviii.,)  whom  no  venom 
will  hurt,  if  they  suspect  any  of  their  children  to  be  none  of  their 
own,  put  an  adder  to  its  breast ;  if  it  be  stung,  and  the  flesh  swell, 
they  cast  it  away  as  spurious.  It  is  not  affliction,  but  a  holy  en- 
during of  it, — '  if  ye  endure  chastening,'  Heb.  xii.  7, — which  is  a 
sign  of  adoption.  A  father  will  sometimes  cross  his  child  to  try  his 
disposition.  I  have  read  a  story  of  a  little  child  about  eight  or  nine 
years  old,  that  being  extremely  pinched  with  hunger,  looked  one  day 
pitifully  necessitous  on  her  mother,  and  said.  Mother  do  you  think 
that  God  will  starve  us  ?  The  mother  answered,  No,  child,  he  will 
not.  The  child  replied,  But  if  he  do,  yet  we  must  love  him  and 
serve  him.  Here  was  language  that  spake  a  well-grown  Christian. 
For  indeed  God  brings  us  to  want  and  misery,  to  try  us  whether  we 
love  him  for  his  own  sake,  or  for  our  own  sakes  ;  for  those  excel- 
lencies that  are  in  him,  or  for  those  mercies  we  have  from  him; 
to  see  whether  we  will  say,  with  the  cynic  to  Antisthenes,  Nullus 
tarn  durus  erit  haculns,  &c.  There  shall  be  no  cudgel  so  crabbed 
as  to  beat  me  from  thee. 

Secondly,  It  may  be  to  purge  out  some  sin  which  thou  harbourest ; 
the  stock  is  purged  by  salt  water.  A  garment  is  stricken  with  a 
staff  that  the  dust  may  be  beaten  out.  Tribulation  comes  from 
tribulus,  a  flail,  because  it  makes  the  husk  fly  off.  Crows,  when 
sick,  take  stones  which  make  them  vomit,  and  then  they  are  well. 
Affliction  doth,  as  a  Serjeant  or  bailiff,  it  comes  to  bring  our  sins, 
our  debts,  to  remembrance.  Joseph  spake  roughly  to  his  brethren, 
to  make  them  remember  themselves,  and  repent  of  their  sin ; 
when  that  was  done,  he  discovered  himself,  and  spake  kindly  to 
them.  So  God  dealeth  severely  with  his  children,  to  make  them 
mindful  of,  and  mournful  for,  their  sins.  When  once  he  hath 
brought  them  to  that,  he  smileth  on  them.  David  hath  one  psalm 
which  he  calls  '  A  psalm  to  bring  to  remembrance,'  Ps.  xxxviii.  1, 
which  treateth  of  his  great  afflictions,  because  they,  like  Pharaoh's 
dream  to  his  butler,  make  men  remember  their  faults.! 

Art  not  thou  in  love  with  the  world  ?  No  wonder  that  then 
God  makes  it  an  iron  furnace,  that  thou  mayest  no  longer  value  it 
as  an  ivory  palace.     He  turneth  earth  into  a  kind  of  hell  to  thee, 

1  Sciebat  enim  quam  facile  et  cito  eranescant  poense  divinitus  inflictae,  quibus  in 
totam  vitam  nos  erudiri  decebat.  —  Calv.  in  loo. 


Chap.  IX.]    •       the  christian  man's  calling.  113 

because  thou  hast  made  it  thy  heaven.  God  carried  Israel  about 
in  the  wilderness,  because  their  hearts  hankered  after  Egypt.  He 
rubs  wormwood  on  the  breasts  of  the  world  to  wean  thee  from  it. 

Art  thou  not  secm^e  ?  No  wonder  then  that  he  applieth  blisters 
to  thy  neck,  cupping-glasses  to  thy  back,  and  wax-lights  to  thy 
feet,  to  awaken  thee  out  of  thy  lethargy.  Shouldst  thou  be  suf- 
fered to  continue  sleeping,  thou  wouldst  sleep  the  sleep  of  death. 
He  beats  up  thy  quarters,  to  make  thee  stand  upon  thy  guard. 
When  enemies  flank- an  army,  it  makes  them  orderly  in  their  march, 
and  keeps  them  from  straggling. 

Art  thou  not  proud  and  conceited  ?  If  so,  he  gives  thee  a  thorn 
in  thy  flesh,  to  prick  thy  bladder  of  pride,  lest  thou  shouldst  be  puffed 
up  above  measure.  He  makes  thee  low  in  thy  condition,  that  thou 
mayest  be  lowly  in  thy  disposition.  Tliat  which  lessens  our  heaps 
and  estates,  often  lesseneth  "^  our  hearts.  God  therefore  brought  the 
Jews  to  great  hardships,  to  make  them  humble,  Deut.  vi.  2.  The 
poor  useth  entreaties,  saith  Solomon. 

Hast  thou  not  dallied  with  mercies  ?  Now  God  removes  them 
from  thee,  that  by  the  want  of  them,  thou  mayest  know  the  worth 
of  them.  Naturalists  tell  us,  if  musk  hath  lost  its  scent,  by  being 
put  into  a  sink,  it  will  recover  it  again.  Hunger  and  fasting  will 
make  thee  relish  thy  food  ;  sickness  will  make  thee  prize  thy  health. 
The  spring  is  more  pleasant  after  a  sharp  winter  ;  harmonious 
sounds  are  much  commended  to  us  by  the  darkness  and  silence  of 
the  night ;  the  bells  sound  best  near  the  waters ;  no  meat  so  de- 
lightful as  those  dishes  wherein  sour  things  are  conveniently  mingled 
with  sweet. 

Possibly  thy  heart  is  hard  ;  thou  wast  hardly  ever  sensible  of  thy 
own  sins,  or  others'  sufferings.  Now  there  are  but  two  ways  to  cure 
the  stone  in  the  bladder,  either  to  dissolve  it  by  soft  medicines,  or 
by  cutting  the  party.  God  tried  mercies  with  thee,  soft  means,  and 
could  not  dissolve  the  stone  of  thy  heart,  therefore  he  is  now  cutting 
thee,  with  an  intent  to  cure  thee.  A  good  fire  wiU  melt  the  hardest 
metals.  In  Silesia,  there  is  Fons  Solis,  the  Fountain  of  the  Sun,  out 
of  which  at  mid-day,  when  the  sun  is  nearest,  floweth  cold  water ; 
and  at  midnight,  when  the  sun  is  furthest,  floweth  hot  water.  Those 
who  have  been  cold  in  bewailing  their  sin  when  they  have  prospered 
in  the  world,  when  they  have  been  visited  with  affliction,  their  reins 
chastising  them  in  the  night  seasons,  have  been  hot  and  fervent  at  it. 

Possibly  thou  didst  rely  on  creatures.  Thy  leaning  on  those 
staves  hath  broken  them  in  pieces,  which  otherwise  would  have 

1  Qu.,  "  lessoneth  "  ?— Ed. 
YOL.  II.  H 


114  THE  CHRISTIAN  MAn's  CALLING.  '  [PaRT  II. 

been  helpful  to  thee  in  thy  journey.  Many  a  time  hath  our  Father 
made  the  creature  our  grief,  that  it  might  not  be  our  god.  If  any 
of  these,  or  any  other  sin,  be  the  end  for  which  thou  art  afflicted, 
search  it  out.  As  the  mariners  in  a  storm  inquired  for  whose  sake 
it  came,  and  never  ceased  till  they  found  him  out,  and  had  thrown 
that  Jonah  overboard  ;  so  do  thou  seai'ch  as  narrowly  for  thy  lust 
as  for  thy  life — expect  no  calm  till  this  be  done.  Wlien  thou  hast 
found  out  the  sin,  go  to  God  speedily,  confess  it  thoroughly,  with 
all  its  aggravations,  and  bewail  it  heartily.  When  the  Jews  had 
found  out  Paul,  whom  they  supposed  to  be  a  pestilent  fellow,  and  a 
mover  of  sedition,  they  cry  out,  'Men  of  Israel,  help  :  This  is  the 
man  that  teacheth  everywhere  against  the  people,  and  the  law,  and 
this  place  :  and  further,  brought  Greeks  also  into  the  temple,  and 
hath  polluted  this  place,'  Acts  xxi.  28.  So  do  thou  cry  to  God, 
Help,  Lord ;  this  is  the  sin  that  hath  so  much  provoked  thy  majesty, 
profaned  thy  name,  grieved  thy  Spirit,  and  polluted  my  own  soul ! 
Lord,  help  me  to  mourn  for  it,  and  help  me  to  turn  from  it.  Let 
the  hatred  wherewith  I  shall  hate  it,  be  greater  than  the  love  where- 
with I  have  ever  loved  it.  Help,  Lord  ;  this  is  the  sin  that  hath 
caused  all  my  sorrows,  all  my  sufferings. 

When  God  had  afflicted  that  noble  worthy,  he  tells  God,  '  Thou 
inquirest  after  my  iniquity,  and  searchest  after  my  sin,'  Job  x.  6. 
Now  if  God  by  affliction  searcheth  after  thy  sin,  it  concerneth  thee 
to  search  and  try  thy  ways,  Lam.  iii.  4  ;  for  if  thou  dost  not  find  out 
thy  iniquities,  be  confident  thy  iniquities  will  find  thee  out ;  and 
then  thou  mayest  say,  as  Ahab  to  Elijah,  '  Hast  thou  found  me,  0 
mine  enemy  ?  '  for  it  will  come  to  thee,  as  the  prophet  to  the  king, 
with  dreadful,  doleful  tidings  indeed. 

Thirdly,  It  may  be,  the  end  of  God  in  afflicting  thee  is  to  increase 
thy  graces.  Wisps  scour  vessels  and  make  them  the  brighter.  '  I 
will  bring  a  third  part  into  the  fire,  and  refine  them  as  silver  is 
refined,'  Zech.  xiii.  9.  The  fire  purifieth  the  vessels  of  gold,  and 
makes  them  more  meet  for  the  master's  use.  True  Christians,  like 
the  vine,  bear  the  more  fruit  for  bleeding :  Dan.  xi.  33-35,  '  And 
some  of  them  of  understanding  shall  fall  to  try  them,  and  to  purge 
them,  and  to  make  them  white.'  Here  are  the  three  ends  of  afflic- 
tion. Some  refer  their  fall  to  the  sad  afflictions  which  they  suf- 
fered in  the  days  of  Antiochus,  of  which  there  should  be  this 
threefold  use : — 1.  Some  should  be  tried ;  2.  Some  should  be  purged ; 
3.  Some  should  be  made  white.  Those  frosts  and  showers  should 
whiten  and  purify  the  faithful. 

Isiael  in  Egypt,  the  more  oppressed,  the  more  they  multiplied. 


Chap.  IX.]  the  christian  man's  calling.  115 

The  camomile  springs  the  more  and  the  better  for  being  trodden  on. 
Pliny,  in  his  Natural  History ,i  writeth  of  certain  trees  growing  in 
the  Bed  Seas,  which,  being  beat  upon  by  the  waves,  stand  like  a  rock, 
immoveable,  and  in  a  full  sea  they  are  quite  covered  with  water ; 
these  trees  are  bettered  by  the  roughness  of  the  waves.  A  Christian 
that  is  by  faith  planted  into  the  Ked  Sea  of  Christ's  blood,  doth  not 
•  only  stand  fast  in,  but  also  flourisheth  the  more  for,  the  billows  of 
afflictions. 

It  is  reported  of  the  lioness  that  she  leaves  her  whelps  till  they 
are  almost  killed  with  crying,  and  hereby  makes  them  the  fuller 
of  courage.  So  God  often  leaveth  his  children  till  they  are  even 
ready  to  despair  ;  he  lets  his  David  cry  out  till  his  throat  be  dry, 
and  his  moisture  turned  into  the  drought  of  summer,  before  he 
sendeth  from  heaven  and  saveth  him,  and  hereby  he  increaseth 
his  faith  and  patience.  '  Here  is  the  faith  and  patience  of  the 
saints,'  saith  the  apostle,  speaking  of  great  afflictions,  Kev.  xiii.  10. 
Here  it  is  exercised,  and  here  it  is  increased ;  for  frequent  acts  of 
grace  strengthen  the  habits  of  grace.  The  fire  strengthens  our 
liquors ;  the  better  they  are  boiled,  the  stronger  they  are.  The 
hottest  cordial  water,  and  strongest  spirits,  are  distilled  and  ex- 
tracted by  fire.  The  fire  of  affliction  increaseth  the  strength  of 
our  graces.  As  in  winter  the  outward  cold  fortifieth  our  inward 
parts,  by  forcing  in,  and  uniting  our  natural  heat ;  so  adversity 
strengtheneth  the  Christian,  by  forcing  him  to  use  and  unite  all  his 
courage. 

Now  it  is  probable  thou  wilt  say,  I  would  willingly  answer  God's 
end,  but  how  may  I  find  it  out  ?  I  cannot  understand  the  lan- 
guage of  the  rod,  and  so  cannot  obey  its  voice. 

To  satisfy  this  query,  I  would  advise  thee, 

1.  To  observe  the  kind  of  thy  affliction.  Sometimes  the  sin  is 
written  in  broad  letters  on  the  forehead  of  the  punishment.  When 
Absalom  killed  Amnon,  and  defiled  his  father's  concubines,  and 
was  afterwards  slain  by  Joab,  David  might  easily  see  his  sin  in 
the  face  of  his  suffering.  Because  he  neglected  to  do  justice  on 
Amnon,  therefore  God  suffered  Absalom  to  murder  him  unjustly. 
Because  he  defiled  the  wife  of  Uriah  secretly,  God  permitted  Ab- 
salom to  lie  with  his  wives  openly.  Because  he  cockered  Absalom, 
though  the  blood  of  Amnon  required  blood,  therefore  God  let  out 
the  blood  of  Absalom  by  the  hand  of  Joab.  The  Sodomites  burned 
with  unnatural  fire,  that  was  their  sin,  and  God  punished  them 
with  supernatural  fire.     The  Egyptians  killed  the  Jewish  children, 

^  Lib.  xii.  cap.  5. 


11(3  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

and  God  slew  their  first-born ;  punishment  often  bears  the  image 
and  superscription  of  the  sin  upon  it. 

Art  thou  oppressed  in  thy  estate  ?  Consider  whether  thou  never 
didst  oppress  others,  as  the  greater  fish  devouring  the  smaller. 
Art  thou  cheated  and  cozened  of  thy  right  ?  Look  back  upon  thy 
life ;  didst  thou  never  defraud  others  of  their  due,  like  a  beast 
of  prey,  tearing  away  by  thy  power  others'  portions  ?  Art  thou  ■ 
disgraced  ?  Examine  thyself,  whether  thou  hast  not  slandered 
others,  as  a  cupping-glass  drawing  their  worst  humours,  and  re- 
vealing their  faults,  when  thou  hast  concealed  their  virtues.  So, 
whatsoever  thy  affliction  be,  put  the  question  to  thy  soul,  whether 
thou  hast  not  to  others  occasioned  the  same  suff'ering  ?  God  payeth 
some  in  their  own  coin.  If  sickness  or  continual  pain  be  thy 
affliction,  consider  whether  thou  hast  not  been  intemperate,  and 
so  brought  thyself  to  the  rack.  The  sinner  sometimes  reapeth 
the  same  seed  which  he  soweth  ;  you  may  read  who  is  the  father 
of  the  child,  what  sin  begot  the  affliction,  by  the  favour  and  features 
of  the  child's  face,  it  doth  so  much  resemble  its  father. 

2.  If  thou  canst  not  find  out  the  cause  of  thy  disease  by  that 
symptom,  hearken  to  the  voice  of  conscience.  Look  into  that 
book,  and  see  what  debts  thou  owest  to  divine  justice,  for  which 
thou  art  now  arrested.  When  the  debtor  doth  not  mind  his  pay- 
ments, the  Serjeant  or  bailiff  is  sent  to  quicken  him.  Is  there  no 
way  of  wickedness  which  thou  allowest  ?  Though  in  the  day  of 
prosperity  carnal  pleasures  make  such  a  noise  that  the  voice  of 
conscience  cannot  be  heard,  yet  in  the  silent  night  of  adversity 
conscience  often  obtains  audience.  And  in  affliction,  like  an  officer, 
it  sheweth  the  mittimus,  which  mentions  the  offence  for  which  the 
malefactor  is  committed  to  prison. 

It  is  possible  God  may  be  reckoning  with  thee  for  some  old 
debt  which  thou  hadst  forgotten.  Look  into  thy  remembrance,  thy 
register-book,  and  there  thou  mayest  find  it.  It  is  observable  that 
the  patriarchs  had  committed  a  great  sin  in  the  sale  of  Joseph, 
which  passed  many  years  unregarded  and  unrepented.  The  golden 
dust  of  prosperity  had  so  covered  the  looking-glass  of  conscience, 
that  they  could  not  behold  in  it  the  ugly  face  of  their  crimson 
fault ;  but  when  they  came  to  be  in  great  perplexity  in  Egypt, 
adversity  did  them  that  friendly  office,  as  to  wipe  off  that  dust, 
and  then  conscience  makes  a  true  representation  to  them  of  their 
sin.  As  what  is  written  with  the  juice  of  lemons,  their  sin  was 
legible  when  brought  to  the  fire.  '  We  are  verily  guilty  concerning 
our  brother,  in  that  we  saw  the  anguish  of  his  soul,  when  he  be- 


Chap.  IX.]  the  christian  man's  calling.  117 

sought  ns,  and  we  would  not  hear  ;  therefore  is  this  distress  come 
upon  us,'  Gen.  xliii.  21.  Affliction  untieth  the  tongue  of  conscience, 
that  it  speaketh  plainly  to  men  and  women — this  is  the  sin,  this  is 
the  lust,  that  hath  brought  this  load  of  sufferings.  And  affliction 
unstoppeth  the  ears  of  men  and  women,  that  they  hearken  to  its  cry. 
Oh !  it  is  true  indeed,  we  did  thus  and  thus,  conscience  charged, 
and  God  commanded  us  to  the  contrary,  and  we  would  not  hear ; 
we  are  verily  guilty,  therefore  is  this  distress  come  upon  us. 

3.  If  thou  hast  been  faithful  in  empannelling  conscience  upon 
the  indictment,  and  that  bring  in  an  ignoramus,  go  to  God,  and 
entreat  him  to  acquaint  thee  with  his  mind  in  his  providence,  and 
with  the  meaning  of  thy  punishment.  When  the  children  struggled 
in  Kebekah's  womb,  she  said,  '  Why  am  I  thus  ?  And  she  went 
to  inquire  of  the  Lord.  And  the  Lord  said  unto  her,  Two  nations 
are  in  thy  womb,'  Gen.  xxv.  22.  So  now  thou  art  in  the  midst  of 
strivings  and  stragglings,  go  to  God,  inquire  of  him ;  possibly  he 
may  answer  thee.  Two  parties,  two  princes,  are  within  thee,  flesh 
and  spirit,  Christ  and  Satan,  and  they  are  striving  which  shall  be 
the  conqueror.  Or  do  as  Job  under  his  sore  troubles,  '  Lord,  do  not 
condemn  me ;  shew  me  wherefore  thou  contendest  with  me,'  Job 
X.  2.  Lord,  my  troubles  and  crosses  are  well  known ;  the  eyes  of 
others  see  them,  and  my  heart  feels  them ;  but  the  cause  of  them 
is  unknown.  There  is  a  veil  upon  my  understanding,  that  I  can- 
not discern  thy  meaning ;  there  is  a  curtain  drawn  between  me 
and  the  ground  of  my  crosses.  Oh  scatter  these  mists  that  hinder 
my  sight,  that  I  may  know  the  reason  of  my  sufferings ;  for  though 
I  know  that  I  am  a  sinner,  and  am  guilty  of  many  weaknesses,  yet 
I  know  also  that  I  am  not  wicked.  I  have  examined  myself,  and 
am  not  conscious  of  any  ungodliness  or  close  hypocrisy,  much  less 
of  any  profaneness  or  scandalous  enormity,  which  should  provoke 
thee  thus  severely  to  punish  me.  I  do  not  desire  to  know  it  as 
suspecting  thy  goodness  and  holiness,  but  as  suspecting  my  own 
evil  heart.  Shew  me  wherefore  thou  contendest  with  me,  whether 
it  be  for  sin  or  no  ;  if  for  sin,  for  what  sin ;  that  I  may  repent  of 
it,  and  return  to  thee.  If  not  for  sin,  shew  me  for  what  end, 
whether  to  prove  and  try  me,  or  to  purify  and  strengthen  me. 

There  is  no  better  way  for  a  prisoner  to  know  the  reason  of  his 
confinement,  than  to  ask  the  justice  or  magistrate  that  committed 
him ;  there  is  no  surer  way  to  know  the  cause  of  our  sufferings, 
than  to  go  to  that  God  that  sends  them.  Every  wise  agent  can 
give  a  rational  account  of  his  actions.  Though  God's  will  be  a 
sufficient  answer  to  all  our  queries, — '  he  doth  whatsoever  he  please th 


118  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II. 

in  heaven,  and  in  earth,  and  in  all  deep  places,' — yet  he  wills  nothing 
without  infinite  reason,  and  is  pleased  to  let  his  friends  know  what 
is  his  end  in  his  actings.  '  The  secrets  of  the  Lord  are  with  them 
tliat  fear  him,'  Ps.  xxv. 

But,  reader,  when  thou  goest  to  God  by  prayer,  to  know  why 
thou  dost  suffer,  do  it  in  a  serious,  solemn  manner,  and  with  a 
settled  purpose  to  answer  his  afflicting  providence.  An  ordinary 
seeking  will  not  serve  turn  in  extraordinary  sufferings.  When  a 
famine  was  in  the  days  of  David  upon  Israel  three  years,  year  after 
year,  the  holy  king  doubtless  did  often  desire  of  God  to  know  what 
fault  in  Israel  had  incensed  him  to  send  a  famine  on  Israel.  It  is 
not  probable  he  would  suffer  so  mortal  a  distemper  to  infect  the 
body  politic  so  long,  and  never  look  after  its  cause  and  cure  ;  yet 
he  could  not  find  it  out,  till  at  last,  after  the  end  of  three  years,  he 
goeth  to  God,  by  that  grand  and  most  solemn  way  of  inquiry,  by 
Urim  and  Thummim,^  and  then  God  answers  him,  '  It  is  for  Saul 
and  his  bloody  house,  because  he  slew  the  Gibeonites,'  2  Sam.  xxi.  1. 
Upon  which  he  hangs  up  some  of  Saul's  sons,  and  the  judgment 
was  removed.  If  thou  canst  not  by  thy  daily  fervent  prayers  find 
out  the  cause,  set  apart  a  day,  or  days,  of  humiliation  and  fasting. 
As  some  devils  will  not  be  cast  out  without  fasting  and  prayer,  so 
the  reason  of  some  distresses  will  not  be  found  out  without  fasting 
and  prayer.  On  such  a  day  of  prayer  unbosom  thyself  freely  and 
fully  to  God.  Oh,  it  is  sad  to  be  hiding  thy  sins  when  God  is 
searching  for  them.  Entreat  him  to  try  thee  ;  say,  as  the  psalmist, 
'  Search  me,  0  God,  and  know  my  heart:  try  me,  and  know  my 
thoughts :  and  see  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting,'  Ps.  cxxxix.  23,  24.  Bewail  thy  original 
pollution,  which  is  the  grand  remote  cause  of  all  affliction,  though 
some  particular  corruption  may  be  a  nearer  cause,  as  the  brittleness 
of  man's  body  is  the  natural  remote  cause  of  death,  though  some 
one  disease  be  the  next  and  immediate  cause.  Bemoan  also  all  thy 
actual  transgressions,  which  thou  canst  possibly  remember,  and 
accent  them  with  their  crying  circumstances.  After  this,  condemn 
thyself  for  them,  and  resolve,  through  divine  help,  to  forsake  them. 
If  God  make  known  to  thee  which  is  thy  darling  sin,  that  hath  cost 
thee  so  much  sorrow,  which  is  the  Absalom,  (that  had  he  received 
his  due,  had  been  hanged  long  before  for  the  murder  of  Christ,)  that 
now  is  in  arms  to  rob  thee  of  thy  crown  and  life,  causing  such  dis- 
turbance and  distress  unto  thee.  As  thou  lovest  thy  soul,  entertain 
not  any  favourable  thoughts  of  him.  Do  not  wish.  Oh  that  he 
might  be  spared,  and  dealt  gently  with  for  thy  sake ;  but  with  the 


Chap.  IX.]  the  christian  man's  calling.  119 

greatest  hatred  hasten  his  execution.  Let  such  a  day  be  as  the  fast 
among  the  Jews,  wherein  all  their  blasphemers  were  put  to  death. 
Let  no  one  malefactor  be  hid,  like  Joash,  in  a  secret  chamber,  to 
avoid  the  stroke  of  vengeance.  After  this  renew  thy  covenant  with 
the  Lord,  to  walk  before  him  in  holiness  and  righteousness  all  thy 
days.  Kesolve  upon  every  known  duty,  and  against  every  known 
iniquity.  Call  aloud  to  Jesus  Christ,  to  stand  bound  for  thee,  and. 
to  be  thy  surety  for  thy  good  behaviour ;  and  if  thou  art  but  sin- 
cere and  faithful  in  these  particulars,  thy  affliction  may  be  removed. 
When  the  wound  is  well  the  plaster  falls  off ;  the  messenger  de- 
parts when  he  hath  done  his  errand  ;  or  however  it  is  sanctified  to 
thee,  and  sanctified  misery  is  a  greater  mercy  than  the  whole  crea- 
tion. Now  thou  mayest '  rejoice  in  tribulation ;  knowing  that  tribu- 
lation worketh  patience,  and  patience  experience,  and  experience 
hope,  and  hope  maketh  not  ashamed,  because  the  love  of  God  is 
shed  abroad  in  thy  heart.'  i  Though  thy  chastisement  be  no  in- 
fallible sign  of  God's  love,  yet  thy  improvement  of  it  in  this 
gracious  manner  is  a  sure  sign  of  his  special  favour.  If  the  philo- 
sopher Zeno,  after  his  shipwreck,  blessed  fortune  for  his  prosperous 
misfortune,  because  it  made  him  a  better  scholar,  having  deprived 
him  of  that  which  had  diverted  him  from  his  studies,  surely  thou 
hast  more  cause  to  bless  providence  for  thy  hajDpy  unhappiness,  be- 
cause it  hath  made  thee  the  better  Christian.  Thou  mayest  say, 
'  Lord,  it  was  good  for  me  that  I  was  afflicted,  that  I  might  learn 
thy  statutes.  Before  I  was  afilicted  I  went  astray,  but  now  I  keep 
thy  word,'  Ps.  cxix.  67. 

But,  on  the  other  hand,  it  will  be  ill  if,  after  thy  afflictions,  and 
the  pains  God  hath  taken  with  thee,  thou  art  not  more  holy.  It  is 
sad  to  be  put  to  pain  to  no  profit,  to  be  cut  and  lanced,  and  not  to 
have  thy  bad  blood  let  out.  God  complaineth  of  this :  '  In  vain 
have  I  smitten  your  children,  and  they  have  not  received  correction,' 
Jer.  ii.  80.  I  gave  them  physic,  but  to  no  purpose ;  but  it  is  dole- 
ful for  a  man  to  come  out  of  affliction,  as  a  sheep  out  of  a  ditch, 
dirty  and  defiled;  or  as  a  piece  of  iron  out  of  the  smith's. hand, 
after  it  hath  been  first  in  the  fire  and  then  in  the  water,  more 
hardened  than  it  was  before.  It  is  bad  not  to  be  the  better  for 
afiliction  ;  for  a  person  to  come  out  of  his  chamber,  where  he  was 
at  the  gate  of  death,  amended  in  body  but  not  in  soul.  Ephraim 
remembers  his  incorrigibleness  upon  the  day  of  his  repentance ; 
'  Thou  hast  chastised  me,  and  I  was  chastised,  as  a  bullock  unac- 
customed to  the  yoke,'  Jer.  xxxi.  18 — rather  kicking  at,  than  sub- 

^  Post  afflictiones  vita  bonis  tranquillior. — Nazian.  in  Orat.  ad  Cyp. 

<4 


120  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

mitting  to,  my  deserved  sufFerings.  To  such  a  man  Augustine 
sadly  expresseth  himself,  Perdidisti  utilitatem  ccdamitatis;  Thou 
hast  lost  the  profit  of  thy  physic,  i  The  cost  which  God  was  at -with 
thee  was  thrown  away.  But  oh  how  intolerable  is  it  for  the  child 
to  be  the  more  froward  when  he  is  corrected  for  his  faults  !  The 
next  thing  he  may  expect  is  to  be  turned  out  of  doors.  Not  to  be 
reformed  by  afflictions,  speaks  a  child  of  rebellion  and  disobedience ; 
but  to  wax  worse  by  affliction,  speaks  a  son  of  reprobation  and  per- 
dition. The  tree  which,  after  dunging  and  pruning,  is  unfruitful, 
is  for  the  fire.  If  the  ten  plagues  do  not  reform  Pharaoh,  the 
Eed  Sea  shall  ruin  him. 


<^HAPTEE  X. 

The  means  ivherehy  Christians  may  exercise  themselves  to  godliness 
in  adversity.     As  also  a  good  ivish  about  that  condition. 

Having  laid  down  the  motives,  and  also  discovered  wherein  the 
nature  of  exercising  thyself  to  godliness  in  adversity  consisteth,  I 
proceed  to  the  third  thing  promised,  and  that  is  to  acquaint  thee 
with  the  means  which  may  be  helpful  to  thee  herein. 

First,  If  .thou  wouldst  exercise  thyself  to  godliness  in  affliction, 
labour  to  see  God's  hand  in  all  thy  afflictions.  Do  not,  like  the 
dog,  snarl  at  the  stone,  but  look  up  to  the  hand  that  throweth  it. 
Consider,  whosoever  be  the  messenger  that  bringeth  it,  God  is  the 
master  that  sendeth  it,  and  then  the  present,  whatsoever  it  be,  will 
have  the  more  acceptance  for  the  author's  sake.  '  Can  a  bird  fall 
into  a  snare,  where  no  gin  is  for  him  ?  Shall  there  be  any  evil  in 
the  city,  and  the  Lord  hath  not  done  it?'  Amos  iii.  6,  7.  The  bird 
seems  to  be  taken  by  chance,  but  he  is  taken  by  providence.  The 
bird  did  not  see  the  snare,  but  the  fowler  set  the  snare  purposely 
for  him.  Afflictions  seem  to  come  accidentally  on  men,  but  we  are 
caught  in  them  intentionally  by  God.  Though  we  do  not  foresee 
them,  yet  God  fore-appoints  them,  and  to  him  we  must  look  if  we 
would  improve  such  providences. 

We  are  at  least  silent  when  we  suffer  from  them  who  are  much 
our  superiors.  Though,  when  our  equals  or  inferiors  strike  us,  we 
presently  run  for  a  writ ;  yet  if  our  sovereign,  whose  laws  we  have 

^  Perdidiatis  utilitatem  calamitatis  ;  et  miserrimi  facti  estis,  et  pessimi  perman- 
sistis. — Aug.  de  Civitate  Dei,  lib.  i.  cap.  33. 


Chap.  X.]  the  chkistian  man's  calling.  121 

broken,  scourge  us,  or  brand  us  by  his  officers,  we  submit.  Boys 
will  reverence  the  rod  in  the  hand  of  their  master,  though  they 
lauo-h  at  it  in  the  hands  of  their  fellows.  '  Who  art  thou  that  re- 
pliest  against  God  ? '  is  sufficient  to  make  a  Christian  both  patient 
and  pious  under  the  heaviest  cross.  This  consideration  moved  Job, 
instead  of  blaspheming,  to  bless  God,  when  he  received  such  smart 
blows  from  God :  '  The  Lord  hath  given,  and  the  Lord  hath  taken 
away,  blessed  be  the  name  of  the  Lord.'  Had  he  said  and  thought, 
The  Lord  hath  given,  and  the  Chaldeans  and  Sabeans  have  taken 
away,  his  rage  might  probably  have  conquered  his  reason,  and 
Satan  might  have  been  gratified  in  what  he  so  impatiently  desired; 
but  because  Job  knew  that  his  potion  was  sent  him  from  heaven,  he 
cheerfully  takes  it,  and  pays,  according  to  his  estate,  his  thanks  to 
his  physician :  '  The  Lord  hath  taken,  blessed  be  the  name  of  the 
Lord.'  We  value  and  esteem  our  gifts  according  to  the  quality  and 
sincerity  of  the  giver.  Jerome  would  persuade  his  friend  Julian 
to  say,  upon  the  loss  of  children,  Lord,  thou  hast  taken  away 
the  childi'en  which  thou  gavest  me ;  I  do  not  murmur  at  thee  for 
taking  them,  but  I  thank  thee  for  giving  them.  His  dominion  over 
us  commandeth  submission.!  Jje  giveth  out  of  his  mercy,  and  he 
takes  away  out  of  justice  :  may  not  he  do  what  he  will  with  his 
own?  Mat.  xx.  15. 

A  sight  of  God,  like  the  word  of  Christ  in  the  ship,  did  allay 
and  calm  those  high  winds  and  boisterous  waves  which  threatened 
to  overturn  the  soul  of  the  psalmist :  *  I  was  dumb,  and  opened  not 
my  mouth ;  because  thou,  Lord,  didst  it,'  Ps.  xxxix.  9.^  If  you  con- 
sider the  third  verse  of  the  psalm,  you  will  find  that  his  heart  was 
very  hot,  and  the  fire  of  his  inward  passion  was  so  great,  by  reason 
of  his  afflictions  from  Saul  and  his  courtiers,  that  it  was  like  to 
break  out  into  a  flame  to  his  own  ruin.  But  this  was  the  water 
that  quenched  it :  '  Thou,  Lord,  didst  it.'  As  when  our  lungs  are 
exceeding  hot  with  their  motion,  and  ready  to  burn  up  themselves 
with  their  own  heat,  even  then  they  are  cooled  by  the  air  which 
they  suck  in ;  so  the  heart  of  the  prophet,  heated  with  anger  and 
impatience,  was  cooled  with  this  gale,  that  it  was  God's  pleasure. 
When  he  once  saw  God's  hand  and  seal  to  the  warrant  for  his  cor- 
rection, he  durst  not  open  his  mouth  against  it.  The  hand  of  an 
infinite,  unquestionable,  only  wise  God,  is  such  a  muzzle  on  a  saint's 

^  Tulisti  liberos  qiios  ipse  dederas :  non  contristor  quod  recepisti,  sed  gratias  ago 
quod  dedisti. — Jerome. 

*  Quia  tu  fecisti,  i.e.,  non  casu  aut  fortuna,  aut  temere  ista  mihi  acciduiit,  sed 
sapientissimo  tuo  consilio,  et  justo  judicio  res  liominum  reguntur. — Moller.  in  loc. 


122  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

mouth  that  he  cannot  murmur,  '  I  was  dumb,  and  opened  not  my 
mouth;  because  thou,  Lord,  didst  it.'l 

As  men  generally  look  not  up  to  the  author  of  their  mercies,  and 
thence  are  so  unthankful,  so  they  look  not  up  to  the  author  of  their 
afflictions,  and  hence  are  so  impatient  and  fretful.  It  is  observ^able 
that  patience  did  wonderfully  triumph  in  David's  breast  under 
Shimei's  bitter  railings.  Though  that  traitor  struck  fire  again  and 
again,  he  was  wet  tinder,  he  did  not  take.  Yet  at  another  time, 
when  Nabal  offered  him  a  little  unkindness,  that  small  wind  raised 
a  grievous  storm  of  passion  in  his  spirit :  '  So  and  more  also  do 
God  unto  the  enemies  of  David,  if  I  leave  of  all  that  pertain  to  him 
by  the  morning  light  any  that  pisseth  against  the  wall,'  1  Sam. 
XXV.  22.  But  if  we  read  the  story,  we  may  quickly  see  the  reason. 
David  heard  God's  voice  in  Shimei's  language,  but  did  not  see 
God's  hand  in  Nabal's  carriage.  '  Let  him  alone,  and  let  him 
curse,'  saith  he  of  Sliimei ;  '  for  the  Lord  hath  said  unto  him.  Curse 
David,'  2  Sam.  xvi.  9,  10.  The  Lord  hath  bidden  him  with  a 
word  of  sufferance,  though  not  of  allowance,  with  the  word  of  his 
providence,  though  not  of  his  precept  ;2  therefore  I  must  bear  it  with 
submission  and  patience ;  he  who  hears  God  speaking  will,  if  he 
know  himself,  be  silent. 

The  foolish  heathen,  whose  understandings  were  darkened,  could 
see  no  farther  than  second  causes,  hence  acted  like  distracted  per- 
sons under  the  cross.3  Xerxes,  the  Persian  monarch,  having  re- 
ceived a  loss  by  the  rage  of  Hellespontus,  caused  three  hundred 
stripes  to  be  given  it,  and  cast  fetters  into  the  water,  as  if  he  could 
make  it  his  prisoner,  and  bind  it  at  his  pleasure.  Darius,  because 
the  river  Gynde  had  drowned  his  white  horse,  threatened  to  divide 
it  into  many  channels,  and  so  weaken  its  strength,  that  one  should 
go  over  it  on  foot.^  Those  that  look  only  at  means  thus  murmur, 
and  bewray  their  madness. 

When  men  drink  of  waters  far  from  the  spring,  and  nigh  the 
sea,  they  are  brackish,  and  of  an  ill  taste;  but  if  they  drink  them  in 
the  fountain  {Dulcius  ex  ipso  fonte,  &c.),  they  are  sweet.  As  Solinus 
reports  of  Hj^panis,  a  Scythian  river,  that  the  water  thereof  is 
bitter,  as  it  passeth  through  Exampius,  but  very  sweet  in  the 
spring. 5  When  men  drink  the  waters  of  affliction,  in  the  musty 
vessels  of  instruments,  no  wonder  that  they  are  the  waters  of 

^  Nihil  ad  compescendos  doloris  impetus  aptius  est,  quam  ubi  nobis  in  mentem 
venit,  non  cum  homine  mortali,  sed  cum  Deo  negotium  esse. — Calvin,  in  loc. 
="  Verbo  providentioa,  non  prsecepti. — Jim.,  in  loc,  ^  Herodot.,  lib.  vii. 

■»  Sencc,  De  Ira.  «  Cap.  20. 


Chap.  X.]  the  christian  man's  calling.  123 

Marali,  bitter  waters,  and  set  men,  as  those  waters  did  the  Israel- 
ites, a-murmuring ;  but  when  they  drink  them  in  the  fountain, 
consider  them  in  the  blessed  God,  the  principal  efficient,  they  are 
tolerable,  if  not  pleasant.  Christians  can  take  anything  kindly 
from  the  hands  of  their  God.  It  was  a  holy  speech  of  that  honour- 
able Lord  Duplessis,  at  the  death  of  his  only  son,  I  could  not  have 
borne  this  from  a  man,  but  I  can  from  my  God.  Beasts  will  take 
blows  from  their  master,  surely  then  we  may  from  our  Maker. 

2.  Consider,  God's  affection  is  the  spring,  as  to  him,  of  all  thy 
afflictions.  Thy  temporal  cross  comes  from  the  same  love  that 
thy  eternal  crown  comes  from.  Infinite  and  eternal  love  is  the 
root  from  which  every  rod  springeth,  with  which  God  scourgeth 
thee.i  '  As  many  as  I  love,  I  rebuke;  whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son  whom  he  receiveth,'  Kev.  iii. 
17  ;  Heb.  xii.  5.  Men  will  not  take  the  pains  to  correct  stubborn 
servants,  but  turn  them  out  of  doors  ;  but  love  forceth  them  to 
chastise  their  sons.  God  out  of  hatred  lets  many  a  sinner  go  un- 
punished in  this  world.  He  prunes  not  the  tree  which  he  intends 
for  the  eternal  fire.  When  the  rope  is  designed,  the  rod  is  spared. 
The  malefactor,  according  to  our  law,  escapes  the  whipping-post 
that  is  condemned  to  the  gallows.  '  The  wicked  is  reserved  to  the 
day  of  destruction  ;  they  shall  be  brought  forth  at  the  day  of  wrath,' 
Job.  xxi.  30.  But  out  of  love,  he  afflicteth  saints.  2  '  In  very  faith- 
fulness thou  hast  afflicted  me,'  saith  David,  Ps.  cxix.  75  ;  as  if 
David  had  said,  Lord,  thou  art  not  only  righteous  in  giving  me  to 
di'ink  the  fruit  of  my  disobedience  to  thy  law,  but  thou  art  also 
gracious  in  causing  me  therein  to  taste  the  effects  of  thy  love.  Thy 
correcting  severity  proceeds  from  thine  electing  mercy ;  ^  thou 
couldst  not  be  faithful  to  my  soul  and  thy  covenant  of  salvation,  if 
thou  shouldst  suffer  me  to  wander  from  thy  commands,  and  not 
bring  me  home,  though  by  Weeping-cross.  It  is  worthy  our  obser- 
vation, that  God  binds  himself  as  well  to  give  his  children  a  rod  in 
their  minority  when  they  offend,  as  the  inheritance  when  they  come 
to  age.  '  If  they  break  my  statutes,  and  keep  not  my  command- 
ments, then  will  I  visit  their  iniquity  with  a  rod,  and  their  trans- 
gressions with  stripes  ;  nevertheless,  my  loving-kindness  I  will  not 
take  from  him,  nor  suffer  my  faitlifulness  to  fail.  Once  have  I 
sworn  by  my  holiness,  I  will  not  lie  unto  David.'     How  then  should 

1  Magna  est  misericordia  hie  virga  corrigi,  ne  alibi  duro  malleo  conterantur. — 
Nic.  de  Clemang.  Epist.  58. 

"  Quod  Deus  amat,  indurat  et  exercet  non  in  deliciis  sed  in  castris. — Sen.  Epist.  67. 
*  !Magna  Ira  est,  quando  peccantibus  nou  irascitur  Deus. — Jerome  Ejjisl.  33. 


124  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

he  be  faithful  to  his  word,  if  they  who  transgress  so  often  should 
never  feel  his  rod,  much  less  if  he  should  let  them  run  on  to  their 
ruin  !  He  visits  their  iniquities  with  stripes,  that  he  might  not 
take  from  them  his  loving-kindness,  nor  suffer  his  faithfulness  to 
fail.  The  punishments  of  sinners  are  vindictive,  the  fruits  of  pure 
wrath  ;  but  the  afflictions  of  saints  are  corrective,  the  genuine  pro- 
duct of  true  love.  '  All  his  ways  are  mercy  and  truth  ; '  not  only 
his  comforting,  but  his  correcting  ways.  If  he  smile,  it  is  in  mercy ; 
and  if  he  smite,  it  is  in  mercy.  Grod  may  change  his  dispensation 
towards  his  children,  but  never  his  disposition,  Ps.  xxv.  10. 

Some  write  of  the  Russians,  that  their  women  think  those  hus- 
bands do  not  love  them  who  do  not  beat  them,  and  those  husbands 
to  love  them  most  who  beat  them  most.  Sure  I  am,  those  that 
have  felt  most  of  the  weight  of  God's  hand  have  had  the  greatest 
room  in  his  heart.  As  it  was  said  of  Asher,  his  shoes  are  iron  and 
brass,  but  his  feet  are  dipped  in  oil,  in  love;  so  I  may  say  of  God. 
When  his  shoes  are  iron  and  brass,  when  he  treads  hard  and  treads 
heavy,  yet  his  feet  are  dipped  in  oil,  in  love,  Deut.  xxxiii.  24,  25. 
Those  bands  of  affliction  with  which  he  binds  his  saints,  are  bonds  of 
kindness,  and  those  cords  with  which  he  scourgeth  his  chosen,  are 
cords  of  love  ;  every  lash  speaks  love,  and  is  laid  on  by  love. 

Now,  what  a  sweet  syrup  is  this  for  thee,  0  Christian,  to  take 
the  bitter  pill  of  affliction  in  ;  I  cannot  but  think  it  must  needs  go 
down  the  glibber,  and  also  work  the  better.  Doth  love  send  it,  and 
wilt  thou  slight  it  ?  Shall  love  present  it  to  thee,  and  wilt  thou  be 
pettish  and  peevish  at  it  ?  God's  anger  is  more  grievous  than  any 
pressure  whatsoever,  but  his  love  will  make  amends  for  the  want  of 
any  outward  favour.  Thy  loving-kindness  is  better  than  life ; 
therefore,  as  long  as  thou  hast  this  sauce  in  thy  dish,  it  may  make 
anything  go  down.  '  A  dinner  of  herbs  with  love,  is  better  than  a 
stalled  ox  with  strife.'  The  eye  is  a  tender  part ;  yet,  when  dim  or 
dusky,  we  apply  sharp  powders  or  waters  to  eat  out  the  web,  or  dry 
up  the  rheum,  and  yet  love  it  nevertheless.  Friend,  God  may  love 
thee  as  the  apple  of  his  eye,  even  then  when  he  afflicteth  tliee 
sharply  ;  therefore,  take  his  love-token  kindly. 

Gentlemen  prize  their  hawks,  and  deliglit  to  feed  them,  yet  they 
put  wervils  upon  their  legs,  and  a  hood  upon  their  heads.  But 
why,  saith  Bernard,  is  she  blinded  and  fettered  ?  because  they 
esteem  her,  and  would  have  her  always  within  call.  If  they  have 
a  hawk  that  they  regard  not,  they  will  not  take  such  pains  with 
them,  but  let  them  fly  away.  Some  sinners  escape  scourging,  and 
are  suffered  to  take  their  swing,  because  God  doth  not  love  nor 


Chap.  X.]  the  christian  man's  calling.  125 

esteem  them ;  but  his  saints,  whom  he  vaUieth,  he  will  he  sure  to 
correct,  that  he  may  have  them  always  within  his  call  and  com- 
mand.-' 

Children  will  take  that  potion  willingly  which  a  mother  gives 
them,  when,  if  a  stranger  should  pour  such  a  draught  down  their 
throats,  they  would  cry  out.  We  are  poisoned.  And  what  is  the 
reason  ?  why,  they  are  persuaded  of  their  parent's  love,  that  is  the 
lump  of  sugar  which  sweetens  it.  He  in  Terence  could  say,  when 
he  was  in  his  own  thoughts  hardly  used,  Pater  est  ;  si  pater  non 
esset,  &c.  :  It  is  my  father  ;  if  it  were  not  my  father  I  should  not  take 
it  so  well.  Anything  is  pleasing  which  love  doth  present ;  even 
blows  in  love  are  lovely,  and  the  wounds  of  a  friend  are  healing. 
David  had  much  rather  lose  his  life  by  the  hands  of  courteous 
Jonathan,  who  loved  him,  than  of  cruel  Saul,  who  hated  him,  1  Sam. 
XX.  8.  Elijah  could  beg  death  from  a  gracious  God, — '  It  is 
enough;  now,  0  Lord,  take  away  my  life' — even  then  when  he 
feared  it,  and  fled  from  it,  by  the  hands  of  a  spiteful,  malicious 
woman,  1  Kings  xix.  3,  4.  Our  blessed  Eedeemer  drank  off  freely 
that  cup  of  venom  and  poison,  of  gall  and  wormwood,  which  would 
have  turned  the  stomachs  of  all  men  and  angels  in  the  world  to 
have  tasted  it,  when  it  was  put  into  his  hands  by  a  loving  Father. 
When  sinless  nature  had  a  reluctancy,  the  thought  of  a  father 
carried  it :  '  The  cup  which  my  Father  giveth  me  to  drink,  shall  I 
not  drink  it  ?  '  Had  the  Lord  Jesus  considered  only  the  fury  of 
hell,  and  the  wrath  of  his  foes  on  earth,  his  potion  would  have 
been  much  less  pleasing ;  but  when  he  thought  of  the  love  of  his 
Father — how  love  provided  it  for  him,  and  love  presented  it  to  him  ; 
how  there  was  not  the  least  bitter  ingredient  in  it,  but  lovq^  pre- 
scribed it,  and  love  prepared  it,  he  drank  off  liis  cup,  thus  spiced 
with  his  Father's  love,  cheerfully. 

The  truth  is,  our  eyes  are  bad,  and  in  our  journey  towards  heaven, 
mountains  and  hills  interposing,  we  lose  the  sight  of  the  true  Sun, 
and  the  sense  of  our  Father's  love ;  but  when  we  come  to  our 
Father's  house,  we  shall  see  grace  and  love  displayed  in  all  its 
colours. 2  Though  our  Jesus  now,  like  Joseph,  acts  the  part  of  a 
seeming  enemy,  yet  then  we  shall  see  that  he  loved  us,  all  the  while 
that  he  used  ,us  so  hardly ;  then  he  will  speak  plainly  :  I  am  your 

^  Disce  gratiam  esse,  ubi  Deus  cito  peccata  punit;  per  hoc  enim  cumulus  pecca- 
torum  decrescit :  cum  enim  poenas  difFerat,  tunc  cum  his  culpa  augetur  ac  conse- 
quenter  poena. — Cornel,  a  Lap.  in  Gen.  xv. 

"  Exaudit  iratus,  non  exaudit  propitius;  non  parcit  propitius,  parcit  iratus. — Aug. 
Cont.  Jul.,  lib.  V.  cap.  4. 


126  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

brother  Joseph  whom  ye  sold — I  am  your  brother  Jesus  whora  ye 
crucified. 

Thirdly,  Consider,  God  will  proportion  thy  burden  to  thy  back. 
He  will  not  assess  thee  above  thy  estate.  When  any  were  scourged 
among  the  Jews,  they  fitted  the  whip  to  the  person,  and  gave  either 
all  the  stripes  which  God  allowed,  not  exceeding  forty,  Deut  xxv. 
3,  at  once,  or  at  two  several  times,  according  to  the  strength  of  the 
ofiender ;  to  this  end,  the  work  of  one  of  their  judges  was  to  num- 
ber the  strokes,  that  they  might  be  sure  not  to  exceed.  God 
numbereth  as  well  the  saints'  sufferings  as  their  sins,  and  will  not 
permit  one  stroke  beyond  their  strength.  He  limits  their  sufferings, 
both  for  their  nature  and  their  length ;  he  hath  some  strong,  able 
servants,  old  men  and  fathers,  therefore  he  calleth  them  to  the 
harder  services,  that  their  strength  might  not  be  lost.  Those  that 
have  great  estates,  much  spiritual  riches,  must  live  accordingly,  or 
else  their  wealth  would  be  given  them  in  vain.  He  hath  others 
who  are  weak  babes  in  Christ,  little  children ;  now,  though  he 
drives  these  towards  their  heavenly  country,  when  they  would 
loiter  and  play  with  the  toys  of  the  world  by  the  way,  yet  he  doth 
not  over-drive  them,  but,  as  Jacob's  ewes  great  with  young,  drive 
them  tenderly,  '  as  they  are  able  to  bear  it,'  Gen.  xxxiii.  14. 

God  is  not  like  an  empiric,  who  hath  but  one  remedy  for  all  per- 
sons, and  all  maladies,  but  first  considers  his  patients,  what  age  they 
are,  of  how  long  standing  in  Christ's  school,  of  what  strength,  what 
proficiency  they  have  made  since  they  were  entered,  and  accordingly 
writes  his  bill.  Because,  some  bodies  Avill  bear  it,  he  will  give  them 
physic  two  or  three  days  together  :  '  Let  us  return  unto  the  Lord : 
he  hath  torn,  and  he  will  heal  us.  After  two  days  will  he  revive 
us :  in  the  third  day  he  will  raise  us  up,  and  we  shall  live  in  his 
sight,'  Hosea  vi.  1,  2,  Nay,  possibly  ten  days  together  he  may  give 
a  diet  drink :  '  Behold,  the  devil  shall  cast  some  of  you  into  prison, 
and  ye  shall  have  tribulation  ten  days,'  Eev.  ii.  10.  But  because 
others  of  his  children  are  of  weak  constitutions,  he  will  purge  them 
only  one  day,  Zech.  iii.  9,  or  give  them  pills  one  night :  '  Heaviness 
shall  endure  for  a  night,'  Ps.  xxx.  5.  Nay,  if  they  be  very  sickly, 
it  shall  work  but  an  hour :  the  apostle  mentioneth,  '  an  hour  of 
temptation,'  Pvev.  iii.  10.  Nay,  as  the  patient  may  be  but  a  moment : 
'  These  light  afflictions,  which  are  but  for  a  moment,'  2  Cor.  iv.  17. 
And  if  there  be  any  of  his  weaklings,  whose  stomachs  cannot  bear 
it  so  long,  they  shall  have  it  less  time,  (if  it  may  be,  that  this  point 
is  divisible :)  '  For  a  small  moment  have  I  forsaken  thee  ;  but  with 
great  mercies  will  I  gather  thee,'  Isa.  liv.  7,  8.     Well  might  the 


Chap.  X.]  the  christian  man's  calling.  127 

apostle  say,  '  God  is  faithful,  who  will  not  suffer  us  to  be  tempted 
above  what  we  are  able.'  AVith  which  verse  Latimer  comforted 
Eidley,  when  they  were  both  going  to  the  stake,  adding,  Be  confi- 
dent, brother,  God  will  either  assuage  the  violence  of  the  flames,  or 
give  us  strength  to  bear  it. 

After  their  physic,  he  gives  cordials  to  keep  them  from  fainting, 
he  is  so  tender  of  his  faithful  ones.  If  he  knock  down  Paul  with 
one  hand,  and  strike  him  blind,  he  will  lift  him  up  with  the  other 
hand,  and  that  to  the  third  heavens,  where  he  shall  see  such  blessed 
sights  as  mortal  ears  cannot  hear  of.  He  sendeth  snow  in  Salmon, 
light  in  darkness.  When  it  showers,  it  shines  on  a  saint.  I  thank 
my  God  for  this  prison,  said  one  of  the  martyrs,  more  than  for  any 
23alace  ;  for  in  it  I  find  my  God  most  sweet  to  me.  When  Philip, 
Landgrave  of  Hesse,  was  prisoner  a  long  time  together  under  Charles 
the  Fifth,  he  was  asked  w^hat  upheld  him  ;  he  answered,  I  feel  the 
divine  comforts  of  the  martyrs.  The  cross  of  Christ  is  sweet  wood  ; 
it  bears  cordial  spices.  These  lions,  as  Samson's,  prove  a  hive  of 
sweetness,  and  produce  a  swarm  of  comforts  to  the  saints.  When 
the  waterpots  are  full  of  water,  then  the  best  wine  is  coming.  It 
may  be  said  of  the  Christian,  what  Plutarch  speaketh  of  Egypt, 
He  hath  many  poisons,  but  as  many  antidotes. i 

I  have  read  of  one  that,  digging  under  a  cross,'  found  a  great 
treasure  ;  saints  have  never  found  greater  riches  of  grace  and  com- 
fort than  under  the  cross.  The  wine  of  their  joy  is  usually  most 
brisk  and  lively  when  they  drink  it  in  those  low,  damp  cellars,  at 
the  head  of  the  pipe.  When  Jacob  halts  through  a  blow  on  his 
thigh,  the  place  is  turned  into  a  Peniel,  that  is,  the  face  of  God. 
It  was  a  happy  sight  that  was  accompanied  with  a  sight  of  God's 
face. 

There  are  three  great  differences  between  the  punishments  God 
inflicts  on  sinners,  and  the  afilictions  he  brings  on  saints  in  this 
world  ;  '  Hath  he  smitten  him,  as  he  smote  those  that  smote  him  ?' 
Isa.  xxvii.  7.     No  ;  for, 

1.  They  difi'er  in  the  manner.  God  punisheth  his  enemies  with 
joy :  '  Ah,  I  will  ease  me  of  mine  enemies,'  Isa.  i.  24.  As  if  he 
were  in  pain  till  they  are  punished,  and  could  have  no  ease  but  in 
then'  pain ;  whereas,  when  he  afflicts  his  children,  it  is  with  much 
compassion  :  '  His  soul  is  grieved  for  the  miseries  of  Israel,'  Judges 
X.  15.  He  takes  the  rod  into  his  hand  with  tears,  as  I  may  say,  in 
his  eyes.  And  when  he  hath  it  in  his  hand,  hath  many  conflicts 
with  himself,  whether  he  should  strike  or  no  :  '  How  shall  I  deliver 

^  Multa  venena,  et  multa  salubria. — Plut. 


128  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

thee  up,  0  Ephraim  ?  how  shall  I  give  thee  up,  0  Israel  ?  how 
shall  I  make  thee  as  Admah  ?  how  shall  I  set  thee  as  Zeboim  ? 
(Admah  and  Zeboim  were  part  of  the  Pentapolis  which  God  des- 
troyed ;  the  other  three  were  Sodom,  Gomorrah,  and  Zoar ;)  my 
bowels  are  rolled  within  me,  my  repentings  are  kindled  together,' 
Hosea  xi.  8,  9.  Mark  how  he  striveth  with  himself  before  he  can 
strike  his  people.  As  if  he  had  said,  0  Ephraim,  0  Israel,  thou 
art  a  wicked,  stubborn  child,  and  art  •worthy  to  be  whipped  till 
thou  bleedest  ;  nay,  to  be  whipped  to  death,  and  to  be  a  monument 
of  my  fury,  like  to  those  cities  which  I  consumed  w^ith  fire  ;  but 
though  thine  iniquities  deserve  it,  and  thine  adversaries  desire  it, 
yet  my  tender  mercies  debate  it,  and  implead  it.  How  can  I  do  it  ? 
When  God  is  destroying  his  enemies,  he  laughs  at  every  lash, 
though  it  fetch  blood  from  their  backs  :  '  I  will  laugh  at  your  des- 
truction, and  mock  when  your  fear  cometh,'  Prov.  i.  Their  destruc- 
tion is  the  object  of  his  derision.  He  strikes  them  with  hatred  and 
detestation  of  them,  as  a  man  strikes  a  toad.  But  when  he  is 
chastising  his  friends,  his  sons,  after  he  hath  overcome  himself  to 
do  it,  from  the  necessity  of  it,  truly  even  then  he  doth  it  with  sor- 
row, and  every  stroke,  as  it  were,  goeth  to  his  very  heart :  '  In  all 
their  afflictions  he  is  afflicted,'  Isa.  Ixiii. 

2.  They  differ  in  the  measure.  When  God  punisheth  his  enemies, 
he  hath  no  regard  at  all  what  they  can  endure,  and  what  they  can- 
not, but  strikes  according  as  they  have  deserved :  '  I  will  reward 
you  according  to  all  the  evil  of  your  doings,  and  till  they  be  utterly 
destroyed,'  Jer.  xxv.  But  when  he  afflicteth  his  people,  he  doth 
consider  what  they  are  able  to  suffer  :  '  As  a  father  pitieth  his  chil- 
dren, so  the  Lord  pitieth  them  that  fear  him.  For  he  knoweth  their 
frame ;  he  remembereth  they  are  but  dust,'  Ps.  ciii.  12,  13.  He 
observeth  what  weak  vessels  they  are,  and  therefore  will  not  use 
them  to  hard  knocks,  nor  suffer  them  to  be  too  near,  or  too  long  by 
the  fire,  lest  they  fly  in  pieces. 

He  correcteth  his  people,  not  according  to  the  greatness  of  his 
power  :  '  Will  he  plead  against  me  with  his  great  power  ?  '  No  ; 
but  '  he  will  put  strength  into  me,'  Job  xxiii.  6.  Nor  according  to 
the  fierceness  of  his  anger  :  '  Many  a  time  turned  he  away  his  anger, 
and  did  not  stir  up  all  his  wrath/  Ps.  Ixxviii.  38.  Nor  according 
to  the  grievousness  of  their  errors :  '  Thou  hast  punished  us  less 
than  our  iniquities  deserve,'  Ezra  ix.  13.  But  he  correcteth  them 
in  measure  :  '  Though  I  make  a  full  end  of  all  nations  whither  I 
have  scattered  thee,  yet  I  will  not  make  a  full  end  of  thee :  but  I 
will  correct  thee  in  measure,  and  will  not  leave  thee  wholly  un- 


Chap.  X.]  the  christian  man's  calling.  129 

punislied,'  Jer.  xxx.  11.  He  meteth  out  their  sufferings  in  a  due 
proportion,  like  those  that  do  things  exactly  by  weight  and  measure, 
(not  a  drachm  too  much,)  with  respect  both  to  the  quality  of  the 
disease,  and  the  ability  of  the  patient's  body. 

As  a  judge,  when  he  correcteth  his  child,  hath  respect  not  only  to 
the  child's  wantonness,  but  also  to  the  child's  weakness,  and  accord- 
ingly whips  him ;  but  when  he  sits  on  the  bench,  and  is  sentencing 
a  malefactor  at  the  bar,  only  considers  his  offence,  and  what  the  law 
inflicts  ;  never  whether  the  poor  prisoner  be  able  to  endure  burning 
on  the  hand,  or  hanging;  so  God  deals  with  his  children  in  the 
relation  of  a  Father — mildly,  moderately,  according  to  their  strength ; 
but  with  others,  in  the  relation  of  a  judge — severely,  yet  justly, 
according  to  their  demerits. 

3.  They  differ  in  the  end.  God  afiiicteth  his  children  to  sanctify 
their  polluted  hearts  ;  he  punisheth  his  enemies  to  satisfy  his 
offended  justice.  God  cometh  to  his  people,  as  a  chirurgeon  to 
his  patient,  pricking  and  cutting  him  to  let  out  his  bad  blood,  it 
may  be,  bleeding  him  till  he  is  ready  to  faint,  that  there  may  be  a 
spring  of  better  ;  but  he  comes  to  his  enemies  as  a  creditor  to  his 
debtor,  taking  him  by  the  throat,  and  bidding  him  pay  what  thou 
owest,  which  because  he  cannot,  to  prison  he  must  go. 

When  God  striketh  his  children,  he  doth,  as  a  fencer  to  his 
scholars,  now  and  then  give  them  a  blow  with  a  bliint  weapon,  for 
instruction,  to  teach  them  the  better  how  to  defend  themselves  ;  but 
when  he  striketh  sinners,  he  strikes  as  one  of  the  Koman  gladiators, 
to  kill  and  slay  ;  he  first  whets  his  glittering  sword,  and  his  hand 
takes  hold  of  judgment,  and  then  he  renders  vengeance  to  his 
enemies,  and  a  reward  to  them  that  hate  him,  Deut.  xxxi.  41.  His 
judgments  on  the  sinners  are  for  their  jDunishment,  as  an  earnest- 
penny  of  their  endless  misery  ;  but  his  corrections  on  the  saints  are 
for  their  profit,  for  the  preventing  or  purging  away  of  their  iniqui- 
ties.    But  more  of  this  in  the  next  particular. 

Fourthly,  Consider  that  all  thy  afilictions  are  needful,  and  shall 
work  for  thy  good.  Nothing  is  intolerable  that  is  necessary.  The 
waters  are  not  more  needful  to  waft  the  ship,  than  afflictions  are  to 
carry  the  vessels  of  our  souls  to  their  port  of  bliss.  Affliction,  saith 
the  martyr  to  his  friend,  will  scour  and  rub  you  bright,  that  you 
may  be  fit  to  be  set  on  the  high  shelf  in  heaven :  '  Though  now  for 
a  season,  if  need  be,  ye  are  in  heaviness  through  manifold  tempta- 
tions,' 1  Pet.  i.  6.  '  If  need  be ; '  whilst  we  have  diseased  bodies,  jDhysic 
is  as  needful  as  food ;  whilst  we  have  diseased  souls,  misery  is  as 
needful  as  outward  mercies.    The  winter  is  as  necessary  to  bring  on 

VOL.  II.  I 


130  THE  CHRISTIAN  MAN's  CALLING.  [ParT  II. 

harvest  as  the  spring ;  affliction  is  as  helpful  to  bring  forward  the 
harvest  of  glory  as  any  condition.  Winds  and  thunder  trouble  the 
air,  but  withal  they  purge  it.  Corrections  are  grievous,  but  withal 
they  purify  and  make  us  gracious.  There  is  a  necessity  that  the 
patient  be  made  sick,  for  otherwise  he  cannot  be  well.  We  hold 
but  our  arm  to  a  chirurgeon,  to  lance  us  for  our  good,  when  if  an- 
other should  cut  us,  we  would  be  ready  to  take  the  law  of  him.l 
Christian,  thou  may  est  well  with  patience  undergo  divine  correc- 
tions, because  they  are  for  thy  profit. 

God  and  the  world  differ  much  in  their  ends  about  the  saints' 
afSiction.2  The  world  persecuteth  them  out  of  hatred  ;  God  afflicteth 
them  out  of  love,  the  world  intendeth  evil  in  it.  As  Joseph  said  to 
the  patriarchs,  '  Ye  thought  evil  against  me,  but  God  meant  it 
unto  good,  as  it  is  this  day,  to  save  much  people  alive,'  Gen.  xv.  20. 
So  the  saints  may  bespeak  the  world  in  regard  of  those  slanders 
and  fetters,  and  other  calamities  which  they  bring  on  them :  As 
for  you,  ye  thought  evil  against  us,  but  God  meant  it  to  good,  as 
it  appeareth  this  day,  to  save  our  souls  alive.  The  physician  and 
the  leech  have  several  ends  in  drawing  the  patient's  blood :  the  end 
of  the  leech  is  to  satisfy  herself ;  the  end  of  the  physician  is  to 
better  the  state  of  his  patient's  body.  The  end  which  the  world 
aimeth  at  in  the  crosses  which  they  bring  on  Christians  is  to  satisfy 
their  own  pride,  and  malice,  and  revenge  :  '  My  lust  shall  be  satis- 
fied upon  them,'  saith  Pharaoh,  when  he  was  pursuing  Israel,  Exod. 
XV.  9  ;  but  God's  end  is  to  sanctify  his  people's  souls. 

One  of  the  sharpest  calamities  that  ever  befell  Israel  was  the 
Babylonish  captivity,  yet  even  this  was  in  mercy :  Jer.  xxiv.  5,  6, 
'  Thus  saith  the  Lord  ;  Like  the  good  figs,  so  will  I  acknowledge 
them  that  are  carried  away  captive  of  Judah,  whom  I  have  sent 
out  of  this  place  into  the  land  of  the  Chaldeans  for  their  good.' 
How  !  of  freemen  be  made  prisoners,  and  that  in  a  strange  land 
amongst  heathen,  to  be  removed  from  their  own  houses,  vineyards, 
friends,  nay,  and  from  the  temple  of  God,  and  all  this  for  their  good  ! 

Possibly,  reader,  thou  wilt  be  apt  to  say,  as  the  unbelieving  lord. 
Though  God  should  work  a  miracle,  could  this  be  ?  I  tell  thee, 
God  doth  with  his  rod  of  correction,  as  Moses  with  his  rod  in  Egypt, 
work  wonders,  and  it  shall  be. 3  As  the  goat,  through  common 
providence,  can  digest  hemlock,  and  draw  good  sustenance  from  it, 
which  is  counted  a  deadly  weed  to  other  creatures ;  so  the  Christian, 

1  Finis  dat  amabilitatem  et  facilitatem  mediis. 

'  Veneniim  aliquando  pro  remedio  fuit. — Scnec.  De  Benefic,  lib.  ii.  cap.  18. 

3  Medici  pedes  et  alas  Cantliaridis,  cum  sit  ipsa  mortlfero,  prodtsse  dicunt. — Plut. 


Chap.  X.]  the  christian  man's  calling.  131 

through  special  assistance,  can  feed  on  the  evil  of  affliction,  and  get 
strength  from  it,  as  deadly  as  it  is  to  profane  persons. 

Sometimes  God  prevents  sin  by  affliction.  A  purge  or  bleeding 
in  the  spring  may  prevent  diseases  in  autumn.  Suffering  hath 
many  a  time  killed  sin  in  the  embryo,  and  prevented  its  birth. 
When  Cato  urged  in  the  senate  i  that  Carthage  might  be  destroyed, 
Scipio  opposed  it,  saying,  that  the  fear  of  Carthage  made  the 
Komans  watchful,  whereas,  if  it  should  be  destroyed,  they  would 
degenerate  into  luxury.  Salt  marshes  preserve  sheep  from  the  rot, 
which  otherwise  they  would  be  infected  with,  and  die  of.  When 
the  waters  are  abated,  the  dove  herself  is  apt  to  wander  and  to  be 
defiled,  therefore  the  continuance  of  the  waters  is  for  her  good  ;  it 
prevents  her  wandering  out  of  the  ark. 

External  hardships  have  hindered  souls  from  hell,  from  eternal 
heaviness.  Manasseh's  iron  chains  prevented  the  chains  of  ever- 
lasting darkness.  '  We  are  chastened  of  the  Lord,  that  we  might 
not  be  condemned  with  the  world,'  1  Cor.  xi.  31.  God  hath  by 
adversity  carted  some  to  heaven,  whom  prosperity  would  have 
coached  to  hell.  A  corroding  plaster,  though  it  puts  a  man  to 
pain,  yet,  by  eating  out  the  festered  matter,  prevents  the  cutting 
off  his  limb,  and  many  times  the  loss  of  his  life.  Had  the  prodigal 
found  his  fill  of  husks,  it  is  probable  he  had  not  thought  of  his 
father's  house.2  Now,  reader,  is  not  that  needful,  and  for  thy  good, 
which  prevents  sin,  nay,  which  preventeth  hell  ? 

Sometimes  God  purgeth  away  sin  by  affliction.  He  useth  the 
file  to  take  away  that  which  is  rugged.  Affliction,  saith  Chrysos- 
tom,  is  the  shepherd's  dog,  which  takes  the  lamb  into  its  mouth 
when  it  goeth  astray;  not  to  bite  it,  but  to  bring  it  home.  God's 
design  in  thy  sufferings  is  not  to  ruin,  but  to  reform,  thee.  A  gar- 
dener diggeth  his  ground,  breaketh  the  clods,  maketh  the  earth 
as  small  as  he  can ;  but  an  ordinary  capacity  knoweth  his  end  is 
to  mend  it,  not  to  mar  it :  Prov.  xx.  30,  '  The  blueness  of  the 
wound  cleanseth  away  evil ;  so  do  stripes  the  inward  parts  of  the 
belly.'  There  was  a  time  when  the  Israelites  went  down  to  the 
Philistines  to  sharpen  their  weapons.  It  may  be  God  lets  wicked 
men  loose  upon  thee,  to  detract,  backbite,  and  slander  thee ;  but  his 
end  is  that  their  evil  words  should  make  thee  more  watchful,  and 
help  to  sharpen  thy  spiritual  weapons. 

1  Flor.,  lib.  ii. 

2  Nisi  ego  fuissem  mordas  (inquit  Luth.)  Papa  fuisset  vorax.  Had  not  I  been 
a  perch,  with  sharp  fins,  the  pope  had  swallowed  me  ;  so  had  Satan  many  a  Christian, 
had  it  not  been  for  affliction. — Col.  MmsaL,  cap.  37. 


132  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

The  Christian  is  like  the  Athenians,  of  whom  some  write,  Non 
nisi  atrati,  they  mend  not  till  they  are  in  mourning.  Trees  set 
in  the  winter  thrive  most ;  the  oftener  the  hair  is  shaved,  the  thicker 
and  the  more  it  groweth.  It  is  said  of  the  Phrygians,  they  wax 
not  wise  except  they  are  beaten  to  it ;  and  one  of  our  great  statesmen 
ohserveth  of  us  English,  that  we  are  best  when  we  are  in  black. 
When  we  are  merry,  we  are  worst ;  when  we  are  sorrowful,  we  are 
best.i 

Apollonius  writes  of  a  certain  people  that  could  see  nothing 
in  the  day,  but  anything  in  the  night.  Saints,  like  those  creatures 
that  have  fiery  eyes,  see  best  the  sinfulness  of  sin,  the  worthlessness 
of  the  word,  and  the  preciousness  of  their  Saviour,  in  the  dark  night 
of  affliction.  In  the  day  of  light  and  outward  comforts,  the  sun- 
shine of  prosperity  doth  many  times  so  dazzle  their  eyes,  that  they 
are  almost  blind. ^  Oh,  how  much  doth  the  Christian  esteem  the 
smiles  of  the  Lord,  when  he  is  under  the  frowns  of  the  world  !  There 
are  no  strains  in  music  so  delightful  as  those  in  which  discords  are 
artificially  bound  up  with  concords.  Dark  shadows  set  forth  a 
beautiful  picture,  and  represent  it  more  lovely  and  lively.  Tribu- 
lation, saith  Luther,  is  the  best  expositor  of  Scripture,  without 
which  a  man  can  never  know  the  will,  or  the  goodwill,  or  love  of 
God. 

Quails  love  to  fly  with  the  wind,  because  of  their  small  strength 
and  little  bodies,  yet  not  with  the  south  wind,  which  is  moist  and 
heavy,  but  with  the  cold  north  wind.  Holiness  oftener  accom- 
panieth  the  cold  north  wind  of  adversity,  than  the  warm  south  wind 
of  prosperity.  It  was  observed,  in  the  days  of  Edward  the  Sixth, 
when  the  sweating  sickness  raged  in  England,  and  swept  away 
many,  then  the  churches  were  thronged,  and  servants  sent  to  this 
and  that  minister.  You  must  come  to  my  lord  ;  you  must  come  to 
my  lady ;  they  beseech  you  to  pray  with  them,  to  pray  for  them  ; 
here  is  a  bag  of  money  they  desire  you  to  give  to  the  poor.  Since 
that,  when  the  plague  raged  in  England,  and  the  bills  of  mortality 
swelled  to  several  thousands  in  one  week,  in  one  city,  how  piously 
were  fasts  observed,  how  zealously  was  heaven  importuned,  how 
devoutly  were  Sabbaths  sanctified  !  But  as  soon  as  those  judgments 
were  removed,  piety  was  abated,  profaneness  abounded,  and  the 
Author  and  Father  of  all  our  mercies  provoked  to  his  face. 

^  Anglica  gens  est  optima  flens,  et  pessima  gaudens. 

^  Cum  tremore  nobis  considerandum  est  quod  Justus  et  omnipotens  Deus,  quum 
irascitur  prajcedentibus  peccatis,  permittit  ut  coeeata  mens  in  alia  dilabatur. — Greg. 
M.  Ezek.  iii. 


Chap.  X.]  the  christian  man's  calling.  133 

Men  mistake  often  the  end  of  God  in  their  suflferings,  hence 
are  so  unwilling  to  undergo  them.  When  the  taste  is  vitiated,  as 
in  diseased  persons,  they  mistake  their  meats,  and  therefore  nothing 
pleaseth  them.  If  there  be  a  suffusion  in  the  eye,  as  in  the  jaun- 
dice, everything  seemeth  yellow ;  when  those  who  have  seen  God's 
end  have  counted  affliction  a  favour  and  an  honour.  Luther  prayed 
for  it,  Fei'i,  Domine,  feri,  Strike,  Lord,  strike,  and  it  shall  be  a 
mercy.  King  Alfred  prayed  God  to  send  him  some  sickness  to 
keep  under  his  flesh.  Job,  speaking  to  God  of  afflicting  him, 
saith.  Job  vii.  18,  '  What  is  man,  that  thou  shouldst  magnify 
him  ?  that  thou  shouldst  visit  him  every  morning,  and  try  him 
every  moment  ?  ' 

Eeader,  art  thou  in  great  troubles  ?  ponder  this — thy  God  brings 
them  on  thee  for  thy  profit.  Thou  wilt  take  bitter  physic  for  the 
good  of  thy  body,  and  shouldst  thou  not  be  as  ready  for  that  which 
tendeth  so  much  to  the  health  of  thy  soul  ?  i  Though  the  whet- 
stone grate  upon,  and  somewhat  wear  the  knife,  yet  withal  it 
sharpeneth  it.  Suflferings  may  somewhat  pain  and  wear  thee,  but 
they  will  quicken  thee  God-ward,  and  sharpen  thine  appetite  after 
spiritual  things. 

If  thy  God  deny  thee  a  confluence  of  outward  comforts  which  he 
granteth  to  others,  thou  mayest  be  confident  it  is  for  thy  good. 
Infinite  wisdom  seeth  it  best  to  keep  thee  short.  Thy  God  knoweth 
how  much  the  vessel  of  thy  soul  will  carry,  and  therefore  putteth 
no  more  goods  aboard,  lest  thou  shouldst  sink  in  the  bottomless 
gulf  of  perdition,  as  many  poor  barks  have  done  out  of  covetousness, 
to  take  in  a  greater  freight  than  they  could  safely  sail  to  heaven 
with.  Because  the  storms  of  temptation  threaten  danger  to  none 
so  much  as  to  those  that  are  deepest  laden,  he  lades  thee  lightly, 
that  thou  mayest  sail  to  thy  port  of  bliss  safely. 

Further,  thou  mayest  be  assured  that  thine  afflictions  shall  worjc 
for  thy  good.  God  hath  promised  it,  and  he  will  perform  it,  Kom. 
viii.  28.  There  is  a  twofold  kingdom  of  Christ ;  the  one  is  his 
spiritual  kingdom,  whereby  he  ruleth  by  his  Spirit  and  word  in  the 
hearts  of  liis  people.  In  this  respect  he  is  called  King  of  saints,  for 
they  submit  to  him  as  their  sovereign. 

The  other  is  his  providential  kingdom,  whereby  he  ruleth  in  the 
world,  disposing  of  all  things  therein  ;  in  this  respect  he  is  called 
King  of  nations.  He  sits  at  the  stern  of  the  world,  and  steereth  it 
which  way  he  pleaseth,  for  the  government  is  upon  his  shoulders. 

^  Quicquid  divinitus  ante  ultimum  judicium  vindicatur,  non  ad  interitum  homi- 
num,  sed  ad  medicinam  valere credendum  est. — Aug.  Cont.  Ejnst.  Mar.,  cap.  1. 


134  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  II. 

Now  he  orderetli  his  providential  kingdom  for  the  advancement  of 
his  spiritual  kingdom  ;  so  that  his  kingdom,  which  ruleth  over  all, 
shall  be  disposed  as  may  be  most  for  the  welfare  of  his  people. 
Thou  mayest  say  of  thy  affliction,  if  thou  art  a  member  of  Christ, 
as  Paul  did  of  his,  '  I  know  that  this  shall  turn  to  my  salvation,' 
Phil.  i.  19.  Though  instruments  intend  thy  destruction,  yet  thy 
God,  who  governeth  all,  will  turn  it  to  thy  salvation. 

Wouldst  thou  be  angry  if  thy  father  should  send  workmen  to 
pull  down  an  old  smoky  cottage  in  which  thou  livest,  and  to  build 
up  a  handsome,  stately  dwelling  at  his  own  charge  ?  i  And  canst 
thou  take  it  otherwise  than  kindly  at  the  hands  of  thy  God,  when 
he  sendeth  afEictions  to  pull  down  sin  and  thy  body  of  death,  though 
he  thereby  put  thee  to  a  little  trouble,  when  he  intendeth  to  build 
up  thy  soul  a  more  pure  and  glorious  piece  ?  It  is  the  observation 
of  Salmeron,2  If  a  man  should  throw  a  rich  diamond  at  you,  and 
hit  you  upon  the  hand,  so  you  might  have  the  diamond  for  it,  would 
you  count  that  an  injury  ?  '  All  things  shall  work  together  for 
good  to  them  that  love  God.'  All  things,  not  only  thy  comforts, 
but  also  thy  crosses  ;  not  only  the  love  of  God,  but  also  the  hatred 
of  the  world,  and  the  malice  of  hell. 

Fifthly,  Consider  how  the  people  of  God  have  formerly  endured 
great  afflictions ;  nay,  how  the  Son  of  God  himself  drank  deepest 
of  this  cup.  The  best  of  saints  have  borne  the  worst  of  sufferings. 
Heaven's  chief  favourites  have  been  trampled  on  as  the  world's  filth. 
Thou  thinkest  none  hath  suffered  so  much  as  thou  hast,  but,  alas  ! 
hast  thou  resisted  unto  blood  ?  Dost  thou  know  the  racks  and 
tortures  which  many  of  the  Lord's  chosen  have  endured  ?  Socrates 
was  wont  to  say.  If  all  the  calamities  of  mortal  men  were  heaped 
into  one  storehouse,  from  whence  every  one  should  take  an  equal 
portion,  each  man  would  choose  rather  to  go  away  with  that  part  and 
pain  which  he  hath  already. 

David  was  the  song  of  the  drunkards  ;  Elijah  fled  for  his  life ; 
Jeremiah  was  cast  into  a  dungeon ;  Daniel  into  a  lion's  den  ;  Micaiah 
fed  in  prison  with  bread  and  water ;  Paul's  whole  life,  after  his  con- 
version, was,  as  it  were,  one  continued  affliction,  till  he  came  at  last 
to  end  all  with  his  life  under  Nero.  Consider  the  patience  of  Job ; 
saith  the  apostle,  '  Take  the  prophets,  who  have  spoken  in  the  name 
of  the  Lord,  for  examples  of  suffering  affliction,  and  of  patience,' 
James  v.  10.  How  deep  did  the  primitive  worthies  wade  in  these 
waters !  Solamen  miseris,  &c.     It  is  some  comfort  that  thou  hast 

^  0  servum  ilium  beatum  cujus  emendation!  Deusinstat,  cui  dignatur  irasci  ? — Ter. 
de  Patient,,  cap.  IL  '^  Salmer.  in  Johan.,  iii. 


Chap.  X.]  the  christian  man's  calling.  135 

company ;  thou  dost  not  break  this  snowy,  icy  way.     The  road  is 
ah'eady  beaten  by  many  who  have  gone  before  thee. 

Antiochiis  being  to  fight  with  Judas,  captain  of  the  host  of  the 
Jews,  to  make  his  elephants  fight  the  better,  he  shewed  them  the 
blood  of  grapes.  The  Komans,  in  the  place  of  their  Olympic 
games,  pictured  those  who  had  been  famous  at  that  exercise,  to 
encourage  others  to  do  worthily. 

Keader,  thou  art  compassed  about  with  a  great  cloud,  or  pillar, 
of  witnesses,  do  thou  therefore  run  with  patience  the  race  set  before 
thee,  Heb.  xii.  1.  It  is  enough  for  thee  to  fare  as  the  rest  of  thy 
father's  children.  If  they  drunk  so  much  wormwood,  and  did  eat 
such  bread  of  affliction,  who  were  so  dutiful  and  obedient,  thou  hast 
little  reason,  who  art  so  froward  and  stubborn,  to  expect  better. 
Why  shouldst  thou  desire  God  should  make  thee  a  new  way  to 
heaven,  different  from  that  wherein  his  people  have  always  gone  ? 
How  unreasonable  is  it  to  think  that  the  w^orld,  which  was  their 
purgatory,  should  be  thy  paradise ;  that,  above  all  thy  brethren, 
thou  must  have  two  heavens  !  Eemember  Midas,  who  would  turn 
everything  he  touched  into  gold,  ruined  himself  by  it. 

Eemember  especially  Avhat  thy  Saviour  suffered.  Though  he 
were  without  sin,  yet  he  was  a  man  of  sorrows  ;  all  thy  sufferings 
to  his  are  but  a  feather  to  a  mountain  of  lead.  If  God  spared  not 
his  own  Son,  who  was  without  sin,  he  hath  little  cause  to  spare  thee, 
who  art  little  else  but  sin  ;  if  he  dealt  so  severely  with  the  green 
tree,  how  severely  may  he  deal  with  the  dry. 

When  Alexander  marched  through  Persia,  his  way  was  stopped 
with  ice  and  snow,  insomuch  that  his  soldiers,  being  tired  before 
with  hard  marches,  were  wholly  discouraged,  and  would  have  gone  no 
further,  which  he  perceiving,  dismounted,  and  went  on  foot  through, 
the  midst  of  them  all,  making  his  way  with  a  pickaxe,  whereat 
they  being  ashamed,  first  his  friends  and  officers,  and  then  all  the 
rest,  fell  to  work.i  Thy  Saviour  hath  gone  before  thee,  and  given 
thee  an  example,  that  thou  mightest  follow  his  steps,  1  Pet.  ii.  21. 
Art  thou  poor  ?  so  was  Christ ;  he  had  not  a  house  to  put  his 
head  in.  Mat.  viii.  20.  Art  thou  slandered?  so  was  Christ;  a 
friend  of  publicans  and  sinners,  a  Samaritan,  one  that  had  a  devil, 
was  the  language  the  Jews  gave  him.  Art  thou  hungry,  and 
thirsty,  and  weary  ?  so  was  Christ.  Art  thou  tempted  ?  so  was 
Christ,  Mat.  iv.  Is  thy  soul  sorrowful  ?  so  was  his,  unto  death. 
Do  thy  friends  wrong  thee  and  forsake  thee  ?  so  did  his.  Doth 
God  hide  his  face  from  thee  ?  so  he  did  from  him.     And  canst 

^  Prior  bibit  medicus,  iit  bibere  non  dubitaret  segrotus. 


136  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

thou  imitate  a  better  than  thy  Saviour?  should  not  his  pattern  be 
prevalent  with  thee  ?  It  is  reported,!  that  though  the  amber- 
ring  were  of  no  esteem  among  the  Romans  for  a  long  time  together, 
yet  when  the  emperor  did  once  wear  it,  every  one  followed  him. 
How  contrary  soever  the  cross  is  to  thy  nature,  yet  one  would  think 
thou  shouldst  be  ambitious  to  resemble  the  king  of  saints.  Hath 
he  drunk  to  thee  in  a  cup  of  affliction,  and  hast  thou  neither  the 
manners  nor  grace  to  pledge  him  ? 

Sixthly,  Considei",  thy  sin  is  the  meritorious  cause  of  all  thy 
sufferings.  Sin  is  the  weight  on  the  clock  which  makes  the  ham- 
mer to  strike.  God  may  say  to  -thee  under  the  saddest  providence, 
as  he  said  to  the  Roman  emperor,  formerly  a  cutler,  This  is  the 
sword  which  thou  madest,  and  by  which  thou  now  must  die  ;  this 
is  the  cross  which  thou  madest,  and  by  which  you  now  must  smart. 
Thou  complainest  of  thy  cross,  but  thou  mayest  thank  thyself  for  it; 
therefore,  turn  thy  complaint  against  thy  corruptions. 

If  sin  lie  heavy  upon  thee,  all  afflictions  will  be  light.  Luther 
gives  this  reason  why  he  slighted  the  rage  of  pope  and  emperor, 
and  all  his  outward  enemies  ;  They  are  all  little  to  me,  saith  he, 
because  sin  is  so  weighty  on  me.^  The  like  we  may  observe  of 
the  blessed  apostle  Paul ;  he  cried  out  much ,  of  his  sins,  and 
thence  complained  not  at  all  of  his  sufferings.  Though  he  was  in 
grQat  distresses,  and  in  deaths  often,  yet  he  never  bewailed  them, 
saying,  '  0  wretched  man  that  I  am,  who  shall  deliver  me  from  the 
death  of  this  body ! '  because  he  bemoaned  sin  so  much.  '  0  wretched 
man  that  I  am,  who  shall  deliver  me  from  this  body  of  death  !  ' 
Sense  of  sin  swalloweth  up  sense  of  afflictions,  ias  the  ocean  doth 
little  rivers.  He  who  hath  carried  a  good  part  of  a  sheet  of  lead 
upon  his  back,  will  make  nothing  of  a  few  bags  of  feathers.  Truly, 
affliction  to  sin  is  but  as  a  feather  to  a  sheet  of  lead. 

Reader,  I  assure  thee  this  is  an  excellent  receipt  for  the  cure  of 
thy  murmuring  and  impatience  under  the  hand  of  God.  Consider, 
whom  canst  thou  be  angry  with  but  thyself,  when  thou  hast  brought 
thy  troubles  on  thyself  ? ^  'I  will  patiently  bear  the  indignation 
of  the  Lord,'  saith  the  church,  '  because  I  have  sinned  against  him,' 
Micah  vii.  9.  It  is  as  natural  for  sin  to  beget  suffering,  as  for  a 
father  to  beget  a  son. 

It  will  break  the  violence  of  the  stream,  thy  passion,  by  turning 

^  Tacitus. 

-  The  heathens  could  see  this.  Sua  quemque  fraus,  suus  terror  maxima  vexat ; 
suum  quemque  scelus  agitat,  &c. — Cic.  Orat.  pro  Rose. 

^  Quid  de  acerbitate  ptenarum  querimur  ?  unusquisque  nostrum  ipse  se  punit. — 
Salvi.  de  Guh.  Dei,  lib.  iii. 


Chap.  X.]  the  christian  man's  calling.  137 

the  water  of  thy  sorrow  into  another  channel — from  thy  affliction 
to  thy  sin.  When  men  spit  blood,  or  bleed  too  much  at  the  nose, 
physicians  ordinarily  cure  it  by  opening  a  vein,  and  turning  the 
blood  another  way.  Thy  worldly  sorrow  is  as  dangerous  to  thy 
spirit  as  inward  bleeding  to  thy  flesh:  to  stop  it,  try  but  this 
remedy  of  diverting  it  into  sorrow  for  sin,  and  I  am  confident  thou 
wilt  set  thy  jivohatum  est  to  the  receipt.  Godly  sorrow  will  eat  uj) 
worldly,  as  Moses'  rod  did  the  rods  of  the  magicians.  The  noise  of 
a  great  cannon  in  the  ear  drowns  the  noise  of  pistols,  that  they  are 
not  heard  at  all. 

Lastly,  Look  much  up  to  heaven.  To  allay  thy  present  sufferings, 
think  of  thy  future  solace.  Though  thou  hast  a  hell  here,  where 
wicked  men  enjoy  their  heaven,  yet  thy  hell  shall  end  in  heaven, 
and  thy  heaven  shall  never  end.  The  meditation  of  heaven  will 
much  abate  thy  heaviness.  Those  birds  that  fly  lowest  mourn 
most.  The  dove  hath  a  doleful  note,  but  the  eagle,  which  soareth 
higher,  hath  no  such  mournful  voice.  Moses  had  an  eye  to  the 
recompense  of  reward,  and  therefore  he  '  chose  rather  to  suffer  afflic- 
tion with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for 
a  season,'  Heb.  xi. 

When  Saul  was  anointed  to  a  kingdom,  though  many  sons  of 
Belial  despised  him,  yet  he  held  his  peace.  And  shall  not  the 
thought  of  thine  eternal,  glorious  kingdom,  to  which  the  Spirit  of 
God  hath  anointed  thee,  move  thee  to  patience  under  all  the 
world's  calumnies  and  cruelties  P  What  the  sponge  is  to  the 
cannon,  cooling  it  when  it  is  so  heated  with  much  shooting  that  it 
is  ready  to  fly  in  pieces,  that  is  a  sight  of  heaven  by  faith  to  a 
suffering  Christian  ;  it  cools  liis  heats,  and  quiets  his  heart,  when  it 
is  ready  to  break  in  pieces  through  impatience.  It  is  no  wonder 
that  Paul  was  so  valiant  to  suffer  ;  that  whatsoever  cross  God  laid 
down  for  him,  he  took  it  up  as  cheerfully  as  if  it  had  been  a  crown — 
triumphing  in  tribulations,  defpng  death  itself,  and  scorning  the 
world's  most  direful  threatenings  as  bugbears  to  fright  children 
with,  when  he  had  before  been  rapt  up  into  the  third  heavens,  and 
heard  there  things  unutterable.  That  celestial  music  had  so 
ravished  and  enchanted  his  ears,  that  they  were  deaf  ever  after  to 
the  roarings  of  the  world's  lions.  Ah  !  what  hardship  will  not 
that  soul  endure,  that  walks  within  the  view  of  heaven  ! 

The  worldling,  who,  like  the  silk-worm,  is  wholly  for  the  earth, 
may  well,  as  they,  be  terrified  unto  death  at  the  noise  of  thunder, 

^  Vitus  duas  habemus,  unam  in  qua  sumus,  alteram  quam  speramus.  Tolera  in 
qua  es,  et  habebis  quam  nondum  habes,  in  qua  nou  tolerabis. — Aug.  in  Ps. 


138  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

but  the  Christian  that  can  mount  up  to  heaven  may  sing  in  such 
weather.^ 

Indeed,  reader,  if  thou  refusest  to  suffer  with  Christ,  thou  re- 
fusest  to  reign  with  him, 2  He  who  putteth  off  his  gospel-shoe,  as 
a  suffering  spirit  is  called,  Eph.  vi.  17,  doth  as  he  who  put  off 
his  shoe  among  the  Jews,  Dent.  xxv.  9,  10  ;  Kuth  iv.  7,  8,  disclaim 
any  right  to  inheritance.  But  those  who  attend  Christ  on  mount 
Calvary  to  his  crucifixion,  shall  attend  him  on  mount  Tabor  to  his 
glorification.  When  David  went  to  Hebron  to  the  crown,  he 
carried  all  those  with  him  who  had  followed  him  up  and  down  in 
the  caves  of  the  earth.  Christ  will  own  and  honour  all  them  in 
his  glory  who  owned  him  in  his  ignominy.  Solomon  spared  the  life 
of  Abiathar,  though  he  had  been  guilty  of  high  treason,  upon  this 
account,  '  Because,'  saith  he,  'thou  hast  been  afflicted  in  all  wherein 
my  father  was  afflicted,'  1  Kings  ii.  26.  And  will  not  the  true 
Solomon  prefer  and  advance  them  that  have  fellowship  with  him  in 
his  sufferings  ? 

The  sufferings  which  thou  now  endurest  are  not  worthy  to  be 
named  with  the  joys  which  God  hath  provided  for  thee.  If  we 
rightly  consider,  saith  Luther,  how  great  the  glory  of  the  life  to 
come  will  be,  we  should  not  be  so  unwilling  to  suffer  all  manner  of 
tribulations,  which  by  the  wicked  world  are  put  upon  us.  When 
the  Son  of  man,  our  Lord  Jesus  Christ,  shall  appear  to  sentence  the 
good  and  the  bad,  then  we  shall  be  ashamed,  if  any  possibility  of 
shame,  that  we  so  unwillingly  suffered  a  small  cross  and  a  slight 
tribulation,  as  a  wrongful  imprisonment,  a  casting  into  a  dungeon, 
&c.  Then  we  shall  say,  Oh  fie  upon  me,  in  that  I  threw  not  myself 
down  under  the  feet  of  all  the  ungodly,  to  be  trod  and  trampled 
upon,  for  thy  glory's  sake,  which  now  I  see  revealed.  Therefore,  St 
Paul  well  and  truly  saith,  '  For  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us.' 

The  apostle  doth,  as  it  were,  put  the  cross,  with  all  its  encum- 
brances, into  one  scale,  and  the  saint's  crown,  which  will  be  the  end 
of  his  sufferings,  into  the  other  scale,  and  teUs  us  that  our  present 
burdens  are  so  infinitely  outweighed  by  our  future  bliss,  that  they 
are  not  worthy  to  be  mentioned  with  it,  or  compared  to  it.  I 
reckon,^  saith  he,  it  is  an  allusion  either  to  an  accountant  that 
reckons  up  disbursements  and  receipts,  and  at  the  foot  of  them 
sums  up  all  what  they  amount  to — i.e.,  I  have  examined  strictly 

1  Ulys.  Aldrovand.  Hist,  de  Insect.,  lib.  ii.       ^  Look  my  Sermon  on  Eom.  viii.  18. 
^  \oyiioij.ai,  Numero,  conclude.  « 


Chap.  X.]  the  chkistian  man's  calling.  139 

your  layings  out  for  Christ  in  this  worki,  and  have  also  cast  up 
what  he  hath  laid  up  for  you,  and  ye  shall  receive  from  him  in  the 
pther  world,  and  find  that  your  receipts  do  infinitely  surpass  your 
disbursements  ;  nay,  they  amount  to  such  millions  that  all  imagin- 
able expenses  here  deserve  not  to  be  named  the  same  day  with  the 
glory  hereafter.  Or  it  is  an  allusion  to  a  disputant,  who  seriously 
weigheth  arguments  pro  and  con,  and  afterwards  delivers  his  judg- 
ment— i.e.,  I  have  soberly  pondered  all  your  sufferings  that  are 
possible,  how  much  it  may  cost  you  to  reign  with  Jesus  Christ, 
and  after  all  my  consideration,  this  is  my  collection,  my  conclusion; 
that  the  sufferings  of  this  present  life  are  no  more  comparable  to 
the  glory  to  be  revealed,  than  this  small  drop  or  moment,  in  which 
narrow  compass  all  our  sufferings  are  contracted,  is  to  the  vast 
ocean  of  eternity. 

Eeader,  chew  that  text  a  little  with  the  mouth  of  faith,  and  thou 
wilt  find  it  sweet. 

1.  Thy  sufferings  are  little,  some  few  drops  may  light  on  thee 
in  thy  journey,  but  thy  glory  is  great.  Thou  shalt  bathe  thy  soul 
in  rivers  of  pleasures  when  thou  comest  home.  For  thy  light  afflic- 
tions thou  shalt  have  a  far  more  exceeding  weight  of  glory.  Thy 
cross  is  little,  is  light,  but  thy  crown  is  maSsy,  is  weighty  indeed. 
Oh  what  a  small  pain  is  this,  said  a  Dutch  martyr  in  the  flames,  to 
the  pleasure  hereafter. 

2.  Thy  sufierings  are  outward  only,  in  thy  name,  or  estate,  or 
body :  neither  men  nor  devils  can  hurt  thy  soul,  or  make  a  flaw  in 
that  diamond ;  but  thy  glory  shall  be  both  outward  and  inward. 
Thy  body  shall  shine  like  the  sun  in  its  noonday  dress ;  but  ten 
thousand  suns  will  be  darkness  to  thy  soul's  attire.  Thy  soul  is 
the  chiefest  seat  of  grace,  and  thy  soul  will  be  the  choicest  subject 
of  glory. 

3.  Thy  sufferings  are  mixed  with  solace ;  there  is  some  sugar  in 
the  bitterest  cup.  Non  dantur puree  tenehrce.  But  thy  glory  shall 
be  pure,  there  shall  be  not  the  least  mixture  of  shame  or  sorrow,  or 
any  evil  to  allay  its  virtue,  or  abate  its  value.  If  thy  condition 
here  be  like  the  lower  heavens,  foul  and  fair  in  the  same  day,  thy 
condition  hereafter  will  be  like  the  upper  heavens,  always  shining, 
never  showering. 

4.  Thy  sufferings  here  are  generally  common  to  mankind.  Man 
is  born  to  sorrow,  as  the  sparks  fly  upward  ;  but  thy  glory  hereafter 
is  special,  as  Joseph's  field, '  a  portion  above  thy  brethi'en.'  Though 
thou  sharest  with  the  world  in  their  sufierings,  they  shall  not  share 
with  thee  in  thy  solace. 


140  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

5.  Thy  sufferings  are  due  to  thee ;  the  snares  in  which  thou  art 
taken  are  of  thine  own  laying  ;  the  cords  in  which  thou  art  bound 
are  of  thy  own  twisting  ;  but  thy  glory  is  free,  a  gift  of  grace.  In 
regard  of  God's  promise,  it  is  called  a  crown  of  righteousness  ;  in 
regard  of  the  price  paid  for  it  by  Christ,  it  is  called  the  purchased 
possession ;  but  in  regard  of  the  persons  to  whom  it  is  promised, 
and  for  whom  it  was  purchased,  it  is  called  mercy :  '  The  mercy  of 
our  Lord  Jesus  Christ  unto  eternal  life/  2  Tim.  iv.  8 ;  Eph.  i.  14  ; 
Jude  23. 

6.  Thy  sufferings  are  short,  only  for  this  present  time.  Heavi- 
ness may  endure  for  a  night,  mourning  lasteth  but  tiU  morning ; 
it  is  but  a  day  of  adversity  at  most.  Hcgc  non  durant  cetatem, 
These  things  will  not  last  an  age,  said  Jewel  in  the  Marian  days, 
Eccles.  vii.  16  ;  but  thy  glory  is  eternal,  an  eternal  weight  of  glory. 
That  sun  will  never  be  clouded,  will  never  set.  Who  would  not 
suffer  a  while  for  eternal  glory  ! 


A  good  loish  of  a  Christian  in  adversity,  ivherein  the  former  heads 

are  applied. 

The  mighty  possessor  of  heaven  and  earth,  who,  out  of  his  mani- 
fold wisdom,  hath  appointed  from  all  eternity  his  providences  to 
be  chequer-work,  a  night  and  a  day,  a  summer  and  a  winter,  an 
ebb  and  a  tide,  a  mixture  of  sour  and  sweet  in  this  world,  as  know- 
ing that  to  be  best  for  his  creatures — if  they  felt  nothing  but  fear, 
they  would  despair ;  if  nothing  but  mercy,  they  would  be  secure, — 
reserving  pure  wrath  and  pure  rest,  pure  mercy  and  pure  miseiy, 
for  the  other  world ;  and  who  foreordaineth  his  own  chosen  to 
drink  deepest  of  the  cup  of  affliction,  and  to  take  up  their  cross  and 
follow  Christ;  having  out  of  his  love  and  grace  called  me  to  a  suffer- 
ing condition,  which  he  knoweth  to  be  most  needful  for  my  spirit, 
though  it  be  painful  to  my  flesh,  I  wish  that  my  feet  may  be  so 
shod  with  the  preparation  of  the  gospel  of  peace,  that  I  may  cheer- 
fully endure  hardship,  as  a  good  soldier  of  Christ,  and  be  so  faithful 
unto  death,  that  at  last  I  may  obtain  a  crown  of  life.  Lord,  since 
thou  vouchsafest  me  this  favour  and  honour,  as  to  take  the  pains, 
and  stoop  so  low  to  chastise  me,  when  thou  mightest  permit  me  to 
run  on  in  sin  till  I  come  to  hell,  let  instruction  accompany  my  cor- 
rection, that  I  may  imitate  my  Saviour,  and  learn  obedience  by  the 
things  that  I  suffer.     Oh  enable  me  so  to  hear  the  voice  of  thy  rod, 


ClIAP.  X.]  THE  CHRISTIAN  MAN's  CALLING.  141 

that  I  may,  like  a  torch,  burn  the  brighter,  and,  as  some  trees,  bear 
the  better  for  beating.  As  the  earth  by  a  winter  becomes  the  more 
fruitful  at  harvest,  so  let  me  by  thy  afflicting  hand  be  the  more 
abundant  in  holiness,  that  I  may  at  last,  through  many  tribulations, 
enter  into  the  kingdom  of  heaven. 

I  wish  that,  now  my  God  is  searching  and  examining  me,  as  the 
chief  captain  did  Paul,  by  scourging,  I  may  be  found  sincere.  The 
rod  of  his  hand  will  discover  the  rottenness  of  many  hearts ;  un- 
sound fruit  falls  off  apace  in  stormy  weather  ;  sharp  air  trieth  my 
body,  whether  sickly  or  no ;  and  so  will  sufferings  try  my  soul,  and 
great  batteries  will  prove  the  strength  of  the  bulwark.  The  eagle 
proveth  her  young  by  holding  them  up  to  the  sun ;  if  they  can 
behold  it  in  its  full  glory  and  beauty,  she  acknowledgeth  the  birds 
to  be  her  own  brood.  My  God  is  examining  me  by  the  sun  of  per- 
secution, whether  I  am  a  bastard  or  one  of  his  children.  He  hath 
brought  me  to  the  fire  to  discover  what  metal  I  am,  whether  true 
or  counterfeit;  he  knoweth  me  thoroughly,  but  would  have  me 
known  to  myself  '  Though  I  go  on  the  left  hand,  where  he  doth 
work,  I  cannot  behold  him ;  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him  ;  but  he  knoweth  the  way  that  I  take.  Oh 
that,  when  he  Jiath  tried  me,  I  might  come  forth  like  gold,'  Job 
xxiii.  9,  10.  Lord,  though  others,  like  cranes,  never  fly  against, 
but  always  with,  the  wind  of  the  times,  and  if  they  see  any  altera- 
tion of  weather,  sit  still  on  the  ground,  let  me  never  follow  a  mul- 
titude to  do  evil,  but  follow  the  Lamb  wherever  he  goeth ;  be  so 
ready  for  all  resistance  which  the  world  or  hell  can  make  against 
me,  that  over  all  I  may  be  more  than  a  conqueror,  through  him 
that  loveth  me.  My  God  led  Israel  in  the  wilderness  forty  years, 
to  humble  them  and  to  'prove  them — to  know  what  w^as  in  their 
hearts,  whether  they  would  keep  his  commandments  or  no.  Oh 
that,  when  he  trieth  me,  he  may  find  truth  in  mine  inward  parts  ! 
Lord,  though  many,  like  earthen,  empty  vessels,  break  in  pieces 
when  they  come  to  the  fire,  let  the  trial  of  my  faith,  which  is  more 
precious  than  of  gold  that  perisheth,  though  it  be  tried  with  fire,  be 
found  to  my  praise,  and  honour,  and  glory,  at  the  appearing  of 
Jesus  Christ. 

I  wish  that,  considering  how  wicked  hearts  naturally  grow  worse 
by  afflictions,  as  Jeroboam  by  his  withered  hand,  I  may  be  the 
more  watchful.  Stinking  weeds,  the  more  they  are  bruised,  are  the 
more  unsavoury.  Water  after  heating  groweth  colder  than  before. 
The  thief  on  the  cross  rails  even  on  Jesus  Christ.  How  many  are 
more  filthy  under  their  misery  !     Corruption  stopped  in  its  course 


142  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

by  affliction,  as  a  river  by  a  bridge,  doth  roar  and  swell  the  more. 
These  waters  have  not  seldom  polluted  those  persons  whom  they 
should  have  cleansed.  Not  a  few  have  been  more  sinful  after  their 
sufferings.  Children  do  not  shoot  up  more  in  bodily  stature  after 
an  ague,  than  they  in  ungodliness  after  affliction.  Though  I  am 
one  of  Christ's  sheep,  yet  I  am  in  danger  of  losing  my  fleece 
amongst  these  thorns  and  briers,  if  I  have  not  the  more  care.  Oh 
that  I  might  be  so  watchful,  that  that  scouring  and  rubbing  which 
frets  others,  may  make  me  shine  the  brighter,  and  that  weight 
which  crusheth  others,  cause  me,  like  the  palm-tree,  to  grow  the 
better  !  Lord,  thou  knowest  more  ballast  of  grace  is  requisited  in 
the  vessel  of  my  soul  in  this  tempestuous  season  than  in  a  quiet  sea, 
to  prevent  my  sinking.  Let  thy  Spirit  so  poise  this  small  bark,  that 
I  may  be  steady  in  all  storms,  and  all  these  high  winds  which 
threaten  to  overturn  me,  may  further  me  in  my  voyage  towards  my 
eternal  and  blessed  haven. 

I  wish,  since  my  God  afflicteth  me,  not  as  fathers  of  the  flesh, 
merely  for  his  pleasure,  but  for  my  profit,  to  make  me  partaker  of 
his  holiness,  that  I  may,  as  a  rose  in  the  still,  smell  the  sweeter, 
and  as  a  vessel  of  gold,  by  this  fire  be  the  more  purified  for  my 
master's  use.  Fish  thrive  best  in  cold  and  salt  waters.  The 
pomander  becomes  the  more  fragrant  for  chafing.  The  viper,  when 
lashed,  casts  up  his  poison.  The  traitor,  when  on  the  rack,  will 
tell  the  whole  truth.  Even  a  Joab,  in  distress,  will  lay  hold  on 
the  horns  of  the  altar.  My  God  leads  me  through  this  great  and 
terrible  wilderness,  wherein  are  fiery  serpents,  and  scorpions,  to  do 
me  good  at  my  latter  end,  Deut.  viii.  16.  Oh  that  his  fires  might 
burn  up  my  dross,  and  his  flails  beat  off  my  husks,  and  that  this 
might  be  the  fruit  of  affliction,  even  the  taking  away  of  sin  !  Lord, 
when  thou  layest  me  on  my  back,  let  me  look  up  to  thee  for  thy 
blessing ;  teach  me,  as  a  nightingale,  to  warble  out  thy  praises  the 
more  pleasantly  for  these  thorns  at  my  breast.  Since  my  affliction 
is  a  messenger  sent  by  thee  to  purge  out  my  present  wickedness, 
and  prevent  my  future  wanderings,  let  it  not  return  unto  thee  void, 
but  accomplish  that  which  pleaseth  thee,  and  prosper  in  the  thing 
whereto  thou  hast  sent  it. 

I  wish  that  I  may  be  so  patient  and  pious  in  my  sufferings,  that 
my  God  may  not  disdain  to  give  me  a  visit  in  my  sickness.  Surely 
my  God  and  adversity  will  be  good  company.  If  I  go  to  prison, 
and  there  enjoy  his  gracious  presence,  it  will  be  more  comfortable 
than  the  most  glorious  court ;  if  I  be  disgraced,  he  will  be  a  crown 
of  glory  ;  if  I  be  impoverished,  he  will  be  better  than  rubies,  than  all* 


Chap.  X.]  the  christian  man's  calling.  143 

riches.  Do  I  sit  in  darkness  ?  the  Lord  will  be  a  light  unto  me. 
Am  I  called  to  die  ?  in  his  favour  is  life  ;  yea,  his  loving-kindness 
is  better  than  life.  Whatsoever  my  distress  be,  I  am  safe  whilst  he 
is  my  defence.  My  God  will  supply  all  my  needs  out  of  the  riches 
of  his  grace  in  Christ  Jesus.  Though  mine  iniquities  provoke  him 
to  put  me  into  the  fire,  lest  I  should  be  condemned,  yet  his  mercy 
will  prevail  with  him,  to  pluck  me  as  a  brand  out  of  the  fire,  lest  I 
should  be  consumed.  If  he  afford  his  help,  nothing  can  hurt.  The 
most  heavy  burden  will  be  but  light,  if  he  please  to  strengthen  my 
back  ;  I  can  do  all  things  through  Christ  strengthening  me.  Oh 
that  these  thoughts  might  prevail  with  me,  to  be  so  Christian  in  my 
carriage  under  the  hardest  cross,  that  whatsoever  I  want,  I  may  not 
want  the  company  of  my  God !  Lord,  thou  hast  spoken  by  the  prophet, 
Zech.  i.  8,  '  I  saw  by  night,  and  behold  a  man  riding  upon  a  red  horse, 
and  he  stood  amongst  the  myrtle-trees  that  were  in  the  bottom.' 
Thy  saints  are  the  myrtle-trees,  low  and  weak  j^lants,  but  lovely  and 
of  great  price  ;  their  lot  in  this  world  is  to  be  in  the  bottom  ;  thy 
myrtle-trees  delight  in  valleys,  and  sea-shores,  and  river-sides  ; 
thy  saints  here  below  are  in  mean  and  low  estates,  many  of  those 
waves  go  over  their  souls,  and  indeed  they  thrive  best  by  those 
Avaters.  But,  Lord,  who  is  that  man  on  the  red  horse,  that  is  so 
kind  and  full  of  compassion,  as  to  own  thy  saints  in  their  abject 
condition?  It  is  much  below  thy  majesty  to  take  notice' of  such 
unworthy  ones  in  their  misery  ;  yet  surely  it  is  thy  Son,  the  Son  of 
man,  and  the  Son  of  God,  for  thou  callest  him  (ver.  20)  the  Lord. 
And  is  my  Saviour  so  pitiful  as  to  be  present  amongst  his  afflicted 
people  ?  Will  he  not  only  be  with  them  in  his  sanctuary,  but  also 
in  their  sufferings  ?  How  contrary  is  this  carriage  to  the  course  of 
the  world  amongst  men  !  Though  the  rich  find  many  friends,  yet 
the  poor  is  forsaken  of  his  neighbour.  And  yet  thy  Son  owns  his 
poor  afflicted,  despised,  persecuted  saints.  No  wonder  that  thy 
chosen  are  so  cheerful  in  their  misery  ;  and,  like  leviathan,  can 
laugh  at  the  spears  which  the  world  and  hell  shake  at  them,  when 
they  have  such  good  company.  Oh  grant  me  this  favour,  in  my 
greatest  danger  to  have  the  presence  of  my  Lord  Jesus,  and  then, 
though  thou  castest  me  with  the  three  children  into  a  fiery  furnace, 
it  wiU  be  more  pleasant  than  the  stateliest  palace.  Lord,  bring  me 
into  what  distress,  what  danger,  what  dungeon  thou  pleasest,  so  I 
may  but  enjoy  my  Saviour's  powerful  comforting  presence  ;  for  I 
know  that  hell  itself  with  Christ,  would  be  changed  into  heaven. 
'  To  be  with  Christ  is  best  of  all.' 

I  have  heard  of  some  that  afflict  themselves  with  wilful  famine, 


144  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

walking  barefoot  in  pilgrimage,  whipping  themselves  till  they  bleed. 
I  wish  that  I  may  take  up  my  cross  which  my  God  layeth  down  for 
me,  and  follow  Christ,  but  never  make  my  cross,  and  go  before  him. 
He  is  a  bold  servant  that  runneth  before  his  master.  My  God 
saves  me  this  labour,  for  he  whips  me  daily  with  the  scourge  of  a 
sickly  body,  the  suffering  of  my  fellow-members,  and  many  times 
with  the  eclipses  of  his  own  gracious  countenance,  which  is  much 
the  sorer,  because  it  concerns  the  tenderest  part,  my  soul.  Oh  teach 
me  to  make  a  right  use  of  thy  corrections,  and  then  I  shall  not  need 
to  correct  myself  ! 

I  wish  that  I  may  never  faint  when  I  am  afflicted,  yet  that  I  may 
always  feel  my  afflictions.  Corrections  are  my  God's  love-tokens, 
and  how  ill  would  he  take  it  if  I  should  despise  them  !  When 
physic  makes  not  the  patient  sick,  it  is  the  more  unlikely  to  make 
him  well ;  he  who  doth  not  feel  the  smart  of  the  rod,  will  never 
hear  the  voice  of  the  rod.  Besides,  if  a  touch  of  God's  finger  will 
not  fetch  tears,  I  must  expect  the  weight  of  his  whole  hand  to  fetch 
blood. 

Should  I,  like  a  salamander,  live  in  the  fire  here,  and  not  feel  it, 
I  must  expect  a  hotter  fire  hereafter  in  hell.  Let  me  never,  as 
some  men,  who,  when  they  have  been  in  a  shower,  dry  themselves, 
and  mind  it  no  more ;  but  feel  my  sufferings,  so  as  to  fear  the 
more,  whilst  I  live,  the  meritorious  cause  thereof,  my  own  sin. 
Lord,  what  an  undutiful  child  am  I,  if  when  thou  troublest  thyself 
to  correct  me  for  my  frowardness,  I  neither  see  thy  hand,  nor  hear 
thy  voice,  but  add  to  my  guilt,  and  to  thine  anger,  by  my  senseless- 
ness !  May  est  thou  not  justly  cast  me  off  for  a  castaway,  and  say, 
Why  should  he  be  smitten  any  more  ?  He  revolteth  more  and 
more.  How  dreadful  then  should  my  condition  be  !  Correction  is 
the  lot  of  thy  children;  but  rejection  is  the  portion  of  rebels,  of 
reprobates.  Oh  rather,  since  my  heart  is  so  hard,  let  thy  hand  be 
so  heavy,  as  to  make  it  soft  and  sensible.  Thou  art  a  wise  physician  ; 
if  weak  lenitives  will  not  stir  me,  give  me  a  stronger  potion,  rather 
than  permit  me  to  perish.  Scourge  me,  strike  me,  lance  me,  to 
recover  me  out  of  my  lethargy.  Do  what  thou  wilt  with  me  here, 
so  thou  love  me  now,  and  spare  me  hereafter, 

I  wish  that,  when  I  feel  the  smart  of  the  rod,  my  pain  may  never 
make  me  out  of  patience.  If  I  quarrel  with  instruments,  I  bewray 
my  distraction.  What  man  in  his  wits  ever  was  angry  with  a  knife 
for  cutting,  or  a  thorn  for  piercing  ?  The  worst  malefactor  on  the 
gallows  will  pardon  the  executioner.  If  I  quarrel  with  the  efficient, 
I  discover  the  height  of  rebellion.     Shall  the  clay  strive  with  the 


Chap.  X.]  the  christian  man's  calling.  145 

potter,  or  the  creature  contend  with  his  Creator  !  Who  am  I,  that 
I  should  reply  against  God  ?  I  have  a  little  derived  propriety  in  my 
children  and  cattle.  My  son  offends  me,  I  scourge  him,  probably  out 
of  passion,  and  without  reason  ;  yet  how  ill  do  I  take  it,  if  he  offer  in 
the  least  to  resist  or  repine  !  If  he  do  me  reverence,  who  am  but 
the  father  of  his  flesh,  when  I  chastise  him  for  my  pleasure,  shall 
not  I  much  more  be  in  subjection  to  the  Father  of  spirits,  and  live  ? 
My  beast  under  me  flags,  I  switch  him  forward  ;  he  still  slacks,  I 
spur  him  till  he  bleeds  again  and  again;  he  bears  all  quietly. 
Shall  beasts  take  blows  from  their  master,  and  not  I  from  my 
Maker  ?  If  any  demand  the  cause  why  I  use  my  child,  my  cattle, 
with  so  much  cruelty,  I  answer,  What  doth  it  concern  them  ?  Are 
they  not  my  own  children,  my  own  cattle  ?  May  not  I  do  what  I 
will  with  mine  own  ?  And  shall  not  my  God  do  what  lie  will  with 
his  own  ?  Hath  not  he  a  greater  propriety  in  me,  than  I  have  in 
any  of  my  children  or  cattle  ?  His  propriety  is  essential,  mine 
derivative  ;  his  is  absolute,  mine  conditional ;  his  is  illimited  and 
eternal,  and  mine  is  in  trust  for  his  use,  and  but  for  a  short  time. 
Shall  I  scourge,  nay,  possibly  abuse,  another's  servants,  (for  they  are 
far  more  God's  than  mine,)  and  take  it  ill  if  I  be  questioned,  and 
when  my  God  (whose  I  am,  by  all  manner  of  titles  and  right  im- 
aginable) correcteth  me  with  infinite  reason  and  righteousness,  shall 
I  quarrel  with  him  ?  Oh  that  I  might  never  be  so  mad  as  to  rage 
at  instruments,  much  less  so  desperately  and  impudently  traitorous 
as  to  wrangle  with  the  principal  efficient,  but  let  my  heart  speak 
under  the  severest  execution,  what  Eli  did  under  a  dreadful  threaten- 
ing :  '  It  is  the  Lord,  let  him  do  what  seemeth  him  good.'  Further, 
the  murmurer  is  his  own  martyr.  I  double  my  misery  by  despising 
or  dis]3uting  it.  He  that  strives  with  his  burden,  makes  it  the 
heavier.  The  partridge  that  flutters  in  the  net,  doth  not  break  it, 
but  her  own  wings.  If  I  struggle,  I  do  but  as  a  fish  on  the  hook, 
both  fasten  and  torture  myself  the  more.  Lord,  though  others  are 
so  much  their  own  foes,  as  when  they  are  afflicted  for  their  good  to 
fret  against  thee,  let  me  be  so  satisfied  in  thy  dominion  over  me, 
and  so  sensible  of  thine  affection  to  me,  that  as  by  faith  I  possess 
my  Saviour,  and  by  love  I  possess  thy  saints,  so  by  patience  I  may 
possess  my  own  soul. 

I  wish  that  I  may  not  only  submit  humbly  to  my  punishments, 
but  also  acquit  my  God  honourably  under  the  sharpest  providences. 
Heathen  moralists  have  with  courage  undergone  heavy  crosses,  and 
without  murmuring  drunk  down  their  portion  of  misery.  And  if  I 
do  no  more  than  those,  what  singular  things  do  I  ?     Nay,  a  Pharaoh 

VOL.  it.  k 


146  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

under  torment,  can  utter  this  truth,  '  The  Lord  is  righteous,  I  have 
sinned.'  And  shall  I,  a  Christian,  come  behind  that  hardened 
Egyptian  ?  Oh  that  I  might  from  my  heart,  what  he  did  only 
from  the  teeth  outward,  even  justify  my  God  when  he  condemneth 
me.  Men  inay  do  justly,  my  Grod  cannot  hut  do  justly  ;  righteous- 
ness is  an  accident  in  them,  which  may  be  parted  from  them.  Some- 
times they  are  ignorant,  and  so  through  weakness,  like  David  in  the 
case  of  Mephibosheth,  pass  a  wrong  judgment.  When  the  eyes  are 
blinded,  the  hands  strike  at  a  venture,  friends  or  foes.  Sometimes 
they  are  wrathful,  and  so  through  wickedness,  as  Saul  frequently, 
they  pass  an  unrighteous  sentence  ;  dogs  in  a  rage  bite  them  of 
their  own  families,  or  the  next  that  come  by.  But  justice  is  the 
essence  of  my  God,  and  inseparable  from  him.  He  knoweth  vain 
man  thoroughly,  and  therefore  cannot  err  through  ignorance.  All 
things  are  naked  and  open  to  his  eyes ;  he  is  light,  and  in  him 
there  is  no  darkness  at  all ;  he  will  not  suffer  an  unrighteous  person 
to  enter  heaven,  much  less  will  he  suffer  an  unrighteous  act  to  be 
done  by  his  own  hand.  Alas  !  the  least  of  his  mercies  is  infinitely 
above  my  merits,  and  the  greatest  of  my  suffering  are  infinitely  be- 
neath my  sins  ;  and  shall  I  not  justify  him,  who  is  both  righteous 
and  gracious  ?  Lord,  help  me  so  to  behold  thy  justice  sparkling 
in  the  darkest  night  of  my  sufferings — yea,  and  thy  goodness  also, 
in  giving  me  to  be  chastened  of  the  Lord,  that  I  might  not  be 
condemned  with  the  world — that  I  may  lift  thee  up  when  thou 
castest  me  down,  and  see  and  say,  '  The  Lord  is  holy  in  all  his  ways, 
and  righteous  in  all  his  works.'  When  my  body  is  sick,  I  send  to 
a  physician  for  something  proper  for  my  distemper.  He  sends  me 
a  bitter  pill ;  though  my  stomach  loathes  it,  I  force  it  down,  and 
withal  I  thank  and  reward  him.  My  soul  is  sick,  I  am  not  sensible, 
(the  more  dangerous  is  my  disease)  my  heavenly  Father  seeth  it, 
pitieth  me,  and,  unsent  to,  (the  more  am  I  beholden  to  him,)  sends 
me  something  that  is  wholesome,  though  not  toothsome,  for  my 
cure ;  and  shall  my  heart  rise  against  the  bitter  physic,  and  repine 
at  my  physician  ?  Oh  let  thy  love  so  sweeten  all  my  wormwood, 
and  let  the  health  of  my  soul  be  so  precious  to  me,  that  I  may 
receive  it  thankfully,  drink  it  up  cheerfully,  and  bless  thee  as  well 
for  crosses  as  for  comforts  ;  '  For  righteous  art  thou,  0  Lord,  and  in 
very  faithfulness  hast  afflicted  me.' 

I  wish  that,  since  my  God  is  wise,  and  knoweth  which  is  the  best 
time,  I  may  quietly  wait  for  his  salvation.  Though  it  be  a  burden 
to  attend  the  pleasure  of  a  fool,  who  lets  his  opportunity  slip,  yet  it 
is  easy  to  stay  for  the  resolutions  of  the  wise,  who  do  not  delay 


CUAP.  X.]  THE  CHRISTIAN  MAN's  CALLING.  147 

out  of  rashness,  but  reason,  and  defer  only  till  an  opportunity  is 
come.  It  is  likely,  now  I  am  in  trouble,  I  shall  be  tempted  to  rid 
myself  out  of  it  by  any  means,  whether  right  or  wrong.  When  a 
man  that  hath  lands  is  arrested  for  debt,  the  usurer  offereth  him 
money  if  he  will  mortgage  his  lands  to  his  loss,  thereby  preventing 
his  prison  at  present,  but  making  way  for  his  future  poverty.  When 
saints  are  distressed,  Satan  offereth  his  help  for  their  deliverance. 
If  Cranmer  be  in  fetters,  he  will  find  a  way  for  his  freedom,  if  he 
Avill  but  deny  his  Saviour,  and  mortgage  his  soul  to  him,  thereby 
easing  him  of  present  frights  and  fears  in  his  flesh,  but  bringing 
him  to  far  worse  terror  and  horror  in  his  conscience.  How  many 
hath  he,  by  his  cursed  counsel,  helped  out  of  a  fire  on  earth,  to  help 
them  into  the  fire  of  hell !  Oh  that,  how  greatly  soever  I  may  be 
distressed,  though  Philistines  be  upon  me,  and  the  Lord  seem  to 
depart  from  me,  yet  I  may  never,  like  Saul,  run  to  a  witch,  or  take 
any  unlawful  course  for  ease  ; — thereby  I  shall  but,  as  that  wicked 
prince,  increase  my  pain, — but '  wait  on  the  Lord,  who  hideth  his  face 
from  the  house  of  Jacob,  and  look  to  him,'  Isa.  viii.  17.  To  lengthen 
my  patience,  is  the  best  way  to  shorten  my  troubles  ;  and  to  lessen 
my  patience,  is  the  speediest  way  to  lengthen  my  pain.  Women 
that  are  in  labour,  being  impatient  of  their  pangs,  send  sometimes 
in  haste  for  a  man-midwife,  and  thereby  have  suffered  much  more 
torture,  and,  it  may  be,  have  destroyed  both  their  babes  and  them- 
selves ;  whereas,  if  they  had  waited  with  patience  some  hours 
longer,  they  might  have  been  delivered  with  more  ease  and  safety. 
I  am  my  own  foe  if  I  offer  to  limit  God.  He  is  sure,  though,  to 
my  depraved  flesh,  he  be  slow.  '  I  shall  reap  in  time,  if  I  faint  not.' 
My  God  never  fails  of  coming  at  his  own  time,  the  best  time,  though 
he  seldom  comes  at  our  time.  '  The  vision  is  yet  for  an  appointed 
time,  but  at  the  end  it  shall  speak  and  not  lie.'  Though  it  tarry,  it 
will  surely  come ;  it  will  not  tarry  one  moment  beyond  God's  time. 
Servants  wait  on  their  masters,  because  of  their  dependence  ;  sub- 
jects wait  on  their  sovereign,  because  of  their  distance,  and  are 
willing,  when  they  prefer  a  petition,  to  stay  their  leisure  for  an 
answer.  0  my  soul,  hast  thou  not  a  greater  dependence  on  thy 
God,  when  thy  life  and  all  thy  comforts,  thy  being  and  all  thy 
blessings,  hang  every  moment  on  his  mercy  ?  And  is  there  not  an 
infinitely  greater  distance  betwixt  thee,  a  poor  worm,  and  heaven's 
glorious  majesty,  when  the  whole  creation  in  comparison  of  him  is 
less  than  nothing  ?  Didst  thou  never  see  a  poor  beggar,  that  had 
nothing  of  her  own  to  subsist  on,  but  lived  wholly  on  others'  charity, 
how  quietly  and  resolvedly  she  sits  herself  down  at  the  rich  man's 


148  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  II. 

door  ?  how  slie  begs  and  waits — she  works  and  waits  ?  Though  an 
ahns  be  not  presently  given  her,  she  doth  not  Hmit,  but  wait  her 
good  dame's  leisure.  Nay,  tliough  she  be  not  only  deferred,  but 
denied,  yet  she  will  wait  a  long  time  in  hope.  Hast  thoa  not  in- 
finitely more  reason  to  wait  on  thy  God  in  all  respects  ?  Thy  wants 
are  more,  thy  dependence  is  greater ;  he  is  engaged  to  thee  by 
promise,  and  will  be  sure  to  perform  them  in  season.  Those  indeed 
that  receive  but  small  sums,  as  some  few  pounds,  have  ready  money  ; 
but  they  who  are  to  receive  hundreds  and  thousands,  are  contented 
to  take  bond,  and  to  give  time,  and  do  it  cheerfully,  when  their 
estate  lieth  in  safe  hands.  The  men  of  the  world,  whose  portion 
is  in  this  life,  are  greedy  for  ready  money  ;  and  their  wealth  being 
but  some  small  matter,  a  little  empty  honour,  and  brutish  j^leasure, 
and  earthly  treasure,  thy  God  giveth  them  present  pay.  But  thy 
estate,  thy  freedom  from  all  evil,  and  the  fruition  of  all  good,  in  the 
eternal,  full,  and  immediate  enjoyment  of  the  blessed  God,  is  of 
unspeakable  value,  worth  thousands  and  millions  ;  therefore  thou 
mayest  well  be  satisfied  with  the  bond  of  the  promises,  and  give 
him  his  own  day  for  their  accomplishment,  especially  considering 
thy  wealth  lieth  in  sure  hands,  and  the  public  faith  of  heaven  is 
engaged  for  thy  security.  Besides,  0  my  soul,  by  thy  patient 
continuance  in  well-doing,  under  the  evil  things  which  thou  suf- 
ferest,  thy  joy  groweth  sweeter,  thy  glory  higher,  and  thy  reward 
greater.  If  thou  patiently  waitest  and  suflPerest  the  fruit,  which  is 
of  incomparable  worth,  to  hang  on  the  tree  of  the  promise  till  it  is 
ripe,  it  will  be  both  the  bigger  and  the  pleasanter.  They  who 
reap  their  corn  whilst  it  is  green,  find  it  to  grow,  and  to  be  of 
smaller  price  than  that  which  is  ripe.  Winter  corn,  though  it  be 
longer  between  sowing  and  reaping,  is  more  worth  than  other  corn. 
Oh,  sow  liberally,  both  in  doing  and  suffering  the  will  of  thy  God, 
and  be  patient  till  the  harvest !  and  the  longer  thou  stayest,  the  more 
liberally  thou  shalt  reap.  Lord,  though  others, — like  Tamar,  be- 
cause Shelah  was  not  presently  given  her  to  be  her  husband,  defiled 
herself  with  Judah  ; — because  the  good  things  engaged  to  them  are 
not  presently  bestowed,  commit  spiritual  fornication  with  earthly 
vanities,  and  take  them  into  their  bosom  and  embraces ;  let  me 
never  forego  heaven  in  hope,  for  earth  in  hand  ;  nor,  as  that  wicked 
king,  draw  a  hellish  use  from  a  heavenly  doctrine,  and  say,  '  This 
evil  is  from  the  Lord,  why  should  I  wait  on  the  Lord  any  longer  ?  ' 
but  '  as  the  eyes  of  servants  are  to  the  hands  of  their  masters,  and 
as  the  eyes  of  a  maiden  are  to  the  hand  of  her  mistress  ;  so  let 
mine  eyes  wait  upon  the  Lord  my  God  till  he  have  mercy  on  me,' 


Chap.  X.]  the  christian  man's  calling.  149 

Ps.  cxxiii.  2.  Though  others  are  all  for  ready  money,  and  there- 
fore, like  Demas,  forsake  Christ  to  embraee  the  present  world,  make 
me  a  follower  of  them  who,  through  faith  and  patience,  inherit 
the  promises. 

I  wish  that,  whilst  I  have  little  in  possession,  I  may  rejoice  in 
the  hope  of  my  reversion ;  and  whilst  I  am  pinched  with  present 
poverty,  comfort  my  heart  with  that  plenty  in  my  father's  house, 
which  is  preserved  for  me  when  I  come  to  age.     He  that  hath  store 
of  good  bills  and  bonds  is  rich,  though  he  hath  not  a  penny  in  his 
purse.     If  others  have  the  stars,  I  have  the  sun ;  if  they  have  some 
cities,  T  have  the  kingdom  ;  if  they  have  some  gifts,  I  am  the  child 
of  the  promise,  and  have  all.    '  Whether  Paul,  or  Apollos,  or  Cephas, 
or  the  world,  or  life,  or  death,  or  things  present,  or  things  to  come, 
all  is  mine.'     The  inventory  of  my  estate  includes  all  that  earth 
and  heaven  are  worth ;  and  am  not  I  a  discontented,  covetous 
wretch  indeed,  if  the  covenant  of  grace,  the  unsearchable  riches  in 
Christ,  and  the  boundless  God,  will  not  satisfy  me  ?     Though  it  be  a 
paradox,  yet  it  is  orthodox.  When  I  have  nothing,  I  possess  all  things ; 
and  will  not  all  this  afford  matter  of  mirth  ?     Oh  that  thougli 
others  can  only  swim  in  a  warm  bath,  and  never  sing  but  in  a  sun- 
shiny day,  I  might,  as  Paul  and  Silas,  sing  in  a  prison  at  midnight. 
Belshazzar  can  rejoice  in  his  stately  palace,  but  the  three  children 
can  sing  in  a  fiery  furnace.     He  that  was  hunted  like  a  partridge 
in  Israel,  was  the  sweetest  singer  in  Israel.     It  is  both  the  duty  and 
privilege  of  saints  in  all  things  to  give  thanks.     A  heathen  can 
say,i  Be  it  supposed  a  man  hath  a  princely  court,  with   gallant 
orchards,  pleasant  gardens,  fruitful  trees,  were  it  not  an  unreason- 
able thing  for  this  man  to  repine  and  complain  that  a  few  leaves 
are  blown  ofi"  by  the  wind,  when  the  house,  the  trees,  and  the  fruit 
remain?     And  shall  not  I,  a  Christian,  be  contented  and  cheerful, 
though  the  gale  of  providence  hath  blown  off  some  small  outward 
mercies,  when  my  soul  is  safe,  and  my  eternal  salvation  secure  ? 
Lord,  let  me,  when  I  receive  earthly  comforts,  live  upon  thee  above 
them,  and  now  I  want  them,  live  upon  thee  without  them.     Enable 
me  so  to  see  thy  goodness  in  calling  me  to  suffer  here,  that  I  might 
not  suffer  hereafter  ;  in  causing  me  to  be  scourged  with  whips,  to 
prevent  my  scourging  with  scorpions  ;  that  I  may  not  only  kiss  thy 
rod,  but  also  thank  thee  for  this  infinite  favour  ;  and  under  my 
greatest  cross,  stab  Satan,  who  longs  to  hear  me  blaspheme  thee,  to 
the  heart  with  this  dagger  :  '  The  Lord  hath  given,  and  the  Lord 
hath  taken  away  ;  blessed  be  the  name  of  the  Lord.' 

1  Senec.  ad  Polyb. 


150  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  II. 

I  wish  that,  though  I  am  perishing  in  my  outward  condition,  I 
may  never  envy  those  that  are  prospering  in  their  profaneness. 
Alas  !  their  seeming  prosperity  is  their  real  misery,  and  calls  more 
for  heart  pity  than  envy.  The  higher  they  are  at  this  clay,  the 
lower  they  shall  be  another  day.  Their  greatness  is  but  like  the 
swelling  of  a  dropsy,  which  hasteneth  their  death  and  destruction. 
Their  riches  are  but  like  fuel  to  make  the  unquenchable  fire  the 
hotter,  in  which  they  must  fry  for  ever.  Their  pleasures  are  but 
shallow,  skin-deep.  They  may  sometimes  counterfeit  a  smile  ;  but 
if  thou  press  these  glowworms  that  in  the  night  of  this  world  make 
such  a  lightsome,  fiery  show  of  joy,  thou  findest  nothing  save  a 
cold  and  crude  moisture.  But  their  pain  is  real  ;  their  sins  gripe 
them  many  a  time,  and  even  cause  their  hearts  to  ache  with  the 
forethoughts  of  their  future  torments.  What  is  a  little  giggling  of 
the  countenance,  to  the  grumbling  and  racking  of  their  consciences  ? 
or  a  few  smiles  of  the  brow,  to  that  inward  wolf  which  lieth  gnaw- 
ing at  their  breast  ?  Their  pleasures  are  short ;  their  race  is  soon 
at  an  end ;  their  sun  soon  sets ;  they  shall  soon  be  cut  down  as  the 
grass,  and  wither  as  the  green  herb  ;  but  their  pain  is  eternal.  Their 
day  of  light  is  a  winter  day — short,  and  little  heat  of  true  comfort ; 
but  their  night  of  darkness  is  long,  for  whom  is  reserved  the  black- 
ness of  darkness  for  ever.  Would  I  eat  of  their  dishes  to  pay  their 
reckoning  ?  How  unreasonable  is  it  for  one  that  is  worth  thousands, 
to  envy  him  that  acts  the  part  of  a  lord,  upon  the  stage  of  this 
world,  for  one  short  day  of  life,  and  afterwards  is  a  beggar  for  ever 
in  hell !  What  is  all  their  wealth  to  spiritual  wisdom  ?  What  is 
all  their  greatness  to  the  eternal  weight  of  glory  ?  and  what  are 
their  pleasantest  gardens  to  the  true  paradise?  The  prosperous 
sinner  hath  some  cause  to  envy  the  perishing  saint ;  but  the  most 
afilicted  saint  hath  cause  to  pity  the  most  prosperous  sinner.  Be- 
sides, how  dishonourable  is  it  to  my  God  that  I  should  thus  ques- 
tion his  wisdom,  and  quarrel  Avith  the  works  of  his  providence. 
May  not  he  dispose  of  his  gifts  according  to  his  own  will  ?  Must 
he  ask  my  leave  in  what  measure,  and  to  what  persons,  to  distribute 
his  favours  ?  Is  mine  eye  evil  because  his  is  good  ?  Must  I  needs 
be  sick  because  others  are  well,  and  make  their  plenty  the  founda- 
tion of  my  pain  ?  Lord,  though,  when  I  am  in  adversity,  mine 
enemies  are  joyful,  yet  now  they  are  in  prosperity,  let  not  me  be 
fretful.  Though  thou  hast  put  them  into  fresh  pastures,  yet  thou 
art  but  fatting  them  for  the  slaughter.  When  thou  hast  whipped 
out  the  folly  that  is  in  the  hearts  of  thy  children,  thou  wilt  throw 
thy  rod  into  the  fire.     Preserve  me  from  fretting  myself  because  of 


Chap.  X.]  the  christian  man's  calling.  151 

evil-doers,  or  being  envious  at  the  wicked  ;  for  there  shall  be  no 
reward  to  the  evil  man — the  candle  of  the  wicked  shall  be  put 
out. 

I  wish  that,  as  Joshua,  when  Israel  was  discomfited  before  the 
men  of  Ai,  went  and  fell  down  before  the  Lord,  with  his  clothes 
rent,  and  dust  on  his  head,  to  know  the  cause ;  and  when  he  had 
found  out  that  Achan  was  the  person,  he  stoned  him  to  death  ;  so 
now  my  God  hath  distressed  my  soul,  I  may  with  a  humble,  broken 
heart  inquire  into  the  source  of  my  sufferings,  what  accursed  thing 
hath  caused  my  sorrows,  and  never  be  quiet  till  I  have  discovered 
and  executed  that  troubler  of  my  peace.  There  is  some  root  of 
bitterness  in  me,  which  occasions  my  God  to  write  bitter  things 
against  me.  How  happy  should  I  be,  if  I  might  both  find  and 
answer  the  end  for  which  my  God  affiicteth  me.  Afilictions  are 
servants  which  he  hath  under  him.  '  He  saith  to  one.  Go,  and  he 
goeth ;  to  another,  Come,  and  he  cometh : '  he  is  infinitely  wise,  and 
never  sends  his  servants  abroad  but  upon  weighty  errands.  I  am 
sure,  in  general,  the  account  upon  which  this  messenger  is  come,  is 
to  persuade  me  to  abandon  and  deliver  up  those  traitors  to  execu- 
tion, which  I  have  lately  entertained,  and  return  to  my  obedience 
to  his  master.  I  may  say  to  him,  as  the  woman  to  the  prophet. 
Art  thou  come  to  call  my  sins  to  remembrance  ?  But,  oh  that  I 
knew  what  rebel  it  is  that  hath  hid  himself  in  my  house  undis- 
cerned  !  Sure  enough  there  is  some  Sheba  in  it,  which  hath  lift  up 
his  hand  against  the  Son  of  David,  for  whose  sake  he  hath  sent  his 
servant  to  besiege  me ;  and  till  the  head  of  this  traitor  be  thrown 
over  the  wall,  he  will  not  depart  but  in  my  destruction.  Lord, 
help  me,  as  the  wise  woman  of  Abel,  to  find  out  the  cause  why  thou 
dost  beleaguer  me  so  closely  and  strictly.  If  my  heart  doth  not 
deceive  me,  I  would  live  peaceably  and  faithfully  in  Israel.  I 
know  assuredly  thou  seekest  not  to  destroy  any  soul,  much  less  to 
swallow  up  any  part  of  thine  own  inheritance ;  but  some  son  of 
Bichri,  some  enemy  to  the  crown  and  sceptre  of  thy  Christ,  hath, 
without  my  knowledge,  sheltered  himself  in  my  heart.  Oh  that  it 
might  please  thee  to  discover  him  to  me,  and  to  help  me  to  destroy 
him,  that  thou  mayest  enlarge  me.  Do  not  condemn  me ;  shew  me 
why  thou  contendest  with  me.  I  can  never  expect  this  swelling 
should  decrease,  or  its  throbbing  and  aching  abate,  unless  the 
thorn  in  my  flesh  which  causeth  it,  be  taken  out.  In  vain  doth 
the  sick  man  tumble  and  toss  from  one  side  of  his  bed  to  the  other 
for  ease,  whilst  his  disease,  the  original  of  his  pain,  continueth.  Oh 
that,  though  others  are  most  industrious  how  their  afilictions  mav 


152  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

be  removed,  I  might  be  most  industrious  how  mine  may  be  im- 
proved ;  that  mine  eyes,  like  the  windows  of  Solomon's  temple, 
might  be  broad  inwards,  to  find  out  my  own  provocation,  and  that 
I  might  not  be  asleep,  and  so  lose  the  season  and  benefit  of  God's 
visitation.  '  Search  me,  0  God,  and  know  my  heart :  try  me,  and 
know  my  thoughts :  and  see  if  there  be  any  way  of  wickedness  in  me, 
and  lead  me  in  the  way  everlasting,'  Ps.  cxxxix, 

I  wish  that  I  may  not  only  feel,  but  also  see,  the  hand  of  my  God 
in  all  the  afilictions  that  befall  me.  Afiiiction  doth  not  spring  out 
of  the  earth,  nor  trouble  come  out  of  the  ground.  The  evil  of  sin 
hath  only  a  deficient  cause,  but  the  evil  of  suffering  hath  an  effi- 
cient cause.  My  God  challengeth  it,  as  one  of  the  prerogatives  of 
his  crown,  to  make  war  or  peace.  Is  there  any  evil  in  the  city,  and 
I  have  not  done  it  ?  Could  I  but  see  my  God  at  the  end  of  all  my 
troubles,  how  silent  should  I  be  under  it !  how  submissive  to  it ! 
and  how  sedulous  to  improve  it !  He  is  my  Father,  correcting  me 
out  of  love  for  my  fault,  and  therefore  I  must  reform.  He  is  my 
sovereign,  punishing  me  according  to  law,  and  therefore  I  must  not 
resist.  He  is  my  God,  who  doth  whatsoever  he  pleaseth,  and 
therefore  I  may  not  so  much  as  repine.  He  is  too  great  to  be  de- 
spised, too  good  to  be  suspected,  and  too  wise  to  be  questioned. 
The  whole  earth  cannot  lessen,  and  hell  itself  cannot  add,  one 
scruple  to  the  weight  which  he  hath  allotted  me.  My  proportion 
was  debated  and  concluded  at  heaven's  council  table  from  eternity, 
and  is  surely  beyond  all  exception.  To  this  very  suffering,  both  for 
the  nature  and  measure,  was  I  fore-appointed.  His  arm  is  almighty, 
and  so  above  all  opposition.  Who  ever  contended  with  him,  and 
prevailed?  He  that  strikes  me,  loves  me;  though  his  hand  be 
against  me,  his  heart  is  towards  me ;  nay,  it  is  love  that  strikes 
every  stroke,  and  shall  I  be  so  unthankful  as  to  despise  it,  or  so  un- 
believing as  to  despair  under  it  ?  It  were  extreme  folly  to  doubt 
of  his  wisdom,  the  greatest  madness  to  oppose  his  power,  and  mon- 
strous ingratitude  to  slight  his  love.  Lord,  thy  servant  David  could 
say,  '  Let  the  righteous  (man)  smite  me,  though  only  with  his 
tongue  ;  it  shall  be  a  kindness :  and  let  him  reprove  me ;  it  shall  be 
an  excellent  oil,'  Ps,  cxli.  5.  And  shall  not  I,  when  thou,  the 
righteous  God,  art  pleased  to  favour  me  so  much  as  to  strike  me 
with  thy  hand,  take  it  kindly  at  thy  hands?  Oh,  whatsoever 
hatred  others  may  return  for  such  friendly  reproofs,  let  me  love 
thee  the  more,  especially  considering  that  by  such  stripes  I  am 
healed ;  that  such  wounding  is  an  excellent  oil  to  cure  my  spiritual 
wickedness. 


Chap.  X.]  the  christian  man's  calling.  153 

I  wish  that  I  may  divert  the  point  of  that  anger  against  instru- 
ments or  efficient,  which  I  am  prone  to  under  the  cross,  by  turning 
it  upon  myself,  and  the  procuring  cause  of  all  my  sin.  The  worms 
which  pain  me  are  bred  in  my  own  bowels ;  the  vipers  which  sting 
me  are  hatched  in  my  own  bosom ;  the  rod  which  whips  me  is  of 
my  own  making  ;  and  the  dart  which  wounds  me  of  my  own  shoot- 
ing ;  and  have  I  the  least  cause  of  complaining  ?  Men  and  devils 
could  not  afflict  me  ;  the  great  God  would  not,  if  I  did  not  afflict 
myself.  I  may  well  accept  the  punishment  of  mine  own  iniquity. 
Some  that  have  more  grace  have  fewer  mercies,  and  that  have  less 
sin,  have  more  afflictions  than  I,  Besides,  in  vain  do  I,  like  the 
silly  deer,  mourn  and  bleed  inwardly  for  the  pain  which  I  endure 
whilst  the  dart  sticks  in  my  side. 

I  may  long  enough  work  at  the  labour  in  vain,  in  seeking  to  dam 
up  the  stream  whilst  the  spring  is  unstopped,  and  in  working  at  the 
pump  whilst  the  leak  continueth.  Oh  that  all  my  sorrow  and 
anger  might  be  spent  upon  my  sins,  the  original  of  all  my  suffer- 
ings. That  all  this  water,  which  I  am  apt  daily  to  draw  and  spill, 
might  be  employed  in  helping  the  mill  of  my  heart  to  grind  and 
consume  my  corruptions.  Oh  what  pity  is  it  that  such  pearls 
should  be  cast  away  upon  swine,  that  such  sweet  water  should  be  cast 
away  upon  nasty  sinks,  which  would  serve  for  most  excellent  uses ! 

Lord,  let  all  my  anger  be  against  myself  for  provoking  thee  to 
anger,  and  let  all  my  sorrow  and  grief  be  for  my  sins,  whereby  I 
have  grieved  thy  good  Spirit,  and  made  the  soul  of  thy  dear  Son 
sorrowful  unto  death.  Let  mine  eyes  and  heart  be  ever  more  to- 
wards that  which  dishonoureth  thy  name,  than  that  which  disturb- 
eth  my  peace.  Though  the  sting  of  sin  to  others  be  affliction,  let 
the  sting  of  affliction  to  me  be  sin :  and  when  the  desire  of  their 
soul  is.  Take  away  this  plague,  entreat  the  Lord  to  take  away  this 
death  only,  the  prayer  of  my  soul  may  be.  Lord,  make  me  to  know 
the  plague  of  my  own  heart.  Take  away  this  body  of  death,  take 
away  all  iniquity,  receive  me  graciously,  so  will  I  render  the  calves 
of  my  lips. 

I  wish  that  I  may  consider  my  God  loveth  me  when  he  lasheth 
me ;  and  that  he  therefore  lasheth  me  because  he  loveth  me. 
Though  Absalom  were  banished  for  his  fault,  and  not  admitted 
to  see  David's  face,  yet  the  king's  heart  was  towards  Absalom. 
Now,  my  God  denieth  me  his  favourable  presence,  and  makes  me 
feel  the  effects  of  his  fury,  yet  his  heart  is  towards  me.  He  is 
pained  in  my  pain,  in  all  my  afflictions  he  is  afflicted. 

Whilst  he  is  a  God  correcting,  he  is  a  God  in  covenant :  '  I  will 


154  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  IL 

bring  the  third  part  into  the  fire,  and  will  refine  them  as  silver 
is  refined,  and  try  them  as  gold  is  tried :  they  shall  call  on  my 
name,  and  I  will  hear  them ;  I  will  say,  It  is  my  people :  and  they 
shall  say.  The  Lord  is  my  God,'  Zech.  xiii.  9.  Though  the  son  of 
Joseph  speak  so  roughly  to  me,  and  seem  to  deal  so  ruggedly  with 
me,  to  bring  my  sins  to  remembrance,  and  to  try  my  love  to  my 
brother  Benjamin,  yet  all  the  while  he  keeps  his  afi'ection  and  rela- 
tion, and  will  ere  long  speak  plainly  to  me,  I  am  thy  brother  Joseph. 
Because  he  afFecteth  me,  he  afiiicteth  me ;  but  because  he  hateth 
others,  he  will  not  take  the  pains  to  scourge  them.  He  useth  not 
the  rod  where  he  intends  to  use  the  sword.  The  whipping-post  is 
for  them  that  shall  escape  execution.  It  is  the  same  love  which 
chose  me  from  eternity  which  chasteneth  me  in  time.  There  is  not 
a  twig  in  my  rod,  but  love  fetched  it,  nor  a  drachm  in  my  potion,  but 
love  infused  it.  Love  was  the  root  upon  which  they  grew,  love  was 
the  hand  with  which  they  were  gathered ;  shall  not  I  accept  it  ? 
Pure  love  denieth  those  outward  mercies  to  me,  which  pure  wrath 
granteth  to  others.  The  father  will  allow  his  servants  that  luscious, 
unwholesome  fruit  which  they  are  so  greedy  for,  when  he  denieth 
it  to  his  children.  Oh,  wdiat  an  unbelieving  heart  have  I,  to  think 
1  have  less  love,  because  I  have  less  allowance,  than  others  !  The 
power  of  my  God  is  as  great  in  making  a  little  fly  as  in  making  a 
great  ox ;  and  his  love  may  be  as  great,  often  greater,  in  giving  a 
penny,  as  in  giving  many  pounds.  If  I  am  his  child,  though  my 
portion  be  but  a  penny,  it  hath  the  image  and  superscription  of  my 
Father's  love,  which  is  better  than  life. 

Lord,  strengthen  my  inward  sight,  that  I  may  behold  thy  love 
in  the  darkest  night  of  afiliction ;  be  pleased  to  enable  me,  by  the 
eye  of  faith,  to  spell  and  read  thy  love  in  the  hardest  characters — 
nay,  when  thou  writest  it  in  red  letters,  in  letters  of  blood :  for  I 
know  that  thy  thoughts  are  not  as  my  thoughts,  nor  thy  ways  as 
my  ways.  '  As  the  heavens  are  higher  than  the  earth,  so  are  thy 
thoughts  higher  than  my  thoughts.'  Thou  knowest  the  thoughts 
which  thou  hast  towards  me,  thoughts  of  good  and  not  of  evil,  to 
give  me  an  expected  end, 

I  wish  that  I  could  set  before  me  those  worthy  patterns  of  con- 
stancy and  courage,  under  the  greatest  crosses,  which  are  chronicled 
in  Scripture,  to  encourage  me  to  undergo  my  sufferings  with 
patience ;  it  is  some  comfort  in  my  journey,  though  the  road  be 
deep  and  dirty,  to  travel  with  much  and  good  company.  All  the 
saints  in  the  several  parts  of  the  world,  at  this  day,  go  to  heaven  in 
the  same  w^ay  of  sufferings  ;  the  same  afilictions  are  accomplished 


Chap.  X.]  the  christian  man's  calling.  155 

in  my  brethren,  which  are  in  the  world  ;  they  that  are  gone  before, 
patriarchs,  prophets,  apostles,  and  the  rest,  did  all  enter  into  glory 
through  this  strait  gate  ;  there  is  no  temptation  hath  befallen  me, 
but  such  as  is  common  to  men,  to  Christians.  Some  indeed  found 
the  path  so  full  of  serpents,  that  their  blood  was  sucked  out  as  they 
journeyed  ;  they  lost  their  lives  on  earth,  to  find  them  in  heaven  ; 
but  all  found  it  full  of  thorns  and  briers.  Some  had  trial  of  cruel 
mockings,  yea,  moreover,  of  bonds  and  imprisonment ;  others  were 
stoned,  were  sawn  asunder,  were  slain  with  the  sword ;  they  wan- 
dered about  in  sheep-skins,  and  goat-skins,  being  destitute,  afilicted, 
tormented.  The  wilderness  to  them  all  was  the  way  to  Canaan : 
they  went  by  the  cross  to  their  crown.  I  have  a  threefold  advan- 
tage by  their  examples  ;  I  see  that  the  way  to  bliss  (though  it  be 
deep)  is  passable.  I  do  not  undertake  an  impossible  task,  when  I 
set  out  for  the  Father's  house  ;  the  noble  army  of  martyrs  waded 
through  it,  even  there  where  it  was  much  out  of  their  depths.  It 
is  doleful  to  travel  in  a  very  bad  way,  that  is  wholly  untrodden  ; 
but  I  may  with  the  more  delight  pass  on,  when  I  see  the  steps  of 
thousands  that  have  passed  before  me.  They  had  the  same  flesh 
and  blood  with  me,  they  were  as  sensible  of  pain  as  I,  they  loved 
their  relations  as  well  as  I ;  life  was  as  dear  to  them  as  to  me  ;  yet 
they  trampled  upon  their  relations,  scorned  their  scorners,  triumphed 
in  their  tribulations,  jeoparded  their  lives  in  the  high  places  of  the 
field,  endured  the  shot  of  earth  and  hell,  fought  every  inch  of  theh 
way  through  men  and  devils,  and  at  last  went  off  the  ground 
(though  killed)  conquerors,  carrying  with  them  the  spoils  and 
trophies  they  had  gained  from  their  enemies,  as  tokens  of  their 
valour  and  victory.  Why  may  not  my  soul  fight  the  Lord's  battles 
with  the  same  success  ?  Indeed,  had  that  power  by  which  they 
prevailed  been  their  own,  I  should  never  expect  the  same  event ; 
but  they  were  of  themselves  as  weak  as  I ;  my  God  can  be  as  strong 
in  me  as  in  them.  Oh  that  I  might  have  their  grace,  and  then 
what  end  my  God  pleaseth. 

Again,  the  heroic  acts  of  the  Lord's  worthies  encourage  me  to 
such  noble  enterprises.  How  famous  are  they  for  their  bloody  com- 
bats in  the  cause  of  Christ !  How  brightly  do  their  names  sparkle 
(as  stars  in  the  firmament)  in  the  Holy  Scripture  !  The  Roman 
generals  were  never  so  illustrious  and  honourable  for  their  triumphs, 
as  Christ's  private  soldiers  for  their  trials  ;  the  poorest  saint  that 
is  a  sufferer,  is  more  illustrious  than  Ceesar  the  conqueror.  The 
greatest  battles  that  ever  Alexander  fought  and  won,  was  but 
children's  play  with  pop-guns,  in  comparison  of  the  noble  exploits 


156  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

of  the  soldiers  of  the  Lord  of  hosts  in  their  conflicts  with,  and 
conquests  over,  the  world  and  hell.  Who  would  not  be  ambitious 
to  follow  such  file-leaders  !  Once  more,  I  have  the  less  reason  to 
expect  freedom  from  the  cross,  when  the  people  of  Grod  in  all  ages 
have  been  afflicted.  My  betters  have  suffered  worse  things  than  I 
suffer.  Those  that  were  more  holy  than  I,  have  suffered  more  hard- 
ships than  I,  Christ  himself,  who  was  free  from  transgression, 
was  yet  fullest  of  afflictions.  He  was  a  man  of  sorrows,  made  up  of 
sorrow.  His  whole  life,  from  the  womb  to  the  tomb,  was  a  circle  of 
sorrows.  When  Christ  himself  hath  drunk  to  me  in  a  cup  of 
affliction,  shall  I  not  pledge  him  ?  Should  there  not  be  a  symmetry 
betwixt  the  head  and  the  members  ?  God  had  one  Son  without  sin, 
but  no  son  without  suffering.  There  is  no  son  whom  the  father 
chasteneth  not.  And  would  not  I  be  used  like  a  son  ?  Cannot  I 
be  contented  to  fare  as  my  brethren  ? 

Lord,  let  me  never  join  in  that  presumptuous  petition  of  the  sons 
of  Zebedee,  to  desire  to  fare  better  than  my  fellows ;  but  seeing  I 
am  compassed  about  with  so  great  a  cloud  of  witnesses,  help  me  to 
'  lay  aside  every  weight,  and  the  sin  that  doth  so  easily  beset  me,  and 
to  run  with  patience  the  race  set  before  me,  looking  unto  Jesus, 
the  author  and  finisher  of  my  faith,  who  for  the  joy  that  was  set 
before  him,  endured  the  cross,  despising  the  shame,  and  is  set  down 
at  the  right  hand  of  the  throne  of  God.' 

I  wish  that,  now  I  am  afflicted,  I  may  be  the  more  pious,  because 
my  God  aimeth  therein  at  my  spiritual  profit.  Ho"w  much  do 
worldlings  suffer  to  increase  their  heaps  of  earth,  though  death,  like 
a  passenger's  foot,  will  trample  it  all  down !  How  do  they  run,  and 
ride,  waste  their  time,  wear  out  their  strength,  lose  their  sleep, 
venture  their  health  and  life,  nay,  and  inestimable  souls !  Like 
spaniels,  they  follow  their  master,  the  world,  through  hedge  and 
ditch,  through  thick  and  thin,  and  all  for  a  few  bones.  How  busy 
are  they,  like  bees,  flying  to  this  and  that  field  ;  fighting  by  the  way 
with  wasps  and  drones,  to  carry  a  little  more  honey  to  their  hives, 
though  after  all  their  pains  and  toil,  within  a  few  days  they  must 
be  consumed  with  flames  and  leave  it !  And  have  not  I  more 
cause  to  suffer  any  hardship,  and  to  take  any  pains  for  those  riches 
which  are  durable,  which  will  be  current  in  the  other  world  ?  How 
much  do  wicked  men  suffer  for  the  gratifying  their  lusts  !  They 
lavish  their  estates,  undo  their  children,  dishonour  their  names, 
wreck  their  own  bodies,  and  ruin  their  families,  by  gaming  or  un- 
cleanness,  or  intemperance.  How  do  they  lackey  after  the  devil, 
like  pack-horses,  doing  his  drudgery,  and  bearing  his  burdens  all 


Chap.  X.]  the  christian  man's  calling.  157 

the  days  of  their  life,  though,  after  all  their  hard  service,  he  will 
turn  them  at  the  night  of  death,  with  their  galled  backs,  into  the 
stable  of  hell !  And  shall  not  I,  for  the  sanctifying  my  soul,  be 
willing  to  endure  what  my  God  calls  me  to  suffer  in  the  way  to 
heaven  ?  If  need  be,  I  am  in  heaviness.  The  rod  of  God  is  as 
needful  for  me  as  the  word  of  God.  The  plough  and  harrow  are 
as  necessary  for  the  earth,  in  order  to  the  harvest,  as  the  seed  is. 
By  it  he  openeth  mine  ears,  and  sealeth  my  instruction.  Many 
blows  are  needful  to  fell  a  stout  oak,  and  many  strokes  are  necessary 
to  subdue  my  stubborn  heart.  Kesty  horses  will  not  move  till  they 
bleed  with  the  spur.  How  little  is  corn  worth,  or  to  what  use  doth 
it  serve,  till  it  be  cut  down  with  the  sickle,  beaten  out  with  the 
flail,  ground  small  in  the  mill,  and  baked  in  the  oven  ?  And  of 
how  little  use  I  should  be  to  my  soul,  and  my  Saviour,  without 
affliction,  my  God  knoweth.  Oh  that  self-love  might  make  me  as 
willing  to  suffer,  as  my  God  is  to  have  me  suffer ! 

Lord,  thou  comparest  me  to  a  vine  ;  I  know  the  best  vine,  if  not 
pruned,  will  run  out  into  superfluous  stems,  and  become  less  fruit- 
ful ;  so  will  my  soul,  if  thou  shouldst  deny  me  the  favour  of  pruning, 
run  out  into  luxuriant  branches,  and  become  less  serviceable  to  thy 
majesty.  If  it  be  painful  to  bleed,  it  is  far  worse  to  burn.  Thou 
art  a  wise  husbandman,  and  knowest  what  is  needful  for  all  the 
plants  in  thy  vineyard  ;  rather  prune  me  with  the  knife,  that  I  may 
bring  forth  more  fruit,  than  suffer  me  to  decay  and  wither,  and  to 
be  cut  up  at  last  with  thy  bill  for  the  unquenchable  fire. 

I  wish  that  the  consideration  of  my  God's  wisdom  and  tenderness 
may  make  me  more  cheerful  and  contented  in  all  my  trials.  Though 
his  anger  at  sin  provoke  him  to  scourge  me  for  it,  yet  his  love  to 
my  soul  will  move  him  to  proportion  his  strokes  to  my  strength. 
He  hath  a  perfect  estimate  by  him  of  all  my  spiritual  riches,  and 
therefore  I  need  not  fear  to  be  taxed  above  my  estate.  He  never 
yet  called  any  of  his  children  to  a  martyr's  fire,  till  he  had  indued 
them  with  a  martyr's  faith.  If  my  body  were  distempered,  and 
my  skilful  physician  thought  fit  to  purge  me  several  clays  to- 
gether ;  though  I  were  fearful  of  my  own  strength  to  bear  it,  yet 
I  should  believe  him  in  his  calling,  and  being  confident  of  his 
knowledge  of  me,  and  love  to  me,  undergo  it  with  courage.  My 
God  is  fully  acquainted  what  the  diseases  of  my  soul  require,  and 
what  the  strength  of  my  soul  can  endure.  He  is  the  only  wise  God, 
whether  he  purge  me  much  or  little,  once  or  often.  Oh  that  I 
might  rely  on  his  love,  and  submit  to  his  wisdom  !  I  read  indeed 
that  the  saints  of  God  '  have  been  pressed  out  of  measure,  above 


158  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

strength,  insomuch  that  they  despaired  even  of  life,'  2  Cor.  i.  8. 
But  yet  I  believe  that,  at  the  same  time,  they  were  corrected  in  mea- 
sure, for  they  were  delivered,  and  did  escape.  They  were  pressed 
above  their  own  human  strength,  but  not  above  their  divine 
strength.  How  often  hath  the  voice  of  their  flesh  been, '  I  shall  one 
day  perish  by  the  hand  of  Saul,'  when  it  hath  quickly  been  corrected 
with  the  voice  of  faith,  '  I  shall  see  the  goodness  of  the  Lord  in  the 
land  of  the  living  ! '  Lord,  how  many  a  time  hath  this  weak  vessel 
been  loaded  so  deep  in  the  vast  seas  of  troubles,  that  the  waters 
have  come  up  to  the  brim,  and  I  have  been  ready  to  cry  out,  with 
thy  disciples  of  old,  '  Save  me,  master,  I  perish  ?'  Is  not  this  frail 
flesh  a  ship  of  thine  own  building  ?  and  is  not  the  burden  it  carrieth 
of  thine  own  lading  ?  Thou  knowest  how  deep  it  is  already,  and  I 
know  thou  wilt  not  overcharge  it.  It  is  impossible  for  me  to  sink 
whilst  I  sail  in  thy  love.  Though  a  deluge  overflow  the  whole 
earth,  yet  I  need  not  fear  drowning,  whilst  I  am  housed  in  that 
ark,  if  thou  pleasest  to  shut  me  in.  I  confess  he  is  a  presumptuous 
child  that  would  choose  his  own  rod  ;  yet,  oh  that  I  might  prevail 
not  to  be  scourged  with  the  withdrawings  of  thy  comfortable  pre- 
sence !  Blessed  Father,  by  the  strength  and  the  sense  of  thy  love, 
I  can  bear  the  greatest  load  ;  but  if  that  be  withdrawn,  I  am  ready 
to  fall,  nay,  to  die,  under  the  lightest.  I  find  a  wounded  estate,  I 
feel  a  wounded  body,  and  if  thou  put  a  wounded  spirit  upon  me  too, 
who  can  bear  it  ?  Oli  what  a  night  of  heaviness  and  sorrow  will  ensue, 
if  thou,  0  Sun  of  righteousness,  shouldst  depart  ?  Nevertheless,  I 
yield  to  thy  judgment,  and  rest  on  thine  affection :  for  thou  art  infi- 
nitely wise,  infinitely  loving,  infinitely  faithful,  and  wilt  not  suffer  me 
to  be  tempted  above  what  I  am  able,  but  wilt  with  the  temptation 
also  make  a  way  to  escape,  that  I  may  be  able  to  bear  it,  1  Cor.  x.  3. 
I  wish  that  the  thought  of  my  future  happiness  may  make  me 
joyful  under  my  present  hardships.  My  hope  of  the  rivers  of 
God's  own  pleasures,  and  of  the  glory  to  be  revealed,  may  well 
bear  up  my  heart,  and  counterbalance  all  my  pain  and  disgrace. 
What  though  I  am  under  the  rod,  whilst  I  am  a  child,  and  am 
denied  those  toys  and  rattles  which  others  have  to  play  with  !  yet 
I  am  a  great  heir,  and  shall  shortly  be  of  age  and  enjoy  the  in- 
heritance, when  I  shall  be  above  both  that  rod  and  those  rattles. 
As  I  now  have  more  sufferings  than  others,  so  then  I  shall  have 
more  solace  than  others ;  as  I  exceed  them  in  affliction,  so  I  shall 
excel  them  in  consolation.  The  deeper  I  am  ploughed,  the  greater 
will  my  harvest  be.  In  all  the  furrows  of  my  misery  are  sown  the 
seeds  of  saving  mercy.     And  the  more  liberally  I  sow,  the  more 


Chap.  X.]  the  christian  man's  calling.  159 

liberally  I  shall  reap.  It  is  true  I  sow  in  tears,  but  I  shall  reap 
in  joy  ;  I  may  well  be  contented  with  a  wet  seed-time,  when  I  am 
sure  of  a  sunshiny  and  joyful  harvest.  Oh  that  I  had  the  wings 
of  a  dove,  that  I  could  fly  up  to  heaven,  by  faith  and  meditation, 
and  see  that  vast  and  boundless  recompense  of  reward  !  surely  I 
should  then  leave  my  mournful  tone,  and  sing  another  tune. 
These  light  afflictions,  which  are  but  for  a  moment,  work  in  me, 
or  w^ork  me  for,  a  far  more  exceeding  and  eternal  weight  of  glory. 
For  my  afflictions  I  shall  have  glory.  Who  would  not,  with  Joseph, 
go  through  a  prison  into  a  palace,  and  with  Jesus  suffer  many 
things,  and  so  enter  into  his  glory !  My  afflictions  are  light,  but 
my  glory  is  a  weight,  a  far  more  exceeding  weight ;  I  may  well 
carry  a  little  bag  of  thorns,  when  I  shall  be  rewarded  for  it  with 
a  heavy  bag  of  pearls.  Who  would  not  endure  a  few  affronts  for 
a  large  kingdom  ?  My  afflictions  are  but  for  a  moment,  but  my 
weight  of  glory  is  eternal.  I  do  but  pass  through  a  short  shower 
to  an  endless  banquet ;  and  sail  through  the  narrow  seas,  which 
are  quickly  passed,  in  a  moment,  to  an  everlasting,  blessed  haven. 
Besides,  these  light  afflictions  work  and  fit  me  for  this  weight  of 
glory ;  as  by  the  fire  the  plate  is  wrought  into  a  vessel  of  gold  for 
a  prince's  table.  The  boiling  waters  are  not  more  necessary  for 
clothes,  that  are  to  be  cast  into  a  pure  scarlet  dye,  than  afflictions 
are  to  prepare  my  soul  for  my  God's  presence.  Lord,  it  is  thy 
pleasure  that  every  man  shall  have  both  a  heaven  and  a  hell ; 
the  wicked  man  hath  his  heaven  on  earth,  his  hell  is  to  come. 
His  hell  is  miserable,  because  eternal ;  his  heaven  is  uncomfort- 
able, because,  at  best,  but  short  and  uncertain.  My  hell  is  in  this 
world,  in  manifold  temptations  ;  my  heaven  in  the  other  world,  in 
endless  bliss.  If  it  be  ill  with  me  in  this  world,  it  is  well  with 
me,  because  my  hell  is  so  little,  and  so  short.  Let  me  never  be  so 
covetous  as  to  desire  two  heavens ;  only  let  my  hell  here  fit  me 
for  my  heaven  hereafter,  and  let  my  heaven  hereafter  support  me 
under  my  hell  here  ;  '  for  I  reckon  that  the  sufferings  of  this  pre- 
sent time  are  not  worthy  to  be  compared  with  the  glory  that  shall 
be  revealed.' 

Finally,  I  wish  that  I  may  gather  grapes  from  these  thorns, 
and  figs  from  these  thistles.  I  mean,  that  I  may  so  demean 
myself,  like  a  Christian,  under  the  greatest  cross,  that  I  may  turn 
these  stones  into  bread,  and  these  blows  on  my  outward  man,  into 
blessings  to  my  inward  man  ;.  yea,  that  my  joy  and  obedience  may 
be  at  the  highest,  when  my  worldly  comforts  are  at  the  lowest. 
Although  I  want  the  streams,  what  do  or  can  I  lose  whilst  I  enjoy 


IGO  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  II. 

the  fountain  ?  What  conditions  is  there  wherein  I  may  not  draw- 
water  with  joy  out  of  that  well  of  salvation  ?  ■  Am  I  in  fetters  ? 
the  Son  hath  made  me  free,  and  therefore  I  am  free  indeed. 
Though  my  prison  be  some  low,  dark  dungeon,  yet  there  I  may 
find  more  light  than  in  a  court,  and  may  pity  the  darkness  of 
others'  liberty.  They  have  but  the  natural  sun  to  enlighten  their 
world,  which  every  cloud  dimmeth  and  liideth  from  their  eyes  ; 
but  the  Father  of  lights  (in  comparison  of  whom  all  the  bright 
stars  of  heaven  are  but  as  the  snuff  of  some  dim  candle)  shines 
into  my  pit,  and  makes  it  a  heaven  of  comfort,  which  the  world 
intended  to  be  a  hell  of  sorrow.  What  darkness  can  be  where 
the  Father  of  lights  shineth  ?  Am  I  banished  my  country  ?  If 
I  were  banished  my  God,  I  might  weep  and  wail ;  but  when 
neither  earth  nor  ocean  can  separate  betwixt  him  and  me,  I  may 
well  be  satisfied.  If  heaven  be  my  home,  my  God  is  my  heaven  ; 
and  so,  wherever  I  am  with  him,  I  am  at  home.  He  cannot  be 
said  to  fly  that  never  stirs  from  his  house,  from  his  home.  When 
I  have  all  my  relations  by  me,  and  all  my  possessions  with  me,  I 
cannot  be  called  an  exile  ;  I  have  all  these,  and  infinitely  more,  in 
one  God.  Am.  I  hated  of  the  world  ?  It  is  a  good  sign  that  I 
am  not  a  man  of  the  world,  for  the  world  loveth  its  own.  It 
cannot  hate  me  so  much  as  God  hates  it,  nor  more  than  it  hates 
God.  What  need  I  care  to  be  hated  of  them  who  hate,  and  are 
hated  of,  God  himself  ?  Surely  he  is  a  wricked  servant  who  would 
fare  better  than  his  master ;  and  he  is  unworthy  of  God's  love 
who  cannot  think  it  happiness  enough  without  the  Avorld's  favour. 
Well,  let  the  world  contemn  me,  I  will  be  revenged,  by  requiting 
it  with  like  for  like.  I  will  have  as  base  and  contemptible 
thoughts  of  it,  through  the  strength  of  Christ,  as  it  can  have  of  me. 
Am  I  poor  ?  It  is  impossible  ;  I  cannot  be  less  than  vastly  rich, 
whilst  I  possess  him  who  is  the  mighty  possessor  of  heaven  and 
earth.  What  though  I  have  no  money  !  I  have  the  pearl  of  price, 
worth  millions ;  and  a  treasure  in  heaven,  above  all  apprehensions. 
I  have  no  lands  on  earth,  but  I  have  the  inheritance  of  the  saints 
in  light.  That  is  improperly  called  riches,  which  may  be  lost, 
which  must  be  left.  My  estate  is  riches  in  the  most  proper  sense, 
for  it  is  durable  ;  it  is  the  good  part  which  can  never  be  taken  from 
me.  If  I  forego  all  to  my  skin,  yet  I  have  not  lost  the  least  part 
of  my  portion  ;  for  if  he  be  rich  that  hath  something,  how  rich  is 
he  that  hath  the  maker  and  owner  of  all  things  !  Am  I  diseased 
in  my  body  ?  my  physician  is  both  omniscient  and  almighty,  and 
therefore  I  cannot  miscarry.     My  soul  is  sound,  and  I  must  not 


Chap.  X.]  the  christian  man's  calling.  161 

say  I  am  sick  when  my  sins  are  forgiven  me.  Although  my  house 
doth  not  grow,  nor  my  cattle,  nor  my  corn,  nor  my  children  are 
sure  to  me,  yet  my  Grod  hath  made  with  me  an  everlasting  cove- 
nant, stable  in  all  things  and  sure,  which  is  all  my  salvation,  and 
all  my  desire.  Oh,  what  can  I  want  who  have  all-sufficiency  for 
my  supply  ?  My  God  is  liberty  in  prison,  home  in  banishment, 
light  in  darkness,  glory  in  disgrace,  life  in  death,  and  all  things 
in  nothing.  Oh  make  me  fearful  of  nothing  but  thine  anger,  and 
careful  of  nothing  but  thy  favour,  which,  whilst  I  enjoy,  I  shall  be 
happy  in  spite  of  earth  and  hell. 

Lord,  help  me,  whilst  I  am  here  in  these  lower  regions,  amidst 
such  boisterous  winds  and  waters,  to  endure  all  with  patience,  to 
be  a  gainer  by  every  providence,  and  in  all  things  so  to  obey  thy 
precepts,  that  when  my  body  shall  be  parted  from  my  soul,  my 
soul  may  be  j)arted  from  all  these  sufferings,  and  translated  to 
thine  upper  region  of  heaven,  whither  those  vapours  which  cause 
these  storms  and  tempests  can  never  ascend  ;  where  all  tears  shall 
be  wiped  from  my  eyes ;  where  thou  wilt  give  me  beauty  for  ashes, 
the  garment  of  gladness  for  the  spirit  of  heaviness,  (and,  after  all 
my  grievous  conflicts  with  the  flesh,  the  world,  and  the  wicked 
one,)  a  crown  of  glory  on  my  head,  a  song  of  triumph  in  my 
mouth,  a  palm  of  victory  in  my  hand,  and  to  reign  with  Christ 
for  ever  and  ever.     Amen. 


VOL.  IL 


THE  CHRISTIAN  MAN'S  CALLING. 

PART    III. 


•i 


THE  EPISTLE  TO  THE  READER. 


Such  is  the  beauty  of  holiness,  the  excellency  of  divine  nature, 
and  the  reasonableness  and  righteousness  of  the  service  of  God, 
as  also  the  necessity  of  man's  devoting  himself  wholly  to  it,  that 
were  not  his  understanding,  which  is  the  sun  in  the  lesser  world, 
strangely  muffled  with  clouds,  his  will,  which,  as  the  moon,  bor- 
roweth  its  light  from  it,  full  of  spots  and  changes,  and  desperately 
bent  upon  evil,  his  affections  as  stars  of  malevolent  influence, 
brutishly  enslaved  to  his  sensual  appetite,  and  his  whole  nature 
deplorably  vitiated,  it  were  impossible  for  him  to  turn  his  back 
upon  the  authority,  commands,  and  threatenings  of  his  Maker ;  to 
trample  on  the  bowels,  and  blood,  and  entreaties  of  his  Redeemer' ; 
to  despise  the  motions,  and  persuasions,  and  assistance  of  the  Holy 
Spirit,  in  order  to  his  recovery  out  of  that  bottomless  gulf  of 
misery  into  which  he  hath  plunged  himself,  and  his  restoration  to 
a  state  of  purity  and  eternal  happiness  ;  and  there  would  be  no 
such  need  of  calling  so  frequently  and  fervently,  and  of  crying  so 
urgently  and  earnestly  to  him,  to  exercise  himself  unto  godliness. 

As  he  that  is  an  atheist  in  his  principles,  and  denieth  the  being 
of  such  a  thing  as  religion,  must  deny  his  very  senses,  since  his  eyes, 
and  ears,  and  taste,  and  feeling,  do  all  loudly  preach  deity  to  him  ; 
so  he  that  is  an  atheist  in  his  practices,  and  denieth  the  making 
religion  his  business,  must  deny  his  reason,  and  debase  himself 
into  a  beast.  For  common  understanding,  notwithstanding  its  great 
loss  by  the  fall,  will  inform  him  that  he  is  made  for  higher  things 
than  the  service  of  a  brutish  flesh,  and  the  pursuit  of  earthly,  fading 
enjoyments,  and  that  the  worship  of  his  Grod  (the  fountain  of  his 
being,  and  wellspring  of  his  happiness)  as  most  suitable  to  his 
spiritual  nature,  as  most  conducing  to  his  own  advancement,  in- 
terest, and  perfection,  is  most  worthy  of  all  his  heart,  and  soul,  and 
strength,  and  of  all  his  time,  and  care,  and  labour. 


166  TO  THE  READER. 

But,  alas !  the  sad  fruit  of  man's  apostasy,  in  the  depravation  of 
his  nature,  abundantly  manifesteth  itself  to  every  eye  that  is  not 
stark  blind.  As  an  old  disease  doth  not  only  afflict  the  part  of  its 
proper  residence,  and  by  its  habitual  abode  there  make  a  continual 
diminution  of  the  strength,  but  also  makes  a  path  and  channel  for 
the  humours  to  run  thither,  which,  by  continual  defluxion,  dig  an 
open  passage,  and  prevail  above  all  the  natural  power  of  resistance ; 
so  hath  original  sin  debauched  the  mind,  and  made  it  think  crooked 
things  straight,  and  straight  things  crooked  ;  loathsome  things 
lovely,  and  lovely  things  loathsome  ;  perverted  the  will,  and  made 
it,  as  a  diseased  stomach,  to  call  for  and  eat  unwholesome  meat 
against  his  own  reason  ;  enthralled  his  affections  to  sensuality  and 
brutishness  ;  chained  the  whole  man,  and  delivered  it  up  to  the  law 
of  sin,  and  laid  those  strengths  of  reason  and  conscience  in  fetters, 
by  which  it  might  be  hindered  in  its  vicious  inclinations  and  course 
of  profaneness.  Hence  it  comes  to  pass  that  neither  the  beauty  of 
grace,  nor  equity  of  living  to  Grod,  nor  the  absolute  necessity  of 
man's  exercising  himself  to  godliness,  will  prevail  with  him. 

So  great  is  the  glory  and  amiableness  of  the  new  creation,  that 
not  only  the  saints,  who  are  indued  with  wisdom  from  above,  and 
can  judge  aright,  esteem  it  above  their  honours,  and  riches,  and 
relations,  and  lives,  and  rejoice  in  it  as  their  peculiar  privilege  and 
highest  dignity,  but  even  angels  behold  it  with  admiration,  and 
look  on  their  own  purity,  and  conformity  to  the  divine  nature  and 
pleasure,  as  their  greatest  perfection.  Nay,  God  himself,  whose 
being  is  the  pattern,  and  whose  will  is  the  rule  of  holiness,  is 
ravished  and  enamoured  with  it,  as  that  which  is  the  travail  of  the 
soul  of  his  dear  Son,  the  immediate  work  of  his  own  Spirit,  and  the 
end,  and  glory,  and  masterpiece  of  all  the  works  of  his  hands.  Yet 
this  heavenly  offspring,  this  divine  image,  this  supernatural  beam 
of  light,  this  resemblance  and  picture  of  God's  own  perfection,  this 
royal  attire  of  the  celestial  courtiers,  which  rendereth  the  poorest 
and  meanest  Christian  more  noble  and  excellent  than  his  highest 
and  richest  ungodly  neighbour,  and  makes  him  more  glorious  than 
a  clear  sky,  bespangled  with  the  shining  stars,  or  an  imperial 
diadem,  sparkling  with  the  richest  diamonds,  is  the  scorn  and 
derision  of  the  blind,  unworthy  world.  That  as  Salvian^  complained 
in  his  days.  Si  lionoratior  quispiam  religioni  se  applicuerit,  illico 
Jwnoratus  esse  desistit ;  si  fuerit  sublimis,  fit  despicahilis  ;  si  splen- 
did issimus,  Jit  vilissimus  ;  si  totus  honoris,  fit  fotus  ijijurice,  &g.  If 
a  noble  person  betake  himself  to  religion,  he  is  presently  degraded, 

^  Salv.,  lib.  iv.  De  Gub.  Dei ;  Tert.,  Apol. 


TO  THE  READER.  167 

and  all  his  former  fame,  and  honour,  and  renown,  turned  into  dis- 
grace, contempt,  and  contumely,  and  men  are  forced  to  be  vicious, 
lest  they  should  be  counted  vile. 

Foolish  worms,  pretended  Christians,  are  like  persecuting 
pagang,  "who  could  think  and  speak  well  of  some  of  the  saints, 
only  their  religion,  they  judged,  like  copperas,  turned  all  their  wine 
into  ink,  gave  a  dash  to  all  their  virtues  and  excellencies.  Bonus 
vir  Caius  Sejus  ;  sed  mains,  tanquam  quod  Christianus,  was  the 
heathens'  voice  in  Tertullian's  time.  Blind  beetles,  men  admire 
fancies,  shadows,  nothings,  and  trample  on  true  worth  and  real 
excellency.  As  the  Egyptians,  if  they  met  with  a  cat  or  crocodile, 
bowed  down  to  it,  and  worshipped  it,  when  they  passed  by  the 
great  luminaries  of  heaven  without  admiration ;  so  these,  behold- 
ing the  poor  mean  treasures  and  fleeting  honours  of  this  world, 
bow  down  the  knees  of  their  souls  to  them,  and  worship  them,  but 
pass  by  the  beautiful  image  of  the  blessed  God,  the  unsearchable 
riches  in  Christ,  and  the  glory  to  be  revealed,  without  any  respect 
or  regard. 

So  reasonable  and  righteous  is  man's  devoting  himself  to  the 
worship  of  the  blessed  and  most  high  God,  that  he  cannot  without 
manifest  injustice,  as  well  as  ingratitude  and  folly,  deny  the  exer- 
cising himself  to  godliness.  Unless  man  were  his  own  maker,  he 
cannot  have  any  title  to  become  his  own  master,  Ps.  cxix.  73.  The 
Eedeemer's  title  to  us  is  certain,  and  clear,  and  unquestionable, 
whether  we  own  it  or  no,  and  all  the  while  we  keep  anything  from 
him,  or  deny  subjection  to  him,  we  rob  him  of  his  right :  '  Ye  are 
not  your  own,  but  bought  with  a  price ;  therefore  glorify  God  in 
your  bodies  and  spirits,  which  are  God's,'  1  Cor.  vi,  20.  The  slave  is 
not  his  own  man,  but  his  who  redeemed  him,  though  his  proud 
and  stubborn  spirit  may  refuse  to  acknowledge  it.  Man  is  not  in 
the  condition  of  those  persons  who  are  servants  by  compact  and 
agreement,  for  a  year,  or  so  long  as  they  think  fit,  and  upon  their 
own  terms ;  but  like  those  whom  the  Romans  took  in  war,  over 
whose  persons  and  estates  they  had  an  absolute  dominion,  as  well 
as  a  right  to  their  works  and  service.  Though  the  commands  of 
Christ  are  all  holy,  just,  and  good,  as  profitable  for  man,  as  honour- 
able for  himself,  yet  he  hath  absolute  authority  over  man,  and  all 
that  he  hath,  and  may  command  him  what  he  pleaseth.  As  Laban 
said  to  Jacob,  '  These  daughters  are  my  daughters,  these  sons  are 
my  sons,  these  cattle  are  my  cattle,  and  all  thou  seest  is  mine  ;'  so 
the  Redeemer,  by  virtue  of  the  price  he  laid  down,  his  most  pre- 
cious blood,  may  say  to  every  man,  This  soul  is  my  soul,  this  body 


168  TO  THE  READER. 

is  my  body,  this  estate  is  my  estate,  these  children  and  friends  are 
my  children  and  friends,  this  name,  and  credit,  and  interest  is  mine, 
and  all  thou  hast  is  mine.  Yet,  alas  !  men  who  will  give  their 
relations  their  due,  strangers  their  due,  enemies  their  due,  nay, 
according  to  their  proverb,  the  very  devil  his  due,  and  far,  more 
than  his  due,  will  not  give  Jesus  Christ  his  due,  but,  against  all 
justice  and  righteousness,  rob  and  wrong  him  of  that  which  is  his 
own,  and  dearly  bought  too  :  Kom.  xiv.  7,  8,  '  For  whether  we  live, 
we  live  unto  the  Lord ;  and  whether  we  die,  we  die  unto  the  Lord : 
whether  therefore  we  live  or  die,  we  are  the  Lord's.  For  to  this 
end  Christ  both  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living.' 

So  absolute  is  the  necessity  of  man's  making  religion  his  busi- 
ness, that  upon  his  diligence  or  negligence  herein,  his  eternal  salva- 
tion or  damnation  doth  depend.  If  any  man  will  be  Christ's 
disciple,  he  must  deny  himself,  disclaim  all  title,  and  disown  all 
right  to  himself  ;  have  nothing  more  to  do  with  himself,  as  upon  his 
own  account,  and  make  an  unfeigned,  unreserved  dedication  of 
himself,  and  all  that  he  hath,  to  the  honour  and  interest  of  his 
Redeemer.  Sanctification  is  a  separation  from  all  common  to 
sacred  uses,  and  this  must  be  done  with  all  the  heart,  and  soul, 
and  strength,  in  the  whole  course  of  the  life,  by  all  that  will  escape 
the  wrath  to  come.  God  commandeth  men  to  strive  to  enter  in 
at  the  strait  gate,  to  work  out  their  salvations  with  fear  and 
trembling,  to  be  holy  as  he  is  holy,  in  all  manner  of  conversation ; 
and  his  word  is  like  the  law  of  the  Medes  and  Persians,  which  can- 
not be  altered.  He  hath  enjoined  nothing  but  what  his  infinite 
wisdom  saw  fit,  and  he  is  resolved  not  to  vary  the  least  tittle,  not 
to  abate  the  least  farthing  of  the  price  he  hath  set.  Foolish  men 
are  so  besotted  by  their  deceitful  hearts,  and  befooled  by  the  devil, 
that  they  compliment  with  religion,  and  only  give  it  an  outside 
formal  salute,  instead  of  cordial  embraces,  and  real  entertainment. 
They  deal  with  religion,  as  Anacharsis  saith  the  Athenians  dealt 
with  money,  using  it  for  no  other  end  but  to  number  and  cast  up 
accounts  with,  whereas  it  might  have  served  them  for  excellent 
purposes.  So  they  use  religion  only  for  a  show,  for  fashion,  for 
custom,  and  are  satisfied  with  a  hypocritical  way  of  worshipping 
God,  and  think  to  put  God  off  therewith,  whereas  it  would  serve 
them  for  high  and  honourable  ends ;  it  would,  if  entertained  in  the 
power  and  life  of  it,  elevate  the  Christian  above  this  beggarly  world, 
enable  him  to  combat  with,  and  conquer,  his  sturdy,  stubborn  lusts, 
and  the  power  and  policy  of  hell,  help  him  to  a  conversation  in 


TO  THE  READER. 


169 


heaven,  to  converse  and  communion  with  the  Father,  and  Jesus 
Christ  his  Son,  and  dress  his  soul  for  a  blessed  eternity, 

Keader,  if  thou  art  unacquainted  with  this  high  and  honourable, 
this  worthy  and  noble,  calling  of  Christianity,  I  shall  api:)eal  to 
thy  reason  and  conscience,  in  the  tender  of  some  questions,  possibly 
one  or  other  of  them  may  prevail  with  thee  to  bind  thyself  ap- 
prentice to  it.  As  a  fowler,  according  to  the  different  nature  of 
his  game,  contrives  and  appropriates  his  stratagems,  that  some  he 
catcheth  with  light,  as  larks  with  a  glass  and  day  nets  ;  some  with 
baits,  as  pigeons  with  peas  ;  some  with  frights,  as  blackbirds  with 
a  low-bell ;  some  with  company,  as  ducks  with  decoy  fowl ;  so  I 
shall  endeavour  to  suit  my  questions  to  thy  temper,  whatever  it  be, 
that  if  either  the  light  of  reason,  or  the  bait  of  unconceivable  and 
infinite  profit,  or  the  frights  of  dreadful  threatenings  and  com- 
minations,  or  the  company  of  Christ,  the  Captain  of  our  salvation, 
and  all  his  followers  and  soldiers,  who  marched  to  heaven  in  this 
Avay,  will  win  upon  thee,  I  may  persuade  thee  to  make  religion  thy 
business.  Oh  that,  being  crafty,  I  might  catch  thee  with  holy 
guile  !  To  this  end  I  beseech  thee  to  weigh  the  questions  again 
and  again  as  thou  readest  them,  and  to  dart  up  thy  prayers  to 
heaven  for  a  blessing  on  them,  that  thou  mayest  not  reject  the 
counsel  of  God  against  thy  own  soul,  but  hearken  to  counsel,  receive 
instruction,  and  be  wise  for  thy  latter  end. 

1.  Is  not  that  worthy  to  be  made  thy  business,  upon  which  the 
true  comfort  and  joy  of  thy  life,  during  thy  whole  pilgrimage,  doth 
depend  ?  Comfort  is  the  cream,  the  top  of  life  ;  joy  is  the  flower, 
the  honey,  the  life  of  life.  Life  without  comfort,  without  delight, 
is  a  living  death.  If  the  body  be  disquieted  with  diseases,  and 
aches,  and  pains,  the  soul,  as  a  tender  husband  sympathising  with 
his  bride,  though  the  patient  be  heir  of  a  kingdom,  and  commander 
of  large  dominions,  yet  all  creatures  to  him  are  unsavoury  morsels, 
and,  as  an  aguish  palate,  he  can  taste,  can  relish  nothing.  Job  in 
distress  speaks  in  such  a  man's  dialect: '  Why  is  light  given  to  him 
that  is  in  misery,  and  life  to  the  bitter  in  soul  ? '  Job  iii.  20.  Light 
is  one  of  the  most  excellent  things  that  God  hath  made,  and  is 
therefore  used  by  the  Holy  Ghost  to  set  out,  not  only  the  word  of 
God  and  the  work  of  godliness,  Ps.  cxix.  105  ;  1  John  i.  7,  but 
also  Christ,  and  heaven,  and  God  himself,  1  John  ix. ;  1  Col.  xii.; 
1  John  i.  5.  Life  is  the  apex,  the  highest  stair,  the  top  stone,  the 
choicest  of  all  temporal  mercies.  There  is  no  flower  in  nature's 
garden  for  beauty  or  excellency  comparable  to  it ;  therefore  men,  if 
brought  to  the  pinch,  will  part  with  all  to  redeem  this — skin  for 


170  TO  THE  READER. 

skin  ;  all  that  a  man  hath  will  he  give  for  his  life.  The  loss  of  life 
is  the  chiefest  outward  loss,  and  esteemed  the  greatest  satisfaction 
to  justice  or  nature.  The  desire  of  life  is  indeed  the  greatest 
earthly  blessing  the  most  loyal  people  can  desire  for  their  loving 
prince  ;  '  Let  the  king  live.'  But  light  and  life,  as  precious  pearls  as 
they  are,  become  burdens  most  toilsome  and  tedious  to  men  without 
comfort.  Joy  to  life  is  as  the  form  to  the  matter,  which  animates 
and  actuates  it,  and  makes  it  spiteful  and  lively.  '  Why  is  light 
given  to  one  in  misery,  and  life  to  the  bitter  in  soul  ? ' 

Now,  reader,  it  is  religion  that  is  the  comfort  of  thy  life,  by 
bringing  thee  to  him  who  is  the  life  of  all  thy  comforts.  Other 
things  can  never  suit,  and  so  can  never  satisfy,  and  therefore  can 
never  truly  refresh  or  rejoice  the  soul  of  man.  The  body  may 
sooner  be  fed  and  preserved  with  air  and  wind,  as  the  soul  filled 
with  the  whole  world.  They  who  swim  down  with  a  full  stream  of 
outward  good  things,  who  have  waters  of  a  full  cup  wrung  out  to 
them,  and  have  more  than  heart  can  wish ;  though  they  be  masters 
of  hidden  and  bottomless  mines,  as  the  Spanish  ambassador  boasted 
of  his  sovereign's  treasures  in  the  Indies;  though  they  have  thousands 
and  millions  of  heads  bare,  and  knees  bowing  to  them,  and  are 
mounted  to  the  loftiest  pinnacle  of  honour,  and  fame,  and  renown  ; 
though  their  garments  are  of  finest  silk,  scented  with  the  sweetest 
perfumes,  embroidered  by  the  most  skilful  artist,  and  enamelled 
with  the  richest  jewels ;  though  their  food  be  the  most  choice  and 
luscious  delicates,  the  most  mellifluous  nectar,  that  earth,  air,  and 
water  can  afford,  and  though  their  bodies  be  in  the  most  perfect 
state  of  health,  and  thereby  enabled  to  extract  the  quintessence  of 
all  this,  and  so  relish  it  in  the  highest  degree  ;  yet  all  this  is  not 
able  to  give  them  the  least  drachm  of  true  delight,  the  smallest 
crumb  of  true  comfort.  In  the  midst  of  their  sufficiency,  such 
monarchs  are  in  straits.  They  may  possess  much,  but  enjoy 
nothing.  Their  faces  sometimes  are  featured  with  laughter,  when 
at  the  same  time  their  souls  are  in  little  ease.  In  the  midst  of 
mirth  their  hearts  are  sorrowful,  and  the  end  of  that  mirth  is  heavi- 
ness. As  some  plums  that  are  sweet  and  luscious  in  the  outward 
part,  but  have  bitter  kernels ;  so  the  most  rich  and  honourable  sin- 
ners, in  the  midst  of  their  mirth,  and  giggling,  and  sports,  have 
inward  gripes,  which,  like  leaven,  soureth  the  whole  lump  of  their 
enjoyments.  Haman,  though  exalted  to  the  highest  seat  next  the 
throne  in  the  Persian  court,  and  had  the  command  of  him  who 
commanded  one  hundred  and  twenty-seven  provinces,  yet  had  an 
aching  heart,  and  a  worm  gnawing  his  inwards,  that  he  crieth  out. 


TO  THE  READER.  171 

'  All  this  avails  me  nothing,'  &c.  The  world's  greatest  darlings, 
whom  she  dandleth  most  upon  her  knees,  and  to  whom  she  granteth 
her  sweetest  kisses,  are  but  at  best  like  a  curious  marble  chimney- 
piece,  glorious  and  shining  without,  but  full  of  soot  and  blackness 
within.  God  did  at  first,  for  man's  fall,  judge  the  earth  to  bring 
forth  briers  and  thorns,  and  all  the  fruit  it  beareth  will  be  piercing 
and  paining,  whatever  men  fancy  to  themselves. 

But,  reader,  though  the  curse  of  the  earth  be  thistles  and  thorns, 
yet  the  blessing  of  heaven  is  light  and  joy.  Though  the  world  be 
empty,  and  vain,  and  vexatious,  yet  religion  is  full,  and  filling  the 
soul  with  content  and  comfort.  Observe  the  very  formal  nature  of 
it :  '  The  kingdom  of  God  {i.e.,  religion)  consisteth  not  in  meats 
and  drinks,  but  in  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost,'  Kom.  xiv.  17.  Peace  and  joy  is  the  heart-cheering  wine 
which  groweth  upon  this  vine ;  a  good  conscience  is  a  continual 
feast.  Natural  things  must  be  brought  to  their  centre  before  they 
can  enjoy  rest ;  and  how  can  it  be  expected  that  spiritual  beings  can 
enjoy  true  repose  but  in  their  centre,  the  Father  of  spirits  ?  That 
peace  which  passeth  all  understanding,  that  joy  which  is  unspeak- 
able and  full  of  glory,  are  the  true  and  legitimate  children  of  the 
power  of  godliness.  Outward  things  and  forms,  like  glow-worms, 
may  be  glistering,  but  they  are  not  warming.  It  is  the  power  of 
religion,  like  the  sun,  that  brings  refreshing  light,  and  enlivening 
heat  along  with  it.  The  wicked  is  snared  in  his  wickedness,  but 
the  righteous  sing  and  rejoice, 

2.  Is  not  that  worthy  to  be  made  thy  business,  in  which  thou 
hast  to  do  with  an  infinite,  glorious,  and  jealous  Majesty  ?  If  men 
are  serious  about  the  concernments  of  a  father,  or  master,  or  noble- 
man, or  king,  how  serious  should  they  be  about  the  concernments 
of  a  God  !  I  must  tell  thee,  reader,  that  thou  hast  every  moment 
of  thy  life  to  do  with  the  great  God.  Whether  thou  art  eating,  or 
drinking,  or  walking,  or  buying,  or  selling,  or  ploughing,  or  sowing, 
or  reaping,  as  well  as  when  thou  art  praying,  or  hearing,  or  reading, 
or  meditating,  thou  hast  still  to  do  with  God.  In  all  companies,  in 
all  thy  relations,  in  all  natural  actions,  in  all  civil  transactions,  at 
all  seasons,  thou  hast  more  to  do  with  God  than  with  any  creature, 
than  with  all  the  creatures ;  and  is  his  work  to  be  slighted  or 
dallied  with,  or  slubbered  over  ?  Is  it  good  playing  or  toying  with 
his  interests  and  concerns,  in  whose  hand  is  thy  breath,  and  life, 
and  all  that  thou  hast  ?  Dost  thou  not  know  that  his  eyes  are  ever 
upon  thee  ;  that  his  arm  is  able  to  reach  and  revenge  him  on  thee 
when  he  pleaseth ;  that  he  looks  on  himself  as  worthy  to  be  observed 


172  TO  THE  READER. 

and  pleased,  in  all  thy  thoughts,  and  words,  and  deeds  ?  And  wilt 
thou  dare  him  to  his  face,  and  provoke  hiui  before  his  eyes,  and 
cast  him  behind  thy  back,  as  not  deserving  to  be  minded  or 
regarded?  Is  his  fury  so  light  a  burden,  or  his  favour  so  little  a 
blessing,  that  thou  art  so  indifferent  unto  either  ?  Ah,  didst  thou 
but  know  what  a  God  thou  hast  to  deal  with,  in  every  part,  and 
passage,  and  moment  of  thy  life !  how  sweet  his  love  is,  far  better 
than  life ;  how  bitter  his  wrath  is,  more  dreadful  than  death. 
Didst  thou  know  how  great  a  good,  how  blessed  a  friend,  how  high 
an  honour,  how  choice  a  happiness,  how  rich  a  cordial,  how  vast  a 
treasure  he  is  to  them  that  make  his  service  their  business  !  Didst 
thou  know  how  powerful  an  enemy,  how  intolerable  his  anger  is, 
what  a  lion  greedy  of  his  prey,  what  a  consuming  fire  he  is  to  them 
that  do  his  work  by  halves  and  negligently  !  Didst  thou  know  him 
as  the  saved  in  heaven  know  him,  to  be  a  hive  of  sweetness,  a  river 
of  pleasure ;  or  as  the  damned  in  hell  know  him,  to  be  a  sea  of 
wormwood,  meeting  thee  as  a  bear  robbed  of  her  whelps!  Oh,  what 
wouldst  thou  then  think  of  making  religion  thy  business !  Speak, 
friend,  in  thy  conscience ;  wouldst  thou  then  live  without  him  in 
the  world,  and  leave  him  out  as  one  unconcerned  in  the  several 
passages  of  thy  conversation  ?  Wouldst  thou  then  put  him  off 
with  the  skin,  and  shell,  and  carcase  of  religion,  as  if  he  were  an 
idol,  and  had  eyes,  and  saw  not,  and  ears,  and  heard  not,  instead 
of  a  hearty  dedication  of  thyself,  and  all  thou  hast,  to  his  service  ? 
Wouldst  thou  then  eat,  or  drink,  or  buy,  or  sell,  or  do  anything 
without  asking  his  leave,  and  begging  his  blessing,  and  observing 
the  rules  and  commands  which  he  hath  prescribed  thee  ?  Or 
wouldst  thou  not  rather  do  all  things  as  in  his  presence,  according 
to  his  precepts,  and  as  may  be  most  for  his  praise,  believing  that  he 
is  not  a  God  to  be  dallied  with  ? 

3.  Is  not  that  worthy  to  be  made  thy  business,  which  is  the  end 
of  thy  being  and  preservation,  and  of  all  the  mercies  that  thou 
enjoyest,  and  of  all  the  cost  and  charge  which  the  great  God  is 
night  and  day  at  with  thee  ?  For  what  end  dost  thou  think  the 
great  and  glorious  God  formed  thy  body  so  curiously  in  the  womb, 
and  animated  it  with  a  heaven-born  soul,  but  that  thou  mightst  be 
made  capable  of  admiring  his  excellencies,  adoring  his  perfections, 
and  obeying  his  precepts.  Canst  thou  be  so  foolish  as  to  think  that 
he  created  thee  to  despise  his  dominion,  and  break  his  laws,  and 
dishonour  his  name,  and  walk  contrary  to  him  in  thy  conversation  ? 
Wherefore  dost  thou  imagine  God  doth  preserve  thee  in  thy  being, 
afford  thee  health,  and  strength,  and  sleep,  and  food,  and  raiment, 


TO  THE  READER.  173 

and  friends,  and  respect,  and  protect  thee  in  thy  outgoings  and  in- 
comings, and  defend  thee  from  invisible  enemies,  who  are  continu- 
ally waiting  to  destroy  thee,  and  have  power  enough  to  drag  thee 
into  hell  every  moment,  but  are  only  restrained  by  his  almighty 
arm  ;  but  that  thou  mightst,  by  these  streams,  be  led  upward  to  the 
fountain,  employ  these  talents  as  a  faithful  steward  for  the  honour 
of  thy  master,  and  by  these  gifts,  tokens  of  his  love,  be  persuaded 
to  own  and  acknowledge  the  giver  ?  Canst  thou  be  so  sottish  as  to 
think  that  he  bestoweth  these  favours  upon  thee,  that  thou  shouldst 
walk  after  the  flesh,  and  embrace  the  present  world,  or  to  strengthen 
thee  in  thy  treasons  and  rebellions  against  him  ?  To  what  purpose 
dost  thou  imagine  he  bestoweth  on  thee  his  gospel,  his  ministers, 
his  Sabbaths,  his  ordinances,  many  golden  seasons  of  grace,  but  to 
help  and  enable  thee  to  draw  nigh  to  him,  to  seek  out  after  him,  to 
desire  him,  and  delight  in  him,  as  thy  only  happiness  and  heaven  ? 
Surely  thou  canst  not  be  so  brutish  as  to  conceive  that  he  giveth 
thee  all  this,  as  women  give  babies  to  children,  to  play  and  toy 
with ;  or,  as  the  Dutch  are  repoi-ted  to  have  sent  powder  and  shot 
for  money  to  the  Spaniards,  to  fight  against  him  with  ?  Doth  not 
the  husbandman,  who  takes  care  by  dunging,  and  ploughing,  and 
sowing,  and  harrowing,  to  manure  his  ground,  expect  that  it  will 
bring  forth  the  greater  crop,  and  so  recompense  his  cost,  that  the 
profit  which  he  shall  receive  by  it  at  harvest  will  answer  all  his 
pains  ?  When  a  father  is  at  a  great  charge  in  the  nurture  and 
education  of  his  child,  providing  him  tutors,  or  sending  him  first  to 
some  considerable  schools  for  a  good  while,  next  to  the  university, 
then  to  the  Inns  of  Court,  is  it  not  his  end  that  his  son  may  be  an 
honour  to  him,  continue  his  name  with  credit,  and  be  a  prop  and 
support  to  his  family  ?  And  canst  thou  think  that  the  only  wise 
God,  to  whom  all  men  are  absolute,  and  angels  comparative  fools, 
is  at  such  infinite  cost  and  charge  with  thee  upon  any  other 
account,  than  that  thou  mayest  be  serviceable  to  his  interest, 
advance  his  kingdom,  and  make  his  praise  glorious,  by  a  pious, 
gracious,  and  exemplary  conversation,  and  by  making  his  service 
thy  business  ? 

4.  Is  not  that  worthy  to  be  made  thy  business,  which  is  the  ele- 
vation, and  advancement,  and  perfection  of  thine  heaven-born, 
immortal  soul  ?  The  advancement  and  restoration  of  a  prince,  and 
one  nobly  born,  to  his  kingdom  and  birthright,  is  much  more  de- 
serving our  care,  and  pains,  and  treasure,  and  blood,  than  the 
exaltation  of  a  beggar  from  the  dunghill.  The  soul  of  man  is 
royally  descended,  begotten  of  God ;  holiness  is  its  restoration  to  its 


174  TO  THE  TvEADER. 

original  glory,  and  primitive  perfection,  which  is  lost  by  the  fall, 
and  therefore  is  worthy  of  all  our  cost,  and  care,  and  study,  and 
labour. 

Thy  soul,  reader,  is  of  unconceivable  value  and  excellency : — 

(1.)  As  it  is  immediately  created  by  God,  without  any  pre- 
existing matter. 

(2.)  As  it  is  of  an  immaterial  and  spiritual  nature. 

(3.)  As  it  is  capable  of  the  image,  and  life,  and  love,  and  fruition 
of  God  himself. 

(4.)  As  it  is  immortal,  and  of  eternal  duration ;  though  years, 
and  ages,  and  generations,  and  time  have  an  end,  the  soul  hath  no 
end. 

(5.)  As  it  is  the  bottom  in  which  the  body  and  its  everlasting 
good  is  embarked. 

(6.)  As  it  is  the  standard  and  measure  of  all  our  outward  excel- 
lencies; as  friends,  and  health,  and  food,  and  life,  and  riches,  and 
honour,  and  ministers,  and  ordinances,  are  more  or  less  worth,  as 
they  are  more  or  less  serviceable  to  the  soul.  Now,  grace  and 
godliness  is  the  honour,  and  elevation,  and  excellency  of  the  soul ; 
it  is  soul  beauty,  Cant.  iv.  1  ;  it  is  soul  wisdom,  Prov.  iv.  7 ;  it  is 
soul  riches,  Luke  xii.  21 ;  it  is  soul  glory,  soul  comfort,  soul  food, 
soul  raiment,  soul  rest.  Oh  how  worthy  is  that  form  Avhich  ani- 
mates and  elevates  the  soul  of  man,  as  its  subject  and  matter  !  He 
that  addeth  honour  to  a  puissant  king  must  be  high  and  honourable 
indeed.  That  which  is  the  form  of  our  form,  and  the  soul  of  our 
soul,  that  exalteth  and  honoureth  so  noble  a  piece,  must  needs 
deserve  to  be  our  only  business. 

5.  Is  not  that  worthy  to  be  made  thy  business,  which  was  the 
great  design  ancT  end  of  the  blessed  Eedeemer's  birth,  life,  death, 
burial,  ascension,  and  intercession  ?  No  man,  unless  worse  than 
distracted,  can  possibly  conceive  that  the  glorious  God,  whose  wis- 
dom is  unsearchable,  and  love  to  his  Son  unquestionable,  would 
send  his  only-begotten  Son  out  of  his  bosom;  or  that  Christ,  in 
whom  were  all  the  treasures  of  wisdom  and  knowledge,  would  give 
himself  to  be  born  so  meanly,  to  live  so  poorly,  to  die  so  painfully, 
to  be  disgraced,  reviled,  buffeted,  scourged,  crucified,  for  anything 
that  was  not  superlatively  eminent,  and  deserved  to  be  the  main 
work  and  business  of  every  man  in  this  world.  The  greatness  of 
the  price,  the  blood  of  God,  doth  to  every  rational  understanding 
fully  speak  the  preciousness  of  the  pearl.  Now,  how  clear  and  plain 
is  it  in  the  word  of  truth,  that  the  Kedeemer '  gave  himself  to  redeem 
us  from  all  iniquity,  and  to  purify  unto  himself  a  peculiar  people, 


TO  THE  KEADER.  175 

zealous  of  good  work/  Titus  ii.  14,  that  '  being  delivered  out  of  the 
hands  of  our  enemies,  we  might  serve  him  in  holiness  and  righteous- 
ness all  our  days.' 

Surely,  reader,  that  which  the  Son  of  God,  who  thought  it  no 
robbery  to  be  equal  with  God,  thought  worthy  the  taking  on  him- 
self the  form  of  a  servant,  and  the  suffering,  the  spite,  and  malice 
of  men,  the  wrath  and  rage  of  devils,  and  the  frowns  and  fury  of 
his  Father,  to  purchase  for  thee,  doth  deserve  to  be  minded  and 
regarded  by  thee,  as  the  only  thing  thou  foUowest  after,  and  settest 
thyself  about  during  thy  pilgrimage. 

Alas  !  all  the  pains,  and  labour,  and  watching,  and  working,  and 
time,  and  strength,  and  lives  of  all  the  men  in  the  world,  are  not 
equivalent  to  one  drop  of  the  blood  of  Christ,  or  the  least  degree  of 
his  humiliation ;  and  wilt  thou  deny  to  make  that  thy  business,  for 
which  he  shed  so  much  blood,  and  laid  down  his  life  ? 

6.  Is  not  that  worthy  to  be  made  thy  business,  which  is  the  pecu- 
liar work  of  the  Holy  Ghost,  and  for  which  the  Spirit  is  infused 
into  the  hearts  of  men  ?  The  worth  of  the  Father  doth  speak  the 
deserts  of  the  child.  Though  men,  who  pretend  to  honour  the 
Father  for  his  work  of  creation,  and  to  admire  the  Son  for  his  work 
of  redemption,  blasphemously  deride  and  wretchedly  slight  sanctifi- 
cation,  which  is  the  work  of  the  Sj)irit,  yet  undoubtedly  the  work 
of  the  Spirit  is  no  whit  inferior  to  either ;  nay,  is  the  beauty  and 
glory  both  of  creation  and  redemption,  as  being  the  end  and  perfec- 
tion of  both.  The  Father  created  the  world  in  order  to  the  new 
creation  by  the  Spirit,  as  that  choice  workmanship  which  he  resolved 
should  bring  him  in  the  largest  revenue  of  praise  and  honour.  It 
is  the  new  heavens,  wherein  dwelleth  righteousness,  that  doth  most 
declare  the  glory  of  God,  and  the  firmament  (of  sparkling  graces) 
that  sheweth  forth  his  most  choice  and  curious  handiwork.  Sancti- 
fication  is  the  travail  of  the  Son's  soul,  a  spiritual,  sacred  life,  the 
great  end  of  his  death.  The  Son  redeemed  man  from  slavery  to 
sin  and  Satan,  and  unto  the  service  of  righteousness,  by  laying 
down  the  price  thereof,  his  own  most  precious  blood.  One  of  the 
Son's  main  works  was  to  purchase  the  re-impression  of  God's  image 
on  man,  the  actual  performance  of  which  is  the  peculiar  office  of 
the  Spirit ;  hence  he  tells  us,  John  xiv., '  I  go  away  that  the  Com- 
forter may  come;'  and  again,  John  vi.,  'The  Spirit  was  not  yet 
given,'  (*.e.,  so  plentifully  and  universally,)  'because  Jesus  was  not 
yet  glorified.'  And  therefore  we  read,  that  in  few  days  after  his 
ascension,  to  acquaint  us  what  was  one  main  end  and  fruit  of  his 
death  and  suffering,  he  poureth  down  the  Holy  Ghost  in  an  extra- 


176  TO  THE  READER. 

ordinary  manner  and  measure.  So  that  creation,  the  work  of  the 
Father,  doth,  as  it  were,  provide  the  matter,  the  wax ;  redemp- 
tion, the  work  of  the  Son,  buyeth  the  image  of  God,  the  seal ;  and 
sanctification,  the  work  of  the  Spirit,  stampeth  it  on  the  soul. 

Now,  reader,  doth  not  the  sanctification  of  thy  soul  deserve  to  be 
thy  main  business,  when  it  is  the  curious  work  of  the  Holy  Spirit, 
as  that  which  the  Father's  eye  was  chiefly  on  in  thy  creation,  and  the 
Son's  in  thy  redemption  ? 

7.  Is  not  that  worthy  to  be  made  thy  business,  which  addeth  a 
real  worth  to  everything,  and  without  which  nothing  is  of  worth  or 
value  ?  Every  one  will  grant  that  what  is  so  richly  excellent,  as 
to  ennoble  and  add  an  intrinsic  value  to  whatsoever  it  is  affixed, 
and  the  lack  of  which  maketh  everything,  be  they  in  other  respects 
never  so  precious,  low  and  mean,  must  needs  deserve  to  be  our 
business.  Truly,  friend,  such  is  holiness :  it  makes  the  word  of 
God  a  precious  word,  '  more  to  be  embraced  than  gold,  yea,  than 
much  fine  gold  ; '  the  ordinances  of  God,  precious  ordinances ; 
the  people  of  God,  a  precious  people,  the  excellent  of  the  earth. 
What  is  the  reason  that  some,  in  the  account  of  him  who  is  best 
able  to  judge,  though  they  be  never  so  rich  or  beautiful,  or  high 
and  honourable  in  the  world,  are  called  dross,  chaff,  stubble,  dust, 
filth,  vessels  of  dishonour,  and  counted  dogs,  swine,  vermin,  ser- 
pents, cockatrices,  but  want  of  holiness  ?  What  is  the  reason  that 
some,  though  poor,  and  despised,  and  mean,  and  houseless,  and 
friendless,  are  esteemed,  by  him  who  can  best  discern  true  worth, 
the  glory  of  the  world,  the  glory  of  Christ,  a  royal  diadem,  a  royal 
priesthood,  higher  than  the  kings  of  the  earth,  more  excellent  than 
their  neighbours,  princes  in  all  lands,  such  of  whom  the  world  is 
not  worthy,  but  because  they  are  godly  persons,  a  holy  people  ? 
Why  are  some  angels  advanced  to  the  highest  heavens,  waiting 
always  in  the  presence  of  the  King  of  kings,  honoured  to  be  his 
ministers  and  deputies  in  the  government  of  this  lower  world,  when 
other  angels  are  thrown  down  into  the  lowest  hell,  for  ever  banished 
the  celestial  court,  and  bound  in  chains  of  darkness,  as  prisoners  to 
the  day  of  execution,  but  holiness  in  the  former,  and  want  of  it  in 
the  latter  ? 

8.  Is  not  that  worthy  to  be  made  thy  business,  which  will  and 
can  refresh  and  revive  thee  in  an  hour  of  death,  and  enable  thee 
to  sing  and  triumph  at  the  apiDroach  of  the  king  of  terrors  ?  The 
master  of  moral  philosophy  tells  us,  that  it  is  worth  the  while  for  a 
man  to  be  all  the  time  he  lives  learning  how  to  die  well.  The 
unerring  Spirit  of  God  acquaints  us,  that  it  ought  to  be  our  great 


TO  THE  READER.  177 

work  to  be  wise  for  our  latter  end.  Doubtless,  it  must  be  a  rich, 
costly  cordial  indeed,  and  deserves  not  a  little  time  and  pains  and 
charge  to  prepare,  which  can  keep  a  man  from  fainting  in  such  a 
day  of  extremity,  wherein  our  honours  and  treasures,  friends,  wives, 
children,  nay,  our  flesh  and  hearts,  will  fail  and  forsake  us.  That 
cannot  be  of  mean  worth,  which  can  make  a  man  encounter  his  last 
enemy  with  courage  and  conquest,  at  the  sight  of  which  kings,  and 
captains,  and  nobles,  and  the  greatest  warriors,  have  trembled,  as 
leaves  with  the  wind,  and  their  hearts  melted  as  grease  before  the  fire. 

Now,  reader,  godliness  is  that  wine  which  will  cause  thee  to  sing 
at  the  approach  of  this  Goliath,  and  enable  thee,  as  leviathan,  to 
laugh  at  the  shaking  of  his  spear ;  when  whole  hosts  of  others, 
without  godliness,  fly  like  cowards'  before  it,  and  would  give  all 
they  are  worth  to  avoid  fighting  with  it.  Hark,  what  a  challenge 
the  godly  sends  to  his  adversary,  daring  it  to  meet  him  in  the  field  ! 
'  0  death,  where  is  thy  sting  ?  0  grave,  where  is  thy  victory  ? 
The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  who  hath  given  us  the  victory,  through  our  Lord 
Jesus  Christ,'  1  Cor.  xv.  55-57.  The  naturalists  tell  us  of  a  pre- 
cious stone  called  Ceraunias,  that  glisters  most  when  the  sky  is 
cloudy,  and  overcast  with  darkness.  Godliness,  friend,  will  cast 
the  greatest  lustre  on  thee,  and  put  the  greatest  comfort  in  thee, 
when  thy  time  of  trouble  and  day  of  death  is  come.  This,  this  is 
the  friend  that  is  born  for  the  day  of  adversity.  Therefore,  the 
sweet  singer  of  Israel  having  this  ^nth  him,  promiseth,  '  Though  he 
walk  in  the  valley  of  the  shadow  of  death,  he  will  fear  none  ill,' 
Ps.  xxiii. 

9.  Is  not  that  worthy  to  be  made  thy  business,  which  will  help 
thee  to  comfort  and  confidence  at  a  dreadful  day  of  judgment,  and 
cause  thee  to  lift  up  thy  head  with  joy,  when  thousands  and  mil- 
lions shall  weep  and  wail  ?  The  day  of  judgment  will  be  a  terrible 
day  indeed.  The  judge  will  come  inflaming  fire — a  fire  devouring 
before  him,  and  behind  him  a  flame  burning.  His  tribunal  will 
be  a  tribunal  of  fire.  Out  of  his  mouth  did  proceed  a  fiery  law, 
and  by  that  law  of  fire  he  will  try  men  for  their  eternal  lives  and 
deaths.  The  earth  at  that  day  will  be  consumed  with  fire,  and  the 
elements  melt  with  fervent  heat.  If  the  cry  of  fire,  fire,  in  the 
night  now  be  so  dreadful,  and  dotli  so  afl'right  and  amaze  us,  though 
it  be  but  in  one  house,  and  possibly  not  very  near  us,  how  dreadful 
will  that  day  be,  when  we  shall  see  the  whole  world  in  a  flame,  and 
the  judge  coming  in  flaming  fire  to  pronounce  our  eternal  dooms  ! 
'  Who  can  abide  the  day  of  his  coming  ?  or  who  can  stand  when 

VOL.  II.  M 


178  TO  THE  READER. 

he  appearetli  ?  Then  '  the  kings,  and  captains,  and  nobles,  and 
mighty  men  will  call  to  the  rocks  to  fall  on  them,  and  to  the  hills 
to  hide  them  from  the  face  of  him  that  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb,'  Kev.  vi.  15,  16. 

0  reader,  of  what  worth  is  that  which  will  help  thee,  as  the  three 
children,  to  sing  in  the  midst  of  so  many  flaming  fiery  furnaces, 
and  preserve  thee  from  being  hurt,  or  so  much  as  touched  there- 
with !  Truly,  godliness  will  do  this  for  thee.  It  will  turn  this 
day  of  the  perdition  of  ungodly  men  into  a  day  of  redemption  to 
thee.  As  true  gold  is  not  consumed  by  the  hottest  fire,^  and  the 
salamander  can  live  in  the  greatest  flames,  so  the  godly  man,  in 
the  midst  of  all  those  fires  and  flames,  will  live  and  flourish,  though 
millions  of  ungodly  ones  are  scorched  and  tortured.  As  he  is  a 
king  now,  reigning  over  his  stubborn  lusts  and  unruly  passions,  that 
will  be  his  coronation-day,  wherein  he  will  appear  before  the  whole 
world  in  all  his  glory  and  royalty.  As  he  is  a  husbandman  now, 
sowing  to  the  Spirit,  that  will  be  his  harvest-day,  wherein  he  shall 
reap  the  fruit  of  all  his  prayers,  and  tears,  and  watchings,  and  fast- 
ings, and  labour,  and  sufferings.  As  he  is  compared  to  a  virgin, 
betrothed  to  Christ,  now,  keeping  his  garments  white  and  clean, 
and  devoting  himself  to  the  service  and  honour  and  commands  of 
his  Lord,  that  will  be  his  marriage-day,  wherein  he  shall  be  arrayed 
in  fine  linen,  the  righteousness  of  the  saints,  adorned  with  the 
jewels  of  perfect  graces,  and  solemnly  espoused  to  the  king  of 
saints,  the  heir  of  all  things,  and  the  fairest  of  ten  thousands,  the 
Lord  Jesus  Christ.  As  he  is  a  servant  now,  doing  not  his  own, 
but  the  will  of  his  master  in  heaven,  and  finishing  his  work,  that 
will  be  the  day  wherein  his  indentures  will  expire,  and  he  shall 
enjoy  the  glorious  liberty  of  the  sons  of  God.  As  he  is  a  son  now, 
yielding  reverence  and  obedience  to  the  Father  of  spirits,  that  will 
be  the  day  wherein  he  shall  be  declared  to  be  of  full  age,  and  enjoy 
his  portion  and  inheritance.  As  he  is  a  soldier  now,  fighting  the 
good  fight  of  faith,  warring  a  good  warfare,  enduring  much  hard- 
ship as  a  good  soldier  of  Jesus  Christ,  that  will  be  the  day  wherein 
he  shall  be  called  off  the  guard,  discharged  of  those  tiresome,  toil- 
some duties,  incumbent  on  him  in  this  life,  and  receive  his  garland, 
a  crown  of  everlasting  life. 

Little  dost  thou  conceive,  reader,  the  worth  of  godliness  at  that 
day.  Godliness  will  then  be  honoured  and  admired,  not  only  by 
them  that  have  it,  and  rejoice  in  it,  but  also  by  the  most  profane 
and  carnal  wretches,  and  those  who  now  despise  and  deride  it. 
Then  the  blind  world,  who  now  shut  their  eyes  and  will  not  see. 


TO  THE  READER.  179 

and  the  atheistical  world,  who  harden  their  hearts,  and  will  not 
believe,  shall  return,  and  discern,  and  see,  and  believe  a  difference 
between  the  godly  and  ungodly ;  between  them  that  fear  the  Lord, 
and  them  that  fear  him  not.  0  friend,  what  wouldst  thou  give 
at  that  day,  that  godliness  had  been  thy  business  at  this  day ! 
Godliness  will  make  the  judge,  the  Lord  Jesus  Christ,  thy  friend ; 
the  Father,  by  whose  authority  he  sits  the  king  of  all  nations,  thy 
friend  ;  the  justices  who  will  be  upon  the  bench, — for  he  shall  come 
with  thousands  of  his  saints, — thy  friends.  Godliness  would  make 
the  law,  by  which  thou  art  to  be  tried,  thy  friend  ;  godliness  would 
make  thy  conscience,  which  is  to  be  brought  in  as  the  evidence,  thy 
friend.  Godliness  would  strike  dumb  all  thy  accusers,  Satan,  thy 
corruptions,  and  suffer  none  of  them  to  hurt  thee  as  thy  foes.  And 
is  not  godliness  worthy  to  be  made  thy  business,  which  will  do  all 
this  for  thee  ? 

10.  Is  not  that  worthy  to  be  made  thy  business  which  will  do 
thee  good  to  eternity  ?  The  fool  is  for  goods  for  many  years,  but 
a  wise  man  is  for  goods  that  will  last  to  eternity.  In  worldly 
matters,  we  value  those  houses  and  goods  liighest  which  will  last 
longest.  We  will  give  much  more  for  the  fee-simple  or  inheritance 
for  ever  of  a  dwelling  or  lands,  than  for  a  term  of  few  years,  or  for 
a  lease  for  life,  though  we  can  enjoy  them  but  during  life.  Oh, 
why  should  it  not  be  thus  in  spirituals  ?  Why  should  we  not 
set  the  greatest  price,  and  take  the  most  pains,  for  that  which 
is  not  for  years,  or  ages,  but  for  ever  ?  for  that  which  we  may 
enjoy,  and  have  full,  solid  comfort  in,  to  eternity  ?  No  good  that 
is  eternal,  can  be  little.  If  it  be  but  a  human  friend  whom  thou 
lovest,  to  enjoy  him  for  ever,  or  a  bodily  health,  to  enjoy  it  for  ever, 
or  near  relations,  to  enjoy  them  for  ever,  will  infinitely  advance  the 
price  and  raise  the  value  of  them ;  but  to  enjoy  a  God  for  ever, 
the  blessed  Saviour  for  ever,  the  comforting  Spirit  for  ever,  fulness 
of  joy  for  ever,  rivers  of  pleasure  for  ever,  an  exceeding  weight  of 
glory  for  ever,  a  crown,  a  kingdom,  an  inheritance  for  ever,  which 
is  the  fruit  of  godliness,  what  tongue  can  declare,  what  mind  can 
apprehend  the  worth  of  these  ?  Alas  !  frailty  is  such  a  flaw  in  all 
earthly  tenures,  that  it  doth  exceedingly  abate  their  value,  and 
should  our  affections  to  them.  Who  would  esteem  much  of  that 
flower,  which  flourisheth  and  looks  lovely  in  the  morning,  but 
perisheth  and  is  withered  at  night  ?  How  little  are  those  things 
worth  which  are  to-day  mine,  and  to-morrow  another's  ;  which 
make  themselves  wings,  and,  as  birds,  fly  away  ;  are  no  sooner  in 
sight,  but  almost  as  soon  out  of  sight !     Though  all  the  works  and 


180  TO  THE  READER. 

creatures  of  God  are  excellent,  and  admirable  in  their  degrees  and 
places,  yet  some  are  of  far  m^ore  worth  than  otliers,  because  of  their 
nearer  relation  to  our  spiritual  souls,  and  their  eternal  duration. 
When  I  look  upon  honours,  and  applause,  and  respect  in  the  world, 
methinks  its  worth  is  little  ;  for  I  can  see  through  that  air.  It  is 
but  a  breath,  a  blast  that  quickly  passeth  away.  When  I  look  upon 
houses  and  lands,  and  silver  and  gold,  I  may  well  judge  their 
price  low ;  for  there  is  a  worm  that  will  eat  out  and  consume  the 
strongest- timbered  dwelling ;  and  gold  and  silver  are  corruptible 
things.  Riches  are  not  for  ever.  When  I  look  upon  my  wife  and 
children,  in  whom  I  have,  through  mercy,  much  comfort  and  con- 
tentment, yet  their  value,  as  natural  relations,  is  small ;  for  so  they 
shall  not  be  mine  for  ever  ;  and  therefore  '  they  that  have  wives ' 
are  commanded  to  be  '  as  though  they  had  none.'  But  when  I  look 
upon  grace,  upon  godliness,  upon  religion,  upon  the  image  of  God, 
oh,  of  what  infinite  worth,  and  price,  and  value  are  they,  because 
they  are  lasting,  they  are  everlasting,  they  are  mine  for  -ever ! 
When  honours,  and  crowns,  and  I'obes,  and  s6eptres-  are  but  for  a 
few  days ;  when  stately  palaces,  and  costly  manors,  and  treasures, 
gold,  and  pearl  are  but  for  a  short  time  ;  when  the  most  lovely 
and  loving  wives,  and  husbands,  and  sons,  and  daughters,  and 
friends  are  frail  and  fading ;  the  fear  of  the  Lord  is  clean,  enduring 
for  ever.  Godliness  is  the  good  part  that,  when  thy  relations,  and 
possessions,  and  all  the  good  things  of  this  life  shall  be  taken  from 
thee,  shall  never  be  taken  from  thee. 

Reader,  what  an  argument  is  here  to  provoke  thee  to  spend  and 
be  spent,  to  employ  all  thy  time,  and  strength,  and  talents,  to  sell  all 
for  this  pearl,  when  it  is  of  so  great  price  ;  that  when  all  other  privi- 
leges, excellencies,  royal  or  noble  births,  high  breedings,  preferments, 
favours  with  great  men,  riches,  pleasures,  will  only,  as  brass  or 
leathern  money,  be  current  in  some  countries,  in  this  beggarly  earth, 
it  will  enrich  thee  and  enliven  thee,  refresh  and  rejoice  thee,  for  ever. 

11.  Is  not  that  worthy  to  be  made  thy  business,  which  all  men, 
even  the  greatest  enemies  to  it,  will,  sooner  or  later,  heartily  and 
earnestly  wish  had  been  their  business  ?  We  have  a  usual  saying, 
that  what  one  speaketh  may  be  false  and  light  ;  and  what  two  speak 
may  be  false  and  vain  ;  and  what  three  speak  may  be  so  ;  but  what 
all  speak  and  agree  in,  must  have  something  of  truth  and  weight 
in  it.  And  again,  we  say.  Vox  populi  est  vox  dei,  The  voice  of 
all  the  people  is  an  oracle.  Though  as  Christ  said  of  himself,  so  I 
may  say  of  godliness,  God  himself  beareth  witness  of  it,  and  his 
witness  is  true,  and  it  needeth  not  testimony  from  man.     Yet  as  he 


TO  THE  READER.  -  181 

made  use  of  the  testimony  of  John  to  convince  the  Jews  of  their 
desperate  wickedness  and  -inexcusableness,  in  not  submitting  to  his 
precepts,  and  accepting  him  as  a  Saviour  ;  so  may  I  improve  the 
witness  of  the  whole  world  on  the  behalf  of  godliness,  to  convince 
thee,  reader,  of  thy  folly  and  sinfulness  in  neglecting  it ;  and  to 
shew  thee  how  inexcusable  thou  wilt  be  found  at  the  day  of  Christ, 
if  thou  dost  not  presently  set  upon  it,  and  make  it  thy  business. 

It  is  evident  that  many  men,  whose  hearts  are  full  of  opposition 
to  the  ways  of  God,  and  whose  lives  are  a  flat  contradiction  to  his 
word  and  will,  do  yet  in  their  extremity  seek  him  early,  and  cry 
to  him  earnestly,  and  fly  to  godliness  as  the  only  shelter  in  a  storm, 
and  fastest  anchor  in  a  tempest.  The  most  profane  and  atheistical 
wretches,  who  have  in  their  w^orks  defied  God  himself,  and  in  their 
words  blasphemously  derided  godly  men  and  godliness,  when  they 
have  been  brought  low  by  sickness,  and  entered  within  the  borders 
of  the  king  of  terrors,  and  have  some  apprehension  upon  their 
spirits  that  they  must  go  the  way  of  all  the  earth,  then,  as 
naturalists  observe  of  the  dying  cuckoo,  they  change  their  note  ; 
send  for  godly  ministers,  godly  Christians,  desire  them  to  pray  with 
them,  to  pray  for  them,  hearken  diligently  to  their  serious  instruc- 
tions ;  wish  with  all  their  hearts,  and  would  give  their  highest 
honours,  and  richest  treasures,  and  imperial  diadems,  and  kingdoms, 
if  they  have  any,  and  all  they  are  worth,  that  they  had  made  god- 
liness their  business  ;  and  promise,  if  God  will  spare  them,  and 
lengthen  their  lives  but  a  few  days  upon  earth,  that  they  will  have 
no  work,  no  calling,  no  employment,  no  design,  but  how  to  please 
God,  and  obey  his  counsel,  and  submit  to  his  Spirit,  and  follow  after 
holiness,  and  prepare  their  souls  for  heaven.  Oh,  then  godliness  is 
godliness  indeed,  and  grace  is  grace  indeed  !  Then  they  call  and  cry, 
as  the  foolish  virgins  to  the  wise,  '  Give  us  of  your  oil,  for  our  lamps 
are  gone  out.'  Oh,  give  us  grace  ;  give  us  godliness  in  the  power 
of  it ;  for  all  our  formal,  outside,  lazy,  serving  of  God  is  come  to 
nothing.  The  serpent  that  is  crooked  all  her  lifetime,  when  dying, 
stretcheth  herself  straight. 

As  Dionysius  on  his  death,  when  he  heard  Thales  discoursing 
excellently  about  the  nature  and  worth  of  moral  philosophy,  cursed 
his  pastimes,  and  sports,  and  foolish  pleasures,  that  had  taken  him 
off,  and  diverted  him  from  the  study  of  so  worthy  a  subject ;  so 
these  lovers  of  pleasures  more  than  lovers  of  God,  whose  lives  are 
little  else  than  brutish  delights  in  a  circle,  or  a  diversion  fi'om  one 
pleasure  to  another,  whose  business  now  is  to  mock  at  piety,  and 
persecute  the  pious ;  when  they  come  to  be  thrown  by  a  disease  on 


182  TO  THE  READER. 

tlieir  beds,  and  their  consciences  begin  to  accuse  them  for  their 
neglect  of  godliness,  and  to  convince  them  of  its  absolute  necessity, 
and  they  have  some  fears  to  be  overthrown  by  death ;  then  they 
curse  their  hawks,  and  hounds,  and  games,  and  cups,  and  com- 
panions, and  sensual  delights,  that  hindered  them  from  making  reli- 
gion their  business.  Experience  testifieth  this  frequently  in  many 
parts  of  the  nation,  where  the  consciences  of  dying  sinners  are  not 
seared  with  a  red  hot  iron. 

Some  wish  this  whilst  they  live,  either  under  some  great  affliction, 
or  on  a  dying  bed ;  nay,  I  am  persuaded  that  most  wicked  men  that 
live  under  the  gospel,  in  their  prosperity  even,  when  they  have  the 
world  at  will,  in  the  midst  of  their  sensual  delights,  have  inward  con- 
viction that  the  course  they  take  will  prove  cursed  in  the  end,  and 
have  some  velleities  or  weak  desires,  (though  overruled  by  carnal, 
headstrong  affections,)  that  they  could  leave  those  vanities,  and  make 
religion  their  business.  But  all  wicked  men  after  death,  when  they 
come  into  the  other  world,  will  wish  in  earnest,  with  all  tlieir  hearts 
and  souls,  that  they  had  minded  nothing  but  the  service  of  God, 
and  exercising  themselves  unto  godliness.  There,  there  it  is,  that 
the  whole  world  that  now  lieth  in  wickedness,  and  will  not  believe 
the  word  and  wisdom  of  their  Maker,  will  all  set  their  hands  and 
seals  to  the  truth  of  that  which  I  am  now  endeavouring  to  evince. 

When  God  sends  his  officer,  death,  to  arrest  sinners  for  the  vast 
sums  which  they  owe  to  his  justice  for  their  breach  of  his  laws,  and 
this  Serjeant,  according  to  command  from  the  King  of  kings,  exe- 
cutes his  writ,  and  delivers  his  prisoner  to  the  devils,  God's  jailors  ; 
and  they  seize,  as  so  many  roaring  lions,  on  the  poor  trembling  prey, 
and  hale  them  to  their  own  den,  hell ;  that  dungeon  of  eternal 
darkness,  where  sinners  see  and  are  assured  that  all  their  meat  must 
be  flakes  of  fire  and  brimstone,  and  all  their  drink  a  cup  of  pure 
wrath  without  mixture,  and  all  their  music  howling,  and  weeping, 
and  wailing,  and  gnashing  of  teeth  ;  and  all  their  rest  torments  day 
and  night  for  ever  and  ever;  and  all  their  companions  frightful 
devils,  and  a  cursed  crew  of  damned  wretches,  and  all  this  to  come 
upon  them  for  not  making  religion  their  business  whilst  they  were 
on  earth  ;  then,  oh  then,  they  will  wish  with  all  their  souls  and 
strengths,  again  and  again,  that  they  had  minded  the  Christian 
man's  calling,  and  made  religion  their  business  whilst  they  were  in 
this  world,  though  they  had  been  slaves,  or  beggars,  or  vagabonds, 
and  had  lived  in  poverty  and  disgrace,  and  prisons,  and  fetters  dur- 
ing their  whole  pilgrimage. 

Now,  reader,  if  the  witness  of  one  enemy  be  a  double  testimony, 
what  is  the  witness  of  all  the  enemies  of  God  and  godliness,  on  the 


TO  THE  READER,  183 

behalf  of  tlie  Lord,  and  his  ways,  against  themselves  !  Shall  it  not 
prevail  with  thee  to  set  speedily  and  diligently  about  the  work  of 
Christianity  ?  Ah  how  dumb  wilt  thou  be  struck  another  day,  if 
thou  wilt  not  believe  either  God,  or  good  men,  or  thy  conscience,  or 
thy  companions,  or  all  the  world  ! 

12.  And  lastly,  Is  not  that  worthy  to  be  made  thy  business,  upon 
which  thine  eternal  life  or  death,  salvation  6r  damnation,  doth 
depend  ?  Consider  it,  friend,  here  is  salvation  and  damnation 
before  thee,  eternal  salvation-  and  eternal  damnation,  and  they 
depend  upon  thy  making  religion  thy  business  or  neglect  of  it. 
Oh  what  weight  is  there  in  these  few  words  !  Make  religion  thy 
business,  and  thou  art  eternally  blessed  ;  be  formal  and  careless 
about  it,  and  thou  art  cursed  for  ever  ;  upon  the  one  and  the  other 
turneth  thine  eternal  estate.  -The  almighty  God  hath,  under  his 
own  hand,  set  down  this  making  religion  thy  business  to  be  the 
only  terms  upon  which  heaven  shall  be  had,  and  it  is  impossible  to 
alter  or  abate  his  price,  John  vi.  27 ;  Mat.  vi.  33 ;  Phil.  ii.  12. 
Canst  thou  be  so  foolish  as  to  think  that  Christ,  and  happiness,  and 
eternal  life  can  be  obtained  upon  easier  conditions,  when  he  must 
make  God  a  liar,  and  the  gOspel  a  lie,  (which  the  devil  himself  is 
not  so  wicked  as  to  think  possible,)  who  arriveth  at  the  port  of  bliss 
without  exercising  himself  to  godliness  ?  The  promises,  ever  since 
the  world  was,  had  the  same  conditions,  and  ever  will  whilst  the 
world  shall  endure.  The  gospel  is  therefore  called  the  everlasting 
gospel,  because  it  will  continue,  without  the  least  change  or  altera- 
tion, the  same  for  ever.  Thou  mayest  be  confident  that  God  doth 
not,  as  some  indiscreet  citizens,  ask  much  more  for  his  eternal  glory 
and  life  of  men  than  he  intendeth  to  take. 

I  say  again,  ponder  it,  for  this  argument  hath  more  in  it  than 
thine  understanding  can  possibly  conceive  or  imagine.  Is  not  that 
worthy  to  become  thy  business,  and  main  work  in  this  world,  upon 
which  thine  everlasting  weal  or  woe,  thine  endless  estate  in  the 
other  world,  doth  depend  ? 

Keader,  if  that  doth  not  deserve  all  thy  time,  and  pains,  and 
soul,  and  heart,  and  infinitely  more,  upOn  which  unchangeable  joy 
or  eternal  torments  hang,  then,  I  am  sure,  nothing  doth.  Alas  !  all 
the  things  of  this  world,  whether  about  food,  or  raiment,  or  houses, 
or  lands,  or  wives,  or  children,  nay,  and  life  itself,  are  but  toys,  and 
trifles,  and  shadows,  and  nothings,  to  an  everlasting  condition  in  the 
other  world.  Oh  that  thou  wert  but  able  to  conceive  what  it  is  to  be 
eternally  in  fulness  of  pleasure,  or  eternally  in  extremity  of  pain — 
to  be  frying  in  flames  for  ever,  or  bathing  in  rivers  of  delight  for 
ever !     To  enjoy  God  in  his  ordinances,  though  it  be  but  imper- 


184  TO  THE  READER. 

fectly,  and  in  a  low  degree,  one  hour,  one  day,  how  sweet  is  it ! 
His  tabernacles  are  highly  amiable  upon  that  account :  'One  day 
in  thy  courts  is  better  than  a  thousand  elsewhere.'  But  to  enjoy 
God  fully,  immediately,  and  for  ever  too,  oh  how  superlatively,  how 
infinitely  pleasant  and  delightful  will  it  be  !  To  be  in  God's  lower 
house,  though  but  a  little  time,  under  some  pious,  powerful  minister, 
how  reviving  and  refreshing  is  it !  But  to  dwell  in  his  upper  house 
for  ever :  '  0  blessed  are  they  that  dwell  in  that  house,  they  always 
praise  thee  ! '  The  eternal  presence  of  God  will  cause  an  eternal 
absence  of  all  evil,  and  an  eternal  confluence  of  all  good. 

0  reader,  who  will  not  work  hard,  labour  much,  exercise  him- 
self to  godliness  night  and  day  —  do  anything  that  God  com- 
mandeth,  suffer  anything  that  God  inflicteth,  forbear  anything 
that  God  forbiddeth,  to  be  saved  eternally,  to  be  infinitely  blessed 
in  the  fruition  of  God  for  ever  ?  Surely  it  is  worth  the  while  to 
obey  the  counsel  of  God  in  order  to  eternal  salvation.  On  the  other 
side,  eternal  damnation,  how  dreadful  is  it !  if  it  be  but  the  scratch 
of  a  pin  for  ever,  or  a  little  ache  of  the  head  for  ever,  it  would  be 
very  doleful ;  but  a  violent  headache  or  toothache,  or  fits  of  the 
colic,  or  .stone,  for  ever,  oh  how  intolerable  would  they  be !  But 
ah,  how  terrible  is  the  wrath  of  God  for  ever,  darkness  of  darkness 
for  ever,  the  fire  of  hell  for  ever,  to  which  all  the  racks  and  tor- 
ments in  thi,s  life, are  pext  to  nothing  !  Ah,  who  can  dwell  in  ever- 
lasting burnings ! 

1  suppose  thou  wouldst  avoid  thy  v/icked  companions,  and  for- 
bear thy  sinful  courses,  do  anything  thou  couldst,  rather  than  to 
boil  in  a  furnace  of  scalding  water  for  a  thousand  years,  nay,  one 
year  ;  and  wilt  thou  not  make  religion  thy  business,  when  otherwise 
God  himself  hath  told  thee,  thou  shalt  boil  in  a  furnace  of  scalding- 
wrath,  infinitely  worse  than  scalding  lead,  for  ever,  ever,  ever  ? 
Consider  ,what  thou  hast  read,  and  the  Lord  give  thee  understand- 
ing, that  thou  mayest  be  wise  to  eternal  salvation ! 

Eeader,  these  twelve  questions  being  proposed,  I  desire  thee  to 
answer  them  to  him,  before  whom  thou  shalt  answer  ere  long  for 
all  the  motions. of  thy  heart,  and  passages  of  thy  whole  life  ;  and  I 
shall  not  detain  -thee  longer  in  the  passage,  though  it  be  much  larger 
than  I  intended  when  I  first  put  pen  to  paper  about  it.  If  thy  soul 
receive  any  profit  by  it,  I  shall  not  repent  of  my  pains,  only  beg  thy 
prayers  ;  that  thou  mayest,  is  the  desire  of 

Thine  and  the  church's  servant  in  the  blessed  Saviour, 

George  Swinnock. 


THE  CHRISTIAN  MAN'S  CALLING. 

PART  III. 


But  refuse  profane  and  old  wives  fables,  and  exeyxise  thyself  unto 
godliness. — 1  Tim.  iv.  7. 


PEEFACE. 

And  exercise  thyself  unto  godliness. 

The  life  of  man  is  not  seldom  in  the  word  of  God  compared  to  a 
walk,i  Ps.  xxxix.  The  womb  is  the  place  whence  he  first,  in  the 
morning  of  his  age,  sets  out,  and  his  actions  are  the  several  steps  by 
which  he  is  always  hastening  to  his  journey's  end,  the  grave,  that 
common"  inn  of  resort.  The  life  of  a  Christian  is  called  a  walking 
in  the  light,  1  John  i.  6,  a  walking  in  the  law,  Ps.  cxix.  1,  because 
his  motion  is  regular,  and  his  whole  race  by  rule.  He  must  have 
a  divine  word  for  all  his  works,  and  a  precept  from  God  for  all  his 
practices.  Scripture  is  the  compass  by  which  he  steereth,  and  the 
square  by  which  he  buildeth.  Hence  he  is  said  to  walk  with  God, 
because  he  walketh  according  to  his  commands  ^nd  his  example  ; 
he  doth  not  walk  Kara  avOpcoirov,  as  man,  1  Cor.  iii.  3,  but  Kara 
©ebv,  according  to  his  measure,  as  God  willeth,  and  as  God  walketh. 
Further,  the  holy  life  of  a  saint  is  compared  to  an  orderly  walking 
in  these  two  respects. 

First,  In  regard  of  his  gradual  proficiency.2  He  doth  not  stand 
still,  but  gets  ground  by  his  steps :  '  They  go  from  strength  to 
strength,'  Ps.  Ixxxiv.  4 ;  '  From  faith  to  faith,'  Rom.  i.  17.  He  is 
ever  going  forward  in  heaven's  way,  and  never  thinks  of  sitting- 
down  till  he  comes  to  his  Father's  house.     Sometimes  indeed  he  is 

'  Ambulare  Hebraica  phrasi  significat  cursum  vitse  instituere. 
-  Est  motub  progressivus. 


186  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

SO  straitened  that  he  can  only  creep,  at  other  times  he  is  enlarged 
that  he  can  run ;  but  at  all  times  he  is  going  on  towards  perfec- 
tion.! The  light  of  his  holiness,  though  at  first  but  glimmering,  is 
always  growing,  and  shines  brighter  and  brighter  till  perfect  day, 
Prov.  iv.  18. 

,  Secondly,  In  regard  of  his  uniform  perseverance. 2  It  is  not 
taking  a  step  or  two  in  a  way  which  denominateth  a  man  a  walker, 
but  a  continued  motion ;  it  is  not  one  or  two  good  actions,  but  a 
good  conversation  wdiich  will  speak  a  man  to  be  a  right  Christian. 
A  true  believer,  like  the  heavenly  orbs,  is  constant  and  unwearied 
in  his  motion  and  actings.  An  expositor  observeth  of  Enoch,  that 
it  is  twice  said  of  him,  '  He  walked  with  God,'  Gen.  v.  22  and  24, 
to  shew  that,  as  he  first  began  to  walk  and  profit  in  God's  path,  so 
he  always  continued  profiting  to  the  end."^  No  man  is  judged 
healthy  by  a  flushing  colour  in  his  face,  but  by  a  good  complexion. 
God  esteemeth  none  holy  for  a  particular  carriage,  but  for  a  general 
course.  A  sinner  in  some  few  acts  may  be  very  good.  Judas 
repenteth ;  Cain  sacrificeth  ;  the  scribes  pray  and  fast ;  and  yet  all 
were  very  false.  In  the  most  deadly  diseases  there  may  be  some 
intermissions,  and  some  good  prognostics,  A  saint  in  some  few 
acts  may  be  very  bad.  Noah  is  drunk  ;  David  dcfileth  his  neigh- 
bour's wife ;  and  Peter  denieth  his  best  friend ;  yet  these  persons 
were  heaven's  favourites.  The  best  gold  must  have  some  grains  of 
allowance.  Sheep  may  fall  into  the  mire,  but  swine  love  night  and 
day  to  wallow  in  it.  A  Christian  may  stumble,  nay,  he  may  fall, 
but  he  gets  up  and  walks  on  in  the  way  of  God's  commandments : 
the  bent  of  his  heart  is  right,  and  the  scope  of  his  life  is  straight, 
and  thence  he  is  deemed  sincere. 

It  is  the  character  of  the  Christian  to  be  constant  in  his  gracious 
course.  If  you  would  speak  with  the  tradesman  you  may  meet  him 
in  his  shop.  The  farmer's  usual  walk  is  in  the  fields.  He  that 
hath  business  with  the  merchant,  expecteth  him  in  his  counting- 
house,  or  amongst  his  goods ;  and  he  that  looketh  for  the  Christian 
shall  not  fail  to  find  him  with  his  God.'^  Whether  he  be  alone  or 
in  company,  abroad  or  in  his  family,  buying  or  selling,  feeding 
himself,  or  visiting  others,  he  doth  all  as  in  his  God's  presence,  and 

^  Ambulare  in  Christo  duo  denotat.  Progredi  et  perseverare  in  doctrina  et  fide 
Cliristi. — Dav.  in  Col.  ii.  6.  *  Est  motus  perpetuus. 

■*  Bis  de  Enoch  dicitur,  Ambulavit  cum  deo,  ad  explicandum  quod  ab  ineunte 
retate  profecit  in  via  Dei,  et  perseveravit  proficiendo  in  eadem  semper. — Cajet. 

*  Ambulare  est  vivere.  Hac  loquendi  formula  admonemur,  Christianum  esse  in 
perpetuo  itinere  A'ersus  coelestem  patriam,  neque  unquam  esse  illi  subsistendum  in  via, 
sed  perpetuo  ambulandum  et  progrediendum.     Dav.  in  Col. 


Chap.  I.]  the  christian  man  s  calling.  187 

in  all  aimetli  at  his  praise.  As  the  sap  of  a  tree  riseth  up  from  the 
root,  not  only  to  the  body,  but  also  to  the  branches  of  the  smallest 
twigs  ;  so  grace  in  a  saint  springeth  up  from  his  heart,  and  floweth 
out,  not  only  in  his  spiritual  and  higher,  but  also  in  his  civil  and 
lower  actions. 

How  the  saint  may  make  godliness  his  business  in  religious 
actions,  (as  in  praying,  hearing,  receiving  the  Lord's  supper,  and 
sanctification  of  the  Lord's  day,)  in  natural  actions,  in  his  recrea- 
tions, in  his  particular  calling,  and  in  the  government  of  his  family, 
I  have  largely  discovered  in  the  first  part  of  the  Christian  Man's 
Calling. 

The  second  part  will  help  believers  in  the  relations,  (of  husbands 
and  wives,  parents  and  children,  masters  and  servants,)  and  in  the 
conditions  of  prosperity  and  adversity. 

Eeader,  the  design  of  this  treatise  is  to  direct  thee  further  in  this 
continual  exercise  of  piety.  It  divideth  itself  into  these  particulars. 
I  shall  herein, 

First,  Endeavour  to  discover  wherein  the  nature  of  godliness 
consisteth — 

1.  In  thy  dealings  with  all  men. 

2.  In  all  companies,  whether  good  or  bad  ;  and  therein  I  shall 
speak  both  to  thy  choice  of  companions  and  carriage  in  com- 
pany. 

3.  In  solitariness. 

4.  On  a  week-day,  from  morning  to  night. 

5.  In  visiting  the  sick. 

6.  On  a  dying  bed. 

Secondly,  I  shall  offer  thee  some  means  which  will  be  helpful  to 
thee  in  this  business. 

Thirdly,  I  shall  annex  some  motives  to  stir  thee  up  to  this  high 
and  gainful  callino:.     I  besrin  with  the  first. 


CHAPTEE  I 

How  a  Cliristian  may  exercise  himself  to  godliness  in  his  dealings 
luitli  all  men.     As  also  a  good  wish  about  that  particular. 

First,  Thy  duty  is  to  make  religion  thy  business  in  thy  dealings 
with  all  men.  True  godhness  j)ayeth  its  dues  to  men,  as  well  as  its 
duty  to  God ;  nay,  it  cannot  do  the  latter  without  the  former. 
Upon  these  two  poles  all  religion  turns,  and  upon  these  two  feet  it 


188  THE  CHRISTIAN  MANS  CALLING.  [PaRT    III. 

walketh.  That  man's  holiness  is  lame  which  always  keeps  home, 
and  doth  not  walk  abroad  and  visit  his  neighbours.  It  is  a  sign  of 
a  sickly  temper  for  a  man  to  sit  always  brooding  in  a  chimney- 
corner,  and  not  to  dare  to  stir  out  of  doors.  Sure  I  am,  thy  reli- 
gion is  of  a  sad,  distempered  constitution,  whatsoever  hopes  it  may 
give  of  healthiness  in  family  duties,  if  it  goeth  no  farther,  and  doth 
not  appear  in  the  open  air  of  thy  converses  with  strangers.  Keli- 
gion  bindeth  the  Christian  to  his  good  behaviour  towards  all  men. 
True  holiness  will  provide  things  honest,  not  only  in  the  sight  of 
God,  but  also  in  the  sight  of  all  men,  2  Cor.  viii.  21.  The  king's 
coin  hath  his  superscription  without  the  ring,  as  well  as  his  image 
within  it.  The  saint's  civil  as  well  as  his  spiritual  actions  have 
divine  impression  stamped  on  them,  and  he  is  walking  with  God  in 
his  trading  with  men.  As  thy  heart  must  be  pure,  so  thy  hands 
must  be  clean,  or  thou  canst  never  reach  heaven :  Ps.  xxiv.  3,  4, 
'  Who  shall  ascend  into  the  hill  of  the  Lord  ?  and  who  shall  stand 
in  his  holy  place  ?  He  that  hath  clean  hands,  and  a  pure  heart,' 
To  be  void  of  conscience  in  thy  civil  actions  speaks  thee  to  have 
no  right  to  the  beatifical  vision  ;  he  that  comes  short  of  heathens 
must  needs  come  short  of  heaven.  And  truly  to  be  careless  in 
making  godliness  thy  business  in  them  will  very  much  hinder  thy 
progress  in  holiness.  If  all  the  passages  of  the  body  be  not  ojien, 
there  is  no  thriving  in  health. 

The  ostrich  is  very  swift,  and  said  to  outrun  the  horse  :  '  He 
mocketh  the  horse  and  the  rider,'  Job  xxxix.  18  ;  but  what  is  the 
reason  ?  Truly  this,  he  hath  two  helps  of  speed,  his  wings  and  his 
feet,  whereas  other  creatures  have  but  one.  The  hawk  hath  wings, 
the  hare  and  horse  have  feet ;  but  he  hath  and  useth  both  wings 
and  feet,  and  hence  is  so  nimble  in  his  flight.  The  right  Christian 
maketh  haste,  and  runneth  the  way  of  God's  comnlandments,  be- 
cause he  doth  use  not  only  the  wings  of  religious  performances  for 
that  end,  but  also  the  feet  of  his  ordinary  actions.  When  some  are 
only  for  holy  duties,  and  others  only  for  honest  dealings,  he  out- 
strips them  all,  marrying  them  both,  together,  and  making  them  like 
husband  and  wife,  serviceable  each  to  other.  It  is  true,  his  piety 
is  the  husband,  which  hath  the  command  and  dominion ;  but  his 
dealings  with  men,  as  a  dutiful  wife,  further  his  weal  by  their 
obedience  and  subjection.  No  Christian  ever  made  more  haste  in 
heaven's  way  than  Paul :  1  Cor.  xv.  10,  '  I  laboured  more  abun- 
dantly than  they  all,'  saith  he ;  but  how  came  it  about  ?  Why, 
through  divine  assistance,  he  exercised  himself  to  keep  a  conscience 
void  of  offence,  both  towards  God  and  towards  all  men,  Acts  xxiv- 


Chap.  I.]  the  christian  man's  calling.  189 

16.  The  stream  must  needs  be  the  swifter  for  the  meeting  and 
uniting  of  the  waters  of  grace  out  of  both  those  channels.  The 
bark  which  covereth  the  tree  seemeth  to  be  of  httle  worth  compared 
with  the  body  of  the  tree,  yet  if  that  be  peeled  off  the  tree  dieth. 
Though  righteous  dealings  seem  to  be  but  the  bark  and  outside  of 
religion,  yet  if  once  thou  castest  them  off,  thy  religion,  as  thriving 
as  thou  thoughtest  it  to  be,  will  quickly  wither  and  come  to  nothing. 
The  heart-blood  of  thy  godliness  may  be  let  out  by  a  wound  in  thy 
hand. 

I  shall  lay  down  a  motive  or  two  to  quicken  thee  to  conscientious- 
ness in  thy  dealings  with  all  men,  and  then  acquaint  thee  wherein 
it  consisteth. 

Section  I. 

First,  Consider,  it  is  a  sure  sign  of  hypocrisy  to  be  unrighteous 
and  careless  in  civil  dealings,  how  conscientious  soever  thou  mayest 
seem  to  be  in  sacred  duties.  He  that  seems  righteous  towards  men, 
and  is  irreligious  towards  God,  is  but  an  honest  heathen ;  and  he 
that  seems  religious  towards  God,  and  unrighteous  towards  men,  is 
but  a  dissembling  Christian.  To  make  conscience  of  one  duty  and 
not  of  another,  is  to  make  true  conscience  of  neither.  The  soul 
that  ever  had  communion  with  God  above,  comes  down,  like  Moses 
out  of  the  mount,  with  both  tables  in  his  hands,  the  second  as  well 
as  the  first,  and  the  first  as  well  as  the  second.  One  stone  in  a 
mill,  one  oar  in  a  boat,  will  do  little  good ;  there  must  be  two,  or 
no  work  can  be  done.  A  perfect  man  consisteth  of  two  essential 
parts,  a  soul  and  a  body.  Though  the  soul  be  the  principal,  and 
doth  specificate  the  compound,  yet  the  body  is  so  necessary,  that 
without  it  none  can  be  a  complete  man.  A  Christian  that  is  (evan- 
gelically) perfect,  is  also  made  up  of  these  two  parts,  holiness  and 
righteousness.  Though  holiness  be  the  chief,  as  that  which  doth 
difference  the  saint,  yet  righteousness  is  so  requisite  that  there  can  be 
no  true  Christian  without  it.  The  holy  apostle  argueth  the  purity 
of  his  conscience  from  the  honesty  of  his  conversation  :  '  We  trust 
that  we  have  a  good  conscience  in  all  things,  willing  to  live  honestly/ 
Heb.  xiii.  18.     The  goodness  of  the  fruit  will  commend  the  tree. 

1.  Their  honesty  was  visible, '  to  live  honestly ' ;  not  only  to  mean 
well,  and  think  honestly,  or  to  tqilk,  but  to  live  honestly. 

2.  Their  honesty  was  universal.  '  In  all  things '  (not  in  one  or  two 
particulars)  '  willing  to  live  honestly.'  Visibility  and  universality  are 
popish  marks  of  a  true  church,  and  Protestant  marks  of  a  true 


190  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Christian.  A  hypocritical  Jehu  may  do  some  things  ;  a  murderous 
Herod  may  do  many  things  ;  but  an  upright  Paul  is  in  all  things 
willing  to  live  honestly.l  A  ship  that  is  not  of  the  right  make 
cannot  sail  trim  ;  and  a  clock  whose  spring  is  faulty  will  not  always 
go  true ;  so  a  person  of  unsound  principles  cannot  be  constant  and 
even  in  his  practices.  The  religion  of  those  that  are  inwardly 
rotten,  is  like  a  fire  in  some  cold  climates,  which  doth  almost  fry  a 
man  before,  when  at  the  same  time  he  is  freezing  behind.  They 
are  zealous  in  some  things,  as  holy  duties,  which  are  cheap,  and 
cold  in  other  things,  especially  when  they  cross  their  profit  or 
credit;  as  the  Mount  Helga^  is  covered  with  snow  on  one  side, 
when  it  burnetii  and  casteth  out  cinders  on  the  other  side  ;  but  the 
holiness  of  them  that  are  sound  at  heart,  is  like  the  natural  heat, 
which,  though  it  resort  most  to  the  vitals  of  sacred  performances, 
yet,  as  need  is,  it  warmeth,  and  hath  an  influence  upon  all  the  out- 
ward parts  of  civil  transactions.  It  may  be  said  of  true  sanctity  as 
of  the  sun, '  There  is  nothing  hid  from  the  heat  thereof,'  Ps.  xix.  5. 
When  all  the  parts  of  the  body  have  their  due  nourishment  distri- 
buted to  them,  it  is  a  sign  of  a  healthy  temper. 

As  the  saint  is  described  sometimes  by  a  clean  heart,  Ps.  Ixxiii. 
1 ;  Mat.  V.  8,  so  also  sometimes  by  clean  hands.  Job  xvii.  9,  because 
he  hath  both  ;  the  holiness  of  his  heart  is  seen  at  his  fingers'  ends. 
He  is  as  the  ark,  pitched  within  and  without  with  the  same  ;  as  he 
is  sometimes  characterised  by  sacred  duties,  Ps.  xxiv.  6,  and  cxix., 
Eev.  i.  3,  so  at  other  times  by  righteous  dealings,  Ps.  xv.  ;  Isa.  Iviii., 
because  he  mindeth  both.  If  either  be  separated  from  the  man, 
you  kill  the  Christian  ;  for  though  he  may  be  a  man  without  either, 
he  cannot  be  a  Christian  without  both.  The  Greek  word  for  sin- 
cerity, eiXiKplveia,  is  very  elegant,  and  signifieth  (quasi  iv  elXf/ 
Kpiveiv)  such  a  trial  as  is  made  of  things  by  the  sunlight.  As  the 
eagle,  according  to  Aristotle,  bringeth  her  young  to  the  sun  to  try 
whether  they  are  spurious  or  legitimate,  so  the  actions  of  a  sincere 
Christian  will  endure  the  open  air,  the  light  of  the  sun.  He  is  as 
the  street  of  the  New  Jerusalem,  transparent  glass — all  one  without 
and  within,  you  may  see  through  him.  He  dares  appeal  both  to 
God  and  men  for  the  holiness  and  righteousness  of  his  conversa- 
tion :  '  Ye  are  witnesses,  and  God  also,  how  holily  and  justly  we 
have  had  our  conversation  in  the  world,'  1  Thes.  ii.  10. 

Beader,  never  please  thyself  in  .the  name  of  a  Christian,  if  thcu 
hast  not  the  nature  of  Christianity,  which  giveth  God  and  man 

^  Non  est  vera  religio  qupe  cum  templo  rclinquitur. — Lactant. 
^  Thus  is  "  Hecla."— Ed. 


Chap.  I.]  the  christian  man's  calling.  191 

their  due.  It  is  not  the  great  sound  of  a  professor,  uor  the  loud 
noise  of  holy  performances,  that  will  speak  thee  sincere,  if  thou 
makest  not  conscience  of  thy  carriage  towards  thy  neighbours. 
The  Sadducees  derive  their  name  from  Zeduchim,  or  Zadducajus, 
a  just  man ;  but  the  worst  men,  saith  the  historian,  got  the  best 
names.  The  Alcoran  of  the  Turks  hath  its  name  from  brightness, 
(Al  1  in  the  Arabic  being  as  much  as  Karan  in  the  Hebrew,  to  shine 
or  cast  forth  a  brightness,)  when  it  is  full  of  darkness,  and  fraught 
with  falsehoods.  It  will  be  little  comfort  to  thee,  though  the 
world  commend  thee  for  a  holy  man,  if  God  condemn  thee  for  a 
hypocrite.  Doth  not  the  word  of  truth  tell  thee,  that  they  who 
are  partial  in  the  law  have  no  part  in  the  gospel,  and  that  none  are 
justified  by  Christ  but  those  that  are  just  towards  Christians  ?  Do 
not  think  thy  spiritual  constitution  to  be  sound,  if  j)lague-sores 
break  out  on  thy  body.  The  gods,  saith  Aristotle,  do  not  so  much 
respect  the  costliness  of  the  sacrifice  as  the  conversation  of  the 
sacrificer.  Sure  I  am,  the  true  God  rejects  those  prayers,  seem 
they  never  so  glorious,  where  the  petitioner  is  unrighteous.  All 
thy  oblations  will  be  vain  if  thy  conversation  be  vicious  ;  the 
sweetest  incense  is  unsavoury  if  the  hands  that  offer  it  be  filthy. 
'  Bring  no  more  vain  oblations  ;  incense  is  an  abomination  to  me  ; 
the  new  moons  and  sabbaths,  the  calling  of  assemblies,  I  cannot 
away  with ;  it  is  iniquity,  even  the  solemn  meeting.  Your  new 
moons  and  your  solemn  feasts  my  soul  hateth :  they  are  a  trouble 
unto  me  ;  I  am  weary  to  bear  them.  And  when  ye  spread  forth  your 
hands,  I  will  hide  mine  eyes  from  you  ;  yea,  when  you  make  many 
prayers,  I  will  not  hear.'  But  what  is  the  reason  that  all  these 
ordinances,  which  were  of  God's  own  appointment,  are  thus  rejected  ? 
'  Your  hands  are  full  of  blood,'  Isa.  i.  13-15.  An  unclean  hand 
tainteth  whatsoever  it  toucheth. 

Secondly,  Consider  the  credit  of  religion  is  engaged  in  thy 
public  dealings.  More  eyes  are  upon  us  when  we  walk  abroad 
than  when  we  are  at  home,  and  therefore  it  concerns  us  to  be 
handsome  in  our  habits,  and  very  circumspect  in  our  carriage.  A 
professor  may  be  rotten- hearted  in  holy  duties,  and  the  world  never 
the  wiser  ;  they  are  ignorant  of  it,  and  so  do  not  disgrace  religion 
for  it ;  but  if  he  be  once  unrighteous  in  his  dealings,  the  whole 
country  will  quickly  ring  of  it,  and  cry  him  up  for  a  cheat,  and  his 
religion  for  a  cozenage.  God  indeed  looks  most  to  our  hearts, 
whether  they  be  sound,  and  accordingly  esteemeth  of   our  per- 

'  This  is  a  mistake.  Al  in  Arabic  signifies  the  ;  Coran  is  generally  considered  to 
be  derived  from  the  verb  which  signifies  to  read;  and  &o  Alcoran  is  simply  the  booh, 
or  the  bible. — Ed. 


192  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

formances  ;  but  men  look  only  to  our  hands,  whether  they  be  clean, 
and  accordingly  judge  of  our  profession.  If  the  servants  of  reli- 
gion behave  themselves  unseemly,  their  mistress  shall  be  sure  to 
bear  the  blame.  When  David  had  defiled  Bathsheba,  the  name  of 
God  was  blasphemed.  A  saint  cannot  do  evil  before  men,  but  he 
occasions  sinners  to  speak  evil  of  Grod.  If  there  be  any  spots  on  a 
Christian's  coat,  the  world  will  soon  spy  them,  and  be  ready  in 
scorn  to  ask  Christ  himself,  as  the  patriarchs  did  Jacob,  '  See 
whether  this  be  thy  son's  coat  or  no.'  To  look  high  by  thy  profes- 
sion, and  live  low  and  basely  in  thy  practices,  will  betray  both  thyself 
and  the  gospel  to  scorn  and  derision.  Augustine  confesseth  there 
were  many  such  in  his  time,  who,  professing  the  Christian  religion, 
did  by  their  licentious  lives  give  great  scandal,  and  with  them  the 
Manichees  were  wont  to  reproach  the  whole  church  of  Christ,  though 
the  church  did  disown  them  ;  and  though  she  could  not  reclaim 
them,  she  did  disclaim  them. — Aug.,  De  morihus  Ecclesice,  cap.  34. 

The  wicked  first  watch  for  a  godly  man's  fall,  and  then  are  big 
with  blasphemy  against  godliness.  Like  miners,  they  work  hard, 
though  unseen,  to  blow  up  a  saint's  name.  The  psalmist  tells  us, 
'  They  compassed  us  in  our  steps,  they  have  set  their  eyes  bowing 
down  to  the  earth,'  Ps.  xvii.  11.  It  is  an  allusion  to  hunters,  who 
go  poring  on  the  ground  to  find  the  print  of  the  hare's  claws,  when 
their  dogs  are  at  a  loss  in  their  scent ;  so  Satan's  agents  go  with 
their  eyes  bowing  down,  marking  the  saints'  footsteps,  to  find  out 
if  it  be  possible  where  they  have  slipped  or  stepped  awry,  that  their 
bloodhounds  may  follow  both  their  persons  and  their  profession 
with  loud  cries  and  fresh  noise.  The  baggage  world  is  both  de- 
sirous and  industrious  to  scar  that  face,  and  to  spy  the  least 
blemish  in  it,  that  is  fairer  than  herself 

If  the  Christian  be  once  defiled,  Christianity  itself  will  quickly  be 
defamed.  Though  sins  in  secret  duties  have  their  aggTavations,  yet 
sins  in  our  public  dealings  do  in  a  threefold  respect  exceed  them. 

1.  These  are  scandalous  to  the  good,  which  those  are  not.  The 
children  of  God  weep  bitterly  when  they  hear  that  others  walk 
disorderly.  Their  hearts  bewail  their  brethren's  wickedness  ;  now 
wouldest  thou  sadden  the  spirit  of  a  saint  ?  Alas  !  they  have  grief 
enough  from  their  enemies,  and  shall  they  be  wounded  in  the  house 
of  their  friends  ? 

2.  They  are  infectious  to  the  bad,  which  secret  sins  are  not.l 
Thy  sins  are  like  St  Paul's  in  London,  on  high  for  the  gaze  of  the 

'  Scandalum  est  dictum,  aut  factum,  quo  alius  redditur  deterior. — Paraus  in  1 
Cw.  viii.  9. 


Chap.  I.]  the  christian  man's  calling.  193 

world  ;  but  thy  virtues,  as  St  Faith,  under  ground,  they  do  not  note 
them.  How  soon  will  the  world  plead  a  Christian's  sinful  act,  to 
excuse  and  justify  their  own  sinful  habits  !  They  are  like  raven- 
ous birds,  that  fly  over  sweet  and  pleasant  flowers,  and  pitch  only 
upon  unsavoury  carcases ;  they  take  little  notice  of  thy  graces,  but 
will  be  sure  to  mind  thy  vices.  The  philosopher  saith  that  the 
fleeces  of  such  sheep  as  are  killed  by  the  wolf  are  most  apt  to  breed 
lice ;  one  of  Christ's  sheep,  foiled  by  Satan  in  the  eyes  of  men,  doth 
much  mischief.  Now,  will  it  not  trouble  thee  that  these  unclean 
fowls  should  pick  that  from  thee  which  will  feed  and  nourish  their 
filthy  nature  ?  Alas  !  they  move  fast  enough  towards  hell  with  the 
tide  of  their  own  evil  hearts,  and  shall  the  wind  of  thy  example 
make  them  sail  more  swiftly  ? 

3.  Thy  open  sins  occasion  the  wicked  to  speak  ill  of  God,  which 
secret  sins  do  not.  The  name  of  God  is  blasphemed  among  the 
Gentiles  through  you,  saith  the  apostle  to  the  Romans,  Rom.  ii.  24. 
Christians  ought  to  be  shields,  to  ward  off  those  blows  of  reproach 
which  would  fall  on  the  name  of  God.  How  unchristian  are  they, 
then,  that  are  swords  in  the  hands  of  the  wicked,  wherewith  the 
name  of  God  is  wounded.  Truly,  an  unrighteous  professor  is  such 
a  one.  If  thou  studiest  to  do  thy  God  disservice,  and  to  bring  on 
his  blessed  name  dishonour,  thou  canst  not  do  it  sooner  than  by 
unjust  actions  under  the  livery  of  a  high  profession.  The  devil 
himself  cannot  dress  a  man  in  a  more  ridiculous  habit,  to  make 
both  him  and  his  Master  the  scorn  of  the  company,  than  by  putting 
on  him  a  coat  patched  up  of  divers  pieces  and  contrary  colours — a 
glorious  name  of  a  saint,  and  the  unrighteous  works  of  a  reprobate. 
Friend,  beware  how  thou  behavest  thyself  in  the  world.  The  snow 
makes  a  fair  show  to  the  eye,  but,  being  melted,  it  makes  a  dan- 
gerous flood.  They  who. make  a  fair  show  in  the  flesh,  by  walking 
ojffensively,  may  cause  such  a  deluge  as  may  drown  the  souls  of 
others,  and  give  many  a  dash  at  the  name  of  God  himself.  The 
Indians  would  not  hear  of  heaven,  when  they  were  told  that  the 
Spaniards  (whom  they  had  found  to  be  barbarous  and  bloody) 
went  thither.  The  Jews  are  hardened  in  their  enmity  against 
Christ  by  the  evil  lives  of  pretended  Christians.  Epiphanius  saith, 
that  in  his  days  many  avoided  the  Christian's  company  because  of 
the  looseness  of  some  men's  conversation.  When  some  beasts  have 
blown  on  grass,  others  will  not  eat  of  it  for  a  good  while  after.  It  is 
no  wonder  that  religion  finds  so  few  greedy  of  her  service,  when  her 
Avork  is  so  much  disparaged  by  those  that  already  seem  to  be  her 
servants.     Men  will  easily  be  discouraged  from  travelling  in  tliat 

VOL,  II.  N 


194  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

road  which  is  haunted  with  thieves  and  robbers.  Either  walk  up 
to  thy  calling,  or  lay  thy  calling  down.  Why  shouldst  thou  give 
conscience  cause  to  say  to  thee  truly,  (what  Michal  did  to  David 
falsely,)  Thou  hast  made  thyself  like  one  of  the  vile  and  base  fel- 
lows of  the  earth. 


Section  II. 

As  to  the  exercising  thyself  to  godliness  in  thy  dealings  with  all 
men,  it  consisteth  partly  in  the  manner  of  thy  dealings,  partly  in 
the  principle  of  thy  dealing,  and  partly  in  the  end  thou  propoundest 
in  thy  dealings. 

First,  Be  careful  in  thy  carriage  towards  others  as  to  the  manner 
of  it,  that  it  be  righteous,  meek,  and  courteous. 

1.  Be  righteous  in  thy  dealings  with  all  men.  Kighteousness 
strictly  taken  is  a  virtue,  which  guideth  and  ordereth  the  whole 
man  for  the  good  of  his  neighbour,  as  the  understanding  to  con- 
ceive, the  will  to  choose,  the  affections  to  love  and  desire,  and  the 
whole  man  to  act  and  do  what  may  tend  to  the  welfare  of  others. 
This  righteousness  is  of  so  great  concernment  to  godliness,  that  it 
is  sometimes  put  by  a  synecdoche  for  the  whole  of  religion :  1  John 
iii.  7,  '  He  that  doeth  righteousness,  is  righteous  ;'  so  Rom.  vi.  17. 
And  the  Christian  is  denominated  from  this  part  of  Christianity : 
Gen.  vii.  1,  '  And  the  Lord  said  unto  Noah,  Come  thou  and  all  thy 
house  into  the  ark,  for  thee  have  I  seen  righteous  before  me  ;'  so 
Ps.  V.  12,  '  For  thou,  Lord,  wilt  bless  the  righteous.'  The  moral 
philosophers  tell  us  that  justice  is  the  sum  and  epitome  of  all 
virtues ;  the  divines  will  inform  us  that  righteousness,  largely  taken, 
is  the  string  upon  which  all  the  graces  hang  ;  if  that  be  broken  or 
snapped  asunder,  they  all  fall  off  and  are  lost.  I  must  tell  thee. 
Christian,  that  civil  righteousness  is  as  really  necessary  as  sacred. 
He  that  seemeth  righteous  towards  God,  and  is  unrighteous  towards 
men,  is  unrighteous  both  to  God  and  man.  I  say,  be  righteous  in 
thy  dealing  with  all  men, — viz.,  let  thy  righteousness  be  real  and 
universal,  commutative  and  distributive.  Be  righteous  in  thy 
actions,  expressions,  and  towards  all  persons. 

(1.)  Be  righteous  in  thy  works  or  actions.  Deal  with  men  as  one 
that  in  all  hath  to  do  with  God.  If  thou  art  a  Christian,  thou  art 
a  law  to  thyself ;  thou  hast  not  only  a  law  without  thee,  (the  word  of 
God,)  but  a  law  within  thee,  and  so  darest  not  transgress.  Thy 
double  hedge  may  well  prevent  thy  wandering.  Alas  !  what  do 
those  unruly  beasts  get,  whom  no  fence  can  keep  in,  but  a  more 


Chap.  I.]  the  christian  man's  calling.  195 

speedy  slaughter !  It  is  said  of  an  unrighteous  man,  '  his  own 
counsel  shall  cast  him  out,'  Job  xviii.  7.  Unjust  men  think  by 
their  craft  to  cast  others  down,  but  their  own  counsel  will  cast 
themselves  out.  Out !  out  of  what  ?  Out  of  their  houses ;  for 
such  dwellings  are  built  upon  powder,  and  a  spark  of  wrath  sooner 
or  later  will  blow  them  up,  Ps.  xxxvii.  9,  ]  0.  Out  of  their  lands 
and  possessions,  for  some  providence  or  other  (as  Flavins  Vespa- 
sianus  served  his  prowling  officers)  will  press  such  sponges  hard, 
and  squeeze  out  all  their  impure  water  which  they  have  so  greedily 
sucked  in.l  Out  of  their  shops  and  all  earthly  comforts  ;  for  such 
wealth  is  but  like  the  flesh  which  the  eagle  fetcheth  from  the  altar 
with  a  coal  in  it,  which  fires  and  consumes  the  whole  nest,  Hab. 
ii.  9.  And,  which  is  worst  of  all,  their  counsel  will  at  last  cast  them 
out  of  heaven ;  God  himself  hath  locked  the  gate  of  bliss  against 
them,  and  with  all  their  craft  and  counsel  they  shall  not  be  able  to 
pick  it  open  :  1  Cor.  vi.  9,  10,  '  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  Grod  ? '  It  was  a  true  saying  of 
Bishop  Latimer,  when  one  told  him  the  cutler  had  cozened  him, 
in  making  him  pay  as  much  more  for  his  knife  as  it  was  worth. 
No,  saith  he,  he  hath  not  cozened  me,  but  his  own  conscience. 
That  knife  cut  deep  into  the  poor  cutler's  soul,  and  made  wider 
gaps  than  he  was  aware  of  Oh,  how  foolish  is  man  to  conceive 
that  by  fraud  he  shall  keep  himself  up,  when  God  himself  saith 
that  his  own  counsel  shall  cast  him  down  ! 

Eeader,  if  thou  art  one  that,  like  Balaam,  lovest  the  wages  of  un- 
righteousness, bethink  thyself  speedily ;  for  thy  wealth,  unjustly 
gotten,  will,  like  Achan's  wedge  of  gold,  cleave  thy  soul  in  sunder. 
Eighteousness  in  thy  works  must  appear  both  in  buying  and  in 
selling. 

Be  righteous  in  buying.  Take  heed  lest  thou  layest  out  thy 
money  to  purchase  endless  misery.  Some  have  bought  places  to 
bury  their  bodies  in,  but  more  have  bought  those  commodities 
which  have  swallowed  up  their  souls.  Injustice  in  buying  is  a 
canker  which  will  eat  up  and  waste  the  most  durable  wares.  An 
unjust  chapman,  like  Phocion,  payeth  for  that  poison  which  kills 
him,  and  buyeth  his  own  bane.  A  true  Christian  will,  in  buying 
as  well  as  selling,  use  a  conscience.  Augustine  relates  a  story  of  an 
histrionical  mountebank,  who,  to  gain  spectators,  promised,  if  they 
would  come  the  next  day,  he  would  tell  them  what  every  one's  heart 
desired.     When  they  all  flocked  about  him  at  the  time  appointed, 

^  Quod  quasi  et  siccos  madefaceret,  et  exprimeret  humentes;  because  he  did 
advance  and  wet  them  well  when  dry,  and  press  them  hard  when  wet. — Tacit. 


196  THE  CHKISTIAN  MANS  CALLING.  [PaRT  III. 

expecting  the  performance  of  his  word,  he  told  them,  This  is  the 
desire  of  every  of  your  hearts,  to  sell  dear  and  buy  cheap ;  but  it  is 
a  sign  he  was  an  empiric  by  the  falseness  of  his  bill,  for  a  good 
man  would  buy  as  dear  as  he  selleth.  His  buying  and  selling  are 
like  two  scales,  that  hang  in  an  equal  poise. 

In  buying  do  not  work  either  upon  the  ignorance  or  the  poverty 
of  the  seller.  Do  not  take  advantage  by  the  seller's  ignorance. 
This  would  be  as  bad  as  to  lead  the  blind  out  of  the  way :  1  Thes. 
iv.  6,  '  Let  no  man  go  beyond,  or  overreach  another  in  any  matter  : 
because  that  the  Lord  is  the  avenger  of  all  such.'  Mark,  reader,  those 
that  overreach  men  are  within  the  reach  of  a  sin-revenging  God. 
Some  persons  will  boast  of  their  going  beyond  others  in  bargains, 
but  they  have  more  cause  to  bewail  it,  unless  they  could  go  beyond 
the  line  of  God's  power  and  anger.  It  is  an  ordinary  saying,  but 
sinful,  a  man  may  buy  as  cheap  as  he  can.  Augustine  tells  us,^  a 
certain  man  (himself  I  suppose  he  meaneth)  was  offered  a  book  by 
an  unskilful  stationer,  at  a  price  not  half  the  worth  of  it ;  he  took 
the  book,  but  gave  him  the  just  price,  according  to  its  full  value. 
Sure  I  am,  those  wares  which  are  half  bought,  through  a  cun- 
ning chapman's  outwitting  the  silly  tradesman,  are  half  stolen  : 
'  It  is  naught,  it  is  naught,  saith  the  buyer :  but  when  he  is  gone 
his  way,  then  he  boasteth,'  Prov.  xx.  14,  but  hath  more  reason  to 
weep,  for  his  subtle  words,  how  cheap  soever  he  buyeth,  will  make 
it  a  hard  pennyworth  in  the  end.  He  makes  the  best  market  that, 
like  holy  David,  payeth  the  full  just  price  :  '  Nay,  (saith  he  of 
Oman's  threshing-floor,)  but  I  will  buy  it  for  the  full  price,'  1  Chron. 
Sxi.  22,  24.  Ahab  never  bought  a  dearer  purchase  than  Naboth's 
vineyard,  for  which  he  paid  not  one  penny. 

Do  not  work  upon  the  seller's  poverty.  This  is  to  grind  the  faces 
of  the  poor,  and  great  oppression.  It  is  no  mean  sin  in  many  rich 
citizens,  who  take  advantage  on  the  necessity  of  poor  tradesmen. 
The  poor  man  must  sell,  or  his  family  starve  ;  the  rich  man  knoweth 
it,  and  will  buy  but  at  such  a  rate  that  the  other,  with  all  his  labour, 
shall  not  earn  his  own  bread.  God  made  the  rich  to  relieve,  but 
these  (I  must  be  bold  to  say)  rob  the  poor.  It  is  an  ill  way  for  any 
to  raise  themselves  higher  in  the  world,  by  trampling  poor  men 
under  their  feet,  God  hath  sometimes  made  their  houses,  as  high 
and  as  firm  as  they  were,  to  fall  down  upon  their  heads,  who  have 
thus  sucked  out  the  blood  of  poor  men's  hearts.  Some  will  tell  us, 
they  do  no  wrong  herein  ;  for  if  poor  men  will  not  take  their  money, 

1  Justum  pretium,  quod  multo  amplius  erat,  necopinanti  dedit. — Avg.  2>e  Trin., 
lib.  xii.  cap.  3« 


Chap.  I.]  the  christian  man's  calling.  197 

they  may  let  it  alone  ;  they  do  not  force  them.  Eeader,  if  thy  soul 
be  dyed  with  this  crimson  sin,  I  shall  only  ask  thee  this  question, 
Is  this  to  love  thy  neighbour  as  tKyself  ?  If  thou  hadst  a  wife  and 
several  small  children,  and  the  providence  of  God  had  called  thee  to 
this  poor  man's  condition,  wouldst  thou  be  contented  to  work  hard 
a  whole  week,  and  when  thou  wast  compelled  to  sell  thy  wares  to 
buy  food  for  thy  family,  to  receive  (the  money  for  materials  .de- 
ducted) but  sixpence  or  twelvepence  for  all  thy  pains  ?  Let  thy 
own  conscience  be  judge  in  this  case.  Is  not  this  for  men  to  live 
like  fish,  the  greater  devouring  the  lesser  ?  I  have  heard  a  country 
mercer  say  (who  is  now  in  heaven)  that  several  times,  when  poor 
men  have  brought  lace,  or  ribands,  or  other  ware  to  him,  he  hath 
tried  how  low  he  could  beat  the  price,  and  because  of  their  necessi- 
ties, he  hath  brought  them  to  allow  their  commodities  for  less  than 
the  very  materials  cost  them  ;  but  after  he  had  so  done,  he  durst 
not  but  give  them  a  just,  equitable  price ;  his  conscience  would  not 
suffer  liim  to  make  them  suffer,  because  their  poverty  necessitated 
them  to  sell.  And  truly,  where  men  act  otherwise,  though  their 
consciences  may  be  quiet,  because  asleep,  yet  they  have  no  true 
rest,  and  the  time  will  come  that  conscience  will  awake  to  their 
woe.  When  some  of  the  Jews  had  bought  lands  and  vineyards  of 
their  brethren  at  an  under  rate,  they  being  forced  to  mortgage  them 
to  get  bread,  Nehemiah  rebukes  them  severely  for  working  upon 
others'  extremity,  and  desires  God  to  shake  every  man  out  of  his 
possession  who  did  ^not  make  restitution,  Neh.  v.  2-4,  12,  13. 
Such  wealth  to  a  man,  is  like  Jonah  to  the  whale ;  though  he 
swallow  it  down,  yet  he  will  find  it  too  hard  a  morsel  to  digest,  and 
have  no  ease  till  he  hath  it  restored,  and  vomited  it  up  again. 

Be  righteous  in  thy  payments.  Pay  what  thou  agreest,  and  pay 
it  in  good  money. 

Pay  what  thou  contractest  for.  If  thou  buyest  wares  with  an 
intention  not  to  pay,  thou  stealest  them ;  and  truly  such  wealth 
will  melt  away  like  wax  before  the  sun.  Such  ill-gotten  goods  will, 
as  commodities  in  a  damp  cellar,  moulder  and  come  to  nothing. 
He  that  hath  any  such  riches,  saith  Chrysostom,  must  speedily 
away  with  it,  or  else  he  locketh  up  a  thief  in  his  counting-house, 
which  will  carry  all  away,  and,  if  he  look  not  the  better  to  it,  his 
precious  soul  also.  He  is  notoriously  unrighteous,  that,  like  the 
harpy,  (which  hath  its  name  in  Hebrew  from  injustice,)  seizeth 
upon  all  he  can  meet  with  as  prey.  Mark,  reader,  how  pious  honest 
Jacob  was  in  this  particular ;  when  the  patriarchs  had  bought  corn 
in  Egypt,  and  given  their  money  to  them  that  sold  it,  yet  when 


198  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

upon  their  return  he  found  the  money  in  their  sacks  :  '  Take  (saith 
he)  the  money  that  was  brought  again  in  the  mouth  of  your  sacks, 
carry  it  again  in  your  hands :  peradventure  it  was  an  oversight/ 
Gen.  xliii.  12.  How  many  would  have  concealed  the  money, 
stopped  the  mouth  of  their  consciences  with  the  first  payment,  and 
have  kept  it  now  as  lawful  prize ;  but  Jacob's  conscience  was  more 
tender-mouthed. 

Let  thy  payments  be  in  good  money.  It  is  treason  against  the 
king  to  make  bad  money,  and  it  is  treason  against  the  King  of 
kings  knowingly  to  pay  brass  money.  If  thou  dischargest  thy 
debt  in  adulterate  coin,  thou  contractest  a  greater  debt  on  thy  soul, 
and  defilest  thy  conscience.  He  that  putteth  God  off  with  false 
service,  is  a  spiritual  hypocrite  ;  he  that  puts  men  off  with  false 
silver,  is  a  civil  hypocrite.  Such  a  man's  conscience  is  farther  from 
being  current  than  his  coin.  '  And  Abraham  weighed  to  Ephron 
the  silver,  which  he  had  named  in  the  audience  of  the  sons  of  Heth, 
four  hundred  shekels  of  silver,  current  money  with  the  merchant,' 
Gen.  xxiii.  16.  He  that  makes  light  payments  may  well  expect 
heavy  judgments. 

Section  III. 

Be  righteous  in  selling.  Be  careful,  whilst  thou  sellest  thy  wares 
to  men,  that  thou  dost  not  therewith  sell  thy  soul  to  Satan.  Be- 
lieve it,  thou  wilt  follow  thy  calling  to  sad  purpose,  if  thou  foregoest 
thine  inward  peace  for  a  little  outward  profit. 

Be  righteous  in  the  substance  of  what  thou  sellest,  and  that  in 
regard  of  its  quality  and  quantity. 

In  regard  of  its  quality:  put  not  bad  ware  for  good  into  any 
man's  hand.  God  can  see  the  rottenness  of  thy  stuffs,  and  heart 
too,  under  thy  false  glosses,  and  for  all  thy  false  lights.  Thou 
sayest,  caveat  emptor,  let  the  buyer  beware  ;  but  God  saith,  caveat 
venditor,  let  the  seller  be  careful  that  he  keep  a  good  conscience. 
To  sell  men  what  is  full  of  flaws  and  defective,  for  what  is  sound 
and  sufficient,  will  make  a  greater  flaw  in  thy  conscience  than  thou 
art  aware  of.  If  thou  partest  with  thy  goods  and  thy  honesty  to- 
gether, though  for  a  great  sum,  thou  wilt  be  but  a  poor  gainer. 
Thou  wilt  ask,  possibly,  whether  every  man  be  bound  to  reveal  the 
faults  of  what  he  selleth,  supposing  that  he  knoweth  them.  I  an- 
swer, That  every  man  is  bound,  either  to  discover  them,  or  else  to 
take  no  more  for  his  wares  or  beasts  than  they  are  worth,  at  a 
market-price,  with  those  defects.     It  is  clear  that  it  is  sinful  to  use 


Chap.  I.]  the  christian  man's  calling*  199' 

tricks  and  arts  to  hide  those  faults  from  the  eyes  of  the  chapman  ; 
for  such  deeds  are  done  purposely  to  deceive.  I  would  also  know 
reader,  whether  thou  dealest  herein  as  thou  wouldst  willingly  be 
dealt  with.  Wouldst  thou  be  glad  to  pay  double,  or  half  as  much 
more,  as  a  commodity  is  worth  ? 

Be  righteous  in  the  substance  of  what  thou  sellest,  in  regard  of 
its  quantity.  We  have  a  common  saying.  Weight  and  measure,  are 
heaven's  treasure.  It  is  certain,  '  A  false  balance  is  abomination 
to  the  Lord  ;  a  just  weight  is  his  delight,'  Prov.  xi.  1.  '  The  right- 
eous Lord  hateth  unrighteousness,  but  his  countenance  beholdeth 
the  just.'  They  wrong  themselves  most  who  rob  others  of  their 
right ;  he  hatcheth  a  cockatrice  egg,  who  sits  brooding  on  ill- 
gotten  goods,  and,  like  Agrippina  to  Nero,  bringeth  forth  and  gives 
life  to  that  which  will  be  his  death.  The  jealous  God  is  very 
punctual  in  this  particular:  "Ye  shall  do  no  unrighteousness  in 
judgment,  in  meteyard,  in  weight,  or  in  measure.  Just  balances, 
just  weights,  a  just  ephah,  and  a  just  hin,  shall  ye  have  ;  I  am 
the  Lord  your  Grod,  which  brought  you  out  of  the  land  of  Egypt,' 
Lev.  xix.  35,  36.  God  is  pleased  to  count  up  all  in  his  command, 
that  they  might  not  have  the  least  colour  of  excuse  for  cozening  in 
anything.  Nay,  he  loatheth  so  much  false  weights  and  measures 
in  their  hands,  that  he  will  not  allow  them  to  be  in  their  houses  : 
'  Thou  shalt  not  have  in  thy  bag  diverse  weights,  a  great  and  a  small. 
Thou  shalt  not  have  in  thy  house  diverse  measures,  a  great  and  a 
small.  But  thou  shalt  have  a  perfect  and  just  weight,  a  perfect 
and  just  measure  shalt  thou  have,'  Deut.  xxv.  13-15.  Thou 
shalt  not  have  in  thy  bag  diverse  weights  ;  in  the  Hebrew  it  is  a 
stone  and  a  stone,  because  the  Jews  did  not  make  their  weights  of 
iron  or  lead,  or  any  metal  that  would  canker  and  wax  too  light,  but 
they  made  them  of  the  clear  stony  rock,  or  of  glass,  i  They  might 
not  have  an  unjust  weight  or  measure  in  their  houses,  because  some, 
not  knowing  them  to  be  defective,  might  use  them,  and  deceive 
others. 

The  face  of  Ephraim's  sin  was  visible,  under  all  the  masks  which 
he  used  to  hide  it :  '  He  is  a  merchant,  the  balances  of  deceit 
are  in  his  hand :  he  loveth  to  oppress.  And  Ephraim  said,  Yet 
I  am  become  rich,  I  have  found  me  out  substance ;  in  all  my 
labours  they  shall  find  none  iniquity  in  me  that  were  sin,'  Hosea 
xii.  7,  8.     Here  is, 

1.  His  calling,  that  was  honourable :  '  He  is  a  merchant.'  When 
some  accused  a  young  gentleman  for  staining  his  family  by  his 
1  Maimon.  Treatise  of  Theft,  cap.  7. 


200  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

employment,  and  dishonouring  the  noble  house  of  which  he  des- 
scended,  Apollonius  stood  forth  in  his  defence  :  Ye  talk,  saith  he, 
of  a  dangerous  trade,  and  truly,  such  is  the  life  of  merchants ;  they 
travel  into  foreign  parts,  run  great  hazards,  make  many  ill  bargains, 
and  sometimes  are  bought  and  sold  themselves,  and  all  this  they 
venture  to  serve  their  country,  and  ought  they  not  to  be  highly 
esteemed  ?  Ephraim  was  a  merchant ;  but  how  unsuitable  were 
his  practices  to  his  high  and  honourable  profession  ;  for  observe, 

2.  His  cozenage,  that  was  abominable :  '  The  balances  of  deceit 
are  in  his  hand  ;  he  loveth  to  oppress.'  When  a  buyer  comes  for  a 
commodity,  he  weigheth  it  out  fairly  in  the  balance,  but  he  hath  a 
deceitful  bag  of  weights,  or  a  deceitful  beam.  He  dares  not  cozen 
openly  for  shame,  but  he  doth  covertly,  with  the  sleights  and  mysteries 
of  his  calling ;  but  to  rob  by  fraud,  in  a  shop  or  warehouse,  is  as 
bad  as  to  rob  by  force  upon  the  road.  Both  are  thieves,  and  the 
former,  in  some  respects,  the  greater,  as  more  dissembling  in 
their  dealings,  and  more  frequent  in  their  thefts.  These  cheats 
that  do  it  cunningly,  as  rabbits,  making  holes  under  ground,  and 
so  think  themselves  secure,  will  at  last  be  ferreted  out  and  slain. 

3.  His  case  and  cover  of  his  sin :  'I  am  become  rich,  I  have 
found  me  out  substance  ;  in  all  my  labour  they  shall  find  none 
iniquity,' — as  if  his  riches  did  prove  him  to  be  righteous,  and  his 
prosperity  had  argued  him  free  from  all  impiety.  Whereas  God 
suffereth  many,  like  ravenous  birds,  to  build  their  nests  on  high 
with  stolen  materials,  intending  at  last,  by  some  fierce  blast  of 
providence,  to  bring  them  down,  and  destroy  the  whole  brood. 
Thieves  seldom  find  joy  in  their  new  purchases,  but  never  stability. 
Geese,  say  some,  if  they  chance  to  take  hold  of  a  root  with  their 
bill,  they  will  bite  and  pull  so  long  to  have  it,  that  many  times 
they  break  their  necks  before  they  leave  their  hold.  So  unjust  men, 
by  their  greediness  to  enrich,  usually  ruin  themselves  ;  such  goods 
are  like  the  fox  which  Plutarch  mentions  the  Lacedeemonian  boy 
to  have  stolen,  and  rather  than  he  would  be  discovered,  put  it  into 
his  breeches,  but  it  quickly  did  tear  out  his  bowels. 

Be  righteous  in  the  manner  of  thy  selling.  The  seller  may  not 
exact  upon  the  buyer's  necessity,  but  sell  by  the  rule  of  equity.  I 
am  not  bound  to  sell  cheap,  because  1  buy  cheap ;  neither  may  I 
sell  dear,  because  I  buy  dear.  Not  my  buying  or  selling,  so  much 
as  the  price  of  the  market,  should  be  my  standard.  Though  I  con- 
ceive a  market  rate  to  be  most  righteous,  yet  it  is  wicked,  by  keep- 
ing in  commodities,  to  raise  the  market :  '  He  that  withholdeth 
corn,  the  people  shall  curse  him,'  Prov.  xi.  26.     Such  a  man,  like  a 


Chap.  I.]  the  christian  man's  calling.  201 

corrupt,  impostliumated  member,  would  draw  all  the  nourishment 
to  himself,  and  cares  not  though  the  other  parts  of  the  body  perish  ; 
but  the  people  shall  curse  him.  This  oak,  which  will  suffer  no 
small  trees  to  thrive  near  it,  will  in  time  fall  with  the  breath  of  so 
many  curses.  Probably  you  would  know  whether  a  tradesman, 
that  knoweth  such  and  such  commodities  will  fall  very  much,  by 
letters  which  mention  several  ships  coming  home  laden  with  them, 
or  some  other  way,  may  not  sell  off  his  own  wares  at  the  present 
price,  and  hide  his  news  from  his  country  customers.  Keader,  I 
shall  answer  it  with  a  question  not  much  unlike  it  in  a  heathen 
author,^  expecting  that  Christians  should  not  be  excelled  by  heathen. 
A  man  brings  a  ship  of  corn  from  Alexandria  to  Rhodes,  saith 
Cicero,  in  a  time  of  great  famine ;  he  may  have  for  it  what  price 
he  pleaseth.  He  knoweth  of  many  more  ships  which  will  be  there 
the  next  day  ;  may  he  conceal  this  from  the  Rhodians  ?  No,  saith 
the  orator ;  and  what  sayest  thou,  reader  ? 

In  all  thy  contracts,  purchases,  and  sales,  cast  an  eye  upon  that 
golden  rule,  mentioned  by  our  Saviour,  Mat.  vii.  12,  '  Therefore 
all  things  whatsoever  ye  would  that  men  should  do  to  you,  do  ye 
even  so  to  them  ;  for  this  is  the  law  and  the  prophets.'  This  is  the 
I'oyal  law,  the  golden  rule,  the  king's  highway,  and  the  standard  of 
all  righteousness.  Whatsoever,  in  a  well-ordered  judgment,  thou 
wouldst  have  others  do  to  thee  and  thine,  do  the  same  to  them  and 
theirs,  supposing  conditions  alike  ;  for  this  is  the  sum  and  epitome 
of  all  that  is  delivered  in  the  law  and  the  prophets  concerning  thy 
carriage  towards  others.  Jerome  commended  this  saying  to  a  holy 
woman,  to  be  written  on  her  heart,  as  an  abridgment  of  all  right- 
eousness. Lactantius  saith.  It  is  the  root  and  foundation  of  all 
equity.  Severus  the  emperor  had  often  this  saying  in  his  mouth, 
and  caused  it  to  be  proclaimed  by  the  crier  as  often  as  he  punished 
a  soldier  for  injuring  any  other.2  It  is  very  profitable  for  a  Chris- 
tian, in  his  dealings  with  others,  to  make  frequent  appeals  to  his 
own  conscience.  Would  1  be  dealt  thus  with,  were  I  as  this  man 
is,  or  as  this  woman  ?  Would  I  be  willing  to  have  this  measure 
measured  to  me  or  mine  ?  Would  I  be  glad  to  be  served  so  as  I 
serve  others  ?  Is  this  to  love  my  neighbour  as  myself  ?  Reader, 
such  serious  soliloquies  may  prevent  much  unrighteousness.  Though 
charity  begins  at  home  in  regard  of  order,  yet  not  in  regard  of 
time  ;  for  a  man  no  sooner  loves  himself  aright,  but  he  loves  his 
neighbour  as  himself.  That  proverb  came  from  the  devil.  Every 
man  for  himself,  and  God  for  us  all.     For  God  saith,  '  Let  no  man 

'  Tull.,  De  OfSc.  -  Quod  tibi  non  vis,  alteri  ne  feceris. — Sever. 


202,  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

seek  his  own,  but  every  man  another's  wealth,'  1  Cor.  x.  24.  And 
again,  '  Thou  shalt  love  thy  neighbour  as  thyself,'  Gal.  v.  24.  He 
is  but  a  beast  that  preyeth  for  himself  alone.  Inanimate  creatures 
are  beneficial  to  others.  Fire,  air,  earth,  water,  are  all  serviceable 
to  others  besides,  and  more  than  to  themselves.  How  soon  would 
the  frame  of  nature  be  dissolved,  if  everything  should  be  confined 
within  the  narrow  compass  of  self.  Water  moveth  downward, 
fire  upward  naturally ;  yet  both  will  cross  their  own  nature  to 
prevent  a  vacuum,  and  preserve  the  universe. 

Besides,  I  must  tell  thee  that  the  subject's  house,  as  well  as  the 
king's  throne,  is  preserved  by  righteousness.  That  speech  of  Neves- 
san  the  lawyer  is  contrary  to  Scripture  :  He  that  will  not  venture 
his  body,  shall  never  be  valiant ;  and  he  that  will  not  venture  his 
soul,  shall  never  be  rich.  Eighteousness,  not  robbery,  is  the  way 
to  riches.  He  goeth  the  farthest  way  about  that  endeavours  to 
increase  his  strength  by  sucking  others'  blood,  or  to  get  an  estate 
by  injustice.  Nay,  he  takes  a  contrary  course  ;  for  he  pulls  down 
on  his  head  the  divine  curse j  which,  like  a  hectic  fever,  will  cause 
an  irrecoverable  consumption  of  all  his  comforts,  both  temporal 
and  spiritual.  Such  treasures  and  owners  are  like  the  Canaanites 
to  the  land ;  the  land  will  groan  till  it  spue  them  out :  '  Treasures 
of  wickedness  profit  nothing,'  Prov.  x.  2.     Observe,  reader, 

1.  The  excellency  of  these  comforts  in  themselves.  They  are 
treasures — that  is,  heaps  of  outward  good  things.  The  word  in- 
cludeth  a  multitude,  for  one  or  two  will  not  make  a  treasure  ;  and 
a  multitude  of  precious  things,  for  a  heap  of  sand,  or  coals,  or  dust, 
is  not  a  treasure ;  but  of  silver  or  gold,  or  some  excellent  earthly 
things.  It  is  here  in  the  plural,  treasures,  noting  the  greatest  con- 
fluence of  worldly  comforts.     Note, 

2.  The  impiety  of  the  owners :  they  are  treasures  of  wickedness. 
The  purchasers  got  them  by  sinful  practices.  They  were  brought 
into  his  house  slily  at  some  back-door.  He  was  both  the  receiver 
and  the  thief.  Treasures  of  wickedness,  because  gotten  by  wicked 
ways,  and  employed  to  wicked  ends.  There  is  an  English  proverb, 
which  too  many  Englishmen  have  made  good,  That  which  is  got 
over  the  devil's  back,  is  usually  spent  under  the  devil's  belly. 
When  sin  is  the  parent  that  begets  riches,  it  many  times  hath  this 
recompense,  that  they  are  wholly  at  its  service  and  command. 

3.  The  vanity  of  those  treasures  :  they  profit  nothing.  Treasures 
of  wickedness  profit  nothing.  They  are  unable  to  cheer  the  mind, 
to  cure  the  diseases  of  the  body,  much  less  to  heal  the  wounds  of 
the  soul,  or  to  bribe  the  flames  of  hell.     Alas  !  they  are  so  far 


Chap.  I.]  the  christian  man's  calling.  203 

from  profiting,  that  they  are  infinitely  prejudicial.  Such  powder- 
masters  are  blown  up  with  their  own  ware.  These  loads  sink  the 
bearers  into  the  unquenchable  lake.  The  philosopher  l  tells  us  of  the 
sea-mew,  or  sea-eagle,  (called  in  Greek  d\td6To<;,  because  she  seeketh 
for  her  prey  in  the  waters,)  that  she  will  often  seize  on  her  prey, 
though  it  be  more  than  she  can  bear,  and  falleth  down  headlong 
with  it  into  the  deep,  and  so  perisheth.  This  fowl  is  a  fit  emblem 
of  the  unrighteous  person ;  for  he  graspeth  those  heavy  possessions 
which  press  him  down  into  the  pit  of  perdition  :  '  They  that  will 
be  rich  (that  resolve  on  it,  whether  God  will  or  no,  and  by  any 
means,  whether  right  or  wrong)  fall  into  temptations,  and  a  snare, 
and  into  many  foolish  and  hurtful  lusts,  which  drown  men  in 
destruction  and  perdition,'  1  Tim.  vi.  9.  '  They  that  will  be  rich.' 
Men  that  scrape  an  estate  together  unjustly  are  frequently  said  in 
the  word  of  God  to  get  it  in  haste — '  To  make  haste  to  be  rich  ' — 
because  such  will  not  stay  God's  time,  nor  wait  in  his  way  till 
he  send  them  in  wealth,  but  must  have  it  presently,  and  care  not 
though  it  be  unrighteously.  But,  as  we  say,  matches  made  in 
haste  are  repented  at  leisure  ;  so,  truly,  riches  got  in  haste  are  often 
lamented  for  ever.  It  is  most  true  here.  The  more  haste,  the  less 
speed.  Food  hastily  eaten  is  seldom  so  well  digested  as  what  is 
eaten  leisurely.  '  He  that  maketh  haste  to  be  rich  shall  not  be 
innocent.  He  that  maketh  haste  to  be  rich  hath  an  evil  eye,  and 
considereth  not  that  poverty  shall  come  upon  him,'  Prov.  xxviii. 
20,  22.  Sometimes  God  suffereth  a  cruel  hand  to  pluck  the  stolen 
feathers  of  this  unclean  bird,  and  then  he  is  left  bare  whilst  he 
liveth.  Sometimes  he  is  hurried  away  in  the  prime  and  pride  of 
his  age  to  hell,  from  his  goods  which  he  got  in  haste :  as  the 
lizard's  eggs  are  hatched  in  six  months,  and  yet  the  old  one  never 
liveth  to  see  them,  saith  the  naturalist. 

Fair  and  softly  goes  far.  None  thrive  so  well  as  those  that  stay 
God's  leisure,  and  expect  wealth  in  his  way.  2  Titus  Vespasian 
stamped  in  his  coin  a  dolphin  and  an  anchor,  with  this  impress, 
Sat  cito,  si  sat  bene,  Soon  enough,  if  well  enough.  A  dolphin 
outstrips  the  ship,  that  is  soon  enough ;  and  an  anchor  stayeth  the 
ship,  that  is  well  enough.  So  both  together  make  soon  enough, 
if  well  enough.  And  of  this  prince  it  is  reported,  Ahstinuit  alieno 
si  quis  unquam  ;  if  ever  any  was  free  from  injuring  others,  he  was 
the  man.     None  are  more  guilty  of  unrighteousness  than  those 

^  Arist.  Hist.  Animal,  ix.  cap.  24. 

^  Festina  lente.  Illud  adagium  arriJebat  duobus  imperatoribus  facile  laudatissi- 
mis. — Aug.  and  Eras.  Adag. 


204  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

that  huddle  up  riches  in  haste.  They  are  most  harmless  who  are 
contented  to  live  in  hope,  and  to  wait  patiently  on  God.  That 
wealth  which  is  gotten  well  enough,  is  gotten  soon  enough.  All 
other  is  worse  than  an  abortive  birth,  that  comes  before  the  time. 
That  fruit  which  is  soon  ripe  will  be  soon  rotten.  '  An  inheritance 
may  be  gotten  hastily  at  the  beginning,  but  the  end  thereof  shall 
not  be  blessed,'  Pro  v.  xx.  21.  As  honey,  over-liberally  eaten, 
though  it  be  sweet  and  pleasant  at  first,  yet  afterwards,  causeth 
strange  vomitings  and  sad  gripings  in  the  stomach  and  belly  ;  so 
an  estate  over-hastily  gotten,  though  it  may  cause  a  smile  in  thy 
countenance,  and  rejoice  thy  carnal  part  at  the  beginning,  yet  will 
afterwards  cause  dreadful  gripings  in  thy  conscience,  be  a  vulture 
gnawing  at  thy  heart,  and  its  latter  end  be  cursed  to  thee  and 
thine.  I  have  read  of  a  philosopher  who  bought  a  pair  of  shoes 
upon  trust,  the  shoemaker  dieth,  the  Pythagorean  rejoiceth,  and 
thinks  his  shoes  clear  gains ;  but  a  while  after,  his  conscience 
twitches  him,  and  will  allow  him  no  rest,  because  of  his  robbery. 
He  repairs  to  the  house  of  the  dead,  and  casts  in  his  money,  saying. 
There,  take  thy  due.  Thou  livest  to  me,  though  dead  to  all  besides. 
He  that  carrieth  such  luggage  on  his  back  all  day,  must  expect 
to  find  his  conscience  galled  to  purpose  at  night. 

0  friend,  take  heed  of  setting  thine  inestimable  soul  to  sale  for 
a  little  corruptible  silver.  If  it  will  not  profit  thee  to  gain  the 
whole  world  and  lose  thy  own  soul,  surely  it  will  not  advantage 
thee  to  gain  a  small  pittance  of  it,  and  lose  thy  soul.  Thou  rakest, 
and  runnest,  and  it  may  be  cozenest  and  cheatest,  to  leave  thy  child 
a  considerable  estate.  I  must  tell  thee,  thy  son  is  little  beholden 
to  thee  for  leaving  him  a  gay  knife  to  cut  his  throat  with  ;  a  gaudy 
suit  with  the  plague  in  it ;  a  great,  stately  dwelling  haunted  with 
devils  ;  a  large  portion  with  the  curse  of  God.  No  man  in  his  wits 
would  give  one  hair  of  his  head  to  be  made  thine  heir,  wert  thou 
worth  thousands.  The  devil  himself,  though  he  will  thank  thee 
for  getting  it  so  unjustly,  yet  he  would  not  thank  thee  if  thou 
shouldst  bequeath  him  all  thy  iU-gotten  goods.  No  ;  he  doth  not 
love  the  curse  of  God  so  well.  Thou  wouldst  shew  thyself  a  more 
loving  father  in  leaving  thy  son  a  bottle  and  a  basket,  to  beg  with 
from  door  to  door,  than  the  greatest  heap  of  such  riches. 

Besides,  what  comfort  will  it  be  to  thee,  for  thy  son  to  live  in 
honour,  and  bathe  himself  in  carnal  pleasure,  with  that  wealth 
which  thou  hast  unjustly  scraped  together,  when  thou  art  frying  in 
unquenchable  flames  for  thy  injustice.  Thy  children  are  rejoicing 
with  thy  silver,  and  the  devils  are  revelling  with  thy  soul  at  the 


Chap.  I.]  the  christian  man's  calling.  205 

same  season.  Canst  thou  think  that  the  contentment  of  thy 
posterity  will  in  the  least  abate  thy  torments  ?  It  may  be  thou 
pleasest  thyself  with  an  intention  of  giving  somewhat  in  thy  will 
to  the  poor,  and  so  to  pay  thy  debts  to  God  with  the  devil's  goods, 
with  that  coin  which  hath  the  image  and  superscription  of  the  prince 
of  darkness  on  it ;  and  art  thou  so  mad  as  to  think  that  it  will  be 
acceptable  ?  I  tell  thee,  God  hates  robbery  for  a  sacrifice,  and  thy 
stolen  goods  for  a  burnt-offering,  Isa.  Ixi.  8.  The  great  sultan,  as 
giddy  as  he  was  with  the  noisome  fumes  of  Mahomet's  Alchoran, 
was  yet  so  well,  in  his  wits  as  to  tell  his  bashaw,  who  persuaded 
him  to  build  an  hospital  with  the  wealth  he  had  unjustly  taken 
from  the  Persian  merchants,  That  to  dispose  his  money  to  relieve 
the  poor  would  not  please  God ;  but  to  restore  it  to  the  right 
owners  would  be  acceptable.  Will  a  king  thank  that  man  who 
robs  his  honest  subjects  of  a  hundred  pound  upon  the  road,  and 
then  thinks  to  make  amends  by  paying  half-a-crown  out  of  it 
towards  his  service.  Thou  canst  not  groundedly  hope  that  thy 
unrighteousness  should  be  remitted,  until  thy  mammon  of  unright- 
eousness be  restored  by  the  law  of  God,  as  well  as  of  men.  Debts 
must  be  paid  first,  and  then  legacies  ;  justice  must  be  first  minded, 
and  then  charity.  It  may  be  thou  cheerest  thy  heart  with  the 
thoughts  of  an  honourable  burial.  It  delights  thee  to  think,  how, 
when  thy  will  is  open,  people  will  applaud  thee  for  the  large  pro- 
vision thou  makest  therein  for  thy  children ;  with  what  a  great 
company  thou  shalt  be  attended  to  thy  grave ;  and  what  a  costly 
monument  shall  be  erected  to  thy  memory.  Well,  since  thou  art 
so  much  joyed  with  a  curious  tomb,  I  shall  take  the  pains  to  write 
thine  epitaph,  and  if  thou  hast  a  spark  of  true  love  to  thy  soul, 
thou  wilt  think  of  it  whilst  thou  livest,  Here  lies  interred  one  that, 
to  make  his  children  gentlemen  on  earth  for  a  few  days,  made 
himself  a  beggar  in  hell  to  all  eternity.  He  was  one  that,  to  gain 
a  little  earthly  treasure,  of  which  he  hath  now  taken  an  everlasting 
farewell,  sold  his  precious  soul,  and  the  endless,  blissful  fruition  of 
the  blessed  God.  Did  ever  fool  buy  so  dear,  or  sell  so  cheap  ? 
Oh,  look  on  him,  and  learn  to  be  righteous. 

Section  IV. 

Secondly,  Be  righteous  in  thy  words  and  expressions,  as  well  as 
in  thy  works.  The  Christian's  tongue  should  be  his  heart's  inter- 
preter, and  reveal  its  mind  and  meaning ;  and  the  Christian's  hand 
should  justify  his  tongue,  by  turning  his  words  into  deeds.    Though 


206  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

the  right  Christian  is  not  a  worshipper  of  Mercury,  to  whom  tongues 
were  only  offered  in  sacrifice,  yet  M^th  the  Athenians  he  doth  speak 
well,  as  with  the  Lacedaemonians  do  well.  The  burgess  of  the  new 
Jerusalem  is  known  by  this  livery :  '  He  walketh  uprightly,  work- 
eth  righteousness,  and  speaketh  the  truth  in  his  heart ;  he  sweareth 
to  his  own  hurt,  and  changeth  not,'  Ps.  xv.  2,  4. 

First,  He  speaketh  the  truth  in  his  heart.  His  speech  is  the 
genuine  and  natural  offspring  of  his  heart ;  there  is  a  great  resem- 
blance between  the  child  and  the  parent.  That  language,  which  is 
confused,  and  not  to  be  understood,  speaks  not  a  citizen  of  Sion, 
but  a  builder  of  Babel  or  Babylon.  When  the  words  are  spurious, 
and  not  the  heart's  own,  like  Abimelech,  they  destroy  the  family 
of  which  they  descend ;  sometimes  that  tongue  cuts  the  owner's 
throat :  '  The  getting  of  treasure  by  a  lying  tongue,  is  a  vanity 
tossed  to  and  fro  of  them  that  seek  death,'  Prov.  xxi.  6.  The 
deceitful  tongue  seeketh  death,  though  not  intentionally,  yet  even- 
tually. The  saint's  words  and  thoughts  are  univocal,  they  speak 
as  they  think,  and  are  like  clarified  honey,  clear  to  the  bottom  ;  his 
heart  is  the  mine,  his  mind  frameth  the  matter,  and  his  tongue  is 
the  shop  that  exposeth  it  to  public  view. 

Secondly,  He  sweareth  to  his  own  hurt,  and  changeth  not.  His 
hand  will  make  good  his  lawful  promises,  how  much  soever  they 
shall  be  to  his  prejudice.  There  is  a  symmetry  between  his  hand 
and  his  tongue ;  he  is  slow  to  promise,  not  hasty  to  enter  into 
bonds,  but  being  once  engaged  he  will  be  sure  to  perform.  He 
dares  not  falsify  his  word,  knowing  that  his  God  was  an  ear- 
witness. 

It  was  the  saying  of  Lysander,  that  if  the  lion's  skin  would  not 
serve  (to  cozen  with)  the  fox's  must  be  sewed  to  it ;  and  that  chil- 
dren were  to  be  deceived  with  toys,  and  men  with  oaths  ;  but  this 
fox  himself  was  at  last  taken  in  a  trap,  and  slain  at  the  foot  of  the 
Theban  walls.  The  justice  of  God  will  some  time  or  other  seize 
upon  such  unjust  men ;  false  conceptions  are  as  dangerous  to  the 
souls  of  men  as  to  the  bodies  of  women. 

The  Eomans  built  a  temple  to  the  goddess  Fidelity,  and  offered 
sacrifice  to  her  image,  so  highly  did  they  esteem  of  faithfulness. 
Attilius  Regulus,  their  general  against  the  Carthaginians,  being 
taken  prisoner  and  sent  to  Eome  with  conditions  of  peace,  upon  his 
word  to  return,  if  the  terms  were  not  accepted,  judging  the  condi- 
tions dishonourable,  he  dissuaded  the  Romans  from  embracing 
them,  and  went  back  to  his  enemies  according -to  his  promise, 
though  he  knew  beforehand,  that  upon  his  return  they  would  pre- 


Chap.  I.]  the  christian  man's  calling.  207 

sently  put  him  to  death,  l  The  prisoner  that  got  from  Hannibal 
by  eluding  his  oath,  was  by  the  senate  apprehended  and  sent  back 
again,  saith  Livy.  Attica  fides,  was  free  or  sure  hold  ;  and  Atticus 
testis,  one  that  keeps  touch,  because  the  Athenians  were  so  faithful 
to  their  words.  What  a  shame  is  it  then  for  Christians  to  regard 
their  promises  and  oaths  no  more  than  their  old  clothes,  which  they 
throw  by,  when  they  have  made  what  use  of  them  they  desire. 
Such  men  do  much  wound  their  credit,  (that  after  a  little  know- 
ledge of  such  Nullifidians  none  will  trust  them,)  but  much  more 
their  consciences.  The  deceitful  and  bloody  are  joined  together, 
Ps.  V.  6.  He  that  is  deceitful  to  others  is  bloody  to  himself ;  he 
may  raise  others'  skin,  but  he  wrongs  his  own  soul,  and  draweth 
his  own  heart-blood.  Machiavel,  as  bad  as  he  was,  would  not 
allow  fraud  to  lodge  save  in  soldiers'  tents. 2 

The  jealous  God  hath  made  himself  known  to  be  a  God  of  truth 
in  accomplishing  his  threatenings  on  those  that  have  affirmed  and 
attested  such  lies.  One  Ann  Averies,  widow,  (in  the  days  of  Queen 
Elizabeth,)  having  bought  six  pound  of  tow  in  a  shop  in  Wood  Street, 
falsely  said  that  she  had  paid  for  it,  and  swore  to  it ;  but  she  pre- 
sently fell  down  and  died,  to  the  terror  of  all  such  unrighteous  and 
perjured  persons.  The  trade  indeed  of  lying  hath  crept  almost 
into  all  trades,  as  if  it  were  the  only  way  to  get  a  livelihood,  when 
it  hath  deprived  some  of  their  lives,  Acts  v.  7,  8.  A  lying  tongue 
is  one  of  the  six  things  which  the  Lord  hates,  Prov.  vi.  17.  The 
Scripture  speaks  of  such  persons,  that  their  own  tongues  shall  fall 
upon  them,  meaning  to  destroy  them,  as  Benaiah  fell  on  Joab,  and 
David's  soldier  on  the  Amalekite ;  for  so  the  phrase  is  frequently 
taken,  Ps.  Ixiv.  8 ;  1  Kings  ii.  29,  30 ;  2  Sam.  i.  15. 

Header,  Be  so  true  to  thy  own  soul  as  to  put  away  lying,  and  to 
speak  the  truth  to  thy  neighbour,  Eph.  iv.  25.  Do  not  delude  thy- 
self with  mental  reservations,  or  Jesuitical  equivocation,  but  let  thy 
words  and  thoughts  join  in  concert.  A  Christian  should  be  like  crys- 
tal, the  same  all  over,  and  visible  throughout.  As  our  clothes  repre- 
sent the  proportion  of  our  bodies,  so  should  our  words  the  propor- 
tion of  our  minds.  It  was  an  unpolitic  precept  which  Louis  the 
Eleventh  of  France  gave  his  son,  when  he  charged  him  to  learn  no 
more  Latin  than  what  would  teach  him  to  dissemble.  Deceit  is  a 
gin  that  men  set  often  to  catch  serpents,  which,  when  they  have 
caught,  sting  themselves.  Cleomenes,  king  of  Lacedaemonia,  who, 
making  truce  with  the  Argives  for  seven  days,  and  fell  upon  their 

1  Tul.  de  Offic. 

^  Usus  fraudis  in  bello  gereudo  laudabilis,  in  aliis  actionibus  detestabilis. — Machiav. 


208  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

quarters  in  the  night,  was  repelled  by  the  Argive  women,  and  after- 
wards banished  into  Egypt,  where  he  miserably  slew  himself.  Pro- 
mises are,  as  it  were,  the  connexion  and  ligaments  of  the  several 
parts  in  the  body  politic  ;  if  they  be  once  broken  asunder  and  loosed, 
the  whole  will  quickly  be  dissolved.  Such  men  are  like  to  some 
fruits,  which  by  their  luscious  smell,  and  delightful  colour,  invite 
a  man  to  eat,  but  prove  unsavoury  and  unwholesome.  He  that  had 
only  nature's  moonlight  to  see  by,  could  say,  Perditissimi  est  homi- 
nis,  fallere  eum,  qui  Icesus  non  esset,  nisi  credidisset  ;  none  but  the 
most  villainous  will  deceive  him,  who  had  been  safe  if  he  had  not 
trusted,  saith  Cicero. 

Thy  righteousness  must  extend  to  all,  according  to  their  several 
places  and  relations.  That  righteousness  which  is  real,  will  be 
universal.  '  Pwcnder,  therefore,  to  all  their  due  :  tribute  to  whom 
tribute  is  due :  custom  to  whom  custom  :  fear  to  whom  fear :  hon- 
our to  whom  honour,'  Kom.  xiii.  7.  He  that  is  just  in  his  actions, 
hath  a  due  respect  to  all  persons,  whether  superiors,  or  equals,  or 
inferiors.  He  who  is  righteous  to  his  fellow-subjects,  and  wrongs 
his  sovereign  in  his  custom  or  tribute,  is  a  rebel  against  the  crown 
and  dignity  of  Jesus  Christ.  He  is  undutiful  to  the  king  of  na- 
tions, who  payeth  not  his  due  to  the  king  of  that  nation  in  which 
he  liveth.  Kender,  saith  Christ,  to  Cassar  the  things  that  are 
Caesar's,  and  to  God  the  things  that  are  God's.  Jerome,  on  that 
place,  doth  well  observe,  that  the  name  of  Caesar  is  not  proper,  but 
appellative,  because  from  the  first  Roman  emperor,  Julius  Cassar, 
all  his  successors  were  so  called.  Hereby  Christ  intimates  that 
tribute  belongs  to  every  person  clothed  with  the  supreme  power. 
And  Gerrhard,  in  his  Harmony,  saith,  that  our  Saviour  doth  parti- 
cularly in  that  text  understand  Tiberius,  that  monster  of  men,  en- 
joining payment  of  tribute  to  that  persecuting  prince.  How  great, 
then,  is  their  crime,  who  cheat  a  king  that  is  a  Christian  !  Such 
unnatural  members  must  expect  to  fare  the  worse  for  impoverish- 
ing their  head.  The  wealth  of  a  political  father,  is  both  a  credit 
and  support  to  his  children.  If  the  root  be  kept  without  water, 
the  branches  must  needs  wither. 

The  ancients  emblemed  a  just  man  by  one  with  a  pair  of  bal- 
ances in  one  hand,  a  sword  in  another,  and  both  his  eyes  shut,  to 
dispense  impartially  to  all  justice,  both  commutative  and  distribu- 
tive ;  a  magistrate  must  distribute  justice  to  every  one  alike.  He 
may  see  a  difference  in  causes,  but  no  difference  in  persons.  When 
righteousness  reigneth,  it  is  said  to  run  down  like  water,  and  as  a 
mighty  stream,  Arads  v.  24,     I^ow  water  is  as  free  for  the  poor  as 


Chap.  L]  the  christian  man's  calling.  209 

the  rich,  the  stream  runs  clown  by  the  meanest  cottage  as  much  as 
by  the  prince's  court.  Kighteousness  must  be  as  common  as  water, 
as  universal  as  a  stream :  '  David  reigned  over  all  Israel,  and  exe- 
cuted justice  and  judgment  to  all  his  people,'  2  Sam.  viii.  15.  His 
righteousness  was  as  large  as  his  realm  ;  to  all  his  people. 


Section  V. 

Secondly,  As  to  the  manner  of  thy  dealings,  thy  duty  is  to  be 
courteous  as  well  as  righteous.  Some  men  soil  the  lustre  of  their 
justice,  and  hinder  the  honour  it  might  bring  to  the  gospel,  by  the 
crabbedness  of  their  carriage.  A  rugged,  unhewn  piece  of  timber 
disgraceth,  when  a  neat,  smooth  one  crediteth  the  building.  One 
end  of  our  dealings  with  men  (as  I  shall  shew  by  and  by)  must  be 
to  gain  them  to  mind  godliness,  which  end  will  be  much  furthered 
by  an  affable  conversation.  Men  delight  not  to  walk  in  rugged 
ways,  nor  to  deal  with  rugged  men.  As  curious  flowers  draw  the 
eyes,  and  rare  music  the  ears,  so  doth  courtesy  allure  the  hearts  of 
men  after  it.  He  that  pleaseth  all  men  in  all  things  (indifferent) 
is  the  likeliest  to  save  some,  1  Cor.  x.  33.  It  was  the  affable  car- 
riage of  Titus,  amongst  other  things,  which  made  him  the  delight  of 
mankind.  It  is  said  of  Julius  Ca3sar  that  he  overcame  their  affec- 
tions by  his  humanity,  whose  persons  he  had  before  subdued  by  his 
power  and  policy. l  He  gloried  in  nothing  so  much  as  in  pardoning 
his  enemies,  and  gratifying  his  friends,  saith  Augustine.2  They  who 
durst  speak  to  Caesar,  saith  Marius,  were  ignorant  of  his  greatness, 
and  they  which  durst  not,  were  ignorant  of  his  goodness.  We  may 
gain  their  love  by  soft  words,  who  would  hate  us  if  we  went  about 
to  ravish  them,  or  to  lay  violent  hands  on  them.  Alexander  won 
the  love  of  his  soldiers  by  calling  them  fellow-footmen.  Courtesy, 
like  the  loadstone,  will  draw  even  iron  to  it.  Pharaoh,  a  heathen, 
was  full  of  courtesy,  and,  though  a  king,  condescended  much  in  his 
carriage  towards  Jacob.  Abraham  is  noted  not  only  for  his  faith 
in  God  and  holiness,  but  also  for  his  discreet  familiarity  and  affable 
behaviour  towards  men.  Gen.  xlvii.  8,  9,  and  xxiii.  7.  Our  blessed 
Saviour  is  therefore  said  to  come  eating  and  drinking,  because  of 
the  sweetness  and  attractiveness  of  his  conversation.  This  Lord  of 
glory,  in  all  his  converses,  had  a  comely  and  winning  grace.  They 
who  are  truly  noble  are  ever  affable.  Those  that,  like  the  Persian, 
keep  up  state,  are  but,  according  to  the  French  dialect  (of  their 

■^  Beniguitate  adeo  preeditus,  ut  quos  armis  subegerat,  dementia  magis  vicerit. — 
Solin.  ^  Augustine,  Epist.  5. 

VOL.  II.  O 


210  THE  CHRISTIAN  MAN's  CALLING,  [PaRT  III. 

iiaughty  upstarts)  gentle  villains.  Contempt  or  arrogancy  is  a 
weed  that  ever  growetli  in  dunghills.  It  is  from  the  rankness  of 
the  soil  that  it  hath  its  height  and  haughtiness.  They  are  but 
windy  spirits  that  bubble  thus  above  others ;  it  is  the  froth  only 
that  gets  always  to  the  top  of  the  water. 

It  is  a  divine  command,  '  be  courteous,'  1  Pet.  iii.  8  ;  the  word 
signifieth  friendly-minded,  studious  to  do  such  things  as  are 
grateful  to  others. i  Obedience  to  this  command  is  cheap,  and 
costeth  nothing,  which  whosoever  denieth  will  certainly  never 
obey  those  precepts  which  will  put  him  to  charge.  He  who 
denieth  men  a  good  look,  will  not  at  God's  call  lay  down  his  life 
for  the  gospel. 

The  Komans,  because  they  would  not  have  any  defrauded  of  civil 
respect,  retained  admonitors,  called  oiomenclatores,  who  should  sug^ 
gest  the  name  and  quality  of  every  one  they  encountered,  that  so 
he  might  be  saluted  in  a  conformable  style. 

We  read  in  Scripture  frequently  of  salutations  sent  to  and  from 
the  saints,  Kom.  xvi.  God  never  intended  that  when  men  put  on 
Christianity  they  should  put  off  civility.^  Those  Quakers  who,  like 
idols,  have  eyes,  and  see  not,  mouths,  and  speak  not,  are  so  far 
from  being  invested,  above  others,  as  they  pretend,  with  the  divine 
nature,  that  they  are  even  divested  of  the  human  nature.  The 
very  Turks'  salutation  to  him  they  meet  is,  Salaum  aleek,  Peace  be 
to  thee;  and  the  reply  is,  Aleek  salaum,  To  thee  be  peace  also. ^ 
When  Boaz  came  into  his  field,  '  The  Lord  be  with  you,'  saith  he  to 
his  reapers ;  '  The  Lord  bless  thee,'  say  they  to  him,  Euth  ii.  4. 
Indeed,  Christ  commands  his  disciples,  '  Salute  no  man,'  Luke 
X.  4.  But  the  occasion  of  this  prohibition  is  considerable.  The 
disciples  were  sent  about  business  of  importance  and  expedition ; 
and  the  salutations  Christ  speaks  of,  are  in  the  nature  of  those 
which  we  call  compliments,  a  filling  up  of  precious  time  with  need- 
less toys  and  trifles.  As  if  Christ  had  said.  Your  work  is  of  weight, 
and  requires  haste,  do  not  therefore  loiter  by  standing  to  talk  with 
any  by  the  way,  but  mind  your  business.  It  is  not  intended  by  a 
master  who  gives  his  servant  such  a  charge,  that  therefore  he  must 
not  put  off  his  hat,  or  bid  any  good-morrow,  or  ask  their  neighbours 
how  they  do,  for  ever  after.     The  same  law-giver  doth  command 

^  ^L\6<pp(av,  comis,  affabilis,  humanus,  et  ad  yitae  consuetudinem  facilis  commodusque- 
— Eras.  Tanquam  6  to,  (pi\a  ^pevZv,  Qui  sapit  arnica,  i.e.,  Qui  studet  facere  ea  quae 
alteri  sunt  arnica  et  grata. 

"^  Comitas  (alias  dicta  humanitas,  aifabilitas)  est  virtus  in  conversatione  mediocri- 
tatem  serTans,  ne  quis juste  ofFendatur. — Prator.,  p.  2;  Theat.  Eth.,  sect.  13. 

*  Blunt'a  Voyage. 


Chap.  I.]  the  christian  man's  calling.  211 

salutations  by  his  own  mouth :  '  Into  what  house  ye  enter,  say, 
Peace  be  to  this  house,'  Luke  x,  5,  6  ;  and  also  commends  it  to  us 
by  his  ministers,  1  Cor.  xvi. ;  Col.  iv.  10,  14.  We  may  not  bid 
them  God-speed,  whom  we  see  employed  about  the  devil's  designs, 
lest  we  be  partakers  of  their  evil  deeds ;  but  if  we  know  not  their 
actions  to  be  bad,  our  charity  must  hope  the  best.  He  that  hath 
but  common  humanity  must  needs  be  a  civilian.  Though  nature 
be  a  crab  stock,  yet  if  she  be  but  graffed  by  education,  this  will  be 
part  of  her  sweet  fruit. 

3.  As  thy  duty  is  to  be  righteous  and  courteous,  so  also  to  be 
meek  in  thy  dealings  with  men.  Courtesy  is  a  good  servant,  to 
wait  upon  meekness  as  its  master.  Both  together  are  no  small 
credit  to  a  professor.  He  that  is  highest  in  godliness  is  fullest  of 
meekness.  The  purest  gold  is  soonest  melted,  and  they  are  usually 
the  best  blades  that  will  bend  well.  The  lion  of  Judah  for  courage, 
was  a  lamb  for  condescension.  The  saint  must  learn  of  his  Saviour 
to  be  meek  and  lowly  in  heart.  The  passionate  man  is  one  of  Luci- 
fer's disciples,  and  followeth  him  in  his  fall  from  heaven.  This 
meekness  (I  speak  of  it  in  relation  to  man  as  its  object)  is  a  virtue 
by  which  we  moderate  our  passions,  and  keep  them  in  subjection, 
lest  we  should  wrong  our  neighbours.  Patience  is  sister  to  meek- 
ness, and  humility  is  its  mother.i  The  passions  of  our  minds  are 
like  the  winds  in  the  air  ;  if  they  lie  still,  the  ship  must  lie  still  too, 
or  at  least  make  but  small  speed ;  if  they  be  too  boisterous,  they 
endanger  the  dashing  the  vessel  upon  a  rock,  or  casting  it  upon  the 
quicksands  ;  but  when  they  blow  moderately,  between  a  still  calm 
and  a  violent  storm,  they  are  most  helpful  to  the  mariners.  Our 
affections  are  of  no  use  if  they  be  suffered  to  sleep,  and  do  not  rise 
at  all ;  for  then,  though  the  name  of  God  himself  be  shot  at,  they 
will  not  hear  the  murdering  piece.  Such  meekness  is  worse  than 
mopishness.     God  did  not  give  the  soul  these  wings  in  vain. 

On  the  other  side,  if  our  affections  are  tempestuous,  and  rise  too 
high,  they  threaten  to  overturn  both  ourselves  and  our  neighbours. 
A  passionate  man  is,  like  the  torrid  zone,  too  hot  for  any  to  deal  with 
him,  or  to  dwell  near  him.  The  work  therefore  of  meekness  is  to 
keep  the  affections  within  their  bounds ;  so  to  moderate  this  fire 
that  it  may  warm,  not  flame  out  to  burn  itself  and  others.     He  that 

^  Mansuetudo  est  virtus  quae  mediocritatem  servat  circa  iram. — Golius.,  lib.  iv.  ; 
Etli.,  cap.  5.  Mansuetudo  est  virtus  quse  hominem  ita  tractabilem  facit  in  communi 
conversatione,  ut  non  praeter  sequum  et  bonum  exasperetur  aliorum  ineptiis,  morosi- 
tatibus  et  peccatis  levioribus  etiam  in  suam  injuriam  tendentibus. — Dav.  in  Col. 
iii.  12. 


212  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

is  inebriated  with  passion  is  unfit  for  any  action ;  like  Samson's 
foxes,  he  scattereth  firebands  abroad,  to  the  hurt  of  all  that  are  near 
him.  Alexander,  in  his  anger,  flies  upon  his  best  friend  ;  Parmenio 
himself  must  perish  by  that  wild  fire  ;  Cato's  best  emperor  was  he  qui 
potuit  imperare  affectus,  that  could  keep  his  own  passions  in  subjec- 
tion. When  one  said  he  was  a  wise  king  that  was  kind  to  his 
friends,  and  sharp  to  his  enemies ;  another  said,  he  was  a  wiser 
prince,  that  could  retain  his  friends  in  love,  and  make  his  enemies 
like  them.  The  Spirit  of  God  gives  us  a  mark  to  know  a  wise  and 
noble  man  by :  '  Who  is  a  wise  man  and  indued  with  knowledge 
amongst  you  ?  let  him  shew  out  of  a  good  conversation  his  works 
with  meekness  of  wisdom,'  James  iii.  13. 

Two  particulars  offer  themselves  to  our  view  out  of  this  verse. 
1.  That  meekness  is  a  sign  of  a  wise  man.     The  world  counts 
them  only  the  brave  spirits,  that  scorn  to  suffer  the  least  affront, 
and  who  will  repay  a  single  injury  with  double  interest ;  but  these 
in  God's  accounts  are  fools.     What  a  fool  is  he  that  suflfereth  (his 
passion)  that  which  should  be  his  servant  to  become  his  master, 
and  to  tyrannise  over  him  ?     What  a  fool  is  he  that,  perceiving  a 
musket  discharged,  will  not  stoop  a  little,  or  fall  down  a  while  to 
avoid  the  bullet,  but  keep  his  place  and  height  to  the  loss  of  his 
life  ?     Truly,  such  a  fool  is  he  that  will  never  yield  to  another's 
wrath.     Is  not  he  a  fool  that,  seeing  a  fire  in  his  neighbour's  house, 
anger  in  his  neighbour's  heart,  is  so  far  from  helping  to  quench  it 
by  the  water  of  mildness,  that  he  throweth  more  fuel  on  it,  and  in- 
creaseth  its  flame,  even  to  the  burning  down  of  his  own  ?  is  not  he 
a  fool  that  ventureth  his  inestimable  soul  at  every  trifling  cast,  and 
runneth  headlong  upon  the  greatest  hazards  ?   Surely  it  is  not  with- 
out reason  the  wise  man  speaks  so  often  of  a  fool's  wrath,  and  that 
anger  resteth  in  the  bosom  of  fools,  Pi'ov.  xxvii.  3,  and  xvii.  12, 
&c.     '  A  wise  man  deferreth  his  anger,  lest  it  burn  with  too  hot  a 
flame,'  Prov.  xxix.  11.     He  will  draw  back  the  brands,  lest  the  fire 
exceeding  its  bounds  should  consume  him.     How  many  have  been 
thrown,  nay,  utterly  overthrown,  by  laying  the  reins  upon  the  neck 
of  their  brutish  passions,  when  their  persons  would  have  been  safe, 
had  but  their  passions  been  curbed!  Charles  the  Sixth,  king  of  France, 
was  mad  for  anger  and  desire  of  revenge  on  the  Duke  of  Brittany. 
Excess  of  wrath  cost  Ajax  his  life,  if  the  poet  may  be  believed.^ 
Sylla,  in  the  height  of  fury,  vomited  up  his  blood  and  his  breath 
together,  saith  the  historian.^     When  such  winds  blow,  they  raise 
black  and  dark  clouds.     A  furious  man  hath  few  friends ;  like  Ish- 

1  Ovid,  Metamor.  ^  Plutarch. 


Chap.  I.]  the  christian  man's  calling.  213 

mael,  his  hand  is  against  every  man,  and  every  man's  hand  is 
against  him.  The  heron's  name  in  Hebrew  signifieth  to  be  angry, 
and  it  is  observed  scarce  any  fowl  hath  so  many  foes ;  the  eagle 
preyeth  upon  her,  the  fox  catcheth  her  in  the  night,  the  hawk  de- 
stroyeth  her  eggs.  How  foolish  is  the  bee,  that  loseth  her  life  and 
her  sting  together  !  she  puts  another  to  a  little  pain,  but  how  dearly 
doth  she  pay  for  it ! 

The  greatest  conquest  is  to  overcome  ourselves,  and  the  vilest 
bondage  to  be  our  own  slaves.  Pro  v.  xvi.  82.  He  that  is  most 
mild,  is  most  manly.  It  sullied  the  glory  of  all  Caesar's  valour  and 
victories,  that  he  was  his  own  vassal,  i  It  is  the  glory  of  a  man  to 
pass  by  offences.  Those  dogs  which  were  presented  to  Alexander, 
by  the  king  of  Albany,  were  counted  the  best  in  the  world,  and 
upon  this  account,  because  they  were  so  noble  as  not  to  stir  at  all, 
when  small  beasts  were  brought  to  encounter  them  ;2  and  through 
an  overflowing  of  courage  would  never  fight,  save  with  lions  and 
elephants.  Those  men,  without  question,  are  far  from  true  worth, 
and  most  ignoble,  who  upon  every  supposed  petty  wrong,  fly  to  the 
common  law,  or  civil  war,  for  revenge.^  By  the  laws  of  England, 
a  nobleman  hath  this  privilege,  that  he  cannot  be  bound  to  the 
peace,  because  it  is  supposed  that  a  noble  person  will  scorn  to  en- 
gage himself  in  quarrels,  but  keep  the  peace  without  a  bond.  It  is 
the  base  and  vile  bramble,  the  fruit  of  the  earth's  curse,  that  teareth 
and  renteth  what  is  next  it.^ 

Plutarch  reports  of  a  falling  out  between  two  famous  philosophers, 
Aristippus  and  ^schines,  and  how,  after  some  time,  Aristippus 
went  to  ^scliines,  saying.  Shall  we  not  be  friends  before  we  be  a 
table-talk  to  all  the  town  ?  Yea,  with  all  my  heart,  saith  ^schines. 
Kemember  then,  saith  Aristippus,  that  though  I  am  your  elder, 
yet  I  sued  for  peace.  True,  replied  the  other,  I  acknowledge  you  the 
better  and  worthier  man  ;  for  I  began  the  strife,  but  you  the  peace. 
In  this  pagan  glass,  many  Christians  may  see  their  own  deformities  ; 
for  even  heathen  agree  with  Scripture  in  this  first  particular,  that 
they  are  most  wise  and  prudent  who  are  most  meek  and  peaceable. 

^  Infirmi  est  animi  exiguique  voluptas 
Ultio;  continuo  sic  coUige,  quod  vindicta 
Nemo  magis  gaudet  quam  fcemina. — Juvenal,  Sat.  xiii. 
^  Nobilissimum  genus  vindictse  est  pareere. 

3  Contemnere  oportet  injurias,  et  quas  injuriarum umbras  dixerim,  contumelias,  sive 
merito  mihi  accidant,  sive  immerito.  Si  merito,  non  est  contumelia,  sed  judicium. 
Si  immerito,  illi  qui  injusta  facit,  non  mihi  erubescendum  est. — Senec.  quod  in  Sap 
non  cadit  injuria. 

*  If  injuries  be  shameful,  it  is  ry  Sikovvti,  fir)  tQ  d5iKov/x^v(^,  to  him  that  doth  the 
wrong,  not  to  him  that  sufFereth  the  wrong,  saith  Socrates. 


214  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

2.  The  other  which  floweth  from  the  forementioned  verse,  is, 
that  the  Christian's  meekness  must  be  mixed  with  wisdom.  The 
apostle  calls  it  meekness  of  wisdom  ;  meekness  opposeth  fury  in  our 
own  quarrel,  not  zeal  in  God's  cause.  The  same  Spirit  that  ap- 
peared in  the  form  of  a  dove,  appeared  also  in  the  form  of  fiery 
tongues.  It  may  be  my  duty  to  be  silent  when  I  am  wronged, 
but  it  is  sinful  not  to  speak  when  God  is  reproached.  Though  I  may 
compound  for  my  own  debts,  yet  I  have  no  power  to  compound  for 
another's.  It  is  a  singular  mark  of  a  saint,  to  be  wet  tinder  when 
men  strike  fire  at  himself,  and  touchwood,  when  men  strike  at 
God.  The  meekest  man  upon  the  face  of  the  earth,  was  the  fullest 
of  fury  in  the  cause  of  heaven,  Num.  xii.  2 ;  Exod.  xxxii.  A 
skilful  musician  knoweth  when  to  strike  a  string  of  a  lower  sound, 
when  of  a  higher.  A  wise  Christian  knoweth  when  to  abate, 
when  to  increase,  his  heats. 

Naturalists  observe  of  bees,  that  they  will  ordinarily  suffer  any 
prejudice  when  they  are  far  from  their  hives,  and  their  own  parti- 
cular is  only  concerned ;  but  when  they  are  near  their  hives,  that 
their  commonwealth  is  engaged  in  their  combats,  they  are  furious, 
and  will  lose  their  lives,  or  conquer.  Thy  work,  0  Christian,  is 
not  to  abate  the  least  of  God's  due,  but  to  pocket  up  many  private 
injuries,  and  to  forgive  thy  personal  debts.  Be  not  like  some,  as 
cold  in  God's  cause  as  if  they  had  neither  sense  nor  life  ;  and  as  hot 
in  their  own,  as  if  their  work  were  to  make  good  the  opinion  of 
Democritus,  that  the  soul  is  of  the  nature  of  fire,  nothing  else  but 
a  hot  subtle  body,  dispersing  itself  into  fiery  atoms.  Excess  of 
fury  is  a  spiritual  frenzy,  and  it  is  ill  for  them  wKo  come  within 
the  biting  of  such  mad  beasts. 

I  have  read  of  Themistocles,  that,  having  a  house  to  let,  he 
pasted  on  the  door,  Here  is  a  house  to  be  hired,  that  hath  a  good 
neighbour.  It  is  a  great  comfort  to  dwell  by  a  pious  and  meek 
person,  but  no  small  cross  to  live  near  the  peevish  and  passionate. 
A  meek  man  is  a  good  neighbour  in  these  respects.     For, 

1.  He  is  so  far  from  wronging  others,  that  he  will  forgive  those 
that  wrong  him.  He  is  not  only  contrary  to  them  who,  like  furious 
curs,  fall  upon  every  one  that  passeth  by,  without  the  least  cause, 
but  also  if  he  be  wronged,  he  never  studieth  revenge,  though  he 
may  seek  sometimes  for  justice.  The  world  hath  learned  of  the 
devil  to  offer  injuries,  and  he  hath  learned  of  God  to  suffer  injuries. 
He  dares  not  usurp  God's  throne,  but  leaves  his  cause  to  the  judge 
of  all  men.  Lev.  xix.  18.  He  knoweth  also  that  good  men  must 
have  their  grains  of  allowance ;  and  children  of  the  same  father  are 


Chap.  I.]  the  christian  man's  calling^  215 

too  prone  to  quarrel,  therefore  he  beareth  both  with  the  bad  and 
the  good  ;  with  the  former  for  Christ's  sake,  with  the  latter  because 
they  are  Christ's  seed.  I^ow  such  a  one  is  a  good  neighbour. 
Calvin  said,  though  Luther  should  call  him  Satan,  yet  he  would 
honour  Luther  as  a  faithful  servant  of  God.i  It  is  reported  of  Cato, 
that  when  a  rash,  bold  fellow  struck  him  in  the  bath,  and  sometime 
after  came  to  ask  him  pardon,  he  had  forgot  that  he  had  been  in- 
jured, Melius  putavit  non  agnoscere,  quam  ignoscere,  saith  Seneca. 
He  scorned  to  approach  so  near  revenge,  as  acknowledge  that  he 
had  been  wronged.  It  is  below  a  generous  moralist  to  take  notice 
of  petty  affronts ;  he  kills  such  slimy  worms  by  trampling  on  them. 
The  Christian,  upon  a  better  consideration,  destroyeth  those  vermin 
with  the  foot  of  contempt.  He  hath  experience  what  millions  of 
pounds  are  forgiven  him  by  Godj  and  therefore  out  of  gratitude 
cannot  but  pardon  some  few  pence  to  man :  '  Forgiving  one  an- 
other, as  God  for  Christ's  sake  hath  forgiven  you,'  Eph.  iv.  32.2 
He  knoweth  that  he  needeth  favour  from  others  for  his  offences 
against  them  ;  he  doth  not  always  walk  so  carefully,  but  some  time 
or  other  he  hath  bespattered  those  that  went  near  him,  and  it  is  but 
just  that  he  should  allow  that  pardon  which  he  expecteth:^  Eccles- 
vii.  21,  22  ;  Tit.  iii.  2,  3,  '  Shewing  all  meekness  towards  all  men  ; 
for  we  ourselves  were  sometimes  foolish,  living  in  malice,  and  envy, 
hateful,  and  hating  one  another.'  The  Lacedfemonians  were  wont 
to  pray  in  their  public  service,  that  the  gods  would  enable  them  to 
bear  private  wrongs  with  patience. 

2.  A  meek  person  will  part  with  much  of  his  right  to  buy  his 
peace.  Where  he  may  not  wrong  his  family  too  much,  nor  dis- 
honour his  God,  he  will  yield  far  to  preserve  or  purchase  a  friend. 
Though  his  privilege  be  superior,  yet  he  can  be  contented  to  hold 
the  stirrup  to  others,  and  give  them  place.  Abraham  was  the  elder 
and  the  nobler  man,  yet  he  offereth  Lot  his  choice  of  the  country, 
and  was  willing  to  take  what  he  would  leave. 

^  Si«pe  dicere  solitus  sum  :  Etiamsi  me  Lutlierus  diabolum  vocaret,  me  tamen  hoc 
illi  honoris  habiturum,  ut.  insignem  dei  servum  agnoscam. 

^  Jerome  observeth  upon  Eph.  iv.  32,  that  the  apostle  saith,  x'^P^^^f^^''^'-  (avrSts, 
that  is,  saith  he,  avrois  vfilv,  rather  than  dWrjXois,  freely  forgiving  yourselves.  Nam 
quod  bene  in  alium  fit,  magis  ei  reponitur  qui  prjEstitit,  quam  cut  datum  est. 

^  Hanc  veniam  petimusque  damusque  vicissim. — Horat.  Non  vivitur  inter  per- 
feetos  et  bonos,  sed  inter  illos  qui  ssepe  ex  infirmitate,  et  inscitia  peccant ;  quod  et 
nos  ipsi  etiain  facimus.  iEquum  est  igitur  peccatis  veniam  poscentem,  reddere 
rursus.— jDav.,  ibid. 


216  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 


Section  VI. 

Secondly,  If  thou  wouldst  exercise  thyself  to  godliness  in  thy 
dealings  with  all  men,  look  not  only  to  the  manner  of  thy  dealing, 
but  also  to  the  principle.  Thy  righteous,  courteous,  and  meek 
carriage  must  proceed  from  obedience  to  God's  command.  Many 
of  the  heathen,  as  thou  hast  heard,  were  just  in  their  contracts  ;  they 
would  as  soon  die  as  deceive.  Now,  how  wouldst  thou  know  whe- 
ther thou  exceedest  them,  but  by  a  principle  of  conscience  from 
which  thou  actest  ?  If  pagans  and  Christians  be  found  travelling 
in  the  same  path,  the  only  way  to  difference  them,  is  to  inquire 
whence  they  both  set  out,  and  whither  they  are  going ;  what  is  the 
principle  from  which  they  act,  and  what  is  the  end  of  their  journey. 
According  to  the  principle  of  a  man,  such  is  his  end.  If  the  barrel 
of  the  musket  be  crooked,  it  will  never  carry  the  bullet  right ; 
therefore  thy  principle  must  especially  be  minded.  There  be  many 
things  that  move  orderly,  and  yet  their  motion  is  not  from  a  prin- 
ciple of  life  ;  as  a  mill  moveth  by  reason  of  the  water,  yet  is  no 
living  creature.  An  outward  principle  of  custom,  or  fashion,  or 
glory,  may  make  a  man  just  and  patient  in  his  actings ;  many  do 
the  things  commanded,  not  because  they  are  commanded,  but  upon 
some  sinister  account.  Morality  and  Christianity  differ  especially  ; 
the  moralist  worketh  from  nature,  a  little  refined  by  study  or 
education ;  the  Christian  from  nature,  thoroughly  renewed  by  the 
Holy  Ghost.  Where  this  spring  is  wanting,  no  motion  can  be 
true  ;  be  the  fruit  never  so  fair  to  the  eye,  if  the  root  whence  it 
groweth  be  not  good,  it  will  be  unpleasant  and  distasteful.  Laban 
at  the  last  was  just  in  his  agreement  with  Jacob,  but  shame,  not 
conscience,  was  the  curb  that  held  him  in.  Such  dealings,  like 
fruits  which  are  ripened  by  art  and  force,  are  not  kindly,  neither  be 
they  acceptable  to  the  heavenly  taste.  Indeed,  all  such  righteous- 
ness is  unrighteousness,  and  all  such  persons,  though  they  are  just 
to  men,  and  do  them  no  wrong,  yet  are  unjust  to  God,  and  deprive 
him  of  his  right. 

The  true  Christian's  righteousness  towards  men  proceedeth  from 
the  fear  of  his  God  :  '  The  former  governors  (saitli  Nehemiah)  were 
chargeable  unto  the  people,  and  had  taken  of  them  bread  and  wine, 
besides  forty  shekels  of  silver ;  yea,  even  their  servants  bare  rule 
over  the  people :  but  this  did  not  I,  because  of  the  fear  of  God,' 
Neh.  V.  9,  15.  The  dread  of  the  Most  High  was  the  hedge  which 
kept  him  within  his  bounds. 


Chap.  I.]  the  christian  man's  calling.  217 

Look  therefore,  friend,  to  the  ground  of  thy  dealings.  Nothing 
will  be  commendable  in  God's  eye,  which  doth  not  flow  from  his 
awe ;  if  the  desire  to  keep  up  thy  name,  or  to  please  thy  neighbour, 
whose  good  word  thou  valuest,  be  the  main  reason  of  thy  right- 
eousness, thou  servest  thyself,  but  not  thy  God.  He  is  a  false 
servant  who  payeth  the  debts  his  master  appointeth  him,  but  more 
in  his  own  name,  and  lest  he  should  be  counted  a  cheat,  than 
because  of  his  master's  command.  Thou  art  a  true  servant,  if 
therefore  thou  darest  not  deceive  men,  because  thou  dreadest  the 
just  and  jealous  God.  Joseph  encourageth  his  brethren  to  expect 
fair  dealings  from  him  upon  this  ground :  '  Do  this  and  live,  for  I 
fear  God,'  Gen.  xlii.  18 — i.e.,  Ye  need  not  fear  unrighteous  actions 
at  my  hands,  since  the  fear  of  God  is  in  my  heart.  As  long  as  this 
guard  is  set  upon  me,  I  shall  do  violence  to  no  man.  It  was  a 
pretty  answer  of  Xenophon's,  when  Leelius  told  him  that  he  was  a 
timorous  fellow,  because  he  durst  not  play  at  dice  with  him.  Very 
timorous  indeed,  and  fearful  to  do  evil.i 

Thirdly,  If  thou  wouldst  exercise  thyself  to  godliness  in  thy  deal- 
ings with  men,  let  thine  end  and  aim  in  thy  dealings  be  good. 
Have  an  eye  in  them,  not  only  to  thine  own  temporal  good,  (this 
is  low  and  mean.)  but  chiefly  to  the  glory  of  God,  and  the  spiritual 
good  of  thyself  and  others.  Christians  must  not  deal  together  as 
Indians,  merely  for  trade  and  outward  advantage.  It  is  but  a 
beggarly  calling  to  trade  only  for  the  dirt  and  pebbles  of  worldly 
profit ;  but  it  is  high  and  honourable  to  be  a  merchant  for  the 
diamonds  and  pearls  of  spiritual  riches.  The  heathen  and  the 
Christian  both  may  meet  in  the  manner  of  their  dealings,  but  they 
part  in  their  ends.  The  thief  and  the  honest  countryman  are  both 
found  riding  in  the  same  road,  but  they  have  diflerenjfc  ends  therein, 
and  that  distinguisheth  them.  He  is  a  dwarf  indeed,  and  looks 
very  low,  whose  eye  in  such  actions  is  wholly  upon  earth.  True 
saints  soar  aloft,  and  have  more  noble  designs  in  their  ordinary 
dealings.  Mat.  v.  16.  Like  the  moon,  they  enlighten  others  with 
their  borrowed  brightness,  and  endeavour  to  their  power  to  reflect 
their  beams  back  to  the  sun,  the  fountain  of  their  light. 

How  ungratefully  doth  he  slink  away,  that  dieth  and  returneth 
no  glory  to  his  Father,  neither  raiseth  up  any  seed  to  his  elder 
brother  :  '  I  seek  not  mine  own  profit,  but  the  profit  of  many,  that 
they  may  be  saved,'  saith  St  Paul,  1  Cor.  x.  33.  He  hath  cause 
to  fear  his  own  going  to  heaven,  who  would  go  thither  alone  ; 
true   favourites    desire   their    king    may  have   many  loyal    sub- 

1  Plutarch. 


218  THE  CHRISTIAN  MANS  CALLING.  [PaRT  III. 

jects.  Every  creature  almost  is  of  an  assimilating  nature :  fire 
turneth  what  comes  near  it  into  fire,  earth  changeth  what  we 
commit  to  it  into  earth,  water  moistens  what  it  meets  with,  stones 
grow  and  spread  in  the  veins  of  the  earth,  even  flowers  and  herbs 
will  be  scattering  their  seed  for  the  increase  of  their  kind.  Good 
men  cannot  but  desire  and  endeavour  that  all  they  converse  with 
might  be  like  themselves  in  goodness.  The  first  blessing  which 
God  bestowed  on  man  after  his  creation  was  this,  '  Be  fruitful  and 
multiply.' 

How  industrious  are  Christ's  enemies' to  spread  their  poison,  and 
draw  men  from  their  allegiance  to  him  !  I  have  read  of  a  Jew 
who  turned  Turk,i  how,  shortly  after,  in  buying  grapes,  he  fell  out 
with  a  Turk  and  beat  him  soundly,  whereupon  a  certain  Jew 
asked  the  abused  Turk  why  he  would  suffer  himself  to  be  so  much 
wronged.  The  Turk  answered.  You  shall  beat  me  as  much  if  you 
will  turn  Mussulman.  It  is  too  visible  that  Kome's  agents  are  also 
sufficiently  active  to  make  proselytes  to  their  idolatries,  and  wilt 
thou  sit  still  and  do  nothing  towards  the  gaining  of  subjects  to  thy 
Lord  and  Saviour  ?  Holy  David  was  more  diligent  to  enlarge  the 
borders  of  Christ's  than  of  his  own  kingdom :  he  would  blaze 
God's  honour  and  power  before  the  highest,  and  not  shrink  for 
shame,  Ps.  cxix ;  and  the  success  of  his  industry  is  considerable. 
Though  great  fish  are  seldom  caught  by  such  angles,  yet  king 
Hiram  came  to  be  converted  to  God  by  his  converse  with  David. 

It  is  likely,  reader,  thou  dealest  with  sinners  ;  thy  first  care  must 
be  that  thou  mayest  not  partake  of  their  sins.  It  is  reported  that 
at  Belgrade  in  Hungary,  Danubius  and  Sava,  two  famous  rivers, 
the  one  pure,  the  other  filthy,  meet,  and  j^et  their  waters  mingle  no 
more  than  water  and  oil ;  not  that  either  float  above  the  other,  but 
both  join  unmixed,  so  that  near  the  middle  of  the  river,  saith  my 
author,^  I  have  gone  in  a  boat  and  tasted  the  Danow  as  clear  as  a 
spring,  and,  putting  my  hand  an  inch  farther,  I  have  taken  of  the 
Sava,  as  troubled  as  the  street  channel,  tasting  the  gravel  in  my 
teeth ;  thus  they  run  together  unmingled  sixty  miles.  So 
shouldst  thou  in  thy  contracts  and  dealings  with  the  wicked  keep 
thyself  pure  and  undefiled.  Thy  next  care  must  be  to  make  them 
better  ;  a  meek,  gracious  carriage  may  win  them  to  Christ.  Some 
fish  have  been  caught  with  a  golden  hook  ;  sometimes  by  parting 
with  a  little  of  thy  right,  by  losing  a  little  silver,  thou  mayest  gain 
a  precious  soul.  He  that  always  stands  strictly  and  stiffly  upon  his 
right,  may  thereby  wrong  both  God  and  his  gospel.     Heavenly- 

^  Turk.  Hist,,  1332.  *  gjj.  Henry  Blunt's  Voyage  into  the  Levant. 


Chap.  I.]  the  christian  man's  calling.  219 

mindedness,  shining  in  a  Christian's  dealings  with  profane  men, 
hath  such  a  beauty  in  it,  that  it  attracteth  at  the  first  sight  the 
eyes  of  every  beholder,  like  the  sudden  appearance  of  a  candle  in 
a  dark  room.  '  As  we  have  opportunity,  let  us  do  good  unto  all 
men,'  Gal.  vi.  10.  An  opportunity  to  do  good  to  others  is  a  great 
mercy  to  ourselves.  The  oil  of  grace,  like  the  widow's,  2  Kings 
iv.  6,  increase th  by  pouring  out ;  an  opportunity  is  a  special  season 
which  Grod  affordeth  us  for  the  benefit  of  our  own  and  others 
souls.  When  time  and  helps  meet  and  marry,  their  offspring  is 
opportunity.  Thou  dealest  with  those  at  one  time  whom  thou 
mayest  never  see  again  ;  possibly  their  hearts  being  big  with  sin, 
they  bring  forth  in  thy  presence  either  swearing,  or  slandering,  or 
mocking  at  holiness.  Now  God  gives  thee  an  opportunity,  by 
a  prudent,  affectionate  reproof,  and  by  serious  savoury  advice,  to 
kill  those  brats  of  hell  as  soon  as  they  are  born,  and  to  make  the 
parents  barren  in  regard  of  such  a  cursed  brood  for  ever  after, 
which  if  thou  neglectest  thou  shalt  never  have  again.  The  bird 
of  opportunity  is  usually  upon  the  wing ;  she  flieth  away  of  a 
sudden,  and  we  never  see  her  again  ;  therefore,  whilst  thou  hast  her, 
make  the  best  use  of  her.  Thou  thinkest,  it  may  be,  that  thy 
counsel  to  such  men  would  be  but  cast  away,  as  pure  water  in  a 
nasty  sink  ;  but  do  thy  work,  which  is  to  endeavour  their  conversion, 
and  leave  the  success,  which  is  God's  work,  to  him.  Benhadad's 
soldier  drew  a  bow  at  a  venture,  and  his  arrow  pierced  within  the 
joints  of  the  harness  and  slew  Ahab  ;  the  man  shot  the  arrow  at 
he  knew  not  who,  but  God  levelled  it  at  the  king  amongst  all  the 
company.  Do  thou  draw  the  bow  according  to  thy  duty,  and  God 
may  so  direct  the  arrow  of  admonition  as  to  make  it  enter  the 
sinner's  heart,  and  let  out  the  very  life  of  his  sin.  Sometimes 
things  are  done  best  on  a  sudden  ;  Tiberius  was  happier  in  his 
extempore  speeches,  than  those  which  he  made  upon  study  and 
premeditation.!  Thou  mayest,  as  Philip  to  the  eunuch,  fall  in  with 
a  person  on  a  sudden  whom  thou  never  sawest  before,  nor  shalt 
ever  see  again,  and  by  seasonable  counsel  be  instrumental  to  his 
eternal  comfort.  It  may  be  thou  meetest  with  such  as  do  believe, 
then  thy  care  must  be  to  build  them  up ;  saints  must  be  land- 
marks to  direct  others  in  the  way  to  life.  Apollos  was  a  stranger 
to  Aquila  and  Priscilla,  but  coming  into  his  company  they  ex- 
pounded to  him  the  way  of  God  more  perfectly.  Acts  xviii.  25. 
The  members  of  the  mystical  body  must  be  helpful  to  one  another. 
Christians,  with  whomsoever  they  converse,  ought  to  endeavour 

^  Repentinis  responeionibus  et  consiliis  melior,  quam  meditatis.— 4«?-e?.,  Vicl. 


220  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III, 

either  their  gaining  to,  or  growing  up  in,  Jesus  Christ.  Alexander's 
body  was  of  so  exact  and  rare  a  constitution,  saith  the  historian,! 
that  it  perfumed  every  place  where  he  came.  The  gracious  soul, 
being  itself  filled  with  spikenard,  and  calamus,  and  cassia,  and  all 
sweet  spices,  may  well  leave  a  sweet  savour  among  the  persons  with 
whom  he  converseth  ;  they  are  dead  and  withered  grains  of  corn, 
out  of  which  there  doth  not  one  ear  spring  up. 


A  good  iDishofa  Christian  in  relation  to  Ms  dealings  loitJi  allme7i, 
ivherein  the  former  heads  are  applied.  ' 

The  living  and  eternal  God,  whose  I  am,  and  whom  I  am  infi- 
nitely bound  to  serve,  whose  unquestionable  dominion  over  me 
calleth  for  universal  subjection  from  me,  having  commanded  me 
in  his  word  to  be  holy  as  he  is  holy,  in  all  manner  of  conversation, 
and  to  walk  by  rule  in  my  commerce  with  men,  as  well  as  in  my 
immediate  converses  with  his  glorious  majesty,  I  wish  in  general 
that  I  may  make  religion  my  business,  not  only  in  my  sacred  duties, 
but  also  in  my  civil  dealings  ;  that  I  may  trade  with  God  in  divine 
performances  as  if  men  saw  me,  and  traffic  with  men  in  human 
affairs  as  knowing  that  God  beholdeth  me,  and  herein  daily  exer- 
cise myself  to  keep  a  conscience  void  of  offence  towards  God  and 
towards  all  men,  Acts  xxiv.  16.  I  wish,  in  particular,  that  my 
earthly  actions  may  never  clash  with,  or  encroach  upon,  my  heavenly 
calling  ;  that  I  may  not  endanger  the  loss  of  religion  in  the  throng 
and  crowd  of  outward  dealings,  but  may  be  so  limited  and  directed 
therein  by  God's  law  that  all  my  works  may  be  worship  ;  and  when 
I  am  labouring  for  my  body  and  family,  I  may  be  furthering  the 
good  of  my  soul  and  my  eternal  felicity  ;  that  as  my  chief  natural 
quality,  reason,  commandeth  in  my  lower  actions  of  eating  and 
drinking,  so  my  supernatural  excellency,  religion,  may  bear  sway  in 
every  passage  of  my  life.  Lord,  who  hast  given  me  a  perfect  rule, 
and  appointed  me  to  order  my  life  in  all  things  according  to  it,  be 
pleased  to  write  all  the  laws  in  my  heart,  that  I  may  be  tender  of 
both  tables — love  thee  with  all  my  soul  and  strength,  and  love  my 
neighbour  as  myself,  for  thy  sake.  If  one  link  of  the  golden  chain 
of  thy  commands  be  broken,  the  whole  is  dissolved ;  they  love  one 
another  too  well  to  part  company :  where  one  precept  is  wilfully  de- 
spised, all  are  disobeyed.     Thou  hast  said  it.  He  that  breaks  one 

1  Plut. 


Chap.  I.]  the  christian  man's  caixing.  221 

is  guilty  of  all.  Oh,  enable  me  to  be  as  universal  in  my  conformity 
and  duty  as  thou  art  in  thy  mercy  and  bounty,  for  then  shall  I  not 
be  ashamed,  when  I  shall  have  respect  to  all  thy  commandments  ! 
Ps.  cxis. 

I  wish  that  the  soundness  and  integrity  of  my  heart  may  appear 
in  the  cleanness  and  purity  of  my  hands.  The  sound  will  speak 
what  metal  the  bell  is  of ;  the  flowers  that  shew  themselves  above 
ground  will  declare  the  nature  of  the  root  which  lieth  hid.  How 
often  doth  the  face  discover  the  faults  of  the  vital  parts !  If  my 
tongue  and  speech  be  double,  my  spirit  cannot  be  single ;  if  my 
actions  be  unrighteous,  my  inward  man  must  needs  be  irreligious. 
How  grossly  do  I  delude  myself,  if  I  presume  that  I  am  holy  because 
I  mind  the  first  table,  if  I  be  dishonest  and  live  in  the  breach  of 
the  second  !  When  there  is  so  much  religion  in  the  duties  of  the 
second  table  that  there  can  be  no  religion  without  them,  my  de- 
ceitful heart  is  apt  to  suggest  that  it  is  but  a  small  matter  if  I 
should  supplant  my  brother,  and  that  there  is  no  such  need  of  care 
in  my  ordinary  outward  carriage.  But  my  sovereign,  to  whom  I 
have  sworn  allegiance,  hath  told  me  in  the  word  of  truth.  Mat. 
xxiii.  23,  that  justice  and  mercy  are  the  weighty  matters  of  the. 
law,  and  hath  commanded  me,  Micah  vi.  8,  to  do  justly,  and  to 
love  mercy  throughout  my  whole  life.  Oh  that  I  might  never 
allow  myself  in  the  breach  of  those  precepts,  which  in  the  world's 
blind  judgment  are  the  least  of  his  commands,  and  by  my  pattern 
teach  men  so,  lest  I  be  found  at  last  the  least  in  the  kingdom  of 
heaven  !  Lord,  thou  hast  enjoined  me  to  keep  thy  law  as  the  apple 
of  mine  eye,  Prov.  vii.  I  know  a  small  thing  will  pain,  a  little 
dust  will  offend  mine  eye,  but  thy  law  is  infinitely^ more  tender  ; 
thy  word  forbids  and  condemneth  the  smallest  wandering ;  the 
very  conception  of  sin  in  a  vain  thought,  much  more  its  birth  in  an 
unrighteous  action,  is  abominable  and  odious  to  it.  Thou  hast 
commanded  me  to  keep  thy  precepts  diligently.  Oh  that  my  ways 
were  directed  to  keep  all  thy  commandments !  Though  I  abound, 
and  am  never  so  strict  in  thine  ordinances,  if  I  be  careless  and 
loose  in  my  contracts  with  men,  thou  canst  espy  the  evil  constitu- 
tion of  my  soul  notwithstanding  such  painting.  Thou  canst  see 
the  rottenness  of  my  heart  in  the  rottenness  of  my  wares,  under  the 
false  gloss  1  put  upon  them ;  and  if  thy  moral  precept  find  not 
obedience  with  me,  my  spiritual  performances  will  never  find 
acceptance  with  thee.  The  pie,  a  speckled  bird,  whose  feathers 
were  white  and  black,  was  unclean.  Should  I  seem  pious  in  those 
duties  which  concern  thy  worship,  and  yet  be  perverse  in  my  deal- 


222  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

ings  with  men,  I  am  in  thy  judgment  a  wicked  person.  Thou 
hast  said  of  such,  '  Shall  I  count  them  pure  with  the  wicked  bal- 
ances, and  with  the  bag  of  deceitful  weights?'  Micah  vi.  11.  If 
there  be  iniquity  in  my  hands,  there  is  hypocrisy  in  my  heart. 
How  clearly  doth  a  person  that  picketh  and  chooseth  his  food, 
(liking  this,  and  loathing  that,  though  never  so  wholesome,)  prove 
a  foul  stomach !  and  how  fully  do  I  demonstrate  secret  filth  in  my 
inward  parts  if  I  pick  and  choose  amongst  the  food  of  my  soul,  the 
precepts  !  When  the  soul  is  clean  and  sound,  every  command 
will  be  sweet ;  if  my  heart  be  sincere,  all  my  dealings  will  be 
square.  Oh,  let  me  never  be  like  those  Pharisees,  who  made  long 
prayers  for  a  cover,  that  they  might  j^rey  the  more  closely  upon 
their  neighbours  ;  but  let  thy  Spirit  in  my  heart  send  up  the  sap  of 
grace  into  every  branch  of  my  life,  that  all  the  passages  thereof 
may  abound  in  the  fruits  of  righteousness,  and  I  may  esteem  all 
thy  precepts,  concerning  all  things,  to  be  right. 

I  wish  that  the  glory  of  religion  may  be  so  dear  to  my  heart,  that 
I  may  render  it  amiable  to  the  eyes  of  others,  by  walking  every 
way  suitable  to  my  profession.  The  name  of  my  God  is  holy  and 
.]-everend,  and  shall  I  offer  it  to  reproach  ?  Some  write  that  the 
Jews  would  not  foul  their  mouths  with  that  unclean  word  of  blas- 
pheming God,  but  always  expressed  it  by  a  contrary  word  of  bless- 
ing God.  If  it  were  so  execrable  that  they  hated  to  speak  it,  shall 
I  be  so  vile  as  to  act  it  ?  It  were  a  sin  to  wrong  a  man  of  his 
good  name  ;  what  is  it,  then,  to  rob  my  God  ?  If  I  dress  myself  in 
the  livery  of  Christ,  and  in  that  habit  wallow  in  the  mire  of  un- 
righteous dealings,  I  give  up  the  blessed  Kedeemer  to  the  scorn 
and  derision  of  the  world.  Every  one  that  nameth  the  name  of 
Christ  should  depart  from  iniquity.  The  colours  of  Christ,  which 
I  wear,  cause  many  to  look  upon  me  ;  every  professor  is  like  a 
city  on  a  hill,  visible  to  all.  Spots  are  sooner  seen  in  scarlet  than 
in  sackcloth ;  blots  appear  fouler  in  a  strict  professor  than  in  a 
loose  and  profane  person.  None  wonders  to  see  swine  dirty  ;  but 
to  see  the  ermine's  beautiful  skin  bemired  is  prodigious.  How 
watchful  are  the  wicked  to  observe  my  wanderings !  All  my 
familiars  watch  for  my  halting  ;  they  mark  my  steps  when  they 
watch  for  my  soul.  If  they  can  find  the  least  tincture  of  falseness 
in  my  words,  or  colour  of  unfaithfulness  in  my  works,  they  soon 
make  it  much  greater,  looking  on  it  through  the  spectacles  of 
malice.  How  quick  do  they  post  it  abroad,  and  publish  it  amongst 
their  companions  !  '  I  hear  the  defaming  of  many,  fear  on  every 
side.     Keport,  say  they,  and  we  will  repoi't  it.'    What  a  shame  was 


Chap.  L]  the  christian  man's  calling.  223 

it,  that  the  great  Turk  should  take  the  violated  covenant  of  the 
Hungarian  king  out  of  his  bosom,  and  present  it  to  the  blessed 
God  as  the  act  of  those  that  wore  his  livery,  and  professed  them- 
selves his  servants !      When  those  that  should  be  the  beauty  of 
Israel  are  slain  in  the  high  places,  and  those  that,  by  their  pro- 
fession, are  the  mighty,  fall  in  the  streets,  they  soon  tell  it  in  Gath, 
and  publish  it  in  Askelon  ;  the  daughters  of  the  Philistines  rejoice, 
the  sons  of  the  uncircumcised  triumph ;  then  the  banks  of  blas- 
phemy are  broken  down,  and  the  floods  of  scoffs  and  scorns  come 
pouring  in.     Ezek.  xxxvi.  20,  '  And  when  they  went  among  the 
heathen,  they  profaned  my  holy  name,  when  they  said  to  them, 
These  are  the  people  of  the  Lord.'    How  doth  the  world  conclude  ? 
Surely  the  parents  are  very  bad  whom  their  own  chiklren  discom- 
mend so  much  !  Certainly  there  is  little  love,  or  power,  or  faithful- 
ness in  their  father,  when  his  own  sons  dare  not  trust  him  for  a 
little  food,  but  go  up  and  down  to  steal  and  filch  from  others.    Oh, 
how  ordinary  is  it  for  the  profane  to  throw  the  dirt  of  professors' 
sins  on  the  face  of  their  profession  !     None  give  such  wounds  to 
the  credit  of  the  blessed  God,  as  some  who  pretend  to  be  his  own 
children.     The  higher  the  place  is  whence  a  stone  falls,  the  deeper 
it   pierceth ;   no  blows  more    mortal   than   those   of    a   thunder- 
bolt.    My  profession  is  high ;  if  my  practices  be  vile  and  base,  1 
strike  religion  to  the  very  heart.     Oh,  let  me  never  be  so  vile  a 
traitor,  as  by  my  sordid  courses,  like  Judas,  to  betray  the  holy 
Jesus  to  the  buffetings  and  mockings  of  his  adversaries  !     Why 
should  I  harden  the  bad,  by  my  sinful  shifts,  in  their  wickedness  ? 
Shall  I  be  the  devil's  broker,  to  put  off  those  rotten  wares  for  him, 
of  cozening   and  cheating,  which    otherwise  might  lie  upon  his 
hands  ?     Why  should  I  sadden  the  good  ?     Shall  I  cause  them  to 
hang  down  their  heads  with  sorrow,  as  the  patriarchs  did  theirs, 
when  the  cup  was  found  in  Benjamin's  sack  ?     Lord,  thou  art  ten- 
der of  the  reputation  of  thy  chosen,  and  hast  many  a  time  \NT0Ught 
wonderfully  for  their  renown  and  credit.     When  the  wicked  world 
hath  blown  upon  their  names,  endeavouring  to  blast  them  and 
make  them  unsavoury,  thou  hast  magnified  thy  power  to  vindicate 
their  honour ;  and  shall  I  make  thy  glorious  name  contemj^tible, 
when  thou  makest  my  vile  name  honourable  ?     Can  I  be  so  void  of 
love  to  thy  Majesty,  as  to  tread  upon  that  name  of  thine,  that  is 
more  worth  than  heaven  and  earth  ?     Besides,  many  a  season  I 
have  pleaded  thy  name  in  prayer,  and  that  with  success.      My 
voice  hath  been  in  the  behalf  of  my  own  soul :  '  For  thy  name's  sake, 
pardon  mine  iniquity,  for  it  is  great.    Thou  art  my  rock  and  my 


224  THE  CHRISTIAN  3IAN's  CALLING.  [PaRT  III. 

fortress  ;  tlierefore,  for  thy  name's  sake,  lead  me  and  guide  me;'  Ps. 
XXXV.,  and  xxxi.  13.  When  thou  hast  answered  me,  '  Behold  I,  even 
I,  am  he  that  blotteth  out  thine  iniquities  for  my  name's  sake ;  I 
will  defer  mine  anger  for  my  name's  sake,  and  for  my  praise  will  I  re- 
frain for  thee,  that  I  cut  thee  not  off,'  Isa.  xlviii.  9.  Oh,  how  many 
a  blessing  hath  thy  name  been — both  the  orator  to  procure,  and  the 
messenger  to  bring  !  when  many  others  have  treaited  to  little  pur- 
pose that  that  hath  been  the  undeniable  ambassador  to  prevail 
for  peace  and  pardon.  Thy  name  hath  been  my  shelter  in  many 
a  storm,  and  my  supply  in  many  a  strait ;  and  shall  I  be  an 
enemy  to  that  which  is  so  great  a  friend  to  me  ?  Can  I  be  so  un- 
worthy as  to  cause  others  to  trample  this  great  favourite  at  heaven's 
court  under  their  feet  ?  Hath  not  the  polluting  thy  name  been 
the  argument  which  I  have  sometimes  used  for  the  perdition  of 
thine  enemies.  I  have  cried  to  thee,  '  Eemember  this,  that  the 
enemy  hath  reproached,  0  Lord,  and  that  the  foolish  people  have 
blasphemed  thy  name  ; '  and  shall  I  be  guilty  of  that  which  I  plead 
as  a  reason  for  others'  ruin  ?  Again,  my  daily  prayer  is,  Hallowed 
be  thy  name  ;'  and  shall  my  practices  give  my  prayer  the  lie,  and 
profane  it  ?  Should  I  cheat  and  cozen,  as  the  men  of  the  world, 
my  great  profession  would  cause  my  sin,  like  a  cart  heavy  laden,  to 
make  deep  furrows,  into  which  many  might  trip  and  fall.  How 
ordinary  is  it  for  Egyptians  to  follow  the  dark  side  of  the  Israelites' 
pillar  to  their  perdition  !  Foolish  man  that  I  am,  is  not  the  bur- 
den of  my  own  sins  already  intolerable,  and  shall  I  add  to  them  by 
being  partaker  of  other  men's  sins  ?  Is  the  river  of  wrath  due  to 
me  so  slow,  so  little,  that  I  must  invite  streams  from  every  place 
to  swell  it  into  an  ocean  ?  Oh  that  for  my  own  sake,  for  the  sake 
of  other  men,  and  especially  for  thy  sake,  I  may  order  all  my  ways 
by  thy  word  !  Lord,  preserve  me  by  thy  Spirit,  that  I  may  never 
lay  a  stumbling-block  before  the  wicked,  nor,  as  the  unbelieving 
spies,  by  my  distrust  of  thy  providence,  and  using  indirect  courses 
to  relieve  my  family,  bring  an  ill  report  upon  the  good  land.  Assist 
me,  that  I  may  look  not  only  to  the  power  of  religion,  but  also  the 
honour  of  religion  ;  let  thy  grace  ever  accompany  me,  and  enable 
me  to  keep  a  conscience  void  of  guile  before  thee,  and  a  conversation 
so  void  of  guilt  before  men,  that  whereas  they  speak  against  me 
as  an  evil-doer,  they  may  be  ashamed  at  this  day,  and  may,  by  my 
good  works,  which  they  shall  behold,  glorify  God  in  the  day  of 
visitation. 

I  wish  that  I  may  look  to  the  righteousness  of  my  actions,  as 
well  as  to  the  righteousness  of  my  person,  and  never  think  that  my 


Chap.  I.]  the  christian  man's  calling.  225 

house  can  be  firm,  if  it  be  built  upon  the  rotten  foundation  of  in- 
justice. My  God  hath  said,  '  Woe  be  to  him  that  buildeth  his  house 
by  unrighteousness,  and  his  chambers  by  wrong.'  As  high  as  my 
house  is  raised,  and  as  sure  as  it  is  seated,  the  breath  of  this  curse 
will  blow  it  down.  Though  my  estate  seem  never  so  fair,  yet  how 
easily  and  how  speedily  may  this  scorching  curse  cause  it  to  fade, 
and  to  wither  in  my  hands  as  a  flower.  Have  not  mine  eyes  beheld 
the  ruins  of  some  stately  dwellings,  which  have  been  built  upon 
rapine  ?  Unrighteousness,  like  rabbits  in  some  countries,  hath 
undermined  the  foundations,  and  overturned  the  buildings ;  and 
shall  mine  escape  ?  Whether  I  will  believe  it  or  no,  my  God  hath 
spoken,  that  unjust  gain  will  prove  my  own  loss,  and  he  will  see  it 
accomplished.  Whatsoever  fine  terms  I  may  call  my  cheating  by, 
as  an  art  in  my  trade,  or  the  mystery  of  my  calling,  yet  my  God 
counts  it  theft,  and  me  for  it  but  a  thief.  Though  I  may  put  a 
fair  colour  upon  my  false  dealing,  yet  he  forbids  it  under  the  plain 
censure  of  stealing :  '  Thou  shalt  not  steal.'  And  oh,  how  great  a 
thief  am  I,  if  I  be  guilty  of  this  in  my  ordinary  dealings  !  I  wrong 
my  neighbours  that  trade  with  me,  and  that  most  hypocritically, 
under  the  pretence  of  doing  them  right.  To  kill  a  man  in  the 
field  by  force  is  wicked ;  but  to  poison  him  at  my  table  by  fraud 
is  worse,  because  in  this  latter  I  pretend  friendship.  To  rob  on 
the  highway  by  open  power  is  grievous ;  but  to  rob  in  my  shop  by 
this  hellish  policy  is  more  odious,  for  I  wrong  one  that  is  my  friend, 
and  in  such  a  way,  that  he  hath  no  means  to  help  himself.  The 
righteous  God  saith,  'My  hands  are  full  of  blood,'  Isa.  i.  15,  not 
only  when  I  murder  a  man's  person,  and  take  away  his  life,  but 
also  when  I  injure  a  man's  portion,  and  take  away  his  livelihood. 
Such  unjust  persons  must  expect  sore  punishments.  The  law  of 
man  punisheth  cheats  in  some  measure  ;  but  the  law  of  the  jealous 
God  is  more  severe  to  such  jugglers  as  endeavour  to  unglue  the 
whole  world's  frame,  knit  together  only  by  commerce  and  con- 
tracts. 

I  rob  my  own  family  as  well  as  my  neighbour's.  He  that  is 
greedy  of  gain,  troubleth  his  own  house.  False  dealing,  like  fire, 
consumes  what  comes  near  it.  My  children  were  better  be  left 
beggars,  than  heirs  of  those  riches  which  I  have  got  by  robbery. 
AVhat  is  well-gotten  will  fare  the  worse  for  the  neighbourhood  of 
my  ill-gotten  wealth.  This,  as  a  rotten  sheep,  will  infect  the  sound 
flock.  Whilst  I  am  digging  deep,  to  lay  the  foundation  of  my 
house  sure,  I  do  but  lay  in  barrels  of  powder  to  blow  it  up. 

I  rob  my  own  soul  most  of  all  by  my  unrighteousness.     How  ill 

VOL.  IL  p 


226  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

is  that  gain  which  causeth  the  loss  of  my  God  !  How  cheap  do  I 
sell  those  wares  with  which  I  buy  endless  and  intolerable  woe  ! 
How  dear  do  I  buy  that  silver  for  which  I  sell  my  inestimable  soul 
and  salvation !  Ah,  what  an  ill  market  doth  he  make,  that  puts 
off  his  soul  at  any  price  !  If  it  be  unprofitable  to  gain  the  whole 
world  and  lose  my  own  soul,  what  a  fool,  what  a  madman  am  I  to 
set  my  soul  to  sale  for  a  very  small  part  of  the  world  !  Into  what 
a  miserable  dilemma  doth  my  deceitful  dealing  bring  me  !  Either 
I  must  repent  and  vomit  it  up,  which  will  tear  and  rack  my  very 
heart,  or  else  I  must  burn  for  ever  in  hell.  Oh  that  I  might  never 
be  so  bereaved  of  my  wits,  as  to  touch  or  meddle  with  such  dis- 
tracting wealth  !  Lord,  thou  hast  informed  me  that,  '  A  little 
which  the  righteous  man  hath,  is  better  than  the  possessions  of 
many  wicked,'  Ps.  xxxvii.  16  ;  that  '  better  is  a  little  with  right- 
eousness, than  great  revenues  without  right,'  Pro  v.  xvi.  8.  I  know 
that  the  comfort  of  my  life  doth  not  depend  upon  a  confluence  of 
outward  good  things,  but  upon  thy  love  and  goodwill  towards  me. 
Let  me  rather  choose  the  greatest  want,  than  riches  from  Satan's 
bands,  and  in  hell's  way.  Be  thou  pleased  to  sparkle  my  little 
with  the  precious  diamond  of  thy  love,  and  then  it  will  be  better 
indeed  than  the  riches  of  many  wicked,  yea,  more  worth  than  all 
the  world. 

I  wish  that,  in  my  buying  and  selling,  I  might  ever  have  an 
eye  to  the  balance  of  the  sanctuary.  My  person  must  be  tried  by 
Scripture  at  the  last  day,  for  my  everlasting  life  and  death ;  and 
shall  not  my  actions  be  squared  by  it  at  this  day  ?  How  sad  a 
bargain  should  I  make,  if  I  should  buy  my  own  bane !  What  a 
dreadful  trade  should  I  drive,  to  sell,  like  that  son  of  perdition, 
the  incomparable  Saviour  for  a  little  corruptible  silver  !  Is  that 
wealth  worth  getting,  which  will  make  way  for  eternal  want? 
Though  my  heaps  swell  never  so  much  by  unlawful  means,  yet  it 
is  but  like  the  swelling  of  the  dropsy,  a  presage  of  death.  0  my 
soul,  what  will  it  avail  thee  to  be  rich  here,  and  to  be  a  beggar 
hereafter,  and  that  for  ever  ?  Thou  pretendest  to  purity,  but 
thy  God  tells  thee  that  holiness  and  righteousness  are  like  husband 
and  wife,  joined  by  him  together,  and  none  may  part  them  asunder. 
Thou  art  unsound  in  all  thy  sacred  duties,  if  thou  art  unrighteous 
in  thy  civil  dealings.  When  the  unjust  dealer  is  cast  into  the 
unquenchable  fire,  what  will  become  of  the  great  professor  ? 
'  What  is  the  hope  of  the  hypocrite,  though  he  hath  gained,  when 
God  shall  take  away  his  soul  ? '  Job  xxvii.  8.  When  the  thief  is 
taken  and  carried  to  the  jail,  all  the  money  he  hath  stolen  is  taken 


Chap.  I.]  the  christian  man's  calling.  227 

from  him.  When  death  seizeth  thee,  and  sendeth  thee  to  the  prison 
of  hell,  all  thy  ill-gotten  goods  must  be  left  behind.  When  thou 
art  lost  eternally,  what  will  become  of  thy  unjust  gains  ?  Thy 
children  may  be  ranting  with  it  on  earth,  and  thou  art  roaring  for 
it  in  hell.  Ah,  what  dear  contracts  dost  thou  make,  to  sell  thy 
present  peace,  and  thy  future  endless  joy,  for  a  little  perishing 
pelf !  The  comfort  of  thy  life  now  consisteth  in  communion  with 
thy  God ;  but  he  that  saith  he  hath  fellowship  with  God,  and 
walketh  in  darkness,  is  a  liar,  1  John  i.  6.  Thy  God  hates  to 
taste  of  those  waters  which  run  out  of  such  musty  vessels  ;  much 
less  will  he  suffer  any  of  such  rotten  hearts,  and  stinking  breaths, 
to  draw  near  to  him  in  heaven,  '  Know  ye  not  that  the  unright- 
eous shall  not  inherit  the  kingdom  of  God  ? '  1  Cor.  vi.  9.  No 
such  cattle  shall  ever  come  into  the  celestial  court.  Unrighteous 
heathens  shall  be  shut  out  of  heaven,  and  surely,  then,  unrighteous 
Christians  shall  be  cast  into  the  lowest  hell.  Oh,  let  the  fear  of 
thy  God  ever  possess  thee,  that  the  love  of  this  world  may  never 
pollute  thee  !  Manifest  thy  love  to  thy  Saviour,  by  loving  thy 
neighbour  as  thyself.  Blessed  God,  who  lovest  righteousness  and 
hatest  iniquity,  the  scej)tre  of  whose  kingdom  is  a  righteous  sceptre, 
who  wilt  render  unto  every  man  his  righteousness,  and  who  hast 
appeared  to  me  by  that  grace  which  teacheth  me  to  deny  all  un- 
godliness and  worldly  lusts,  and  to  live  righteously  in  this  present 
evil  world,  let  thy  good  Spirit  fill  me  with  all  the  fruits  of  right- 
eousness. Do  thou  so  lead  me  in  the  paths  of  equity,  for  thy  name's 
sake,  that  I  may  follow  after  righteousness,  and  inherit  a  sure 
reward. 

I  wish  that  I  may  be  righteous  in  every  relation  wherein 
I  stand,  and  towards  all  persons  with  whom  I  deal,  that  I 
may  give  to  superiors  the  things  that  are  theirs,  to  inferiors 
the  things  that  are  theirs,  lest  by  denying  either  I  rob  all. 
My  God  is  no  respecter  of  persons,  but  just  in  all  his  ways,  and 
righteous  in  all  his  works.  When  shall  I  imitate  his  blessed 
Majesty  ?  He  tells  me,  '  Blessed  are  they  that  keep  judgment,  and 
he  that  doth  righteousness  at  all  times,'  Ps.  cvi.  3.  If  I  expect 
the  blessing  propounded,  I  must  mind  the  righteousness  enjoined, 
and  that  is  to  be  righteous  at  all  seasons.  0  my  soul,  what 
encouragement  hast  thou  to  do  justly  upon  all  occasions ! 
Thy  righteousness  shall  have  a  large  recompense.  Thy  chil- 
dren may  fare  the  better  :  '  The  just  man  walketh  in  his  in- 
tegrity, and  his  children  are  blessed  after  him,"  Prov.  xii.  7 ; 
nay,  thy  whole  family.     The  voice  of  joy  and  salvation  is  in  the 


228  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

tabernacle  of  the  righteous.  Whereas  thou  mayest  fear  that  thy 
plain  dealing  may  bring  thee  and  thine  to  poverty,  thou  hast  his 
promise,  that  he  will  make  the  habitation  of  thy  righteousness 
prosperous,  Job  A'iii.  6.  Above  all,  thou  thyself  wilt  have  the 
greatest  solace.  Thy  righteousness  shall  answer  for  thee  in  time  to 
come ;  and  whereas  the  dishonest  wealth  of  others  is  a  corroding 
worm  to  gnaw  their  consciences,  thy  justice  will  afford  thee  present 
comfort.  '  In  the  transgression  of  an  evil  man  there  is  a  snare  ; 
but  the  righteous  doth  sing  and  rejoice,'  Prov.  xxix.  6.  Ah,  who 
would  not  sow  righteousness,  when  he  shall  certainly  reap  so  much 
mercy  !  Though  others,  as  if  they  had  pitchy  hands,  take  to  them- 
selves whatsoever  they  touch,  to  the  defiling  of  their  own  souls,  and, 
like  whirlpools,  suck  in  all  that  comes  near  them,  to  their  own  de- 
struction, do  thou  mete  out  all  thy  dealings  by  that  royal  measure : 
'  Whatsoever  thou  wouldst  that  men  should  do  to  thee,  do  the 
same  to  them ;  for  this  is  the  law  and  the  prophets."  When 
thou  art  buying  or  selling,  or  about  any  bargain  with  thy  neigh- 
bour, reflect  upon  thyself :  Would  I  be  glad  to  be  thus  dealt  with  ? 
Were  I  in  this  man's  case,  would  I  be  willing  that  he  should  serve 
me  as  I  serve  him  ?  Am  I  as  plain-hearted,  as  true,  as  just  in  my 
carriage  towards  him,  as  I  would  desire  him  to  be  in  his  trading 
with  me  ?  Would  I  be  contented  to  be  defrauded  ?  Should  I 
take  it  well  to  be  defamed  ?  Is  this  action  of  mine  such  as  I  could 
be  contented  to  receive  the  like  ?  Do  I  in  this  business  love  my 
neighbour  as  myself  ?  Lord,  who  hast  promised  that  the  righteous 
shall  be  had  in  everlasting  remembrance  in  this  world,  and  shall 
shine  as  the  sun  in  the  other  world,  and  who  hast  put  the  un- 
righteous, and  lovers  of  themselves,  in  the  front  of  that  black  list 
which  is  for  the  unquenchable  fire,  2  Tim.  iii.  2,  do  thou  deliver  me 
out  of  the  hands  of  mine  enemies,  that  I  may  serve  thee  in  holiness 
and  righteousness  all  the  days  of  my  life,  Luke  i.  75. 

I  wish  that  I  may  mind  righteousness  in  my  words,  as  well  as  in 
my  works,  and  not  dare  to  hide  deceitful  and  foul  intentions  under 
fair  and  fawning  expressions.  To  say  what  is  true,  and  to  be  true 
to  what  I  say,  is  the  property  of  a  true  Christian.  My  God  is  a 
God  that  cannot  lie,  Titus  i.  2  ;  his  people  are  a  people  that  will 
not  lie,  Isa.  Ixiii.  8.  If  I  therefore  be  found  a  liar,  how  unlike 
am  I  both  to  God  and  his  people.  '  Lying  lips  are  an  abomination  to 
the  Lord,  but  they  that  deal  truly  are  his  delight,'  Prov.  xii.  22. 
Though  lying  lips  may  be  perfumed  with  sweet  words  to  men,  yet 
God  smells  the  stench,  and  loatheth  the  ill  savour  of  those  rotten  in- 
wards whence  they  proceed.    And  though  truth  may  beget  hatred 


Chap.  I.]  the  christian  man's  calling.  229 

from  men,  such  sweet  breath  is  his  love  and  delight.  He  is  the 
God  of  truth  ;  his  law  is  the  truth,  Ps,  cxix.  142 ;  his  gospel 
is  the  word  of  truth,  Col,  i.  5  ;  his  Son  is  the  true  and  faithful 
witness,  Rev.  iii.  14.  Oh  that  truth  of  heart,  truth  of  words,  and 
truth  in  deeds,  may  be  all  in  me,  which  are  so  agreeable  to  the 
true  God,  and  so  acceptable  to  the  God  of  truth  !  Can  that  tongue 
lie  so  loud  to  men,  which  even  now  called  so  loud  on  God  ?  Shall 
those  hands  be  filching  in  my  neighbour's  pocket,  which  were  so 
lately  lifted  up  to  heaven  in  prayer  ?  Is  my  speech  given  me  for 
my  glory,  and  shall  it  be  the  drivelling  of  a  devil,  that  father  of 
lies  ?  Lord,  let  me  in  all  my  dealings  choose  rather  to  be  a  loser 
than  a  liar ;  and  let  that  be  my  character  which  thou  hast  given  of 
the  citizens  of  Zion,  that  I  may  never  lift  up  my  soul  to  vanity,  nor 
swear  deceitfully,  but  walk  uprightly,  work  righteousness,  and 
speak  the  truth  in  my  heart,  Ps.  xxiv,  3,  and  xv.  2. 

I  wish  that  I  may  be  courteous,  as  well  as  righteous,  towards  all 
with  whom  I  converse.  Humanity  is  a  debt  which  I  owe  to  all 
mankind  ;  why  should  I  therefore,  as  some  proud  men,  dam  up  and 
contract  my  civility  into  so  narrow  a  compass,  that  it  shall  swell  into 
flattery  towards  my  superiors,  and  not  suffer  one  drop  to  descend 
towards  inferiors  !  I  would  not,  as  formalists  in  fashion  of  habits 
or  outward  vesture,  discover  the  lightness  of  a  carnal  mind ;  nor 
like  hypocrites,  by  composed  actions,  or  artificial  gesture,  manifest 
the  looseness  of  a  frothy  spirit ;  but  as  a  prudent,  yet  serious  Chris- 
tian, be  so  affable  in  my  carriage,  that  I  may  be  the  more  accept- 
able in  my  counsel  for  the  good  of  others'  souls.  Humanity  doth 
cast  a  lustre  to  attract  the  eyes  and  hearts  of  others.  Courtesy  is 
commendable,  and  an  adorning  adjunct  to  sanctity.  Holiness  is 
honoured  by  the  attendance  of  this  handmaid.  Grace  is  rendered 
more  lovely,  when  it  is  accompanied  with  a  kind  nature.  It  is  pity 
that  jewel  should  not  ever  be  in  thi-s  soft  velvet  cabinet. '  One  end  of 
my  trading  must  be  to  commend  to  others  the  excellency  of  spiritual 
wares,  and  to  encourage  them  to  buy  the  truth ;  but  if  my  behaviour 
be  morose  and  unkind,  I  shall  fright  men  from  being  my  customers, 
and  inflict  on  myself  part  of  Nebuchadnezzar's  penalty — separate 
myself  from  amongst  men,  by  forcing  them  to  withdraw  from  me. 
If  my  language  be  fierce,  and  my  looks  frowning,  I  may  deter  men 
from  my  company,  but  shall  never  allure  them  to  Christ.  Where 
the  carriage  is  sour  and  pouting,  the  counsel  will  never  be  sweet  and 
prevalent.  Oh  that  I  might  never  disadvantage  religion  by  any 
rugged  disposition,  but  by  the  kindness  of  my  nature  may  do  a 
real  kindness  to  grace,  and  become  all  things  to  all  men,  if  by  any 


230  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

means  I  might  save  some.  Yet  I  would  not  be  so  courteous  to 
others,  as  to  be  discourteous  to  myself ;  I  mean,  be  so  courteous 
to  sinners,  as  to  comply  with  them  in  their  sins.  It  is  far  better 
that  the  world  should  count  me  uncivil,  than  the  Lord  should 
esteem  me  ungodly.  Let  me  be  an  enemy  to  their  corruptions, 
when  I  shew  myself  most  friendly  to  their  persons,  and  never  be 
so  much  a  courtier  as  to  forget  that  I  am  a  Christian.  Lord,  who 
hast  commanded  thy  people  to  be  kindly  affected  one  towards  an- 
other, teach  me  to  shew  the  true  affection  of  my  heart  in  the 
kindness  of  my  tongue  and  hand.  Courtesy  is  as  salt,  and  drieth 
up  these  ill-humours  which  are  distasteful  to  others,  and  will  make 
my  counsel  the  more  savoury.  Thine  angels  themselves  used  salu- 
tations in  their  occasional  converses  with  mortals.  Give  me  to  do 
thy  will  on  earth,  as  it  is  done  by  those  noble  courtiers  in  heaven  ;  for 
I  believe  that  they  were  in  heaven  when  they  were  discoursing  with 
thy  chosen  on  earth.  Grant  me  so  much  gracious  good  manners,  as 
by  my  prayers  to  send  the  next  man  I  meet,  even  all  I  deal  with,  to 
thee.  Let  me  bestow  the  alms  of  some  hearty  ejaculation,  as  well  as 
the  outward  expressions  of  The  Lord  he  with  you,  upon  them.  Yea, 
let  me,  for  thy  sake,  be  kind  and  gentle  to  all  men,  that  I  may 
draw  them  to  thyself :  yet  suffer  me  not  to  be  so  friendly  in  my 
words,  as  to  have  fellowship  with  any  in  their  wickedness,  but  help 
me  to  dispense  even  my  civilities  by  a  standard  measure,  lest  what 
I  intend  as  shy  net  to  take  other  souls,  prove  Satan's  trap  to  catch 
mine. 

I  wish  that  I  may  be  both  so  just  as  not  to  offer  injuries  to 
others,  and  also  so  meek  as  to  suffer  with  patience  what  others 
offer  to  me.  The  world  will  never  leave  its  old  haunt  of  persecut- 
ing them  that  are  holy  ;  it  is  natural  for  wolves  to  hate  and  devour 
sheep.  If  I  were  of  the  world,  I  should  be  one  of  its  darlings,  for 
the  world  loveth  its  own.  My  "God  hath  called  me  from  it,  and 
chosen  me  out  of  it,  therefore  it  hates  me.  I  need  not  marvel  at 
its  malice,  when  it  did  spit  its  venom  at  the  author  of  its  being, 
and  took  away  life  from  him  who  gave  life  to  it.  The  servant  is 
not  above  his  master,  nor  must  the  disciple  look  to  fare  better  than 
his  Lord.  If  the  soft  pillow  of  meekness  be  not  laid  on  my  back,  I 
shall  never  bear  the  burdens  of  their  calumnies  and  cruelties  with 
the  least  comfort ;  what  pain  doth  such  vinegar  cause  when  it 
meets  with  the  raw  wound  of  an  impatient  spirit !  The  more  mad 
the  world  is,  the  more  meek  I  had  need  to  be,  if  I  would  enjoy 
myself ;  besides,  there  may  be  fallings  out  amongst  the  best  friends. 
Good  men  are  not  all  of  the  same  stature,  nor  all  of  the  same 


Chap.  I.]  the  christian  man's  calling.  23T 

temper  ;  some  are  like  broken  bones — if  but  touched,  they  fret  and 
fling.  How  full  are  some  of  jealousies  and  suspicions,  which  would 
soon  be  increased  by  my  passions  ;  and  that  spark  which  might  be 
extinguished  by  my  lenity,  is  blown  into  a  flame  by  my  fury. 
Some  are  sickly  and  in  constant  pain,  others  are  under  some  smart- 
ing providence  ;  some  offend  me  upon  mistake,  and  though  others 
should  do  it  out  of  malice,  yet  even  they  also  call  for  my  pity  more 
than  my  passion.  The  best  have  need  of  pardon  from  man  as  well 
as  God,  and  shall  I,  who  want  it  more  than  others,  not  allow  it  to 
others  ?  Alas  !  what  harm  do  I  get  by  others'  heats  ?  The  air 
when  beaten  is  not  injured,  no,  not  so  much  as  divided,  but  returns 
to  its  place,  and  becomes  thicker  than  before.  The  sharpest  words 
cannot  wound  me,  if  I  do  not  put  my  hand  to  the  weapon.  All 
those  tongue-squibs  of  reproach  which  the  malevolent  world  throw 
at  me,  will  go  out  alone,  and  die  of  themselves,  if  I  do  not  revive 
them.  My  well-grounded  patience  will,  as  a  walking-staff,  preserve 
me  from  many  a  fall  whilst  I  travel  in  rugged  ways. 

The  distracted  world  indeed  judgeth  him  the  bravest  fellow  that 
will  not  pocket  up  the  least  affronts  ;  but  the  wisest  man  that  ever 
was,  nay,  the  only  wise  God,  tells  me,  '  The  patient  in  spirit  is 
better  than  the  proud  in  spirit,'  Eccles.  vii.  3.  0  my  soul,  whom  wilt 
thou  believe  ? — the  world,  that  long  since  hath  lost  its  wits,  and 
must  ere  long,  for  its  frenzy,  be  fettered  with  the  chains  of  ever- 
lasting darkness  in  the  bridewell  of  the  bottomless  pit,  or  that 
God  to  whom  angels  themselves  are  comparative  fools.  Job  iv.  18. 
Oh  be  not  hasty  to  be  angry  !  for  anger  resteth  in  the  bosom  of  fools, 
Eccles.  vii.  4.  What  a  fool  art  thou  to  break  thy  own  bones,  to  give 
another  a  smart  blow  !  A  furious  man  is  like  Tamar,  who,  to  be 
revenged  of  her  father-in-law,  defiled  him  and  herself  with  incest. 
Revenge  is  a  thief  that  steals  away  a  man's  estate  from  the  lawyers. 
It  is  of  the  nature  of  the  viper,  and  eats  out  the  bowels  of  that 
wealth  which  gave  it  birth.  What  a  fool  am  I  to  defame  myself ! 
That  rancour  and  spleen  which  I  spit  at  others,  is  like  his  that  spits 
against  the  wind,  driven  back  into  my  own  face,  to  the  besmear- 
ing of  my  credit  amongst  all  that  are  judicious.  What  a  fool 
am  I  to  destroy  my  own  grace,  my  own  peace  I  What  flowers  of 
holiness  will  grow,  where  such  locusts  abound  ?  what  fruits  of 
righteousness  can  thrive  in  such  a  scorching  climate  ?  what  good 
work  can  be  done  within-doors  if  the  house  be  in  a  flame  ?  How 
unfit  is  a  man  in  a  passion  to  go  to  God  in  prayer  ?  surely  no 
more  than  a  person  that  comes  reeking  and  sooted  from  a  kiln  is 
for  the  presence  of  his  prince.     I  must  not  expect  to  meet  God  in 


232  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

a  duty,  if  my  spirit  be  in  a  fury.  A  righteous  man  fallen  down 
before  the  wicked  is  like  a  troubled  fountain,  Prov,  xxv.  26.  I 
seldom  fall  down  more  foully  before  wicked  men,  than  when  I 
render  reviling  for  reviling,  and  revenge  for  revenge  ;  but  then  how 
unfit  am  I  to  fall  down  in  holy  duties  before  my  God,  for  I  am  as  a 
troubled  fountain ;  and  if  men  will  not  drink  of  the  water  of  a 
fountain,  though  in  itself  pure  and  wholesome,  when  it  is  troubled 
and  muddy,  can  I  think  that  my  God  will  drink  of  that  vessel  that 
runs  thick.  Oh  that  I  might  never,  because  others  are  my  enemies 
in  defaming  me,  become  my  own  enemy,  in  defiling  my  own  soul, 
and  hindering  it  of  that  comfort  which  it  might  have  in  divine 
communion.  Lord,  who  art  the  God  of  peace,  let  me  be  known 
to  be  one  of  thine,  by  being  a  son  of  peace  ;  enable  me  to  pass  on, 
like  a  wise  traveller,  in  the  way  of  thy  commandments,  and  not  to 
be  stirred  at  the  barking  of  those  dogs  that  pursue  me  with  open 
mouth.  My  confident  neglect  will  soonest  make  them  quiet ;  let 
me  never  break  the  peace  but  in  the  quarrel  of  truth.  Give  me, 
for  peace  sake,  sometimes  to  part  with  my  right,  but  never  with 
my  righteousness.  Let  the  same  mind  be  in  me  which  was  in  Christ 
Jesus  ;  teach  me  from  him  to  be  meek  and  lowly  in  heart,  and  yet 
to  be  eaten  up  with  the  zeal  of  thy  house.  Make  me  willing  to 
suffer,  but  not  to  have  thy  name  suffer.  Grant  me  to  follow  peace 
with  all  men,  and  holiness.  Oh  bestow  on  me  that  wisdom  from 
above,  which  is  first  pure,  then  peaceable,  gentle,  and  though 
hardly  provoked,  yet  easy  to  be  entreated. 

I  wish  that  those  beautiful  childi-en  of  righteousness,  courtesy, 
and  meekness  in  my  carriage,  may  have  the  Spirit  of  God  for  their 
parent ;  I  mean,  that  the  fear  of  my  God  may  be  the  principle  from 
which  they  flow.  I  shall  lose  the  race,  how  well  soever  1  run,  if  I 
do  not  set  out  at  the  right  place.  Men  look  only  to  my  practices, 
and  accordingly  judge  of  my  principle  ;  if  my  life  be  without  fault, 
their  charity  tells  them  that  my  heart  is  without  fraud.  But  God's 
eye  is  on  my  principle,  and  accordingly  he  judgeth  of  my  practices  ; 
if  my  affections  be  not  gracious,  he  knoweth  that  my  actions  cannot 
be  righteous.  My  God  knoweth  me  through  and  through  ;  he 
spieth  the  rottenness  and  crawling  vermin  that  are  in  the  bowels  of 
a  painted  sepulchre.  If  I  be  like  a  peach,  with  a  craggy  stone  in 
my  heart,  under  the  cover  of  a  velvet  coat,  he  understandeth  it  al- 
together. I  may  cozen  the  dark  eyes  of  men,  who,  when  they  be- 
hold the  inoifensiveness  of  my  life,  and  the  height  of  my  profession, 
are  ready  to  cry  out  of  me,  as  Samuel  of  Eliab,  when  he  saw  the 
comeliness  of  his  countenance,  and  the  height  of  his  stature, '  Surely 


Chap.  I.]  the  christian  man's  calling.  _    233 

the  Lord's  anointed  is  before  him,'  1  Sam.  xvi.  6,  7.  But  I  cannot  de- 
ceive God  ;  he  seeth  not  as  man  seeth  ;  for  man  looketh  on  the  out- 
ward appearance,  but  the  Lord  looketh  on  the  heart.  Alas !  if  I  have 
no  more  to  shew  for  my  title  to  heaven  than  a  fair  outside,  what  have 
I  more  than  a  hypocrite,  nay,  than  some  heathen  !  A  few  flourishes 
in  a  paper  or  parchment  is  but  a  poor  evidence  for  an  inheritance. 
How  many  be  there  in  the  world,  who,  as  some  revelling  gallants, 
by  their  gay  clothes,  and  gaudy  attire,  speak  that  they  are  worth 
thousands,  when  they  have  not  a  penny  in  their  pockets  ;  who,  by 
their  outward  conversations,  seem  to  be  rich  in  grace,  when  indeed, 
like  Laodicea,  they  are  poor  and  miserable,  and  blind  and  naked  ! 
Oh  that  all  my  fruits  of  righteousness  might  grow  upon  the  root  of 
holiness,  and  spring  from  a  renewed  nature  !  Then,  and  not  till  then, 
they  will  be  acceptable  to  my  Saviour ;  then  my  beloved  will  come 
into  his  garden  and  eat  his  pleasant  fruits.  I  would  be  mindful  of 
these  moral  duties,  because  my  God  commandeth  them,  and  as 
knowing  that  I  cannot  be  religious  if  I  be  not  righteous.  ' 
Though  the  sensitive  soul  may  be  without  the  rational,  as  in  beasts, 
yet  the  rational  soul  is  never  without  the  sensitive.  Though  right- 
eousness towards  men  may  be  without  holiness,  yet  holiness  before 
God  is  never  without  righteousness  before  men.  Lord,  thou  ex- 
pectest  and  commandest  that  I  should  act  both  for  thee,  and  from 
thee ;  thou  vainest  the  vessel,  not  by  the  ballast  of  a  few  good  ac- 
tions, which  a  heathen  may  gather  up  at  any  port,  but  by  the 
freight  of  a  sanctified  heart,  which  is  peculiar  to  thy  chosen.  Let 
my  obedience  to  the  second  table  arise  from  my  conscience  of  the 
first  table ;  that  whilst  the  righteous,  friendly,  and  meek  carriage 
of  others,  that  runneth  along  amongst  those  with  whom  they  con- 
verse, is  little  better  than  puddle  water  in  thine  esteem,  because  it 
proceedeth  from  the  sinks  of  their  natural  and  defiled  hearts,  jus- 
tice may  not  only  in  my  actions  run  down  like  water,  and  meek- 
ness in  my  conversation  like  a  mighty  stream,  but  be  so  fed  with, 
and  flow  from,  the  spring  of  thy  Holy  Spirit  dwelling  in  my  heart, 
that  it  may  be  delightful,  and  of  worth  in  thy  sight. 

I  wish  that  I  may  design  somewhat  for  my  God  in  all  my  deal- 
ings with  men,  and  carry  myself  the  more  sweetly  and  circumspectly, 
that  I  may  gain  their  affections,  and  thereby  win  them  to  the 
greater  love  and  liking  of  religion.  Christianity  is  my  calling,  and 
wherever  I  go,  my  duty  bindeth  me  to  be  always  furthering  it.  It 
was  one  article  which  I  sealed  to,  when  I  first  entered  myself 
Christ's  servant,  to  endeavour  the  making  others  proselytes  to  his 
service  ;  and  if  I  neglect  it,  I  am  unfaithful  to  my  Master,  and  for- 


234  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  III. 

feit  my  indenture.  My  pattern  may  witk  some  be  very  prevalent. 
If  I  shine  with  a  virtuous  life,  I  am  as  a  lighthouse  set  by  the  sea- 
side, whereby  mariners  sail  aright,  and  avoid  dangers  ;  but  if  I  pre- 
tend high,  and  walk  loosely,  as  a  false  lantern,  I  shipwreck  those 
that  trust  me.  My  holy  life  is  a  good  lecture  of  holiness  to  others, 
which,  if  written  in  a  fair  character,  will  invite  those  with  whom  I 
converse,  both  to  read  it,  and  to  learn  it ;  my  advice  may  to  others 
be  very  advantageous.  If  in  the  morning  I  sow  the  seed  of  some 
savoury  counsel,  and  in  the  evening  withhold  not  my  hand,  though 
carnal  reason  tells  me  it  is  cast  away  upon  barren  earth,  which  will 
make  no  return,  yet  my  God  can  cause  it  to  spring  up  richly. 
Possibly  other  particular  callings  may  depend  on  mine,  and  there- 
by many  persons  for  their  livelihoods,  under  God,  on  me;  now 
what  an  opportunity  of  doing  them  good,  of  serving  my  Lord,  and 
of  furthering  my  own  account,  is  put  into  my  hands  \  How  willing 
are  those  who  have  their  dependence  on  me,  to  model  themselves 
to  such  a  form  as  will  best  suit  my  temper !  Thougli  they  are  as 
hard  as  rocks  to  others,  they  are  as  soft  as  wax  to  me ;  and  shall 
not  I  labour  to  imprint  the  image  of  my  God  upon  them  !  Oh  that, 
by  those  cords  which  bind  their  civil  interest,  I  might  draw  them 
to  a  consideration  of  their  spiritual  estates,  and  let  them  know  that 
there  is  but  one  way  of  approving  themselves  to  God  and  me  ! 
How  false  am  I,  if  I  do  not  improve  the  ground  I  have  got  in  the 
hearts  or  hands  of  any  for  the  honour  of  my  Master  !  Enlightened 
souls  are  all  liberal  to  disperse  their  rays  for  the  good  of  others. 
How  busy  are  most  men  to  propagate  that  quality  which  is  predo- 
minant in  them  !  The  scholar  would  have  his  companion  learned, 
the  courtier  his  associate  handsome  in  his  carriage,  the  soldier  his 
comrade  valiant;  and  shall  not  I  endeavour  that  my  friends  be 
virtuous  ?  Nay,  how  diligent  are  the  devil's  agents  to  spread  the 
poison  of  vice  amongst  all  with  whom  they  converse  !  Though 
they  find  sin  already  thriving,  yet  they  think  it  not  enough  to 
nourish  those  ill  weeds  which  grow  so  fast  of  themselves,  but  even 
sow  new  seeds  of  oaths,  and  cozening,  and  profaneness,  as  if  their 
mutual  commerce  did  oblige  them  to  diffuse  their  venom  to  each 
other,  and  as  if  it  were  a  dishonour  to  the  tradesman  to  go  to  hell 
without  his  customers  and  chapmen.  0  my  soul !  dost  thou  not 
blush  at  thy  own  backwardness  in  bringing  souls  to  thy  God,  when 
the  emissaries  of  hell  are  so  forward  ?  Do  they  devise  wickedness 
continually  ?  Prov.  vi.  14 ;  search  out  iniquity ;  yea,  accom- 
plish a  diligent  search  ?  Ps.  Ixiv.  6  ;  leave  no  means  untried,  no 
ways  unattempted,  but  study  and  search  narrowly  for  fit  seasons, 


Chap.  I.]  the  christian  man's  calling.  235 

when  they  may  convey  their  infections  to  others,  and  communicate 
their  plague-sores  with  the  greatest  success  ?  and  wilt  not  thou,  as 
a  liberal  man,  devise  liberal  things,  sit  down  and  contrive  how 
thou  mayest  give  counsel  to  poor  sinners,  administer  comfort  to 
poor  saints,  to  the  best  advantage  of  their  souls  ?  Shall  Satan  go 
about,  seeking  whom  he  may  devour,  and  wilt  not  thou  go  about 
seeking  whom  thou  mayest  recover  out  of  the  snares  of  the  devil  ? 
Though  grace  sets  bounds  to  thy  conscience,  yet  it  doth  not  to  the 
love  of  thy  God.  If  the  love  of  thy  God  be  without  limits,  will 
not  thy  desires  and  endeavours  to  exalt  him  be  as  large  ?  It  is  his 
favour  to  trust  thee  with  any  talents  for  his  honour.  Opportunities 
of  doing  him  service  (which  now  and  then  he  affordeth  thee)  are 
precious ;  the  stump  of  time  remaineth,  when  the  branches  of  op- 
portunity are  lopped  off.  In  times  of  scarcity,  men  j^ick  up  all  the 
grains  of  corn,  that  none  be  lost ;  he  that  in  a  dearth  gives  his  corn 
to  his  beasts,  is  himself  a  brute. 

Seasons  for  the  advancement  of  thy  Saviour,  and  the  soul-advan- 
tage of  thy  brother,  are  rare,  and  wilt  thou  throw  them  away  upon 
vain  talk  and  needless  toys  ?  David  could  say.  Is  there  none  left 
of  the  house  of  Saul,  to  whom  I  may  shew  kindness  for  Jonathan's 
sake  ?  And  mayest  not  thou  say.  Is  there  none  left  of  the  house- 
hold of  faith,  or  belonging  to  it,  though  now  aliens  from  it,  to 
whom  I  may  shew  kindness  for  Jesus'  sake  ?  Ah,  Lord !  whence 
is  it  that  my  soul  is  so  backward  in  sending  beggars  to  thy  gate  ? 
Am  I  ashamed  to  let  the  world  know  how  much  I  am  indebted, 
and  what  bountiful  alms  I  have  there  received  ?  Art  thou  so  bad 
a  Master  that  I  should  blush  to  tell  others  to  whom  I  belong,  or 
afraid  that,  if  I  should  commend  thee  to  them,  and  send  them  to 
thee,  they  would  find  me  false  ?  Surely  to  sit  at  thy  feet,  and  to 
wait  at  thy  gate,  is  infinitely  more  honourable  and  comfortable  than 
to  sit  on  the  highest  worldly  throne,  and  to  be  waited  on  by  the 
greatest  earthly  princes.  What,  then,  are  the  fetters  that  hinder 
me  from  running  to  invite  others  to  thy  gospel  feast  ?  Do  I  fear 
that  thy  house  will  not  hold  us  all,  or  that  the  inheritance  of  thy 
saints,  being  divided  amongst  so  many,  the  lesser  share  will  fall  to 
me  ?  No,  I  believe  that  in  my  Father's  house  are  many  mansions, 
that  there  is  room  enough  and  to  spare  for  all  thy  righteous  ones, 
and  that  my  sight  of  thee,  the  true  Sun,  will  never  be  the  less 
pleasing  and  refreshing  though  millions  of  worlds  should  enjoy 
thee.  If  ever  it  be  true,  it  will  be  there,  The  more  the  merrier. 
An  innumerable  company,  which  all  thy  creatures  cannot  number, 
may  draw  water  with  joy  out  of  the  well  of  salvation,  and  yet  there. 


236  THE  CHRISTIAN  MAn's  CALLING.  '  [PaRT  III. 

not  be  one  drop  the  less.  Where  still  is  the  fault  that  I  am  so 
unfruitful,  and  do  not  encourage  others  to  enter  themselves  in  thy 
family  ?  Am  I  the  fig-tree  which  thou  hast  cursed,  and  said  to, 
Never  fruit  grow  on  thee  more  ?  or  is  it  not  rather  my  wicked 
heart  of  unbelief  that  tells  me,  Godliness  is  grown  with  most  but 
a  dead  commodity,  and  if  I  offer  to  put  it  into  my  chapman's  hands, 
my  own  wares  will  go  off  the  worse  ?  How  often  hath  it  suggested 
to  me,  that  to  commend  truth  to  my  customers  will  be  the  way  to 
lose  my  trade ;  that  I  must  not  follow  holiness  too  close  at  the 
heels,  lest  it  dash  out  my  brains ;  that  it  is  to  no  purpose  to 
persuade  men  to  godliness,  and  that  I  do  but  lose  my  labour  in 
all  my  counsels  and  admonitions  to  others  !  This  unbelief.  Lord, 
is  the  traitor  which  is  such  an  enemy  to  the  crown  and  sceptre  of 
thy  dear  Son.  Oh,  let  it  please  thy  Majesty  to  execute  it  speedily ! 
Why  should  this  worm  lie  gnawing  at  the  root,  and  hinder  my  soul 
from  glorifying  thee,  by  bringing  forth  much  fruit  ?  Is  not  my 
soul  a  vine  of  thine  own  planting  ?  Thou  broughtst  her  out  of 
Egypt,  a  state  of  bondage  and  slavery  to  sin  and  Satan,  and  she  is 
come  up  from  the  wilderness,  leaning  upon  her  beloved.  Why 
doth  this  boar  of  the  wood  waste  her,  and  this  wild  beast  of  the 
field  devour  her,  even  this  evil  heart  of  unbelief,  whereby  she 
departs  away  from  the  living  God?  Return,  I  beseech  thee,  0 
God  of  hosts ;  loob  down  from  heaven,  and  behold,  and  visit  this 
vine  ;  fence  it  by  thine  almighty  power,  prune  it  by  thy  providence, 
water  it  with  the  showers  of  thy  grace,  and  so  quicken  it  with  the 
beams  of  thy  favour  that  it  may  bring  forth  much  fruit  to  thy 
glory.  ^ 

I  wish  that  I  may,  like  Enoch,  walk  so  with  my  God  in  all  my 
actions,  whilst  I  walk  amongst  men,  that  in  thy  good  time  my  soul 
may  be  translated,  and  I  may  not  see  death,  either  as  the  wicked 
in  this  world  do,  with  terror,  or  as  the  damned  in  the  other  world 
do,  in  torment,  to  their  everlasting  woe.  Lord,  thou  art  Jehovah 
Tsidkenu,  the  Lord  my  righteousness ;  be  pleased  to  clothe  my 
person  with  the  robe  of  thy  Son's  imputed  righteousness,  that  my 
nakedness  may  not  appear  before  men  and  angels,  to  my  eternal 
shame;  let  all  my  actions  be  covered  with  the  garment  of  thy 
Spirit's  imparted  righteousness,  that  they  may  be  acceptable  and 
amiable  in  thine  eye.  Let  thy  grace  so  fill  my  heart  that  godliness 
may  be  visible  in  my  hands,  and  I  may  thereby  draw  others  towards 
heaven.  Thou  hast  said.  Behold,  I  make  all  things  new;  what 
wilt  thou  then  do  with  this  old  corrupt  nature  of  mine  ?  Oh,  re- 
new that,  or  nothing  will  be  new  to  my  comfort.     0  God,  create  a 


Chap.  I.]  the  christian  man's  calling.  237 

clean  heart,  and  renew  a  right  Spirit  within  me.  I  know  the  time 
will  come  that  thou  wilt  create  new  heavens  and  new  earth,  wherein 
shall  dwell  righteousness.  My  body  is  the  earth,  and  my  soul  is 
the  heaven  which  thou  hast  already  made ;  but  might  thy  servant 
prevail  with  thy  Majesty  to  create  my  soul  thy  new  heavens,  and 
my  body  thy  new  earth,  wherein  may  dwell  righteousness,  how 
infinitely  should  I  be  bound  to  thy  distinguishing  mercy !  Thy 
hands  have  made  me  and  fashioned  me  ;  oh  give  me  understand- 
ing, that  I  may  keep  thy  commandments !  Were  my  soul  be- 
spangled with  the  glorious  stars  of  thy  graces,  and  my  body  em- 
broidered and  curiously  wrought,  so  as  to  be  the  temple  of  thy 
Spirit,  then  indeed  thou  mightst  reflect  upon  what  thou  hadst 
made  with  complacency ;  for,  behold,  it  would  be  very  good.  Hast 
thou  not  made  the  great  world  for  man,  and  the  little  world,  man, 
for  thyself  ?  When  shall  I  be  so  pure  as  to  invite  thy  presence, 
and  so  sanctified  as  to  be  set  apart  from  all  others,  and  to  be  only 
for  thy  service  ?  Oh,  make  it  appear  that  I  am  thy  workmanship, 
created  in  Christ  Jesus  unto  good  works,  which  thou  hast  before 
ordained  that  I  should  walk  in  them.  If  thou  pleasest  to  set  forth 
this  heaven  and  earth,  this  little  epitome  of  the  creation,  in  a  new 
edition,  I  know  it  would  be  done  in  so  fair  a  character  as  to  de- 
light thine  eyes,  and  to  ravish  the  hearts  of  all  that  behold  it.  It 
is  confessed  the  copy  was  perfect  when  it  came  out  of  thy  hands  ; 
there  was  no  unrighteousness  or  impatience,  not  the  least  blot  or 
blemish  in  it ;  but  my  parents,  who  transmitted  the  book  to  the  world, 
through  their  unfaithfulness,  filled  it  from  the  beginning  to  the  end 
with  errors.  Adam  begat  a  son  in  his  own  likeness,  after  his  image. 
Gen.  V.  3.  The  first  sheet  went  off  the  press,  through  his  cursed 
falseness  and  negligence,  imperfect,  and  full  of  faults,  and  the  many 
millions  that  followed  have  still  retained  the  same  defects.  Yet, 
Lord,  since  thy  Son  was  at  the  cost  of  a  new  impression,  let  it 
please  thee,  for  his  sake,  to  be  at  the  pains  of  correcting  this 
volume  so  effectually,  that  those  who  look  into  it  may  read  right- 
eousness, courtesy,  meekness,  faith,  humility,  patience,  heavenly- 
mindedness,  printed  in  so  large  a  letter,  free  from  the  former  errors, 
that  they  may  so  like  it  as  to  embrace  and  imitate  it.  Oh  then  I 
shall  be  assured  that,  at  the  general  resurrection,  when  thy  last 
hand  shall  pass  on  me,  and  I  shall  be  published  in  the  newest  and 
last  edition,  none  of  those  blots  and  blurs  wherewith  I  have  defiled 
it  shall  be  found  in  it,  but  thy  image  shall  be  printed  on  me  in 
such  a  lovely  character,  and  in  so  perfect  a  manner,  that  thou  wilt 
delight  in  me,  and  I  in  thee,  for  ever  and  ever  !     Amen. 


238  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 


CHAPTER  II. 

Hoiv  Christians  may  exercise  themselves  to  godliness  in  the  choice 
of  their  companions. 

Secondly,  Thy  duty  is,  to  make  religion  thy  business,  and  to 
exercise  thyself  to  godliness,  in  relation  to  thy  company.  Man, 
saith  the  great  philosopher,  is  ^coov  ttoXltlkov,  nature's  good-fellow 
— as  one  Englisheth  it,  A  creature  in  love  with  company. i  Cosmo- 
graphers  observe,  that  the  farthest  islands  of  the  world  are  so  seated, 
that  there  is  none  so  remote,  but  that  from  some  shore  of  it  another 
island  or  continent  may  be  discovered,  as  if  nature  hereby  invited 
countries  to  mutual  commerce.  God  never  intended  that  the 
world  should  be  a  wilderness,  nor  the  chief  inhabitants  thereof,  as 
barbarous  beasts,  to  live  alone,  lurking  in  their  dens.  Monks,  and 
nuns,  and  hermits,  who,  under  pretence  of  sanctity,  sequester  them- 
selves from  all  society,  are  so  far  from  more  holiness,  and  being 
better  Christians,  than  others,  that  they  seem  to  have  put  off  the 
very  human  nature,  and  not  to  be  so  much  as  men.  Unclean,  nasty 
persons,  love  to  be  always  private,  and  by  their  good  will,  would 
neither  see,  nor  be  seen  of  others.  Birds  of  prey  fly  always  alone, 
and  ravenous  brutes  come  not  abroad  till  others  are  retired,  Ps.  civ. 
23.  Our  very  senses  speak  that  God  would  have  us  sociable  ;  nay, 
it  is  the  natural  voice  of  our  tongues  ;  for  our  speech,  and  hearing, 
and  sight,  would  be  in  a  great  degree  lost,  and  our  Maker's  end  in 
giving  us  those  organs  and  instruments  for  converse  much  frus- 
trated, if  every  man  should  immure  himself  in  his  own  cell.  The 
graces  and  spiritual  riches  of  saints  would,  in  some  measure,  be  use- 
less, if  they  did  not  deal  with  some  to  whom  they  might  distribute 
them.  The  law  of  man  condemneth  engrossers  of  external  goods  ; 
and  the  law  of  God  condemneth  engrossers  of  spiritual  good  things. 
They  who  study  to  monopolise  all  to  themselves,  undo  others.  As 
the  world  shall  never  want  poor  men,  that  the  wealthy  may  always 
have  objects  of  charity,  and  opportunities  of  laying  out  and  im- 
proving those  talents  which  are  committed  to  their  trust ;  so  the 
world  shall  never  be  without  needy  Christians,  that  those  who  are 
rich  in  grace  may  have  fit  objects  and  occasions  of  employing  their 

^  Siquis  est  qui  congressus,  et  societates  hominum  ferre  non  possit,  aut  nullo  egeat, 
quod  seipso  contentus  sit ;  is  profecto  in  parte  civitatis  nou  est  habendus  ;  ita  vel 
Deus  putandus. — Arid.  lib.  ii.  De  Repuh.  cap.  2. 


Chap.  II.]  the  christian  man's  calling.  239 

gifts.  1  The  moralist's  axiom  is  right,  Omne  honum  quo  communius 
eo  melius  ;  Every  good  thing  is  so  much  the  better,  as  it  hath  many- 
sharers  in  it.  In  this  sense,  there  is  a  truth  in  that,  It  is  not  good 
for  man  to  be  alone  ;  not  that  it  was  a  formal  evil,  but  incon- 
venient. Infinite  wisdom  hath  so  dispensed  his  gifts  and  graces, 
that  no  man  is  so  sterile,  but  he  hath  something  wherewith  to  profit 
others,  nor  any  man  so  furnished  and  fruitful,  but  he  standeth  in 
need  of  others'  help.^  The  head  cannot  say  to  the  foot,  much  less 
the  foot  to  the  head,  I  have  no  need  of  thee.  The  king  himself, 
who  seemeth  to  have  least  want,  cannot  subsist  without  the  meanest 
workmen,  even  them  that  grind  at  the  mill :  '  the  king  is  served  by 
the  field,'  Eccles.  v.  9. 

Company  is  both  comfortable  and  profitable.^  The  pelican 
avoideth  other  birds,  and  keeps  alone,  but  her  tone  is  always 
sorrowful.  Christians  walk  more  merrily  in  the  way  of  God's 
commandments,  when  they  have  many  fellow-travellers  ;  Christian 
discourse  doth  so  enchant  the  hearts  of  the  passengers,  that  God's 
statutes  are  their  songs  in  the  house  of  their  pilgrimage.  A  part- 
ner, though  it  be  in  misery,  is  a  mercy  ;  and  to  have  one  to  sympa- 
thise with  us  in  our  sufferings,  is  no  small  ease.  The  way  to  pre- 
vent the  flying  in  pieces  of  these  vessels,  filled  with  the  most  pierc- 
ing sorrows,  is  to  give  them  vent,  by  opening  ourselves  to  others. 
This  made  David  bewail  the  want  of  such  friends  :  '  My  lovers  and 
my  friends  stand  aloof  from  my  sore,  and  my  kinsmen  stand  afar 
off.'  Haman  sings,  or  rather  sighs,  to  the  same  doleful  tune  : 
'  Lover  and  friend  hast  thou  put  far  from  me,  and  mine  acquain- 
tance into  darkness,'  Ps.  xxxviii.  11,  and  Ixxxviii.  18.  Besides,  there 
is  as  much  profit  as  comfort  in  companions.  The  Vulgate  read  that 
which  we  translate  company,  Job  xvi.  7,  the  members  of  my  hody, 
because  associates,  as  members  of  the  same  body,  are  serviceable 
to  one  another ;  as  the  several  parts  of  the  same  building,  they  help 
to  bear  up  each  other  in  their  proper  places,  which,  if  divided, 
would  all  fall  to  pieces.  They  never  walk  long,  being  soon  weary, 
whoever  walk  alone.  4  Many  houses  in  the  city  have  such  weak 
walls,  and  are  so  slightly  built,  that  if  they  stood  several  in  the 
open  fields,  they  would  not  stand  a  year  ;  a  high  wind  would  easily 

1  Nullius  rei  sine  socio  jucunda  possessio.  Non  magis  utilitati  est  ager  cum  red- 
ditibus  amplis,  quam  vicinus  osqualis  cum  moribus  bonis. — Senec,  Epist.  11. 

^  Amicitia  est  omnium  humanarum  divinarumque  rerum  benevolentia  et  charitate 
summa  consensio,  qua  quidem  baud  scio,  an,  excepta  sapientia,  quicquam  melius 
bomini  sit  a  diis  immortalibus  datum. — Cicero,  De  Amicitia. 

^  Comes  jucundus  in  via  pro  vebiculo  est. — Senec. 

''  Societas  est  adunatio  hominum  ad  aliquid  perficiendum. — Aquin. 


240  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

tumble  them  down,  which  now,  standing  in  streets  together,  receiv- 
ing support  from,  and  returning  it  to  others,  continue  many  scores 
of  years.  Thus  many  Christians  would  be  easily  overthrown  by 
the  storms  of  temptations,  were  they  single  and  solitary,  who  resist 
them  with  courage,  and  come  off  with  victory,  being  assisted  with 
their  companions.!  But  this  benefit  ariseth  not  from  every  com- 
panion ;  some  are  like  coals,  which,  instead  of  warming  us,  do 
black,  nay,  burn  us.  It  is  better  to  travel  alone,  than  with  a  thief. 
Better  is  a  blank  than  an  ill  filling ;  bad  humours  infect  the 
blood,  and  evil  men  infect  the  soul.  It  is  better,  though  it  be 
melancholy,  to  travel  alone,  than  with  them  who  lie  in  wait  for  our 
blood.  He  is  no  better  than  distracted,  who  knowingly  goeth 
with  them  that  will  lead  him  into  by-paths,  to  his  ruin.  Though 
God  did  not  like  that  Adam  should  be  alone,  but  intended  him  a 
companion,  yet  it  was  such  a  one  as  was  a  meet  help.  Beasts 
were  no  fit  companions  for  Adam,  nor  those  whom  God  calleth  and 
counteth  beasts,  for  Christians.  Cato,  being  desired  by  a  voluptu- 
ous wretch,  that  he  might  live  with  him,  answered,  Cum  eo  vivere 
non  possum,  qui  palatum  magis  sapit  quam  cor^  I  care  not  for 
living  with  him  that  hath  more  skill  in  his  meat  than  in  his  mind. 
Therefore,  reader,  I  shall — 

1.  Speak  to  the  choice  of  thy  companions. 

2.  To  thy  carriage  in.  company. 

In  order  to  the  first  particular,  I  would  ofi'er  thee  some  motives, 
that  I  may  quicken  thee  to  care  in  thy  choice,  and  then  direct  thee 
about  it. 


Section  I. 

First,  Consider  of  what  concernment  the  choice  of  thy  com- 
panions is  to  thee.  They  will  either  be  great  helps,  or  great  hin- 
drances, according  as  thy  choice  is  right  or  wrong.  Antisthenes 
wondered  at  the  folly  of  those  who  were  curious  in  buying  but  an 
earthen  dish,  to  see  that  it  had  no  cracks,  and  careless  in  the  choice 
of  friends,  to  take  them  with  the  flaws  of  vice.  A  friend  is  called 
the  friend  of  our  bosom.  A  companion  is  taken  into  our  bosom  ; 
and  surely  men  had  need  to  be  wary  and  wise  what  they  take  into 
their  bosoms,  whether  saints  or  serpents,  a  disciple  or  a  devil.  We 
can  converse  frequently  with  nothing,  but  it  is  insensibly  assimi- 

^  Solem  e  mundo  toUunt  qui  tollunt  amicitiam. — Artib.  De,  Amicitia,  cap.  7. 
"  Plutarch. 


Chap.  II.]  the  christian  man's  calling.  241 

lating  us  to  its  own  predominant  quality,  i  Waters  vary  their  savour 
according  to  the  veins  of  the  soil  through  which  they  slide.  Brutes 
alter  their  natures  answerable  to  the  climates  in  which  they 
live.  Men  are  apt  to  be  changed  for  the  better  or  worse, 
according  to  the  conditions  of  them  with  whom  they  daily  con- 
verse ;  2  the  election  therefore  of  our  companions  is  one  of  the 
weightiest  actions  of  our  lives,  our  future  good  or  hurt  dependeth  so 
much  upon  it.  It  is  an  excellent  speech  of  Clirysostom,  If  men, 
good  and  bad,  be  joined  together  in  a  special  band  of  society,  they 
either  quickly  part,  or  usually  become  alike.  This  made  the 
mother  of  Alexander,  the  twenty-sixth  emperor  of  Kome,  keep  a 
guard  of  men  continually  about,  that  no  vicious  persons  might 
come  to  him  to  corrupt  him. 

If  thy  choice  be  bad,  thou  art  in  a  double  danger,  of  sin  and 
suffering. 

1.  Thou  art  in  danger  of  being  drawn  to  sin.  They  who  dwell 
in  Ethiopia  quickly  change  their  skins  into  a  black  colour.  It  is 
ill  and  unwholesome  for  our  souls  to  breathe  in  an  infectious  air. 
Looking-glasses  that  are  very  clear  and  clean,  are  quickly  obscured 
and  dimmed  with  the  foul  breath  of  such  as  blow  upon  them.  The 
river  Hypanis,  famous  for  the  sweetness  of  its  water,  by  receiving 
the  bitter  waters  of  the  fountain  Erampes,  is  poisoned.  Joseph 
learned  the  court  phrase,  to  swear  by  the  life  of  Pharaoh,  by  his 
living  amongst  them  whose  tongues  were  tipped  with  such  language. 
David  was  brought  to  feign  himself  frantic,  and  to  dissemble,  as  if 
he  could  have  fought  against  God's  favourites,  and  sheathed  liis 
sword  in  the  bowels  of  his  friends,  by  associating  with  uncu'cum- 
cised  Achish.  If  Peter  needlessly  thrust  himself  among  the  high 
priest's  servants,  how  soon  is  he  taught,  even  with  a  curse  and  an 
oath,  to  deny  his  Master !  Men,  like  children,  come  in  time  to 
speak  the  wicked  language  and  cursed  dialects  too  of  the  country 
and  company  in  which  they  dwell.^  '  Make  no  friendshiiD  with  an 
angry  man,  and  with  a  furious  man  thou  shalt  not  go,'  saith  the 
wise  man.  But  mark,  reader,  his  reason,  '  lest  thou  learn  his  ways, 
and  get  a  snare  to  thy  soul.'  The  love  of  friends  may  quickly  breed 
a  love  to  their  faults ;  and  so,  by  getting  a  friend,  thou  gettest  a 
snare  to  thy  soul,  Prov.  xxii.  24,  25.     If  thou  wouldst  avoid  the 

^  Vix  dici  potest  quanto  libentius  imitamur  eos  quibus  favemus — Quint.,  lib.  x. 
cap.  2. 

^  lit  nummum  exploras,  num  sit  adulterinus,  priusquam  eo  sit  opus,  sic  amicus 
probandus  antequam  eo  sit  opus. — Plut.  Moral. 

^  Amicitife  ut  pares  qujerunt,  ita  et  faciunt.    Amicitia  parem  aut  facit,  aut  accipit. 

Jerome  in  Mich,  Proph. 

VOL.  II.  Q 


242  THE  CHKISTIAN  MANS  CALLING.  [PaRT  III. 

contagion  of  sin,  avoid  all  needles.?  communion  with  sinners."^  He 
who  walks  much  in  the  sun  is  tanned  insensibly.  Wicked  men 
will  be  likelier  to  make  thee  worse,  than  thou  to  make  them  better. 
Israel  could  not  bring  Egypt  to  worship  the  true  God,  but  Egypt 
brought  Israel  to  offer  sacrifice  to  their  false  god.  It  was  from  them 
that  the  Jews  sucked  that  poison  which  cost  both  them  and  their 
posterity  so  dear.  The  golden  calf  was  first  fashioned  in  the  iron 
furnace.  The  tyrant  Mezentius  tied  the  living  bodies  of  the  cap- 
tives to  the  dead ;  2  the  dead  stunk  up  the  living,  but  the  living  could 
not  quicken  the  dead.  Lewd  men  are  continual  weights,  pressing 
down  others  to  wickedness.  How  few  live  in  Yenice  but  grow 
lecherous  ?  or  in  Spain,  but  become  proud  ?  or  in  France,  and  are 
not  fantastic  ?  or  among  the  Dutch,  and  do  not  drink  in  both  their 
deceitfulness  and  their  drunkenness  ?  It  is  natural  for  men  to  put 
on  the  fashions,  be  they  never  so  wicked,  of  the  country  or  com- 
pany wherein  they  abide.  It  is  said  of  Rome,  He  that  goeth 
thither  once,  shall  see  an  evil  man ;  if  he  like  so  well  as  to  go  a 
second  time,  he  shall  gain  his  acquaintance ;  but  if  he  go  a  third 
time,  he  shall  bring  him  home  with  liim.^  The  mind,  like  Jacob's 
sheep,  receiveth  the  tincture  and  colour  of  those  objects  that  are 
presented  to  it.  Sin  is  a  gangrene,  which,  if  it  seizeth  one  part, 
quickly  spreadeth  and  infecteth  the  other  parts  which  are  near  it, 
2  Tim.  ii.  17.  A  little  leaven  leaveneth  the  whole  lump,  whether 
it  be  the  leaven  of  error,  or  of  scandal,  1  Cor.  v.  7  ;  Gal.  v.  9. 
Sinners  are  plague-sores,  as  the  LXX  read  Xoi/moc,  pests,  Ps,  i.  1, 
which  we  translate  scorners,  that  convey  the  contagion  to  all  their 
companions.  A  little  wormwood  will  embitter  much  honey,  and 
one  sinner  destroy eth  much  good,  Eccles.  ix.  18.  Of  a  certain 
prince  of  Germany  it  is  said,  Usset  alius  si  esset  apud  alios,  He 
would  have  been  a  better  person,  if  he  had  but  been  with  better 
companions.  An  unclean,  leprous  person  under  the  law,  tainted 
whatever  he  touched  ;  therefore  God  would  have  him  distinguished 
by  his  bald  head,  his  torn  habit,  and  his  habitation  apart,  that  all 
might  avoid  him.  And  what  is  the  gospel  of  it,  but  tliat  men 
should  avoid  the  scandalous,  infectious  sinner,  lest  they  be  defiled 

^  Rerum  natura  sic  est,  ut  quoties  bonus  malo  conjungitur,  non  ex  bono  mains 
melioretur,  sed  ex  malo  bonus  contaminetur ;  diversitas  euim  rerum  nunquam  potest 
habere  concordiam,  et  multos  soUicitat  societas  nefanda. — Chrys.  in  Mat. 

-  Corpora  corporibus  jungebat,  mortua  vivis. 

^  Ante  ignem  consistens,  etiamsi  ferreus  sis,  aliquando  dissolveris  ;  proximus  peri- 
culo  diu  tutus  non  erit.  Per  assiduitatem  cito  peccat  homo.  Sajpe  familiaris  im- 
plicavit,  sfepe  occasionem  peccandi  dedit,  saBpe  quod  voluntas  non  potuit  assiduitas 
superavit. — Isiodor.,  lib.  ii.  Soliloq. 


Chap.  II.]  the  christian  man's  calling.  243 

with  his  sin.  The  Nicopolites  so  hated  the  braying  of  an  ass,  that 
for  that  cause  they  woukl  not  endure  the  noise  of  a  trumpet. 
Eeader,  if  thou  hatest  every  false  way,  according  to  thy  duty,  if 
every  sin  be  loathsome  to  thee,  I  doubt  not  but  thou  wilt  be  far 
from  loving  the  cup  in  which  this  cursed  potion  is,  I  mean  the 
sinner's  company.  Those  that  company  much  with  dogs,  may  well 
swarm  with  fleas.  God  tells  Israel,  '  Thou  shalt  not  make  a  cove- 
nant with  them,  (meaning  the  Canaanites.)  They  shall  not  dwell 
in  thy  land,  lest  they  make  thee  sin  against  me,'  Exod.  xxiii.  32,  33. 
There  is  great  prevalency  in  evil  patterns.  Evil  precepts  persuade, 
but  evil  patterns  compel  men  to  sin ;  '  lest  they  make  thee  sin  against 
me.'  The  Pelagian  error  is,  that  no  sin  came  in  by  propagation, 
but  all  by  imitation ;  but  it  is  an  experienced  truth,  that  sin  is 
much  spread  and  increased  by  example.  It  is  common  to  sin  for 
company,  and  that  cup  usually  goeth  round,  and  is  handed  from 
one  to  another.  At  least,  evil  company  will  abate  the  good  in  thee. 
The  herb  of  grace  will  never  thrive  in  such  a  cold  soil.  How 
poorly  doth  the  good  corn  grow  which  is  compassed  about  with 
weeds  !  Cordials  and  restoratives  will  do  little  good  to  the  natural 
body,  whilst  it  aboundeth  with  ill-humours.  Ordinances  and 
duties  are  little  effectual  to  our  souls,  whilst  Christians  are  dis- 
tempered with  such  noxious  inmates.  It  is  said  of  the  mountain 
Kadish,  that  whatsoever  vine  be  planted  near  it,  it  cause th  it  to 
wither  and  die.  It  is  exceeding  rare  for  saints  to  thrive  near  such 
pull-backs.  It  is  difficult,  even  to  a  miracle,  to  keep  God's  com- 
mandments and  evil  company  too ;  therefore,  when  David  would 
marry  himself  to  God's  commands,  to  love  them,  and  live  with 
them,  for  better  for  worse,  all  his  days,  he  is  forced  to  give  a  bill 
of  divorce  to  wicked  companions,  knowing  that  otherwise  the  match 
could  never  be  made :  '  Depart  from  me  ye  workers  of  iniquity, 
for  I  will  keep  the  commandments  of  my  God,'  Ps.  cxix.  115.  As 
if  he  had  said.  Be  it  known  unto  you,  0  sinners,  that  I  am  striking 
a  hearty  covenant  with  God's  commands  ;  I  like  them  so  well,  that 
I  am  resolved  to  give  myself  up  to  them,  and  to  please  them  well 
in  all  things,  which  I  can  never  do  unless  ye  depart ;  ye  are  like  a 
strumpet,  which  will  steal  away  the  love  from  the  true  wife.  I  can- 
not as  I  ought  obey  my  God's  precepts,  whilst  ye  abide  in  my 
j^resence ;  therefore  depart  from  me  ye  workers  of  iniquity,  for  I 
will  keep  the  commandments  of  my  God.  Sometimes  saints  are 
ashamed  to  shew  themselves  whose  servants  they  are,'  sometimes 
they  are  afraid  of  giving  offence  to  their  friends  or  neighbours  of 
the  synagogue  of  Satan ;  some  snare  or  other  the  great  soul-hunter 


244  THE  CHRISTIAN  MAN's  CALLING.  [PaET  III. 

catcheth  tliem  in,  when  he  finds  them  amongst  his  own,  that  they 
shall  refrain  their  mouths  from  all  good,  while  the  wicked  is  before 
them,  Ps.  xxxix.  3.  They  who  touch  the  fish  called  torpedo,  lose 
their  senses,  and  find  their  members  so  benumbed  for  a  time  that  they 
cannot  stir  them.  How  often  hath  spiritual  sense  been  taken  away 
and  grace  been,  as  it  were,  in  a  swoon  by  the  noisome  vapours, 
and  filthy  exhalations,  that  have  arisen  from  ungodly  companions  ! 
How  many  of  them,  like  the  pine-tree,  with  their  shadow,  hinder 
all  other  from  growing  near  them !  A  conjurer  in  Tindal's  pre- 
sence could  not  shew  his  cheats,  but  confessed  there  was  some 
godly  man  in  the  room  that  hindered  him.  A  Christian  who 
thrusteth  himself  into  vain  fellows'  company  cannot  do  the  good, 
shew  the  grace  he  should,  and  may  acknowledge  ungodly  persons 
to  be  the  cause.  A  tender  person  used  to  warm  chambers,  coming 
into  the  open  air,  finds  his  members  chilled  and  unfit  for  action. 
Oh  what  a  damp  hath  many  a  Christian  found  to  come  upon  his 
spirit,  by  his  conversing  with  those  that  are  wholly  carnal !  Antis- 
thenes  would  frequently  say.  It  was  a  great  oversight  in  men  that 
would  purge  their  wheat  from  darnel,  not  to  purge  their  common- 
wealth from  lewd  persons. 

2.  Further,  thou  art  in  danger  of  sufi'ering,  as  well  as  of  sin- 
ning with  them.  The  wheat  hath  many  a  blow  for  being  amongst 
the  chaff.  The  gold  would  not  be  put  into  the  fire,  if  it  were  not 
for  the  dross  with  which  it  is  mingled.  God  loves  his  saints  so 
well,  that  he  sometimes  savetli  sinners  temporally  for  their  sakes. 
Holy  Paul  was  the  plank  upon  which  all  that  sailed  with  him  got 
safe  to  shore ;  the  grass  in  the  alleys  fares  the  better  for  the 
watering  which  the  gardener  bestoweth  on  his  flowers  in  the  banks. 
Israel  is  a  blessing  in  the  land  of  Assyria,  Isa.  xix.  24.  The 
whole  world  will  stand  the  longer,  because  Christians  bear  up  the 
pillars  thereof.  But  God  hates  sinners  so  much,  that  even  his  own 
people,  being  amongst  them,  have  suffered  temporally  with  them. 
Lot  chose  wicked  Sodom  for  a  pleasant  habitation ;  but  what  did 
he  get  by  it,  when  he  was  captivated  with  its  inhabitants,  and 
afterwards  forced  to  leave  that  wealth,  which  drew  him  to  love  it, 
to  the  destroying  flames  ?  Josiah,  though  peerless  for  his  piety, 
was  not  spared  when  he  joined  with  the  Assyrian,  but  his  league 
with  them  cost  him  his  life.i     When  two  are  parties  in  a  bond, 

^  In  the  wars  against  the  Albigenses,  when  the  Popish  army  took  the  populous 
city  of  Beziers,  they  put  to  the  sword  above  sixty  thousand,  amongst  whom  were 
many  Catliolics,  their  own  friends,  who  suffered  for  being  amongst  their  enemies. 
The  Pope's  legate  being  general,  commanded  it,  and  gave  this  reason,  Ccedite  eos 
omnes ;  novit  enim  Deus  qui  sunt  ejus. 


Chap.  II.]  the  christian  man's  calling.  245 

though  one  be  the  principal,  both  may  justly  be  cast  into  prison. 
It  is  ill  being  in  a  felon's  company  when  the  officer  of  justice  over- 
takes him ;  he  may  come  to  suffer  for  the  treason,  who  harbours 
and  abetteth  the  traitor :  '  A  companion  of  fools  shall  be  destroyed,' 
Prov.  xiii.  20.  The  apostle  St  John,  saith  the  ecclesiastical  his- 
torian,! finding  Cerinthus,  a  blasphemous  heretic,  in  the  bath,  and 
some  others  as  bad  as  he,  departed  away  presently,  lest  divine 
vengeance  should  find  them  together.  Nay,  the  very  heathen  had 
some  sense  how  unsafe  it  was  to  associate  with  vicious  men. 
When  Bias  was  in  a  ship  amongst  a  wicted  crew,  and  a  storm 
arising,  they  cried  aloud  for  mercy ;  he  bade  them  hold  their  peace, 
and  not  let  the  gods  know  they  were  there,  lest  the  ship  should  be 
sunk,  and  all  perish  for  their  sakes.2  When  the  great  ordnance  of 
wrath  shattereth  a  wicked  man  in  pieces,  the  force  of  it  may  strike 
down  those  that  are  next  him.  '  We  command  you,  brethren,'  saith 
the  apostle,  '  in  the  name  of  our  Lord  Jesus  Christ,  that  ye  with- 
draw yourselves  from  every  brother  who  walketh  disorderly,'  2  Thes. 
iii.  6.  The  word  withdraw  is  an  allusion  to  mariners'  heedfulness 
to  avoid  rocks  and  sands,  lest  they  should  be  ruined  by  them. 
They  who  would  not  shipwreck  themselves,  must  decline  both 
sinners'  courses  and  company.  ^  The  psalmist  would  not  eat  of 
their  dish,  lest  he  should  pay  their  reckoning ;  '  let  me  not  eat  of 
their  dainties,  nor  drink  of  their  cup.'  He  durst  not  be  so  familiar 
as  to  feed  with  them,  lest  he  should  afterwards  fare  as  they. 
Friend,  as  thou  wouldst  not  suffer  with  sinners,  take  heed  of  sit- 
ting with  them. 

It  is  enough  to  bring  a  man  into  suspicion  at  court  to  be  inti- 
mate with  one  whom  the  king  hates.  Entireness  with  wicked  per- 
sons, saith  one,*  is  one  of  the  strongest  chains  of  hell,  and  binds 
us  to  a  participation  both  of  sin  and  punishment.  When  the 
deer,  pierced  with  the  arrow,  and  pursued  by  the  hounds,  runneth 
to  the  herd  for  shelter,  they  will  not  admit  her  amongst  them,  out 
of  a  principle  of  self-preservation,  lest  the  dogs,  in  fetching  her  out, 
should  fall  on  them.  If  thou  wouldst  not  have  divine  judgments 
to  attack  thee,  beware  of  being  found  amongst  them  who  are 
marked  out  for  vengeance :  '  Come  out  from  her,  my  people,  that 
ye  be  not  partakers  of  her  sins,  and  that  ye  receive  not  of  her 
plagues,'  Kev.  xviii.  4.  It  was  dangerous  being  near  those  who 
were  to  be  cast  into  the  fiery  furnace  which  Nebuchadnezzar  had 

1  Irenffius  Advers.  Heres.,  lib.  v.  cap.  3.  *  Diogen.  Laert.  in  Vit. 

=»  SreXXo/tai  verbum  sumptum  est  a  nautis,  qui  flexo  cursu  declinant  scopulum  aiit 
periculum. — Eras.  Ps.  cxliii.  *  Bishop  Hall. 


246  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  II^T. 

made.  The  men  that  took  them  np  were  scorched  to  death.  Cle- 
mens Alexandrinus  tells  it  as  the  world's  saying,  If  a  fish  that  is 
taken  break  the  snare,  and  get  away,  no  other  of  that  kind  is  taken 
that  day.  How  many  that,  throngh  mercy,  have  been  given  to 
ill  company,  and  broke  the  snares,  have  told  ns  the  mischief  thereof 
afterward.  Let  their  example  make  thee  fearful  of  such  snares. 
Some  tell  us  that  swallows  would  not  fly  into  Thebes,  because  their 
walls  were  so  often  beleaguered ;  and  wilt  thou  run  into  that  com- 
pany which  is  always  besieged  with  God's  thundering  curse  ?  Oh 
take  heed  with  whom  thou  strikest  friendship,  for  when  the  breath 
of  God's  anger  overturneth  the  house  of  the  drunkard  or  swearer, 
the  houses  of  their  next,  though  best,  neighbours,  may  fare  the 
worse  for  its  fall.  Let  me  give  thee  the  same  advice  which  physi- 
cians do  their  friends,  touching  persons  infected  with  the  plague, — 
Cito,  longe,  tarde :  speedily  shun  their  company ;  fly  far  away 
from  them.  Let  it  be  long,  even  till  their  sores  be  healed,  before 
thou  returnest  to  them  again,  for  it  may  be  truly  said  of  evil  com- 
panions, what  one  saith  of  Komney  Marsh,  It  is  bad  in  winter, 
hurtful  in  summer,  good  never. 

If  thy  choice  be  good,  it  will  redound  very  much  to  thine  ad- 
vantage. It  is  no  small  happiness  to  have  him  for  thy  friend  who 
is  a  favourite  in  heaven's  court.  Elisha  offered  it  as  a  great  kind- 
ness to  his  courteous  host,  '  Shall  I  speak  for  thee  to  the  king?' 
This  favour  thou  mayest  expect  in  a  greater  measure  from  thy 
Christian  friend.  He  will  speak  for  thee  to  the  King  of  kings, 
and  send  many  a  rich  venture  for  thee  into  the  other  world,  whence 
the  return  will  be  certain,  and  the  gain  superabundant.  Oh  it  is 
good  to  have  an  interest  in  that  heart  which  hath  an  interest  in 
heaven  !  The  great  apostle  begs  hard,  as  upon  his  knees,  for  a 
share  in  the  saints'  prayers.  Seldom  hast  thou  heard  a  starving 
beggar  so  importunate  for  a  piece  of  bread,  as  he  is  to  be  a  partner 
in  their  joint  stock :  Rom.  xv.  30,  '  I  beseech  you,  brethren,  for  the 
Lord  Jesus  Christ's  sake,  and  for  the  love  of  the  Spirit,  that  ye 
strive  together  in  your  jjrayers  to  God  for  me.'  And  what  is  the 
reason  ?  Truly  Paul  knew  that  united  force  was  stronger,  that 
such  persons'  prayers  would  be  prevalent  ambassadors  to  obtain  the 
errand  they  were  sent  about.  The  father  who  denieth  or  delayeth 
a  single  child,  when  several  of  them  together  desire  favour,  granteth 
it  speedily.  It  is  hard  to  turn  stones  into  bread,  to  fetch  meat 
out  of  the  eater,  afiliction ;  yet  the  saints'  jDrayers  have  been  help- 
ful to  do  it.  '  I  know  that  this,' — i.e.,  great  tribulation, — 'shall 
turn  to  my  salvation  through  your  prayers,'  Phil.  i.  19.     A  good 


Chap.  IL]  the  christian  man's  calling.  247 

companion  is  a  rare  jewel,  and  of  great  value.  It  is  observable 
that  Moses,  proceeding  by  degrees,  ascendeth  at  last  to  the  highest 
step  of  persons  that  may  win  upon  us,  and  nameth  friends  as  the 
top  of  all,  and  dearer  than  all  relations:  '  If  thy  brother,  or  son, 
or  daughter,  or  wife,  or  friend,  which  lieth  in  thy  bosom,  which  is 
as  thine  own  soul,'  Deut.  xiii.  6.  A  godly  friend  is  a  choice  book, 
out  of  which  we  may  learn  many  excellent  things,  and  a  precious 
treasure,  whereby  our  souls  may  be  enriched  with  virtue :  '  He 
that  walketh  with  the  wise  shall  be  wise,'  Prov.  xiii.  20.  They 
who  walk  with  them  that  are  strong-scented  with  grace,  must 
needs  receive  somewhat  of  its  savour.  The  very  sight  of  that 
holiness  which  shineth  brightly  in  their  works  will  kindle  thy  spirit, 
and  enlarge  thy  mind  with  an  honest  emulation  of  their  worth.  If, 
— as  some  credibly  relate  of  Persina,  the  Ethiopian  queen,  by  seeing 
the  fair  picture  of  Perseus  and  Andromeda,  she  was  delivered  of  a 
fair  child, — the  frequent  view  of  a  fair  picture  hath  such  an  opera- 
tion upon  the  body,  as  to  cause  an  Egyptian  woman  to  bring  forth 
a  beautiful  child,  surely  thy  constant  beholding  the  amiable  image 
of  the  blessed  God  in  thy  pious  companion,  may  have  such  an 
energy  on  thy  soul,  as  to  assimilate  thee  to  its  own  nature,  and 
help  thee  to  bring  forth  a  lovely  issue,  a  Jedediah,  whom  the  Lord 
loveth.  The  ground  is  the  more  fruitful  which  is  near  such  trees 
of  righteousness,  for  the  dunging  and  dressing  which  the  good 
husbandman  bestoweth  on  them.  When  a  friend  of  Phocion's 
would  have  cast  himself  away,  Phocion  suffered  him  not,  saying,  I 
was  made  thy  friend  for  this  purpose. 

Keader,  if  thou  hast  any  truth  of  grace,  thou  wilt,  above  all 
things  in  the  world,  value  God's  presence ;  but  if  thou  wouldst  find 
him,  it  must  be  amongst  his  people ;  they  are  his  habitation,  where 
he  always  resides.!  Joseph  and  Mary  sought  Jesus  amongst  his 
kindred.  If  thy  soul  have  any  longing  after  the  holy  Jesus,  the 
best  way  to  find  him  is  amongst  his  disciples,  for  they  only  are  his 
kindred.  He  stretched  forth  his  hands  towards  his  disciples,  say- 
ing, *  Behold  my  mother  and  my  brethren ;  for  whosoever  shall  do 
the  will  of  my  Father  wliich  is  in  heaven,  the  same  is  my  brother, 
and  sister,  and  mother,'  Mat.  xii.  50 ;  Luke  ii.  44. 

Secondly,  Consider,  the  choice  of  thy  companions  will  discover 
thy  condition.     It  is  a  Spanish  proverb,  Dime  con  quiem  andis  a 

^  Amabilis  socius  omnibus  est  ofRciosus,  et  nulli  onerosus,  quia  devotus  ad  Deum, 
benignus  ad  proximum,  sobrius  ad  mundum.  Domini  servus,  proximi  socius,  mundi 
dominus,  superiora  habet  ad  gaudium,  sequalia  ad  consortium,  inferiora  ad  servi- 
tium. — Hugo,  lib.  iii.  De  Anima. 


248  THE  CHRISTIAN  MAn'S  CALLING.  [PaRT  III. 

dezirte  lie  quiem  eres,  Tell  me  with  wtom  thou  goest,  and  I  will  tell 
thee  what  thou  art.  Sylla  shewed  the  vileness  and  viciousness  of 
his  disposition  by  his  companions,  which  were,  Roscius,  a  maker  of 
common  plays ;  Sorax,  a  prince  of  scoffers  ;  and  Metrobius,  a  sing- 
ing man.^  It  is  easy  to  know  to  what  house  some  persons  belong, 
by  their  usual  walking  with  those  of  the  same  family,  either  children 
or  servants.  It  will  be  manifest  to  others,  whether  thou  apper- 
tainest  to  the  household  of  God,  or  the  synagogue  of  Satan,  by  those 
with  whom  thou  delightest  to  associate.  The  sheep  of  Christ  do 
not  love  the  company  of  unclean  and  unsavoury  goats.  Augustus 
Caesar  found  out  the  temper  of  his  two  daughters,  by  observing 
their  company  at  a  public  show,  where  much  people  were  present ; 
at  which  time  his  daughter  Livia  discoursed  with  grave  and  pru- 
dent senators,  and  his  daughter  Julia  joined  with  loose  and  riotous 
persons.2  The  Lacedaemonians,  inquiring  after  the  dispositions  of 
their  children  sent  abroad  to  school,  only  demanded  of  their 
masters  to  what  playfellows  they  were  linked,  whether  those  who 
were  studious  and  serious,  or  such  as  were  wanton  and  vicious,  not 
doubting  but  they  were  suitable  to  them  in  their  natures,  whose 
fellowship  they  fancied.  Many,  if  they  walked  alone,  would  be 
thought,  by  reason  of  their  rich  clothes,  men  of  better  estate  than 
they  are,  and  others  meaner  than  they  are,  by  reason  of  their  mean 
attire,  who  yet  both  are  discerned  of  what  rank  they  be  by  their 
companions. 

"  Dulce  quidem  dulci  se  adjungit,  amaraque  amaris, 
Acre  perinde  acri  accessit,  salsum  quoque  salso." 

It  is  said  of  the  apostles,  that  being  dismissed  from  the  council, 
they  went  Trpo?  tou?  l8iov<;,  to  their  own,  or  to  their  proper  and 
peculiar  friends,  so  the  original ;  we  translate  it,  to  their  own 
company,  because  saints  are  a  select  corporation  by  themselves  ; 
their  privilege  or  charter  is  peculiar,  and  so  are  their  companions, 
and  the  persons  interested  in  it.  The  citizens  of  Zion  are  a  distinct 
company  from  the  rest  of  the  world  ;  and  when  they  can  get  loose 
from  their  persecutors,  they  go  to  them  of  their  own  livery.  The 
disciples  were  amongst  the  high  priests  and  wicked  men  by  con- 
straint, and  to  their  grief;  but  amongst  their  own  only  out  of 
choice,  and  with  their  good- will.  Birds  of  a  feather  will  flock  to- 
gether. Servants  of  the  same  Lord,  if  faithful,  will  join  with  their 
fellows,  and  not  with  the  servants  of  his  enemy. 

'  Abraham  sojourned  in  the  land  of  promise  as  in  a   strange 

1  Plut.  in  Vit.  Syll.  2  Sueton. 


Chap.  II.]  the  christian  man's  calling.  249 

country,  dwelling  in  tabernacles,   (not  with  the  Canaanites,  the 
natives,   though  he  dwelt  amongst  them,  but,)  with  Isaac  and 
Jacob,  the  heirs  with  him  of  the  same  promise,'  Heb.  xi.  9.     When 
a  man  comes  into  an  inn,  you  may  give  a  notable  guess  for  what 
place  he  intends,  by  the  company  he  inquires  after.     His  question, 
(Do  you  know  of  any  travelling  towards  London  ?  I  should  be 
heartily  glad  of  their  company,)  will  speak  his  mind  and  his  course. 
If  he  hear  of  any  bound  for  another  coast,  he  regards  them  not ; 
but  if  he  know  of  any  honest  passengers  that  are  to  ride  in  the 
same  road,  and  set  out  for  the  same  city  with  himself,  he  sends  to 
them,  and  begs  the  favour  of  their  good  company.     This  world  is 
an  inn ;  all  men  are  in  some  sense  pilgrims  and  strangers,  they  have 
no  abiding  place  here ;    now  the  company  they  inquire  after  and 
delight  in,  whether  those  that  walk  in  the  broad  way  of  the  flesh, 
or  those  who  walk  in  the  narrow  way  of  the  Spirit,  will  declare 
whether  they  are  going  towards  heaven,  or  towards  hell.    A  wicked 
man  will  not  desire  the  company  of  them  who  walk  in  a  contrary 
way,  nor  a  saint  delight  in  their  society  who  go  cross  to  his  journey. 
Can  two  walk  together  except  they  be  agreed  ?     They  who  walk 
together  are  supposed  to  have  one  will,  because  they  are  seen  to 
have  one  way,  Amos  iii.  3.     When  Elihu  would  prove  Job  to  be 
bad,  this  is  his  argument :  '  He  goeth  in  company  with  the  workers 
of  iniquity,  and  walketh  with  wicked  men,'  Job  xxxiv.  8.     If  Job 
did  not  follow  their  ungodly  calling  of  working  iniquity,  or  acting 
sin  with  art,  as  the  word  signifieth,  you  would  not  find  him  so  much 
in  their  company.     His  doctrine  was  true,  though  his  application 
of  it  was  false. ^     A  godly  man  may  fall  into  wicked  company  by 
chance,  but  he  never  walks  with  such  out  of  choice.     He  may  be 
necessitated  to  dwell  with  them,  but  he  cannot  delight  in  them. 
To  associate  with  the  profane,  is  proper  to  the  profane.     As  soon  as 
Paul  was  sanctified,  this  was  almost  one  of  the  first  signs  it  ap- 
peared by :  '  And  Paul  assayed  to  join  himself  to  the  disciples,' 
Acts  ix.  26.     He  that  before  was  for  the  company  of  the  high 
priests,  and  persecutors  of  the  saints,  when  once  converted,  is  for 
the  company  of  the  saints,  though  persecuted.     He  who  before,  as 
one  mad  with  rage,  breathed  out  nothing  but  prisons  and  slaughter 
against  them  ;  being  now  enlightened  to  see  the  beauty  of  their 
persons,  and  the  excellency  of  their  communion,  assayeth  to  join 
himself  to  them. 

The  young  partridges  hatched  under  a  hen,  go  for  a  time  along 
with  her  chickens,  and  keep  them  company,  scraping  in  the  earth 
^  Qui  sequo  animo  malis  immiscetur,  malus  est. 


250  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

together ;  but  when  they  are  grown  up,  and  their  wings  fit  for  the 
purpose,  they  mount  up  into  the  air,  and  seek  for  birds  of  their  own 
nature.  A  Christian,  before  liis  conversion,  is  brought  up  under  the 
prince  of  darkness,  and  walketh  in  company  with  his  cursed  crew, 
according  to  the  course  of  the  world  ;  but  when  the  Spirit  changeth 
his  disposition,  he  quickly  changeth  his  companions,  and  delighteth 
only  in  the  saints  that  are  on  earth. 

He  that  would  not  be  found  amongst  sinners  in  the  other  world, 
must  take  heed  that  he  do  not  frequent  their  company  in  this. 
Those  whom  the  constable  finds  wandering  with  vagrants,  may  be 
sent  with  them  to  the  house  of  correction.  Lord,  said  a  good 
woman  on  her  deathbed,  when  in  some  doubt  of  her  salvation, 
Send  me  not  to  hell  amongst  wicked  men,  for  thou  knowest  I 
never  loved  their  company  all  my  life  long.  David  deprecates  their 
future  doom  upon  the  like  ground,  and  argueth  it  as  sign  of  his 
sincerity :  '  I  have  not  sat  with  vain  persons,  neither  will  I  go  in 
with  dissemblers.  I  have  hated  the  congregation  of  evil-doers ; 
and  will  not  sit  with  the  wicked.  0  gather  not  my  soul  with 
sinners,'  Ps.  xxvi.  4,  5,  9 — i.e.,  Lord,  I  have  not  loved  the  wicked  so 
well  as  to  sit  with  them  for  a  little  time,  and  shall  I  live  with 
them  for  ever  ?  I  have  not  lain  amongst  them  rotting  on  the 
earth ;  and  wilt  thou  gather  my  soul  with  those  sticks  for  the  un- 
quenchable fire  of  hell  ?  Lord,  I  have  been  so  far  from  liking,  that 
thou  knowest  I  have  loathed  the  congregation  of  evil-doers.  Do 
not  I  hate  them  that  hate  thee  ?  Yea,  I  hate  them  with  perfect 
hatred  ;  and  shall  thy  friend  fare  as  thy  foes  ?  I  appeal  to  thy 
Majesty,  that  my  great  comfort  is  in  thy  chosen.  I  rejoice  only  to 
be  amongst  thy  children  here,  and  shall  I  be  excluded  their  com- 
pany hereafter  ?  Oh  do  not  gather  my  soul  with  sinners,  for  the 
wine-piess  of  thine  eternal  anger !  Marcion  the  heretic,  seeing 
Polycarp,  wondered  that  he  would  not  own  him.  Do  you  not  know 
me,  Polycarp  ?  Yea,  saith  Polycarp,  Scio  te  esse  primogenitum 
diaholi ;  I  know  thee  to  be  the  first-born  of  the  devil,  and  so 
despised  him. 

Section  IL 

Thirdly,  Consider  that  there  can  be  no  true  friendship  betwixt 
a  godly  and  a  wicked  person ;  therefore  it  concerneth  thee  to  be 
the  more  wary  in  thy  choice.  He  that  in  factions  hath  an  eye  to 
power,  in  friendship  will  have  an  eye  to  virtue.  Friendship,  ac- 
cording to  the  philosopher,  is  one  soul  in  two  bodies.  But  how 
can  they  ever  be  of  one  soul  that  are  as  different  as  air  and  earth, 


Chap.  II.]  the  christian  man's  calling.  251 

and  as  contrary  as  fire  and  water  ?  All  true  love  is,  3Iotus  animi 
adfruendum  l)eo  propter  ipsum;  se  et  proximo  propter  Deicjn, — A 
motion  of  the  soul  towards  the  enjoyment  of  God  for  himself,  him- 
self and  his  neighbours  for  God's  sake  ;  so  that  he  can  never  truly 
love  man  who  doth  not  love  his  Maker. "l  God  is  the  only  founda- 
tion upon  which  we  can  build  friendship ;  therefore  such  as  live 
without  him,  cannot  love  us  in  him.  That  building  which  is  loose, 
without  this  foundation,  can  never  stand  long.  A  wicked  man 
may  call  that  profession  he  maketh  to  his  brother  by  the  name  of 
love,  but  heathens  can  tell  us  that  virtue  alone  is  the  hand  which 
can  twist  the  cords  of  love  ;  that  other  combinations  are  but  a  con- 
federacy, and  all  other  conjunctions  in  hypocrisy.  It  is  impossible 
that  vitiated  nature  should  move  any  other  way  than  the  principle 
of  self  carrieth  it,  which  is  directly  opposite  to  true  friendship.2 
Unfeigned  love,  saith  Aristotle,  is  a  benevolent  affection,  willing 
good  to  another  for  his  own  sake.  How,  then,  canst  thou  expect 
the  comfort  of  a  friend  from  him  who  steereth  wholly  by  the  com- 
pass of  self  ?  He  saith  he  loves  thee ;  I  am  sure  his  lust  hath 
more  of  his  heart  than  thou  hast.^  Either  then  thou  must  love 
the  dog,  his  brutish  lust,  or  he  will  tell  thee  shortly  thou  dost  not 
love  the  master.  If  ever  thou  happenest  to  touch  on  his  sore  place, 
to  tell  him  of  his  fault,  (which  thou  art  bound  to  do,  if  thou  wilt 
be  faithful  to  God,  to  him,  and  to  thy  own  soul,)  he  will  soon  kick 
up  thy  friendship,  and  publish  to  the  world  that  thou  art  an  un- 
civil, saucy,  and  unintolerable  person.  Such  are  like  unwholesome 
meat,  which  can  neither  be  detained  in  the  stomach  without  danger 
of  diseases,  nor  cast  up  without  pain.  By  patching  up  a  friendship 
with  a  carnal  man,  thou  bringest  thyself  to  this  miserable  plunge  ; 
either  thou  must  turn  caterer  for  his  flesh,  purvey  for  his  sensual 
appetite,  and  provide  the  air  of  flattery  (a  more  hellish  wind  than 
any  the  Laplanders  sell)  to  feed  the  cameleon  of  his  pride,  or  else 
snap  the  bones  and  ligaments  of  friendship  in  sunder,  which  will 
not  be  done  without  some  pain  and  regret  on  each  part.  Cardan 
tells  us  that  he  would  never  rend  a  false  friendship  in  pieces,  but 
fairly  pick  the  threads  by  which  it  was  sown  together ;  but  this  is 
hard  to  do.  Oh  what  folly  is  it  to  make  choice  of  him  whom  thou 
canst  not  keep  for  thy  friend  without  God's  disfavour. 

^  In  deo  diligere  noii  potest  qui  deum  non  diligit. —  Bernard. 

*  Hominum  charitas  gratuita  est. — Cicero,  Be  Natura.  Deor.,  lib.  i. 

•^  Humanitas  vetat  superbum  esse  apud  socios,  vetat  avarum  verbis,  rebus,  affec- 
tibus ;  communem  se  facilemque  omnibus  prsestat ;  nullum  alienum  malum  putat, 
bonum  autem  suum  ideo  maxime  quod  alicujus  bonum  futurum  esse  amat. — Seri., 
Epist.  11. 


252  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Reader,  if  thine  end  be  good  in  desiring  companions,  thou  wilt 
be  wholly  frustrated  in  it,  unless  thou  art  wise  in  thy  choice.l 
Canst  thou  think  that  he  can  love  thee  sincerely  who  is  hypocritical 
in  his  love  to  his  own  soul  ?  2  Jonathan  was  a  true  friend,  and 
loved  David  as  his  own  soul.  So  it  is  said  of  Basil  and  ISTazianzen, 
anima  una,  inclusa  in  duobus  corporibus, — a  wicked  man  [will] 
quickly  love  thee  as  his  own  soul,  but  not  in  Jonathan's  sense.  He 
loved  David  as  his  own  soul,  according  to  a  renewed  and  spiritual 
light,  as  one  that  saw  the  worth  of  his  soul,  and  his  eye  affected 
his  heart ;  but  a  wicked  man  hath  no  love  to  his  own  soul  in  this 
sense ;  he  loveth  (or  rather  seemeth  to  love  it,  by  carking  and 
caring  to  please  and  pamper  it,  for  indeed  he  hateth)  his  dying 
flesh,  but  he  careth  not  at  all  for  his  ever-living  spirit,  mindeth 
not  whether  it  sink  or  swim  for  ever.  Now  is  it  likely  that  he 
should  be  a  faithful  friend  to  thee,  to  direct  thee  in  thy  doubts, 
reprove  thee  for  thy  faults,  who  is  such  a  cruel  enemy  to  himself  ? 
Such  a  one  may  scare  birds,  but  he  will  never  secure  a  Christian. 
As  the  dolphin,  in  a  calm  sea  he  is  never  from  the  sides  of  the  ship ; 
but  if  a  tempest  arise,  he  is  gone.  He  may  indeed  shroud  his 
private  aims  under  the  cloak  of  friendship,  but  this  the  very  moral- 
ist 3  will  tell  you,  non  est  amicitia,  sed  mercatura,  is  only  to  make 
a  trade  and  merchandise  of  one  another.  There  may  be  fire  in  the 
pan,  when  there  is  none  in  the  barrel  of  the  piece  ;  there  may  be  a 
profession  of  love  in  his  words,  but  there  is  no  love  in  his  heart. 
I  cannot  more  fitly  compare  such  a  man's  friendship  than  to  some 
plants  in  rivers,  which  have  broad  leaves  at  the  top  of  the  water, 
but  scarce  any  root  at  all.^  He  may  make  a  great  show  of  love, 
and  tell  thee.  You  shall  never  know  what  I  will  do  for  you,  and 
then  he  speaks  true  ;  but  his  high  building  hath  no  basis,  his  great 
profession  hath  no  root,  and  therefore  is  rotten. 

To  be  brief,  reader,  thou  wilt  easily  grant  that  there  can  be  no 
true  friendship  betwixt  a  man  and  a  beast,  their  natures  being  so 
differing.  I  must  tell  thee,  it  is  more  impossible  for  true  friend- 
ship to  be  betwixt  a  true  Christian  and  a  carnal  person,  for  their 
natures  are  more  differing.^     The  beast  and  a  profane  man  differ 

^  Inter  dispares  mores  firma  non  potest  esse  amicitia. — Aug.,  De  Amicitia,  cap.  14. 

®  Omnium  societatum,  nulla  proestantior  est,  nulla  firmior  est,  quam  cum  viri  boni 
moribus  similies  sunt  familiaritate  conjuncti. — Sen.,  Epist.  11. 

s  Sen.,  Epist.  9. 

*  Amicus  est  qui  amat,  et  redamatur. — Arist.,  lib.  ii.  JRJiet. 

^  Vera  ilia  amicitia,  et  Christi  glutino  copulata,  quam  non  utilitas  rei  familiaris, 
non  prajsentia  corporum  tantum,  non  subdola  et  palpans  adulatio,  sed  Dei  timer,  et 
divinarum  scripturarum  couciliant  studia.  —Jerome  in  Epist.  ad  Paulin. 


Chap.  II.]  the  christian  man's  calling.  253 

indeed,  yet  are  not  contrary,  nay,  they  are  so  much  alike,  that  the 
sensual  appetite  is  the  predominant  quahty  and  commander-in- 
chief  in  both ;  only  beasts  are  innocent  subjects  to  it,  as  breaking 
no  law  thereby ;  but  man,  by  being  a  slave  to  that  usurper,  is  a 
traitor  to  his  supreme  Lord,  and  to  his  viceroy  within  him,  reason. 
But  a  saint  and  a  wicked  man  are  contrary ;  consider  them  from 
head  to  foot,  they  stand  both  in  defiance  against  each  other.  Their 
understandings  are  contrary ;  the  one  is  light,  the  other  is  dark- 
ness ;  the  one  judgeth  sin  to  be  the  greatest  and  most  abominable 
evil,  the  other  judgeth  it  to  be  a  pleasant,  eligible  good.  Their 
wills  are  contrary  ;  the  one  is  a  resolved  soldier  under  the  captain 
of  his  .salvation,  fully  set  to  lose  his  life  before  he  will  give  up  his 
cause,  or  leave  his  colours,  the  other  is  a  sworn  officer  under  the 
prince  of  the  powers  of  the  air,  (an  implacable  enemy  to  the  former 
general,)  and  stoutly  bent  to  die,  nay,  be  damned,  rather  than 
desert  him.i  Their  affections  are  contrary :  the  affections  of  the 
one,  as  fire,  ascend  upward,  are  set  on  things  above  ;  the  affections 
of  the  other,  like  earth,  tend  downwards,  and  are  set  on  things 
below.  What  the  one  loves  above  his  life,  the  other  hates  unto 
death  ;  what  the  one  forsakes  as  worse  than  poison,  the  other  fol- 
loweth  after  as  his  only  portion. 

Are  these  two,  reader,  like  to  agree,  and  to  be,  as  friends  should, 
of  one  heart  and  of  one  soul  ?  Idem  velle  et  idem  Jiolle  est  vera 
amicitia,  saith  the  orator :  It  is  true  friendship  to  will  and  nill 
the  same  things,  "What  kind  of  friendship  must  it  be,  then, 
between  those  that  always  will  and  nill  contrary  things  ?  2  Let 
thy  own  reason  be  judge.  If  likeness  be  the  ground  of  love,  what 
love  can  there  be  amongst  them  that  are  wholly  unlike  ?  Oh,  let 
not  any  carnal  interest  sway  thee  to  choose  Sodom  for  the  place  of 
thy  habitation,  much  less  to  accept  of  God's  foe  to  be  thy  bosom 
friend  :  '  For  what  communion  hath  light  with  darkness  ?  or  what 
fellowship  hath  righteousness  with  unrighteousness  ?  and  what 
concord  hath  Christ  with  Belial  ?  or  what  part  hath  he  that  be- 
lieveth  with  an  infidel  ? '  2  Cor.  vi.  14,  15.  Like  as  the  elements, 
according  to  Empedocles'  opinion,  are  always  at  strife  together, 
but  specially  those  that  are  nearest,  so  godly  and  evil  men  are 

^  Mos  fuit  inter  reges  barbaros,  quoties  in  societatem  coirent,  &pplicare  dexteras, 
pollicesque  inter  se  vincire,  nodoque  constringere ;  etubi  mox  sanguis  in  artus  extremes 
pervenisset,  levi  vulnere  eruorem  eliciebant,  atque  invicem  habebant,  idque  fsedus 
arcanum,  quasi  mutuo  cruore  sacratum  haberi  solitum. — Tacitiu. 

2  Some  tell  us  that  two  who  desired  to  become  intimate  friends,  came  into  Vul- 
can's shop,  begging  this  boon  of  him,  that  he  would  beat  them  on  his  anvil,  or  melt 
them  in  his  furnace,  both  into  one,  the  which  he  granted. 


254  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

always  at  odds,  but  those  especially  that  are  nearest.  The  horse 
hath  a  natural  enmity  against  the  camel,  and  the  camel  against 
the  horse  ;  therefore  Cyrus  being  to  fight  with  the  Babylonians, 
Avho  excelled  in  horses,  used  as  many  camels  as  he  could  get.  The 
sinner  is  like  the  horse,  altogether  unclean ;  the  Christian  is  like 
the  camel,  (that  cheweth  the  cud,  though  he  divideth  not  the  hoof,) 
is  partly  clean,  partly  unclean.  Now,  there  being  an  enmity  be- 
twixt these,  there  can  never  be  any  society.  The  feathers  of  eagles, 
say  naturalists,  will  not  mingle  with  the  feathers  of  any  other  fowls. 
Many  complain  of  the  treachery  of  their  friends,  and  say,  as  Queen 
Elizabeth,  that  in  trust  they  have  found  treason  ;  but  most  of  these 
men  have  greatest  cause,  if  all  things  be  duly  weighed,  to  complain 
of  themselves  for  making  no  better  choice.  He  is  right  served,  in 
all  men's  judgments,  who  hath  his  liquor  running  out  which  he 
puts  into  a  leaking  vessel  or  riven  dish. 

Section  III. 

I  come  now  to  shew  wherein  the  power  of  godliness  consisteth, 
or  how  a  man  maketh  religion  his  business  in  the  choice  of  his 
companions. 

Fu'st,  Be  as  careful  as  thou  canst,  that  the  persons  thou  choosest 
for  thy  companions  be  such  as  fear  God.i  The  man  in  the  Gospel 
was  possessed  with  the  devil,  who  dwelt  amongst  the  tombs,  and 
conversed  with  graves  and  carcases.  Thou  art  far  from  walking 
after  the  good  Spirit,  if  thou  choosest  to  converse  with  open  sepul- 
chres, and  such  as  are  dead  in  sins  and  trespasses.  God  will  not 
shake  the  wicked  by  the  hand,  as  the  Vulgate  read  Job  viii.  20, 
neither  must  the  godly  man.  David  proves  the  sincerity  of  his 
course,  by  his  care  to  avoid  such  society :  '  I  have  walked  in  thy 
truth ;  I  have  not  sat  with  vain  persons,'  Ps.  xxvi.  5,  6. 

There  is  a  twofold  truth — 

1.  Truth  of  doctrine.  Thy  law  is  the  truth,  free  from  all  dross 
of  corruption,  and  falsehood  of  error. 

2.  Truth  of  affection,  or  of  the  inward  parts.  This  may  be 
.  called  thy  truth,  or  God's  truth,  though  man  be  the  subject  of  it, 

partly  because  it  proceedeth  from  him,  partly  because  it  is  so  pleasant 
to  him,  in  which  respect  a  broken  heart  is  called  the  '  sacrifice  of 
God,'  Ps.  li.  6.  As  if  he  had  said,  I  could  not  have  walked  in  the 
power  of  religion,  and  in  integrity,  if  I  had  associated  with  vile  and 

^  Non  sunt  fideles  in  amicitia,  quos  munus,  non  gratia  copulat,  nam  cito  deserunt, 
nisi  semper  acceperint.  Dilectio  enim  quae  munere  glutinatur,  eodem  suspense  dis- 
solvitur. — I  lid.  lib.  iii.  De  Sum.  Bon. 


Chap.  II.]  the  christian  man's  calling.  255 

vain  company ;  I  conld  never  have  walked  in  thy  precepts,  if  I  had 
sat  with  vain  persons.  Observe  the  phrase,  I  have  not  sat  with 
vain  persons. 

1.  Sitting  is  a  posture  of  choice.  It  is  at  a  man's  liberty,  whether 
he  will  sit  or  stand. 

2.  Sitting  is  a  posture  of  pleasure.  Men  sit  for  their  ease,  and 
with  delight ;  therefore,  the  glorified  are  said  to  '  sit  in  heavenly 
places,'  Eph.  ii.  6. 

3.  Sitting  is  a  posture  of  staying  or  abiding,  2  Kings  v.  3. 
Standing  is  a  posture  of  going,  but  sitting  of  staying.  The  blessed, 
who  shall  for  ever  be  with  the  Lord  and  his  chosen,  are  mentioned 
'  to  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven,'  Mat.  viii.  11.  David  in  neither  of  these  senses  durst  sit 
with  vain  persons.  He  might,  as  his  occasions  required,  use  their 
company,  but  durst  not  knowingly  choose  such  company.  They 
could  not  be  the  object  of  his  election,  who  were  not  the  object  of  his 
affection :  '  I  hate  the  congregation  of  evil-doers,"  saith  he,  in  verse 
7.  As  sitting  is  a  posture  of  pleasure,  he  did  not  sit  with  vain 
persons.  He  was  sometimes  amongst  them  to  his  sorrow,  but  not 
to  his  solace.  They  were  to  him,  as  the  Canaanites  to  the  Israelites, 
pricks  in  his  eyes,  and  thorns  in  his  sides.  '  Woe  is  me,  for  I  dwell 
in  Mesech,  and  my  habitation  is  in  the  tents  of  Kedar  ! '  Ps.  cxx. 
5.  It  caused  grief,  not  gladness,  that  he  was  forced  to  be  amongst 
the  profane. 

Again,  he  might  stand  amongst  them,  but  durst  not,  unless 
necessitated,  as  a  prisoner  kept  by  force  in  a  prison,  sit  with  them. 
A  godly  man  may  go  to  such  persons,  as  we  do  sometimes  to  felons 
in  a  jail,  about  business,  but  he  likes  not  to  stay  in  such  a  nasty 
place.  It  is  said  of  the  lizard,  an  unclean  bird,  that  she  liveth  in 
graves,  and  such  places  of  corruption  ;  but  the  dove,  a  clean  crea- 
ture, loves  to  build  and  lie  clean.  Though  the  sinner,  like  Satan, 
delights  in  herds  of  swine,  the  saint  disesteemeth  '  a  vile  person, 
and  honoureth  them  that  fear  the  Lord,'  Ps.  xv.  4.1  The  burgess 
of  the  new  Jerusalem,  saith  one  upon  that  text,  reprohos  reprohat, 
et  prohos  prohat,  he  rejecteth  the  vicious,  and  though  they  may  be 
great  and  high,  counteth  them  but  vile.  Elisha  was  so  far  from 
bestowing  his  love,  that  he  thought  an  evil  king  not  to  deserve  a 
look.  '  As  the  Lord  liveth,  were  it  not  that  I  regard  the  presence 
of  Jehoshaphat  the  king  of  Judah,  I  would  not  look  towards  thee, 
nor  see  thee,'  saith  the  prophet  to  the  king  of  Israel,  2  Kings  iii. 

^  One  gave  his  friend  this  advice  :  Have  communion  with  few,  be  intimate  with 
one,  deal  justly  with  all,  speak  evil  of  none. 


256  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

14.  That  unerring  pattern,  our  blessed  Saviour,  did  not  judge 
wicked  Herod  worthy  of  one  word :  '  Then  Herod  questioned  with 
him  in  many  words,  but  he  answered  him  nothing,'  Luke  xxiii.  9. 
But  the  true  Christian  honoureth  them  that  fear  the  Lord,  though 
he  disesteemeth  the  wicked.  Saints  are  God's  jewels,  and  therefore 
must  needs  be  of  great  price  with  them  that  have  any  judgment. 
Ingo,  an  ancient  king  of  the  Draves,  at  a  feast,  sets  his  pagan 
nobles  in  his  hall  below,  and  entertained  a  company  of  poor  Chris- 
tians at  his  own  table  in  his  presence-chamber,  in  the  most  royal 
manner,  and  with  the  costliest  cheer  that  might  be  ;  and  when  this 
different  dealing  was  wondered  at  by  his  peers,  he  gave  them  this 
reason :  I  do  this  act,  not  as  king  of  the  Draves,  but  as  king  of 
another  world,  where  these  poor  men  shall  be  my  companions  and 
fellow-princes.  1  David  was  a  great  sovereign,  yet  the  saints  only 
were  his  associates.  '  Let  them  that  fear  thee,  turn  unto  me,  and 
such  as  keep  thy  righteous  judgments.'  '  They  who  but  touched 
the  carcases  of  men,'  and  wicked  men  are  but  moving  carcases, 
'  were  unclean  seven  days,'  Num.  xix.  11.  '  The  flesh  that 
toucheth  any  unclean  thing  shall  not  be  eaten,'  Lev.  vii.  19.  God 
commanded  the  Jews,  '  Thou  shalt  not  let  thy  cattle  gender  with  a 
diverse  kind.  Thou  shalt  not  sow  thy  field  with  mingled  seed : 
neither  shall  a  garment  mingled  of  linen  and  woollen  come  upon 
thee,'  Lev.  xix.  19.  This,  indeed,  taken  literally,  was  ceremonial 
to  them,  and  is  vanished  with  their  commonwealth ;  but  taken 
mystically,  there  is  something  in  it  which  is  moral,  and  binding  to 
us — namely,  that  God  abhors  mixtures  of  good  and  bad  persons 
more  than  of  different  things,  and  the  apostle  applieth  it  to  the 
same  purpose. 

Keader,  if  God  hath  opened  thine  eyes,  thou  seest  that  saints  are 
lovely,  though  low,  and  precious,  though  poor.  '  I  am  black,  but 
comely,  0  ye  daughters  of  Jerusalem,  as  the  tents  of  Kedar,'  Cant, 
i.  5.  Kedar  signifieth  black,  and  the  tents  of  Kedar  were  of  hair- 
cloth, made  of  goats'  hair,  wherein  they  dwelt.  Here  the  church, 
which  elsewhere  is  called  the  '  tents  of  Jacob/  Jer.  xxx.  18,  is  for 
her  persecutions,  and  pilgrimage,  and  poverty  compared  to  the 
tents  of  Kedar,  saith  Ainsworth  ;  but  I  suppose  there  is  one  thing 
more  in  it,  and  that  is,  as  the  church  did  resemble  the  tents  of 
Kedar  in  her  outward  condition,  so  also  in  her  inside.     The  tents 

^  Convictor  delicatus  paulatum  enervat  et  emoUit,  necesse  est  aut  imiteris,  aut 
oderis,  utrumque  autem  devitandum  est,  ne  aut  similis  malis  fias  quia  multi  sunt,  ne 
Tel  inimicus  multis  quia  dissimiles.  Cum  his  conversare,  qui  te  meliorem  facturi 
Bunt ;  illos  admitte  quos  tu  potes  facere  meliores. — Senec,  Epist.  IL 


Chap.  II.]  the  christian  man's  calling.  257 

of  Keclar  were  stored  with  gold,  pleasant  odonrs,  and  jewels  within. 
Oh,  how  glorious  is  the  king's  daughter  within  !  Her  inward 
ornaments  are  infinitely  more  worth  than  wrought,  than  choice 
gold  !  Dost  thou  not  behold  the  saints'  virtues  under  their  veil  ? 
their  beauty  under  their  black  cypress  ?  How  they  are  a  crown  of 
glory,  a  royal  diadem,  princes  in  all  his  lands,  higher  than  the 
kings  of  the  earth,  more  excellent  than  their  richest,  wisest,  and 
most  honourable  neighbours ;  the  Lord's  portion,  his  peculiar 
people,  his  privy  councillors,  his  children,  his  love  and  delight,  and 
doth  not  thine  understanding  prize  them,  thy  will  choose  them, 
and  thy  affections  cling  and  close  with  them  ?  Surely,  such  per- 
sons are  worthy  to  be  thy  companions.  Christians  must  resemble 
the  loadstone,  to  attract  that  only  to  them  which  is  of  some  worth, 
and  not,  like  the  jet,  draw  stubble,  and  hay,  and  straw,  to  which 
wicked  men  are  compared :  '  To  the  saints  that  are  in  the  earth, 
and  to  the  excellent,  in  whom  is  all  my  delight,'  saith  that  man 
after  God's  own  heart. 

Further,  it  is  thy  interest  to  choose  them  only  for  thy  friends ; 
others  will  one  time  or  other  prove  false ;  those  men  will  stick 
closer  than  a  brother.  '  Greet  them  that  love  us  in  the  faith  ; '  such 
love  will  be  firm,  Titus  iii.  15.  Ungodly  men  may  be  about  us  as 
mice  in  a  barn,  whilst  something  is  to  be  had,  but  when  all  the 
corn  is  gone,  they  are  gone  too ;  if  thou  ceasest  to  give,  they  will 
cease  to  love.  When  the  weather  is  foul — as  swallows,  though 
they  chattered  about  our  chimneys,  and  chattered  in  our  chambers — 
they  will  take  their  flight,  and  leave  nothing  behind  but  dirt  and 
dung,  as  the  pledge  of  their  friendship.  Haman's  friends,  who, 
when  he  was  in  favour,  were  ready  to  kiss  his  feet,  no  sooner 
saw  the  king  incensed  against  him,  but  they  are  as  ready  to  cover 
his  face,  and  help  him  to  a  halter.  There  is  no  faith  in  that  man 
who  hath  no  fear  of  the  great  God. 

Section  IV. 

Secondly,  If  thou  wouldst  manifest  godliness  in  the  choice  of  thy 
companions,  thy  care  must  be,  not  only  to  choose  such  as  are  godly, 
but  also  to  choose  them  because  they  are  godly.  As  godliness 
must  be  a  ruling  quality  in  them  that  are  chosen,  so  it  must  be 
the  ground  of  thy  choice.  A  man  may  keep  company  with  godly 
men  because  they  live  near  him,  or  because  they  are  related  to  him, 
or  because  they  are  wise,  learned,  or  ingenious  persons,  or  because 
they  may  do,  or  have  done,  him  a  courtesy,  and  yet  not  put  forth 

VOL.  II.  R 


258  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

the  least  grain  of  godliness  in  it.  When  God's  grace  in  them  is 
the  only  ground  of  our  choice,  and  God's  image  on  them  the  chief 
loadstone  of  our  love,  then  we  exercise  ourselves  to  godliness  in  the 
choice  of  our  companions.  If  I  love  my  neighbour,  and  like  his 
company,  because  heresembleth  me  in  his  feature  or  in  his  nature, 
or  because  he  is  a  mild,  meek,  peaceable  man,  or  because  I  expect 
some  kindness  from  him,  herein  I  shew  my  love  to  myself,  but 
none  to  my  God,  and  therefore  nothing  of  godliness.  Laban 
delighted  to  have  Jacob  with  him,  and  would  by  no  means  hear  of 
his  departure ;  he  sets  him  to  be  chief  over  his  flock,  he  bendeth 
and  boweth  to  him,  he  ilattereth  and  fawneth  on  him,  though  his 
servant  and  underling,  and  who  so  much  as  Jacob  in  his  books  ! — 
but  mark  the  ground  of  all:  'And  Laban  said  unto  him,  I  pray 
thee,  if  I  have  found  favour  in  thy  sight,  tarry ;  for  I  have  learned 
by  experience  that  the  Lord  hath  blessed  me  for  thy  sake,'  Gen. 
XXX.  27.  He  loved  Jacob  for  himself,  or  rather  loved  himself  in 
Jacob  ;  he  courted  him,  not  because  he  was  a  good  man,  but  because 
he  was  a  good  servant.  Herein  was  nothing  of  religion — as  the 
Jews  followed  Christ,  not  for  the  miracle,  but  for  the  meat,  John 
vi.  Such  men  love  others  for  the  outward  goods  they  bring  to 
them,  not  for  the  grace  or  godliness  they  see  in  them  ;  for  if  they 
were  not  holy,  they  would  desire  their  company.  This  is  feigned, 
and  not  the  love  the  apostle  speaks  of,  1  Pet.  i.  22,  ek  ^tXaSeX- 
(fiiap  avvTTOKpnov,  '  the  unfeigned  love  of  the  brethren,'  or  '  love 
without  dissimulation,'  The  voice  of  a  worldling  in  the  choice  of  a 
friend,  is  much  like  that  of  Joram  to  Jehu,  '  Is  it  peace,  Jehu  ?'  Is 
it  wealth  ?  is  it  honour  ?  is  it  power  ?  then  be  thou  my  friend.  But 
the  voice  of  a  Christian  is  like  that  of  Jehu  to  Jonadab,  '  Is  thy 
heart  right,  as  mine  is  ?'  Is  there  the  fear  of  God,  truth  of  grace, 
in  thy  heart  ?  then  give  me  thy  hand,  come  up  into  the  chariot, 
be  thou  my  friend. 

The  choice  of  a  Christian  must  flow  from  another  fountain  than 
worldly  profit — namely,  the  amiableness  of  the  image  of  Christ  in 
the  person.  The  heat  and  light  of  a  wicked  man's  love,  as  a  lamp, 
is  fed  with,  and  floweth  from,  some  earthly  substance,  and  is  ex- 
tinguished when  that  is  denied  ;  but  the  heat  and  light  of  a  saint's 
friendship,  as  the  solar  rays,  springeth  from  a  heavenly  cause,  and 
therefore  will  continue.  The  apostle  speaketh  of  love  out  of  a  pure 
heart,  1  Tim.  i.  5 ;  that  is,  pure  love,  a  pure  stream,  which  ariseth 
from  a  pure  heart,  a  pure  spring — that  is,  not  only  the  grace  of  God, 
secret  in  a  Christian,  but  the  grace  of  God,  seen  in  his  companion 
whom  he  loveth.     It  is  clearly  visible  that  many  associate  wdth 


Chap.  II.]  the  christian  man's  calling.  259 

Christians,  not  for  their  virtues,  but  at  a  venture — they  were  pos- 
sibly the  first  they  fell  in  league  with,  or  upon  some  other  respect  i 
— for  they  know  others  as  high  in  holiness  whom  they  slight,  nay, 
possibly  hate ;  whereas  he  that  loveth  grace  in  one,  lovetli  grace  in 
all.  It  is  an  infallible  sign  of  a  crooked  nature,  saith  Cicero,  to  be 
affected  with  none  but  prastors  and  great  men.  It  is  little  si«-n  I 
am  sure,  of  grace,  to  join  only  with  those  saints  that  are  rich  or 
high  in  the  world.  If  thou  admirest  holiness  in  scarlet  and  robes, 
and  contemnest  it  in  sackcloth  and  russet,  I  must  tell  thee  thou  art 
grossly  deceived ;  for  thou  admirest  the  scarlet  and  honour,  not  the 
holiness  at  all. 

I  do  not  deny  but  amongst  Christians  a  man  that  hath  the 
opportunity  may  choose  out  some,  rather  than  others,  to  be  his 
most  intimate  companions.  Christ,  though  he  loved  all  his  dis- 
ciples, yet  had  one  especially,  the  beloved  disciple,  who  leaned  on 
Jesus'  bosom.  Amongst  all  the  apostles,  he  vouchsafed  to  three 
only  the  favour  of  his  extraordinary  friendship.  When  he  raised 
up  the  ruler's  daughter,  he  suffered  none  to  go  in,  save  Peter,  James, 
and  John.  When  he  was  transfigured,  he  took  up  with  him  only 
Peter,  James,  and  John ;  in  his  bitter  and  bloody  agony,  these 
three  were  taken  out  from  the  rest,  Luke  viii.  51  ;  Mat.  xvii.  5,  and 
xxvi.  37. 

But  if  I  might  advise  thee,  reader,  in  such  a  choice,  I  would 
give  thee  these  two  cautions  : 

First,  That  thou  prefer  those  whom  Grod  prefers ;  I  mean,  such 
as  have  most  grace.  It  is  a  sign  of  a  coward  to  choose  a  weak 
enemy,  and  it  is  a  sign  of  little  grace  to  choose  the  weakest  Chris- 
tian friends ;  he  that  hath  most  of  God's  heart,  deserveth  most  of 
thine.  I  am  ready  to  think  that  Peter,  James,  and  John,  that  had 
more  of  Christ's  love  than  the  rest,  had  more  of  his  likeness  and 
image  than  the  rest.  I  confess,  some  resjDect  in  the  choice  of  a 
bosom  friend  ought  to  be  had  to  his  prudence.  Some  men,  though 
holy,  are  indiscreet,  and  in  point  of  secrets  are  like  sieves — can 
keep  nothing  committed  to  them,  but  let  all  run  through.  A  blab 
of  secrets  is  a  traitor  to  society,  as  one  that  causeth  much  dissension. 
It  is  good  to  try  him  whom  we  intend  for  a  bosom  friend  before 
we  trust  him,2  as  men  prove  their  vessels  with  water  before  they 
fill  them  with  wine ;  if  we  find  them  leaking,  they  will  be  useless 

^  Amicos  secundse  res  optime  parant,  adversse  certissime  probant. — Sen. 

-  Diligentes  agricolEe  tenam  prius  uotulis  quibusdam  deprehendunt,  et  explorant, 
priusquam  illi  credaut  sementem.  Ita  exploraudus  amicus  antequain  committas 
arcanum. — Erasmus. 


260  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

as  to  that  purpose.  Too  many  are  like  the  Dead  Sea,  in  whicli 
nothing,  saith  Aristotle,  sinks  to  the  bottom,  but  everything  thrown 
into  it  swims  at  the  top  and  is  in  sight.  Nakedness  in  mind  is  as 
well  a  blemish  as  nakedness  in  body.  It  is  wonderful  folly  which 
some  persons  manifest  in  stripping  themselves  naked  before  every 
one,  and  unbosoming  themselves  whoever  stands  by.  Pictures 
that  have  no  curtains  before  them  gather  much  dust,  and  so  do 
those  minds  that  are  ever  open  and  exj)osed  to  every  man's  view. 
Others  are  like  the  sea,  full  of  wealth  and  worth,  of  great  abilities 
in  spiritual  things,  but  there  is  no  coming  at  it ;  they  are  so  con- 
cealed, that  none  is  ever  like  to  be  the  better  for  it.  Those  golden 
mines  that  are  never  known  enrich  none. 

There  are  a  middle  sort  of  Christians  between  these,  that,  like  a 
secret  box  in  a  cabinet,  is  not  seen  without  some  difficulty,  but,  as 
occasion  is,  it  is  opened,  and  then  many  jewels  of  rare  value  appear.i 
The  bow  that  is  hardest  to  bend  doth  the  most  service,  for  it  send- 
eth  forth  the  arrow  with  the  gi'eatest  force.  The  nut  that  is  hard 
to  crack  hath  the  best  kernel.  These  Christians  may,  as  likely  as 
any,  be  thy  bosom  friends,  though  some  respect,  I  confess,  may  be 
had  to  suitableness  of  disposition  in  him  whom  thou  choosest  for 
an  intimate  friend.  As  in  marriage,  so  in  friendship,  it  is  best 
when  there  is  some  equality  and  likeness  in  pairs,  as  of  tongs  or 
gloves  there  must  be  a  parity.  Such  friendship,  founded  both  in 
grace  and  nature,  is  like  to  be  lasting. 

2.  That  in  preferring  some,  thou  castest  no  contempt  upon  others. 
The  smallest  piece  of  pearl  is  worthy  of  esteem  ;  the  little  violet  is 
pleasant.  The  poorest  Christian,  he  that  hath  the  least  grace,  de- 
serveth  our  love  and  observance.  Christ  takes  notice  of  two  mites, 
of  a  little  strength,  of  some  good  thing,  and  shall  not  we  ?  Mat. 
xii.  43  ;  Kev.  iii.  8  ;  1  Kings  xiii.  14.  Babes  in  Christ,  being 
unable  to  help  themselves,  have  most  need  of  good  nurses ;  weak 
saints,  who  can  hardly  go  alone,  do  most  want  a  helping  hand.  A 
saint  that  is  mean,  as  well  as  a  mean  saint,  must  be  countenanced. 
It  is  good  to  countenance  godliness  in  the  rich,  but  it  is  evil  not  to 
encourage  it  in  the  poor.  Our  love  must,  like  the  ointment  poured 
on  Aaron's  head,  which  ran  down,  not  only  to  his  beard,  but  to  the 
very  skirts  of  his  garment,  be  drawn  out  to  the  highest,  and  fall 
down  on  the  lowest  saints  ;  David  by  tliis  shewed  the  life  and 
truth  of  his  love :  '  I  am  a  companion  of  all  that  fear  thee,  and 
keep  thy  statutes,'  Ps.  cxix.  63.     Of  all ;  none  that  hath  thy  fear 

^  Tu  omnia  cum  amico  delibera,  sed  de  ipso  prius. — Senec.  De  Bene/.,  lib.  vi. 
cap.  24. 


Chap.  II.]  the  christian  man's  calling.  261 

but  shall  find  me  their  friend :  though  I  am  their  king,  and  above 
the  highest,  yet  for  thy  sake  I  can  cheerfully  be  companion  to  the 
lowest. 


Section  V. 

Thirdly,  In  thy  choice,  have  respect  to  spiritual  ends,  and  accord- 
ingly imj)rove  it.  Attend  and  intend  thy  own  and  thy  companions' 
soul  good  in  it.  Friendship  hath  a  key  to  the  heart  which  it  may 
use,  not  only  to  let  itself  into  its  secrets,  but  also  to  introduce  its 
own  conceptions.  He  hath  a  great  advantage  of  persuading  another 
to,  and  encouraging  him,  in  holiness,  who  is  already  entertained  as 
his  friend  into  his  heart.  Where  the  person  is  so  acceptable,  the 
instruction  will  be  the  more  welcome.  We  carry  others  sometimes 
along  with  us  to  our  friends'  houses,  and  they  are  kindly  enter- 
tained for  our  sakes.  Now,  to  improve  this  interest  any  other  way 
than  on  God's  behalf  is  sacrilege.  How  abominable  were  it  then 
to  use  this  key  for  the  bringing  in  of  thievish  lusts  and  murderers 
upon  him  !  There  is  no  nearer  union  than  of  intimate  friends  ; 
they  are  one  soul.^  He  then  that  loves  himself,  and  knoweth  grace 
to  be  his  own  greatest  perfection,  must  needs  endeavour  that  his 
friend  may  have  a  large  portion  of  it.  Persons  of  quality  have  a 
great  delight  to  adorn  and  beautify  the  places  where  they  inhabit, 
and  loathe  to  live  in  dirty  styes  or  nasty  dungeons.  True  friends 
dwell  in  each  other.  The  soul  is,  saith  one,  not  so  much  where  it 
liveth,  as  where  it  loveth  ;  how  delectable  then  must  it  needs  be  for 
them  to  seek  the  embellishing  and  embroidering  those  hearts  with 
holiness,  in  which  they  have  taken  up  their  abode  !2  Love  is  apt 
to  transport  us,  so  far  as  to  imitate  the  errors  of  those  whom  we 
aflPect,  like  unskilful  painters,  who  express  only  the  wrinkles  and 
blemishes  of  a  face,  not  being  able  to  reach  its  beauty.  Without 
question,  this  love,  if  rightly  improved,  would  be  more  prevalent  to 
make  thy  friend  ambitious  to  resemble  thee  in  virtue,  in  regard  to 
the  amiableness  of  virtue  in  itself,  and  its  great  advantage  above 
error.  It  is  clear  that  grace  hath  a  much  more  ravishing  and  delec- 
table appearance  than  vice,  in  all  her  paint  and  daubery,  even 
when  she  is  looked  upon  through  the  devil's  optics. 

A  good  friend  in  this  respect  is  of  much  worth ;  therefore  Alex- 

^  Non  est  vera  amicitia  ubi  est  fallax  adulatio. — Amb.,  De  Offic,  lib.  iii. 

-  Solatium  hujus  vitae  est,  ut  habeas,  cui  pectus  tuum  aperias,  cui  arcana  com- 
munices,  ut  coUoces  tibi  fidelem  virum  qui  in  prosperis  gratuletur  tibi,  in  tristibus 
compatiatur  ;  facilis  vox  et  communis,  Tuus  sum  totus,  sed  paucioris  est  effectus. — 
Amb.,  De  Offic,  lib.  iii. 


262  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  III. 

ander,  when  one  desired  to  see  his  treasure,  shewed  him,  not  ap'yv- 
plov  ToXavra,  but  Toixi  (jf)iA.ou9,  not  his  talents  of  silver,  but  his 
friends  ;  and  Menander  counted  him  a  happy  man  that  had  but 
the  shadow  of  one.  Though  fortune  hath  shewed  me  many 
favours,  saith  Plutarch,^  that  deserve  I  should  be  thankful  to  her 
for  them,  yet  there  is  none  that  maketh  me  so  much  bound  to  her, 
as  the  love  and  good-will  my  brother  Timon  doth  bear  to  me  in  all 
things. 

God  hath  caused  many  wants  and  weaknesses  in  us,  that  we  may 
be  needful  to  one  another,  and  purposely  given  diversity  of  gifts 
and  graces,  that  we  may  be  helpful  to  each  other.  No  nations 
have  all  the  commodities  they  use  of  their  own  growth,  but  need 
trading  with  others  for  their  supply.  Believers  cannot  keep  house 
well  without  borrowing  from  their  neighbours.  There  is  '  that 
which  every  joint  supplieth,  according  to  the  effectual  working  in 
the  measure  of  every  part,'  Eph.  iv  .10.  If  our  Christian  com- 
munion be  not  employed  for  this  end,  we  are  slothful  servants, 
hiding  our  talents  in  a  napkin  ;  if  to  a  contrary  end,  we  are  miser- 
able alchymists,  and  extract  poison-  out  of  a  cordial.  Countries 
that  are  joined  together  in  a  strict  league,  often  grow  rich  by 
mutual  traffic.  Christians  have  found,  by  experience,  that  mutual 
commerce  well  employed  hath  brought  them  in  very  great  gains. 
Paul  himself,  that  was  of  a  great  spiritual  estate,  and  much  given 
to  hospitality  and  feeding  hungry  Christians,  yet  expected  some- 
times to  be  entertained  at  his  poor  neighbours'  tables.  He  writes 
to  the  Komans  that  he  hopes  to  be  filled  with  their  company, 
Eom.  XV.  24 — filled  or  feasted  with  some  heavenly  repast  by  their 
company. 

Oh  it  is  lovely  and  happy  when  two  friends  are  like  Moses  and 
Aaron :  '  He  shall  be  to  thee  instead  of  a  mouth,  and  thou  to  him 
instead  of  God/  Exod.  iv.  16  ;  where  their  love  is  shewn  by  edify- 
ing and  building  up  one  another  in  holiness.  This  were  some 
prelibation  of  heaven,  where  those  lines  of  love,  which  stretch 
themselves  to  every  part  of  the  circumference,  do  all  meet  in  God 
as  their  centre.  But  I  shall  speak  more  to  this  in  the  fourth 
chapter. 

I  shall  conclude  this  particular  with  an  answer  to  two  objec- 
tions. 

ObJ.  1.  Christ  commandeth  us  to  love  our  enemies.  Mat. 
V.  45  ;  Gal.  iv.  10  ;  and  what  love  do  we  shew  if  we  turn  our  backs 
always  upon  them,  and  banish  them  our  company  ?     Besides,  we 

1  In  Vit. 


Chap.  II.]  the  christian  man's  calling.  263 

are  commanded  to  do  good  to  all.  I  am  bound  to  seek  ray  wicked 
neighbour's  salvation,  and  to  love  my  neighbours  as  myself,  Lev 
xix.  18,  which  how  can  I  do  if  I  always  shun  him?  Again,  if  I 
should  avoid  all  that  are  carnal,  I  must  untie  the  bonds  of  my  re- 
lations, which  Grod  and  nature  forbid,  and  cast  up  my  calling,  which 
I  am  commanded  to  mind. 

Ans.  In  answer  to  these  things,  I  shall  first  lay  down  one  or  two 
distinctions,  and  then  some  positions. 

1.  Distinct.  There  are  sinners  of  several  forms  in  Satan's  school. 
Some  that  learn  too  much  the  lesson  he  sets  them,  but  quarrel  not 
with  the  scholars  of  a  contrary  master  ;  though  they  are  ungracious, 
yet  they  are  not  outrageous.  These  are  wild  beasts  in  a  cage,  or  in 
chains,  that  a  man  may  sometimes  take  notice  of  without  any  hurt. 
Others  do  not  only  study  the  lectures  he  sets  them,  be  they  never 
so  full  of  blasphemy  and  debauchery,  but  seek  to  make  proselytes, 
and  cast  scorn  and  contempt  upon  all  piety,  and  rail  at  those  that 
will  not  learn  their  black  art ;  these  are  in  his  upper  form,  and 
have  proceeded  from  standing  in  the  way  of  sinners,  to  sitting  in 
the  seat  of  the  scornful,  and  will  be  ready  in  a  short  time  to  be  sent 
to  hell,  the  only  academy  to  which  he  prefers  his  scholars.  These  are 
worse  than  the  dogs  of  Egypt ;  they,  when  the  Israelites  marched 
towards  Canaan,  did  not  stir  their  tongues,  but  these  bark  at  all 
that  sets  out  for  heaven.  Many  who  had  risings  and  spots  in  the 
skin  of  the  flesh,  were  not  to  be  judged  unclean,  and  shut  out  of 
the  camp  ;  but  those  that  had  the  scab  spreading  much  in  the  skin, 
(typifying  those  whose  sinful  courses  were  gaining  and  growing 
upon  themselves  or  others,  Lev.  iii.  3,  4,  8,)  they  were  to  be  thrust 
out  of  the  camp. 

2.  Distinct.  It  is  one  thing  to  come  into  wicked  men's  company, 
as  a  man's  occasions  or  relations  require,  and  it  is  another  thing  to 
choose  such  company.  David  was  frequently  amongst  the  bad,  but 
his  delight  and  joy  was  only  amongst  the  good.  An  acquaintance 
is  one  thing,  and  a  companion  is  another  thing :  acquaintance  is 
the  herd,  a  companion  is  the  particular  one  culled  out  of  it  for 
a  special  friend.  It  is  one  thing  to  have  intimate  familiarity,  and 
another  thing  to  have  common  and  civil  commerce  with  such  men. 

1.  Position.  To  love  my  neighbour  as  myself,  doth  not  infer 
an  equality,  but  the  quality  of  my  love.  A  Christian  must  love 
all  men  truly,  but  is  not  bound  to  love  all  men  equally.  The 
greatest  degree  of  our  love  is  limited  by  God  himself  (next  to  his 
blessed  Majesty  and  ourselves)  to  these  two  objects,  the  house- 
hold of  faith,  and  our  own  household — not  excluding  others,  but 


i564  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

preferrijig  these.  For  even  within  ourselves  there  is  a  difference 
in  our  love ;  we  love  our  head,  and  heart,  and  other  vital  parts, 
with  a  closer  affection  than  those  outward  integral  parts  that  are 
not  of  so  great  concernment  to  us.  I  may  therefore  love  every 
man  as  myself,  and  yet  love  some  above  others,  and  my  own  soul 
above  all.  Exemplar  potius  est  exem'plato,  The  example  is  before 
the  thing  exemplified.  If  a  man  is  bound  to  love  another  as  him- 
self, he  must  needs  love  himself  first,  and  more  than  another.  Thy 
love  to  them  may  cause  thee  to  hope  that  thou  mayest  convert  them, 
but  thy  love  to  thyself  should  make  thee  fear  lest  they  should  per- 
vert thee. 

2.  Position.  A  Christian  is  bound  to  avoid  all  needless  society 
with  wicked  men.  Mark,  I  say  needless ;  when  our  relations  coni- 
mand  it,  as  amongst  husbands  andwives,  and  parents  and  children, 
or  our  vocations  call  for  it,  then  it  is  necessary.  Those  precepts 
that  enjoin  us  to  forbear  their  company,  are  to  be  understood  when 
we  have  no  call  to  it.  We  may  trade  with  wicked  men,  we  must 
perform  all  moral  duties  ,to  our  kindred,  and  acts  of  courtesy 
and  charity  to  the  worst  of  our  enemies,  so  we  be  careful  to 
keep  ourselves  from  their  corruptions,  and  use  their  company  no 
longer  than  the  discharge  of  those  duties  doth  require.  When 
by  admitting  their  persons,  we  cannot  avoid  their  vices,  we  must 
deny  both. 

3.  Position.  Christians  should,  as  God  gives  them  opportunity, 
if  there  be  any  hope  of  doing  good,  endeavour  to  reform  men, 
before  they  wholly  reject  their  company ;  nay,  and  pray  for  their 
welfare  after  they  have  refused  them  for  companions.  It  is  small 
kindness  to  shut  up  a  man  that  hath  the  plague,  lest  he  should 
infect  others,  and  to  use  no  means  for  his  own  cure.  If  I  find  that 
a  man  is  desperately  bent  in  wickedness,  that  religion  is  the  object 
of  his  laughter,  and  to  give  him  any  serious  counsel  is  to  cast  pearl 
before  swine,  I  must  judge  such  Ishmaels  and  Esaus  unworthy  of 
human  society ;  but  it  is  a  very  hard  case  to  shut  a  man  up  in  a 
coffin,  and  bury  him  before  he  be  quite  dead.  Sometimes  vicious 
men  are  in  distress,  and  a  godly  man  hath  a  call  from  God  to  do 
him  some  charitable  office  ;  here  the  Christian  may  have  less  fear 
of  receiving  hurt  from  them.  Afflictions  are  bonds,  and  these  beasts 
in  chains  are  not  so  unruly.  Paul's  vii)er,  benumbed  with  cold,  did 
not  sting  him.  Here  a  Christian  hath  also  more  hope  of  doing 
good  to  them.  The  hard  metal,  when  in  the  fire,  may  receive  im- 
pressions. Men  will  take  that  physic  willingly  in  their  sickness 
which  they  refused  in  health. 


Chap.  II.]  the  christian  man's  calling.  265 

4.  Position.  A  Christian  may  love  a  wicked  man  sincerely, 
though  he  wholly  shun  his  society.  He  may  affect  him  with  a 
love  of  pity,  though  not  of  complacency ;  he  may  shew  his  love  by 
pouring  out  his  heart  in  petitions  to  God  for  him.  Though  a  saint 
deny  a  scandalous  sinner  his  presence,  yet  he  doth  not  deny  him 
his  pity  nor  his  prayers ;  nay,  our  non-communion  may  be  a  means 
of  their  conversion :  '  If  any  obey  not  the  word,  have  no  company 
with  liim,  that  he  may  be  ashamed,'  2  Thes.  iii.  14.  Shame  and 
confusion  is  a  good  step  towards  conversion.  A  wicked  man's  pres- 
ence burdens  a  saint,  and  a  godly  man's  presence  hardens  a  sinner. 
Surely,  thinks  he,  I  am,  if  not  praiseworthy,  yet  tolerable,  and  not 
very  bad,  since  such  a  good  man  is  so  much  with  me.  They 
who  did  eat  and  drink  in  Christ's  presence  on  earth,  wondered 
much  to  be  excluded  from  his  heavenly  banquet.  Mat.  vii.  23. 
Hymeneus  and  Alexander  were  excluded  Christian  society,  that  they 
might  learn  not  to  blaspheme,  1  Tim.  i.  20.  This  wounding  is 
the  way  to  healing  ;  it  makes  profane  men  bethink  themselves,  when 
sober  persons  avoid  their  presence. 

Ohj.  2.  Did  not  Jesus  Christ  accompany  with  wicked  men? 
Can  I  follow  a  better  pattern  ?  or  can  any  pretend  to  more  purity  ? 
Is  not  Christ  upon  this  account  called  a  friend  of  publicans  and 
sinners  ? 

Ans.  1.  I  answer,  more  generally,  All  our  Saviour's  actions  are 
for  our  instruction,  but  all  are  not  for  our  imitation.  Christ  indeed 
hath  left  us  an  example,  that  we  should  follow  his  steps,  1  Pet.  ii. 
21,  but  not  in  all  the  prints  of  his  feet.  Christ  did  nothing  amiss ; 
but  he  that  shall  undertake  to  do  in  all  things  as  he  did,  will  follow 
him  too  close,  and  do  many  things  amiss.  It  may  be  commendable 
to  imitate  my  sovereign,  but  it  is  possible  enough  to  do  it  so  far  as 
to  be  guilty  of  treason  by  it.  Some  of  Christ's  actions  were  done 
by  him  as  man,  others  were  done  by  him  as  mediator,  or  God-man. 
In  many  of  these  latter  we  cannot  imitate  him,  in  others  we  may 
not.  Who  can  work  miracles,  forgive  sins,  &c.,  as  Christ  did? 
Who  may  appoint  apostles,  constitute  laws  for  the  church,  &c.,  as 
Christ  did  ? 

Ans.  2.  More  particularly,  Christ  had  a  call,  which  all  others 
have  not,  to  go  amongst  wicked  men.  Where  should  a  physician 
be  but  amongst  his  patients  ?  To  deal  with  such  is  his  calling. 
Christ  came  to  call  sinners  to  repentance,  to  heal  their  vitiated 
natures ;  and  therefore  it  was  necessary  he  should  associate  with 
them.  He  went  amongst  them,  not  as  a  friend  to  their  sins,  but 
as  a  physician  to  their  souls.     How  should  he  otherwise  have  cast 


266  THE  CHRISTIA2T  MAN's  CALLING,  [PaRT  III. 

out  devils,  cured  their  sicknesses,  and  proved  his  deity  to  their 
faces  ?  An  ambassador,  being  commissionated  by  his  prince,  may  do 
that  which,  if  an  ordinary  subject  should  do,  may  cost  him  his  life. 
Abraham  might,  having  liberty  from  God,  stand  still  and  behold 
Sodom  flaming,  when  Lot  might  not  so  much  as  cast  an  eye,  or 
have  a  glance  towards  it.  Christ  was  sent  to  the  lost  sheep  of  the 
house  of  Israel,  and  so  he  went  to  them  in  discharge  of  his  errand 
and  mission  ;  he  had  also  a  commission  under  his  Father's  hand 
and  seal,  Luke  iv.  18  ;  John  vi.  27. 

Ans.  3.  Christ  had  no  tinder  about  him  to  take  fire,  being 
conceived  without  sin ;  but  we  are  little  else  than  dry  tinder, 
and  therefore  have  cause  to  avoid  the  least  spark.  '  The  prince 
of  this  world  cometh,'  saitli  Christ,  '  and  findeth  nothing  in  me,' 
John  xiv.  30 ;  he  cometh  with  his  baits,  but  there  is  nothing 
in  me  that  will  be  nibbling  at  them.  Besides,  his  deity  was 
a  perfect  antidote  against  all  infection.  As  the  beams  of  the 
sun,  he  could  be  in  filthy  places,  and  amongst  defiling  persons, 
and  not  receive  the  least  pollution ;  when  we  have  such  infectious 
souls,  that  we  are  ready  to  receive  the  contagion  from  the  least 
infectious  breath.  Our  corrupt  nature  is  like  fire,  which,  if  there 
be  any  infection  in  the  room,  draweth  it  straight  to  itself. 

Alls.  4.  Christ  did  not  choose  the  company  of  publicans  and 
sinners,  though  he  was  often  amongst  them.  A  physician  is  not 
in  a  pest-house  with  delight,  though  his  own  pity,  and  their  misery, 
may  call  him  thither.  Sinners  were  the  guests,  saints  only  the 
delight  of  Christ ;  wicked  men  had  his  company,  but  the  disciples 
only  were  his  companions.  He  was  intimate  with  none  but  believers ; 
others  were  his  care,  they  his  comfort.  It  was  to  them  he  said,  I 
have  not  called  you  servants,  but  friends ;  '  for  the  servant  knoweth 
not  what  his  lord  doth :  but  I  have  called  you  friends  ;  for  all 
things  that  I  have  heard  of  the  Father  I  have  made  known  unto 
you,'  John  xv.  15,  16. 

To  conclude,  reader,  be  not  thou  envious  against  evil  men, 
neither  desire  to  be  with  them :  charity  forbids  the  former,  and 
Christianity  the  latter.  Love  to  them  must  preserve  thee  from 
envy,  but  love  to  thyself  must  keep  thee  from  keeping  them  com- 
pany. Whenever  providence  calleth  thee  amongst  them,  make 
them  thy  fear,  not  thy  familiars  ;  '  For  their  heart  studieth  destruc- 
tion, and  their  lips  talk  of  mischief,'  Prov.  xxiv.  1,  2. 

1.  Society  in  evil  we  may  not  hold;  no,  not  with  the  best  men, 
Eph.  V.  7,  11.     Si  cum  malts,  non  tamen  in  malts,  Ps.  cxli.  4. 

2.  Society  in  good,  (i.e.,  in  sacris,)  in   the  worship  of   God, 


Chap.  II.]  the  christiajst  man's  calling.  267 

we  may  hold  with   the   worst  men,  Mat.   xxiii.  1,  2,  and  xxi. 
12,  13. 

3.  Society  in  things  indifferent  we  may  have  with  all  men,  as  in 
civil  commerce  and  offices  of  humanity,  Gen.  xxiii ;  1  Cor.  x.  27. 


A  good  loish  of  a  Christian  about  the  clioice  of  his  companions, 
luherein  the  former  'particulars  are  applied. 

The  blessed  and  glorious  God,  the  Father  of  mercies,  and  foun- 
dation of  all  communion,  of  whom  the  whole  family  in  heaven  and 
earth  is  named,  wdio  hath  sufficiently  evidenced  the  good  of  com- 
panions in  saying,  It  is  not  good  for  man  to  be  alone,  and  who  hath 
sanctified  society  by  his  own  example  in  creating  angels  and  men, 
not  only  for  mutual  comfort  in  the  fruition  of  each  other,  but  also 
that  his  sacred  Majesty,  and  those  heaven-born  spirits,  might  have 
fellowship  together,  as  intimate  friends,  and  especially  in  that  in- 
finite complacency  which  he  had  in  his  beloved  Son,  and  his  Son  in 
him  from  all  eternity,  who  was  daily  his  delight,  rejoicing  always 
before  him  ;  having  made  me'  rational,  and  thereby  meet  for  con- 
verse with  men,  religious,  and  thereby  capable  of  communion 
with  Christians,  I  wish  that  I  may  never  abuse  his  kindness  by 
shutting  up  myself,  as  monks  and  nuns,  in  cells  or  cloisters,  or  as 
some  melancholy  persons,  in  a  closet  or  chamber ;  but  may  know 
both  how  to  be  alone,  and  how  to  be  in  company,  and  be  so  sensible 
of  his  love  in  affording  me  fellow-travellers,  that  my  journey  to  my 
Father's  house  may  be  the  more  pleasant,  that  I  may  accept  it 
thankfully,  and  improve  it  faithfully  to  his  own  praise.  My  God 
suflfereth  my  spiritual  wants,  that  I  may  look  for  help,  under  him, 
from  others'  wealth ;  and  he  affords  me  spiritual  riches,  that  I 
might  be  able  to  supply  others'  poverty.  It  is  his  pleasure  that 
none  of  his  children  (though  to  some  he  gives  liberal  estates,  to  all 
a  competency)  should  be  able  to  live  without  being  beholden  to 
their  neighbours.  Though  privacy  hath  fewer  incitations  to  evil, 
company  hath  more  provocations  to  good,  by  so  much  as  doing 
good  is  better  than  not  doing  evil.  Let  me  prefer  society  before 
solitariness  ;  yet.  Lord,  let  me  never  be  a  good  fellow  in  the  world's 
sense,  to  join  with  all  sorts,  but  let  my  fellowship  be  with  them 
that  have  fellowship  with  thee.  Though  I  may  have  bad  acquaint- 
ance, let  me  not  have  a  bad  companion  ;  whatsoever  commerce  I 
may  have  with  sinners,  let  my  communion  be  only  with  thy  Majesty 


268  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

and  thy  saints.     Ob,  let  them  that  fear  thee  turn  unto  me,  and 
such  as  keep  thy  righteous  judgments,  Ps.  cxix.  79. 

I  wish  that  the  consideration  of  the  great  influence  which  com- 
panions will  have  upon  me,  to  hinder  or  help  me  in  the  way  of 
holiness,  may  make  me  the  more  prudent  in  my  choice.  Though 
there  be  some  quicksets  of  grace  in  the  soil  of  my  heart,  yet  these 
evil  weeds  may  endanger  their  death,  at  least  will  prejudice  their 
growth.  How  often  hath  ill  company,  as  an  east  wind,  nipped  and 
destroyed  those  buds  which  gave  hopes  of  becoming  in  time  good 
and  wholesome  fruit !  If  the  fire  of  my  godliness  be  not  extin- 
guished, (no  thanks  for  that  to  myself,)  yet  it  is  sure  to  be  abated, 
by  these  waters.  My  spiritual  life  is  maintained  only  by  that  pro- 
vision which  my  God  is  pleased  daily  to  send  me  in  ;  and  can  I  ex- 
pect that  he  should  send  supplies  into  his  enemy's  quarters  ?  What 
man  will  send  goodly  furniture  into  his  house  until  the  dust  and 
rubbish  be  cast  out  ?  With  what  reason  can  I  look  for  succour 
from  heaven,  when  I  run  myself  into  the  jaws  of  hell  ?  Though 
others  that  are  found  out  by  their  grand  foe  may  receive  help  from 
God,  and  come  off  with  conquest,  yet  if  I  go  to  seek  out  the 
tempter  (for  where  can  I  sooner  find  him  than  in  his  house  ?) 
amongst  his  own  children,  I  shall  have  little  pity,  and  may  well 
expect  to  be  foiled  in  the  fight.  Again,  how  doth  familiarity  with 
what  is  evil  make  it  less  frightful !  Children  are  much  startled  at 
some  creatures,  which,  when  they  are  accustomed  to,  they  are  not 
at  all  afraid  of.  Possibly  my  anger  against  sin  at  present  is  very 
hot ;  but  evil  company  is  a  drug  that  will  much  allay  the  heat  of 
that  simple.  The  filthiest  disease  is  not  so  loathsome  in  a  wife  or 
child  as  in  a  stranger,  nor  in  an  intimate  friend  as  in  another.  If 
there  be  not  a  due  distance  betwixt  the  visive  faculty  and  the  object, 
there  can  be  no  true  sight.  If  the  sin  be  too  near  me,  (in  a  friend 
that  lieth  in  my  bosom,)  I  cannot  behold  its  ugliness  and  deformity, 
its  heinous,  hateful  nature.  I  doubt  not  but  that  poisonous  apple, 
which  had  eternal  death  at  its  core,  would  have  been  far  more 
loathsome  and  detestable  in  Adam's  eyes  (much  less  would  it  have 
been  so  lovely  and  acceptable)  had  he  seen  it  in  any  other  hands 
than  of  his  dearest  and  only  companion  on  earth.  Oh  that,  since 
he  was  wounded  by  the  hand  of  his  nearest  and  most  intimate 
friend,  who  had  the  breastplate  of  complete  righteousness  and  per- 
fection of  grace  for  his  shield,  I  might  never  dare  to  thrust  myself 
amongst  such  enemies,  who  am,  compared  with  him,  wholly  naked 
and  unarmed  !  I  am  apt  to  think  that  I  can  secure  myself  against 
their  shot ;  but,  alas  !  the  long  and  often  playing  of  the  cannon 


Chap.  II.]  the  christian  man's  calling.  269 

will  batter  the  strocgest  wall ;  a  continual  dropping  will  pierce  a 
stone.  Dotli  not  experience  tell  me,  that  it  is  no  hard  matter  to 
give  such  a  weakhng  as  I  am  a  fall  ?  And  is  it  likely  that  I  should 
stand  fast  in  so  slippery  a  place  ?  My  God  asketh  me,  Can  a  man 
take  fire  in  his  bosom,  and  his  clothes  not  be  burnt  ?  Can  one  go 
upon  coals,  and  his  feet  not  be  burnt  ?  My  clothes,  notwithstand- 
ing all  my  care  to  the  contrary,  will  smell  of  the  coals,  and  my  feet 
will  blister  with  the  fire.  My  God  tells  me  that  sin  is  a  canker,  a 
gangrene,  and  experience  teacheth  how  spreading  and  infectious 
sinners  are,  2  Tim.  ii,  17.  I  may  think  to  make  them  better,  but 
they  are  more  likely  to  make  me  worse.  Sickness  is  catching,  but 
not  health  ;  the  rotten  sheep  infect  the  sound,  but  the  sound  sheep 
do  not  cure  the  rotten.  Solomon's  bosom  companions  drew  his 
heart  from  his  God ;  but  I  read  not  of  any  one  of  them  whose  heart 
he  drew  to  his  God.  If  pitch  be  but  touched,  it  defileth  ;  but 
fuller's  earth  doth  not  so  soon  cleanse.  If  Israel  once  join  them- 
selves to  Baal-peor,  they  quickly  eat  the  offerings  of  the  dead,  and 
bow  down  to  their  idols.  It  is  as  ordinary  to  put  on  other  men's 
faults  as  their  outward  fashions.  One  Korah  did  but  kindle  the 
fire  of  rebellion,  and  presently  two  hundred  and  fifty  captains 
brought  wood  to  increase  its  flame,  to  their  own  destruction.  If  I 
know  of  any  that  have  infectious  diseases,  love  to  my  body  will  not 
suffer  me  to  drink  of  their  cup,  or  to  sit  at  their  table  ;  and  when  I 
know  of  them  that  have  such  contagious  spiritual  sicknesses,  shall 
not  love  to  my  soul  move  me  to  forbear  their  society  ?  Lord,  my 
prayer  hath  often  been.  Lead  me  not  into  temptation  ;  shall  I  run 
into  temptation  ?  Thou  knowest  how  prone  I  am,  should  I  walk 
with  wicked  persons,  to  walk  in  their  wicked  paths,  and  hast  there- 
fore laid  thy  strict  command  upon  me,  '  Enter  not  into  the  path  of 
the  wicked,  and  go  not  in  the  way  of  evil  men.  Avoid  it,  pass  not 
by  it,  turn  from  it,  and  pass  away,'  Prov.  iv.  14, 15.  Keep  me  from 
hazarding  this  frail  potsherd  (my  flesh)  upon  the  rock  of  evil  com- 
pany, from  venturing  amongst  those  vipers,  lest  I  be  stung.  Enable 
me  to  avoid  the  congregation  of  evil-doers,  and  keep  me  from  going 
with  the  wicked,  lest  I  learn  their  ways,  and  get  a  snare  to  my  soul. 
I  wish  that  I  may  be  the  more  fearful  of  joining  with  sinners, 
lest  my  God  join  me  with  them  in  their  sufferings.  It  is  evil  and 
woeful  to  be  found  in  that  house  which  is  aU  over  in  a  flame.  The 
anger  of  my  God  is  worse  than  a  consuming  fire,  and  shall  I  as- 
sociate with  them  that  are  always  under  his  fury  ?  When  a  city 
is  taken  by  storm  in  the  night,  the  sword  makes  no  difference, 
amongst  the  inhabitants,  betwixt  friends  and  foes.     What  safety 


270  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

can  I  expect  in  being  near  them  that  are  far  from  God's  law  and 
love  ?  Wicked  men  are  dross,  they  have  no  good  metal  in  them ;  they 
are  neither  fit  vessels  to  serve,  nor  current  money  to  enrich  me. 
But  though  I  be  gold,  if  mingled  with  such  dross,  I  must  look  to  be 
melted.  If  the  stork  accompany  the  cranes,  it  is  no  wonder  if  she 
be  taken  in  the  same  net.  Jehoshaphat  was  a  good  man,  yet  for 
joining  with  the  wicked,  wrath  came  upon  him  from  the  Lord, 
2  Chron.  xix.  2.  If  I  follow  him  in  his  sin,  shall  I  be  free  ?  All 
that  sailed  in  the  ship  fared  the  worse  for  one  disobedient  Jonah  ; 
his  company  cost  them  the  loss  of  their  lading,  and  was  like  to 
have  cost  them  their  lives.  The  whole  body  of  Israel  fell  before 
their  enemies,  because  wicked  Achan  stood  amongst  them.  0  my 
soul !  dost  thou  think,  then,  to  afford  such  thy  presence,  and  not  to 
share  in  their  punishment?  Consider  with  seriousness  what  thy 
God  saith :  '  Depart  from  the  tabernacle  of  these  wicked  men,  and 
touch  nothing  of  theirs,  lest  ye  be  consumed  in  their  sins.'  "Wouldst 
thou,  for  any  carnal  profit,  be  found  amongst  those  i^ersons  who  are 
every  moment  in  danger  of  the  bottomless  pit  ?  The  earth  clave 
asunder  that  was  under  them,  and  swallowed  them  up — their  houses, 
goods,  and  all  that  appertained  to  them.  Oh  what  man,  unless  bereft 
of  his  wits,  would  be  one  hour  contentedly  in  the  company  of  these 
Korahs,  that  are  always  liable  to  God's  curse  ?  Let  the  great  use 
thou  makest  of  such  dreadful  doctrines  be,  not  to  partake  of  their  sins 
so  much  as  by  thy  presence,  that  thou  may  est  not  partake  of  their 
plagues.  '  And  they  that  were  round  about  them  fled  at  the  cry  of 
them  ;  for  they  said,  Let  us  be  gone  quickly,  lest  the  earth  swallow 
up  us  also,'  Num.  xvi.  26,  and  xxxi.  34.  Lord,  thine  enemies  en- 
joy many  mercies,  through  their  neighbourhood  to  thy  friends. 
Thou  art  so  loving  a  Father,  that  the  servants  of  sin,  whom  thou 
countest  no  better  than  dogs,  do  fare  much  the  better  for  that 
bountiful  table  which  thou  keepest  for  thine  own  children.  The 
dogs  have  eaten  the  crumbs  which  fall  from  the  children's  table. 
The  tares  continue  the  longer  in  the  field,  and  the  sickle  of  thy 
justice  doth  not  yet  cut  them  down  for  the  unquenchable  fire, 
because  the  wheat  is  amongst  them ;  but  thy  saints  have  suffered 
much  outward  misery  for  their  nearness  to  sinners.  Thou  art  such 
a  holy  jealous  God,  thine  hatred  of  sin  is  so  infinite,  that  when 
the  fire  of  thy  wrath  hath  consumed  unbelievers,  some  sparks  of 
it  have  lighted  on  their  best  neighbours.  When  the  hand  of  thy 
fury  hath  fallen  heavy  on  the  workers  of  iniquity,  thy  chosen 
sitting  by  them  have  been  sensible  of  the  blow.  My  prayer  hath 
often  been,  Kemove  thy  stroke  away  from  me,  and  my  complaint, 


Chap.  II.]  the  christian  man's  calling.  271 

for  I  am  consumed  by  the  blow  of  thine  hand.  I  tremble  to  think 
of  the  frowns  of  thy  face,  but  surely  the  weight  of  thy  hand  would 
sink  me  indeed.  Oh  guard  thy  servant  so  powerfully  by  thy  grace, 
that  I  may  avoid^  all  appearance  of  evil.  As  I  would  avoid  thy 
batteries,  let  me  avoid  the  camp  of  thine  enemies,  and  keep  me  from 
giving  them  the  least  countenance,  that  I  may  not  be  wrapt  uii  in 
their  vengeance. 

I  wish  that  the  great  gain  which  I  may  get  by  good  companions, 
may  make  me  the  more  diligent  to  find  them  out.  Thouo-h  it  is 
no  small  unhappiness  to  be  joined  to  them  that  are  ever  standino- 
under  the  spout  of  the  Lord's  fury,  yet  it  is  blessed  to  be  near 
them  that  are  always  under  the  droppings  of  divine  favour.  Christ 
is  always  present  with  his  people,  and  therefore  I  may  say  with 
Peter,  '  It  is  good  to  be  there.'  When  a  king  comes  to  visit  one  of 
his  peers,  all  the  family  ofttimes  tasteth  of  liis  bounty,  but  the  noble- 
man's relations  of  his  grace  and  love  ;  he  converseth  with  them,  and 
they  with  him.  If  sinners  are  the  better  for  the  neighbourhood  of  the 
saints,  and  for  their  sakes  God  lets  his  enemies  experience  his  good- 
ness, surely  believers  shall  be  the  better  for  the  neighbourhood  of 
their  brethren,  and  shall  have  experience  of  special  good- will.  I 
cannot  conceive  the  kindnesses  which  may  be  done  for  me  by  these 
friends  at  court.  Their  interest  is  great  in  the  blessed  and  glorious 
potentate.  The  King  is  not  he  (as  was  once  said  in  another  sense) 
that  can  deny  them  anything:  Whatsoever  they  ask  the  Father 
in  Chiist's  name,  he  will  do  it  for  them.  When  guilt  flieth  in  my 
face,  and  I  dare  not  appear,  or  when,  through  the  prevalency  of 
temptation,  I  cannot  pour  out  a  prayer,  they  will  appear  for  me, 
put  up  my  suits,  and  that  with  success ;  if  I  be  dull,  they  may 
quicken  me  ;  if  I  am  in  doubts,  they  may  resolve  me  ;  if  I  wan- 
der, they  will  be  faithful  in  acquainting  me  with  my  faults  to  re- 
duce me  ;  if  I  walk  uprightly,  they  will  be  helpful,  by  administer- 
ing heavenly  cordials,  to  encourage  me.  A  faithful  friend  will  be 
my  second  self,  and  love  me  as  his  own  soul.  When  I  faint,  he  will 
endeavour  to  revive  me ;  when  I  fall,  he  will  do  his  utmost  to 
recover  me  ;  he  will  rejoice  with  me  in  my  joys,  and  sympathise 
with  me  in  my  sufferings  ;  in  every  condition,  to  his  power,  be  a 
suitable  consolation.  Oh  that  the  value  and  virtue  of  this  pearl 
may  make  me  esteem  it  at  a  high  price,  and  the  more  wary  that  I 
be  not  cheated  in  my  choice !  Lord,  thou  hast  ordained  the  com- 
munion of  saints  to  be  for  mutual  comfort  and  counsel,  let  me 
choose  those  for  my  friends  that  will  be  faithful  to  their  own,  and 
to  my  soul. 


272  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

I  wish  that  I  may  manifest  to  my  own  conscience  the  truth  of 
my  conversion  by  my  companions,  and  that  I  am  passed  from  death 
to  life,  because  I  join  with,  and  love  the  brethren.  Beasts  flock  to- 
gether, sinners  join  hand  in  hand,  and  saints  are  of  the  same  heart, 
and  walk  together  towards  the  same  heaven.  My  associates  will 
discover  my  nature,  whether  virtue  or  vice  be  my  master.  My 
comrades  will  speak  to  what  captain  I  belong.  If  I  join  with  the 
black  regiment  of  the  prince  of  darkness,  it  is  a  sign  I  am  an  enemy 
to  the  Lord  of  hosts.  The  members  of  Christ's  mystical  body  go 
in  company.  It  is  presumed  they  are  unchaste  women  who  com- 
pany with  known  harlots,  and  it  is  supposed  they  are  dishonest 
men  who  are  familiar  with  thieves.  If  Christ  and  grace  be  pre- 
dominant in  me,  I  cannot  like  and  love  their  enemies.  A  holy  soul 
cannot  delight  in  profane  sinners.  Melted  gold  will  unite  itself 
with  the  substance  of  gold,  but  not  incorporate  with  dross.  A 
heart  truly  good  cannot  brook  those  that  are  evil.  All  creatures 
desire  to  join  with  such  as  are  of  the  same  nature.  Fish,  fowls, 
birds,  beasts,  all,  every  one  strive  to  be  with  them  that  are  of  the 
same  species.  Confederacy  in  sin  is  the  livery  by  which  the  black 
guard  of  hell  is  distinguished  from  the  rest  of  the  rational  creatures. 
True  friendship  is  the  cognisance  of  true  Christians :  '  By  this  shall 
all  men  know  that  ye  are  my  disciples,  if  ye  love  one  another.' 
Love  is  the  badge  of  the  household  of  faith,  which  witnesseth  to 
what  lord  they  appertain.  Where  love  is  in  truth  to  their  per- 
sons, there  will  be  a  delight  in  their  presence.  For  what  is  love 
but  a  motion  of  the  soul  towards,  and  its  complacency  in,  the 
object  beloved.  In  vain  do  I  pretend  myself  a  disciple,  without  sin- 
cere love,  which  is  the  life  of  a  disciple.  Love  to  my  God  is  the 
soul  of  religion,  which  keeps  it  in  being,  in  motion ;  without  this, 
the  whole  body  of  it  decayeth  and  dieth.  All  my  performances,  if 
this  be  lacking,  are  but  as  an  unsavoury  corpse,  without  either  love- 
liness or  life.  Love  to  my  brethren  is  the  sign  of  religion,  which 
ever  sheweth  itself  at  the  door,  where  the  substance  is  within.  He 
that  loveth  him  that  begetteth,  must  needs  love  him  also  that  is 
begotten.  The  child  is  acceptable  for  the  father's  sake.  The  pic- 
ture is  amiable,  because  of  the  person  it  representeth.  Oh,  how 
grossly  do  they  delude  their  souls,  that  think  they  love  the  head, 
when  they  hate  and  despise  the  members !  that  say  they  affect  and 
prize  Christ  above  their  lives,  when  they  reject  and  persecute 
Christians  to  the  very  death  !  Lord,  thou  hast  told  me,  '  He  that 
loveth  not  his  brother  abide th  in  death.'  All  thy  children  are  my 
brethren  ;  they  have  the  same  father,  the  same  mother.     Oh,  suffer 


Chap.  II.]  the  cheistian  man's  calling.  273 

me  not  to  give  conscience  cause  to  witness  against  me,  that  I  am  in 
a  state  of  death,  of  damnation,  for  want  of  this  brotherly  affection ; 
but  grant  that  the  hot  beams  of  thy  love  may  so  warm  my  heart, 
that  I  may  be  always  reflecting  back  love  to  thyself  and  thy  saints, 
as  an  evidence  of  my  eternal  salvation. 

I  wish  that  I  may  consider  whom  I  choose  for  my  companions, 
lest  I  be  disappointed  in  the  ends  of  company.     My  God  intendeth 
society  to  be  helpful  to  his  people  in  the  best  things  ;  but  they  are 
never  likely  to  further  me  in  holiness,  who  walk  in  the  broad  way 
that  leadeth  to  hell.     Satan's  servants  will  not  teach  me  to  do  the 
Lord's  work.     That  friendship  is  ill  made  which  is  soon  broken : 
no  band  can  hold  him  who  is  a  stranger  to  religion.     Where  there 
is  no  fear  of  God  in  the  heart,  there  can  be  no  true  friendship. 
They  who  are  two  in  disposition  will  scarce  be  one  in  affection. 
Where  there  is  no  true  likeness  there  can  be  no  true  love.     Can 
two  walk  together  unless  they  be  agreed  ?    Grace  is  the  only  cement 
which  conglutinates  hearts,  and  maketh  two  friends.     A  brutish 
sinner  and  a  believer  are  contrary  each  to  other.     An  unjust  man 
is  abominable  to  the  just,  and  he  that  is  upright  in  his  way  is 
abominable  to  the  wicked.     The  eagle  hath  perpetual  enmity  with 
serpents,  and  dragons,  and  their  seed  ;  so  hath  the  eagle-eyed  Chris- 
tian with  the  seed  of  the  serpent.     Beasts  hate  fire,  and  so  do  those 
whom  God  calleth  foxes,  and  lions,  and  bulls,  the  fire  of  grace  that 
burneth  in  a  saint's  heart,  and  flameth  out  in  his  life.     Lambs  and 
wolves,  doves  and  ravens^  cannot  unite.     Jerusalem  and  Babylon, 
Zion  and  Sodom,  can  never  be  compact  and  at  unity  together. 
Can  I  expect  love  from  that  person  that  hath  none  for  his  own  soul, 
nor  for  the  blessed  God  ?     Can  contraries  meet  and  not  fight  ?     Is 
there  any  hope  of  an  amicable  conjunction  betwixt  them  that  are 
not  only  differing,  but  opposite  ?     I  am  born  of  God,  he  is  of  his 
father  the  devil.    My  work  is  to  do  the  will  of  my  Father  in  heaven, 
his  work  is  to  do  the  lusts  of  the  wicked  one.     Self  is  the  bias  by 
which  he  moveth.  Scripture  is  the  compass  by  which  I  sail.     I  am 
travelling  towards  heaven,  he  is  hastening  to  hell ;  and  is  it  pos- 
sible for  us  to  have  one  heart?     Oh  that  no  worldly  advantage 
might  make  me  ever  strive  to  strike  a  covenant  with  them  to  whom 
I  am  thus  contrary !     They  must  needs  be  false  to  me,  that  are 
made  up  of  unfaithfulness.      A  true  friend  is  another  self.      A 
vicious  man  cannot  be  a  true  friend,  because  he  is  never  himself. 
Sometimes  he  is  drunk  with  passion,  and  so  loseth  his  guide,  and 
leaveth  the  dictates  of  reason ;  those  servants  are  often  in  rebellion, 
and  then,  like  the  troubled  sea,  he  casteth  up  mire  and  dirt.     In 

VOL.  II.  s 


274  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

his  fury  lie  will  strike  at  friends  or  foes,  and  discover  what  he 
knows,  and  more  many  times.  Passion  is  a  high  fever,  wherein 
men  talk  idly ;  therefore  the  wise  man  gives  a  special  caution 
against  such  companions  :  '  Make  no  friendship  with  an  angry  man  ; 
and  with  a  furious  man  thou  shalt  not  go,'  Pro  v.  xxii.  24.  Some- 
times he  is  overcome  with  wine,  and  then  the  beast  in  him  puts 
the  curb  into  the  mouth  of  reason,  and  hath  the  command  of  it.  A 
drunken  man  hath  Nebucliadnezzar's  brutish  heart,  and  is  fit  only 
to  graze  with  cattle.  Clitus  is  killed  by  his  drunken  master;  and 
such  a  one  speaketh  and  doth,  he  knows  not  what.  He  speaks  what 
he  should  forget,  and  forgets  what  he  hath  spoke.  The  drunkard's 
mind  and  stomach  are  alike,  neither  can  retain  what  they  receive. 
Solomon  likewise  sets  a  brand  at  this  man's  door,  to  discourage 
every  sober  man  from  coming  there :  '  Be  not  amongst  winebibbers, 
amongst  riotous  eaters  of  flesh.'  Always  he  hath  some  lust  or 
other  lording  it  over  him  ;  and  according  as  their  interests  lead  him, 
so  he  acteth,  that  his  friend  must  expect  no  more  of  him  than  they 
can  spare ;  and  is  such  a  person  like  to  prove  a  cordial  friend  ? 
He  may  abound  in  frothy  words,  but  1  must  expect  no  faithful 
deeds  from  him,  if  ever  I  come  to  sufferings.  Like  a  drum  in  a 
battle,  he  may  make  a  great  sound,  but  will  act  nothing  for  my 
succour.  Like  a  cipher,  though  now  in  my  prosperity  he  stands 
for  thousands,  in  my  adversity  he  will  stand  for  nothing.  Such  a 
friend  will  be  like  a  familiar  devil,  which  forsakes  the  witch  when 
she  is  in  fetters.  How  much  shall  I  miss  of  my  expected  help  from 
him,  when  I  am  brought  into  hardship  !  As  a  lemon,  he  may  be 
hot  without,  but  is  altogether  cold  and  cooling  within.  Oh  that  I 
might  never  manifest  so  much  folly,  as  to  choose  him  for  my  friend 
whose  principles  will  teach  him  to  be  false  !  He  so  often  changeth 
his  dwelling  for  his  own  end  and  interest,  that  I  shall  not  know 
where  to  find  him  when  I  'stand  in  most  need.  As  a  fly,  he  will 
tarry  no  longer  in  the  kitchen  than  there  is  grease  to  feed  him.  I 
am  but  his  pond,  which  he  will  use  whilst  there  is  any  water,  but 
when  dry,  I  shall  hear  no  more  of  him.  Lord,  how  far  would  thine 
end  of  society  be  frustrated,  and  my  hopes  of  comfort  in  companions 
be  disappointed,  should  I  choose  him  who  is  ruled  neither  by  re- 
ligion nor  reason  ?  I  beseech  thee,  let  my  lot  fall  amongst  those 
persons  that  are  filled  with  the  fruits  of  thy  Spirit,  for  they  only  will 
be  faithful  to  the  true  and  holy  ends  for  which  thou  hast  ordained 
friendship.  Preserve  me  from  walking  in  the  counsel  of  the  un- 
godly, and  standing  in  the  way  of  sinners,  lest,  being  found  in  their 
company,  I  come  to  inherit  their  curses. 


Chap.  II.]  the  christian  man's  calling.  275 

I  wish  that  I  may,  like  Paul,  join  myself  to  the  disciples,  and  be 
in  league  only  with  them  who  are  joined  to  the  Lord,  in  an  ever- 
lasting covenant,  never  to  be  forgotten.  I  profess  myself  to  be  a 
follower  of  God ;  my  God  hath  set  apart  him  that  is  godly  for  him- 
self, Ps.  iv.  3.  If  the  godly  man  be  the  object  of  my  God's  choice, 
he  may  well  be  of  mine.  If  he  be  separated  for  his  service,  he  is 
without  question  worthy  of  my  society.  Surely  there  is  some 
value  in  those  vessels  which  are  meet  for  the  master's  use.  Com- 
mon and  ordinary  things  are  not  fit  for  a  prince's  table ;  neither  is 
every  person  meet  for  a  king's  presence.  They  are  specially  quali- 
fied with  parts  and  abilities  that  stand  before  great  men.  Pharaoh 
would  have  none  but  men  of  activity  to  serve  him  in  tending  his 
cattle.  Nebuchadnezzar  would  have  children  in  whom  was  no 
blemish,  but  well-favoured,  and  skilful  in  all  wisdom,  and  cunning 
in  knowledge,  and  understanding  sciences,  and  such  as  had  ability 
in  them,  Dan.  i.  4,  to  stand  in  the  king's  palace.  What  manner  of 
men  are  those,  then,  whom  the  glorious  God  hath  chosen  to  wait 
upon  him  ?  There  cannot  but  be  rare  perfections  in  them  that  are 
set  apart  to  shew  forth  all  his  praise.  He  is  infinitely  wise,  and 
would  not  honour  them  so  much  that  are  not  of  eminent  worth. 
0  my  soul,  what  a  loadstone  is  here  to  draw  forth  thy  love  towards 
the  saints  !  Thy  constant,  thy  loving,  thy  best  friend,  sets  a  high 
price  upon  them.  All  the  world  besides  is  a  wild  wilderness  to 
him  ;  they  only  are  his  garden,  wherein  he  delights,  and  wilt  not 
thou  walk  there  with  him,  amongst  such  fragrant  flowers,  and 
pleasant  fruits  ?  He  esteems  others  but  as  dust ;  they  are  his  jewels. 
Observe  what  he  tells  thee  :  '  The  heart  of  a  wicked  man  is  little 
worth,  but  the  tongue  of  the  righteous  is  as  choice  silver.'  The 
heart  of  man  includes  the  understanding,  will,  and  affections,  the  soul, 
and  all  its  faculties,  and  is  the  noblest  part  of  man ;  it  is  the  foun- 
tain of  life,  the  spring  of  motion,  the  feet  of  his  empire  and  regi- 
ment; nay,  the  commander-in-chief,  that  ordereth  and  disposeth 
of  all  at  pleasure.  Yet  this  heart,  which  is  the  most  excellent  part, 
in  a  wicked  man  is  of  small  price,  it  is  little  worth — nay,  is  worse 
than  naught ;  but  the  tongue  (a  far  inferior  member)  of  the  right- 
eous, is  (no  mean  metal)  as  choice  silver,  and  makes  a  most  delight- 
ful sound.  Wilt  not  thou  join  thyself  to  these  excellent  ones  ?  If 
their  tongues  be  as  choice  silver,  surely  their  hearts  do  infinitely 
excel  fine  gold ;  nay,  are  more  precious  than  rubies.  The  topaz  of 
Ethiopia  cannot  equal  them,  neither  shall  they  be  exchanged  for 
jewels  of  fine  gold.  Who  would  not  be  greedy  of  acquaintance 
with  men  of  such  surpassing  eminence  ?     It  would  bewray  extreme 


276  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

want  of  wisdom  not  to  be  ambitious  of  communion  with  persons 
of  such  worth.  Besides,  should  I  join  with  others,  I  choose  them 
that  are  my  God's  enemies.  It  is  not  only  ingratitude,  but  treason, 
to  countenance  them  that  are  traitors  against  the  crown  and 
dignity  of  Jesus  Christ.  It  was  a  sharp  and  cutting  reproof  which 
Jehu  gave  to  king  Jehoshaphat.  I  wish  I  may  never  give  cause 
for  the  like  to  me.  Shouldst  thou  help  the  ungodly,  and  love  them 
that  hate  the  Lord  ?  My  God  counts  my  enemies  his  enemies,  and 
hates  them  that  hate  me,  and  shall  I  esteem  his  enemies  my  friends, 
and  love  those  that  hate  him  ?  Wicked  men  are  a  generation  of 
vipers  ;  they  hiss  at  godliness,  and  spit  their  poison  at  God  himself : 
'  They  stretch  out  their  hands  against  God,  and  strengthen  them- 
selves against  the  Almighty/  Job  xv.  I  shew  but  small  kindness 
to  the  God  of  all  my  comforts,  if  I  take  his  foes  to  be  my  friends. 
Once  more,  I  disgrace  my  birth,  my  breeding,  I  dishonour  my  pro- 
fession, my  prince,  if  I  accompany  with  wicked  persons.  It  is 
below  a  great  heir  to  company  with  beggars.  It  is  a  discredit  to 
a  king  to  be  taken  up  with  porters :  '  A  companion  of  riotous  men 
shameth  his  father  on  earth,'  Prov.  xxviii.  7.  A  companion  of 
vicious  men  shameth  his  Father  in  heaven  :  it  speaketh  his  educa- 
tion to  be  very  mean,  and  his  expectation  to  be  low,  both  which 
reflect  upon  his  father.  Oh  that  I  might  never  disgrace  my  God's 
goodness,  in  the  cost  and  charge  he  hath  been  at  with  me,  by 
choosing  the  scullions  and  filth  of  the  world  to  be  my  companions, 
nor  disparage  my  own  judgment  in  refusing  the  excellent  of  the 
earth,  and  them  that  are  princes  in  all  lands.  Lord,  thy  people  are 
thy  portion  :  '  Jacob  is  the  lot  of  thine  inheritance ;  they  are  precious 
in  thy  sight,  and  honourable,  for  thou  hast  loved  them :  they  are  fair 
in  thine  eyes,  and  altogether  lovely.'  Help  thy  poor  servant  to 
resemble  thy  Majesty.  Give  me  spiritual  eyes  to  see  their  beauty ; 
and  let  my  soul  be  so  ravished  with  that  comeliness  in  them,  which 
thy  Spirit  hath  put  upon  them,  that  those  which  are  a  royal  priest- 
hood, a  chosen  generation,  a  peculiar  people,  higher  than  the  kings 
of  the  earth,  the  glory  of  Christ,  and  a  royal  diadem  in  thine  hand, 
may  be  the  delight  of  mine  eyes,  the  joy  of  my  heart,  and  my  fellow- 
travellers  towards  that  house  not  made  with  hands,  but  eternal  in 
the  heavens. 

I  wish  that  the  commands  of  my  God  may  be  the  warrant  of  my 
election ;  and  the  beautiful  image  of  my  God  may  be  the  only 
motive  of  my  affection  to  his  chosen.  Should  I  shew  favour  to  the 
saints,  and  not  with  respect  to  the  fear  of  my  God  in  them,  I  mani- 
fest no  sanctity.     It  is  possible  for  me  to  love  the  man,  and  yet 


Chap.  II.]  the  chkistian  man's  calling.  277 

hate  the  Christian,  in  the  same  person.  How  frequent  is  it  to  love 
men  that  are  godly,  and  yet  not  to  love  godliness  !  Potiphar 
respected  Joseph,  a  good  man,  but  not  for  his  goodness'  sake ;  he 
preferred  him  as  a  good  servant  to  him,  not  as  a  good  subject  to 
God.  The  children  of  Heth  honoured  Abraham  for  the  sake  of  his 
riches,  or  courtesy,  not  upon  the  account  of  his  righteousness  and 
piety.  Abimelech  struck  a  covenant  with  Isaac  as  a  good  neigh- 
bour, not  as  a  believer.  It  is  one  thing  to  love  peace,  and  another 
thing  to  love  purity  ;  this  latter  is  proper  to  a  Christian,  the  former 
compatible  to  heathen.  Oh  that  my  love  might  never,  as  Laban's 
to  Jacob,  be  mercenary — carried  out  towards  any  of  God's  people, 
more  for  the  good  I  get  by  them,  than  for  the  good  that  is  in  them ! 
How  unsuitable  is  such  a  love  to  the  divine  nature,  and  how  un- 
worthy of  my  profession  !  If  I  love  them  for  their  wealth  or  their 
bounty,  I  love  their  riches,  not  them  ;  or  rather,  I  love  myself,  and 
neither  them,  nur  anything  of  theirs.  This  is  self-love,  not  saint- 
love.  If  their  persons  were  stripped  of  those  ornaments  wherewith 
they  are  now  clothed,  such  love  would  languish  and  die.  Should 
these  be  the  wheels  upon  which  my  love  moves,  when  they  are 
wanting,  my  love  will  stand  still ;  such  friendship  is  but  like  a  fire 
of  straw,  which  burns  brightly  whilst  it  hath  matter  to  feed  upon, 
but  that  being  neglected,  it  is  extinguished,  and  turned  into  ashes. 
0  my  soul,  consider  what  foundation  thy  love  is  built  on,  lest  it 
appear  to  be  feigned.  If  thou  lovest  men  for  their  parts,  or  for  thy 
own  profit,  thou  dost  not  love  thy  Saviour  in  them,  but  thy  carnal 
self,  and  thereby  dost  evidence  thine  hypocrisy  more  than  thy 
sincerity.  It  is  not  all  kindness  to  saints,  nor  all  joining  with 
Christian  society,  which  is  an  act  or  sign  of  sanctity.  The  Baptist 
had  fair  respect  from  Herod,  and  yet  the  king  could  take  off  his 
head.  The  barbarians  shewed  great  courtesy  to  Paul  and  his  com- 
panions, but  not  the  least  Christianity.  Thy  God  commandeth 
thee  to  love  the  brotherhood,  that  is,  to  love  them  as  brethren,  not 
as  kind,  or  wise,  or  great,  or  wealthy;  and  to  love  the  whole 
fraternity  and  brood  of  thy  Father,  not  this  or  that  brother.  Oh  do 
thou,  in  the  choice  of  thy  familiars,  look  over  those  natural  or  civil 
excellencies  which  infinite  wisdom  bestoweth  only  upon  some,  and 
mind  chiefly  that  supernatural  quality  which  is  truly  praiseworthy, 
and  inherent  in  all.  Thy  God  hath  chosen  the  poor  of  the  world, 
and  he  is  no  respecter  of  persons.  Oh  do  thou  follow  his  honourable 
pattern,  and  let  the  poor,  the  mean,  the  lowest  members  of  Christ, 
be  lovely  and  amiable  in  thine  eye !  Choose  godliness  in  all,  and 
then  thou  wilt  refuse  none,  but  choose  all  that  are  godly.     Though 


278  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

the  holiness  of  some  be  but  as  the  smoking  flax,  do  not  thou  choke, 
but  cherish  it.  Lord,  thou,  hast  a  tender  respect  for  thy  little 
children  and  babes  in  Christ,  Mat.  xviii.  6  ;  it  is  thy  pleasure  that 
thy  little  ones  should  not  be  offended,  that  such  as  are  weak  in  the 
faith  should  be  received,  Kom.  xiv.  1.  Cause  thy  servant  to  love 
all  thy  saints,  and  to  be  able  to  say,  with  that  man  after  thine  own 
heart,  '  I  am  a  companion  of  all  that  fear  thee,  and  keep  thy  statutes,' 
Ps.  cxix.  63. 

I  wish  that  my  end,  in  the  choice  of  my  companions,  may  be  prin- 
cipally to  further  my  own  and  their  everlasting  peace.  If  I  use 
any  company  upon  other  accounts,  I  frustrate  my  God,  I  cozen  my 
own  soul.  For  me  and  others  to  unite  in  sin  would  be  a  conspi- 
racy against  heaven,  and  too  lively  a  resemblance  of  those  gover- 
nors of  hell,  whose  only  work  is  to  draw  others  to,  and  to  encour- 
age them  in,  wickedness.  For  us  to  join  in  gratifying  the  flesh, 
and  purveying  for  our  appetites,  and  passing  away  the  time  that  it 
may  be  less  tedious,  would  be  a  confederacy  against  the  Spirit,  and 
but  a  more  cleanly  and  neat  acting  of  the  part  of  beasts,  who 
understand  no  other  happiness  than  to  feed  and  sport  together. 
For  us  to  accompany  only  about  worldly  employments,  to  get  an 
insight  into  commodities  and  callings,  that  we  might  be  wiser  to 
buy  and  sell,  or  to  hear  and  tell  news,  this  would  become  a  Turk, 
and  were  but  a  cutting  time,,  the  most  precious  commodity  of  all, 
to  waste.  For  us  to  associate,  barely  to  increase  our  knowledge, 
and  widen  the  windows  of  our  understandings,  or  to  quicken  and 
raise  our  fancies,  and  enlarge  our  natural  parts  and  endowments, 
even  this  would  be  but  a  transcript  of  the  lives  of  the  most  refined 
heathen,  who  were  ignorant  of  the  true  weight  and  worth  of  eter- 
nal concernments;  but  to  meet  together,  as  Christ  did  with  his 
apostles,  to  discourse  about  the  things  appertaining  to  the  kingdom 
of  God,  to  provoke  one  another  to  love  and  to  good  works,  to  ad- 
monish, advise,  encourage,  and  comfort,  and  to  build  up  one  an- 
other in  the  most  holy  faith,  this  is  a  work  worthy  of  a  Christian, 
and  becoming  them  that  are  called  to  be  saints.  Oh  that  my  God's 
end  may  be  much  in  my  mind,  when  I  converse  with  any  of  his 
chosen,  that  all  our  conjunctions  may  be  fruitful  in  holiness  ! 
Christians  are  choice  tutors  and  rare  masters,  by  whom  many  pre- 
cious things  may  be  learned ;  my  God  hath  lent  them  me  for  a 
little  while,  and  intendeth  shortly  to  send  for  them  home ;  why 
should  I  loiter  or  trifle  with  them,  when  such  excellent  lessons  are 
given  me  by  them  ?  Lord,  I  know  within  a  few  days  I  shall  be 
deprived  of  these  and  all  other  helps.    Oh  help  thy  most  unworthy 


Chap.  II.]  the  christian  man's  calling.  279 

creature,  in  that  little  time  that  he  doth  enjoy  them,  to  make  the 
most,  the  best  improvement  of  them,  to  love  them  as  my  own  soul, 
and  to  do  them  the  greatest  service  I  can  ;  enable  both  them  and 
me  to  be  fellow- workers  and  fellow-helpers  unto  thy  kingdom,  th?i!^ 
when  we  come  thither  they  may  bless  thee  for  me,  and  I  may  bless 
thee  for  them,  and  all  of  us  may  bless  thee  for  thy  dear  Son,  and 
thy  blessed  self,  for  ever  and  ever. 

Finally,  I  wish  that  I,  who  am  a  pilgrim  and  stranger  in  this 
earth,  may  join  myself,  not  with  the  natives,  the  men  of  the  world, 
whose  portion  is  in  this  life,  by  whose  company  I  am  sure  to  con- 
tract either  guilt  or  grief,  but  with  my  fellow-sojourners,  who  are 
travelling  with  me  towards  the  same  heaven.  Though  I  love  the 
wicked  with  a  love  of  pity,  I  would  love  only  the  saints  with  a  love 
of  delight.  Let  my  choice  be  of  them  now,  with  whom  I  would 
choose  to  be  for  ever.  Oh  let  me  join  with  those  on  earth,  and  that 
in  discoursing  of  thy  gracious  word  and  glorious  works,  with 
whom  I  hope  to  join  in  heaven  in  admiring  thy  boundless  perfec- 
tions, and  giving  thee  everlasting  praise.  Lord,  if  there  be  such 
comfort  in  thy  chosen,  and  their  voices  be  so  lovely,  and  their  faces 
so  comely  here  below  in  the  estate  of  their  minority,  when  they  are 
blacked  with  the  world's  calumnies  and  cruelties,  and  besmeared 
with  their  own  corruptions,  what  delight  will  there  be  in  them 
above,  when  they  shall  come  to  their  full  age,  be  parted  from  all 
their  defilements,  and  be  perfectly  adorned  with  thine  image! 
How  lovely  will  their  voices  be,  when  they  shall  join  with  thy  celes- 
tial choir  in  singing  hallelujahs,  and  in  running  division  on  thine 
infinite  attributes  and  excellencies !  How  comely  will  their  faces 
be,  when  they  shall  be  freed  from  all  the  freckles  and  spots  of  sin, 
and  so  see  thee  as  to  be  fully  like  thee  !  Oh  if  grace  in  its  infancy 
be  so  ravishing,  what  will  it  be  in  its-  maturity  !  If  the  morning  of 
holiness  be  so  glorious,  how  glorious  will  it  be  in-  its  noonday  lustre  ! 
Lord,  if  my  soul  rejoice  so  much  in  thy  saints,  who  shine  only  as 
stars  in  their  several  orbs,  with  a  borrowed  light,  what  joy  may  I 
have  in  thyself,  the  true  Sun  !  Oh,  cause  thy  servant  so  to  glorify 
thee  in  my  choice  of  companions,  and  in  my  carriage  in  all  com- 
panies, that  I  may  come  at  last  to  enjoy  immediate  communion  with 
thy  beautiful  saints  and  thy  blessed  Majesty,  world  without  end. 
Amen. 


280  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

CHAPTEE  III. 

How  a  Christicm  may  exercise  himself  to  godliness  in  evil 
com'pany. 

Having  spoken  to  the  choice  of  companions,  I  proceed,  reader,  to 
thy  carriage  in  company  ;  and,  first,  in  evil  company. 

Though  evil  men  are  not  to  be  the  object  of  a  Christian's  choice 
or  delight,  yet  he  must  sometimes  fall  into  their  company,  or  go 
out  of  the  world,!  1  Cor.  v.  10.  Our  relations,  or  vocations,  or 
offices  of  charity,  which  we  owe  to  the  worst  of  men,  will  command 
our  presence  now  and  then  amongst  them.  Civil  commerce  with 
them  is  lawful,  though  intimate  communion  be  sinful.  It  is  certain, 
the  less  we  have  of  their  society,  the  more  of  safety  ;  but  because 
civility  and  our  necessities  require  us  sometimes  to  be  with  them, 
Christianity  must  help  us,  as  a  glass  window,  to  let  in  the  light, 
and  keep  out  the  rain,  to  get  what  good  we  may,  and  to  prevent  the 
hurt  they  intend. ^  God,  in  the  first  creation,  separated  the  light 
from  the  darkness,  and  so  must  the  godly  man  amongst  wicked 
persons.  Swine  will  be  cleanly  in  a  fair  meadow ;  sinners  civil, 
sometimes,  in  the  society  of  saints  ;  but  Christians  must  keep  their 
garments  unspotted  when  they  walk  in  dirty  places,  and  amongst 
defiled  persons.  Godliness  will  be  thy  best  armour  to  ward  off 
those  blows,  and  hinder  those  wounds,  which  those  sons  of  violence 
and  villany  would  cause  in  thee.  A  wise  physician,  whatsoever 
diseased  patients  he  goeth  amongst,  will  take  some  preservative ; 
but  if  he  be  to  go  into  a  pest-house,  an  antidote.  It  will  be  a  sign 
of  an  excellent  complexion,  if  thou  canst  walk,  as  occasion  is,  in 
the  sun,  and  not  be  tanned.  The  Komans  had  a  law,  that  every 
one,  wherever  he  went,  should  wear  a  badge  of  his  profession,  or 
trade,  either  on  his  garment  or  in  his  hat,  that  he  might  be  known. 
Christianity  must  be  owned  in  every  company,  as  that  which  is  our 
great  and  worthy  calling.  The  nobleman  carrieth  his  garter  or 
George  with  him  in  all  places,  because  he  esteems  them  his  glory 
and  honour ;  and  if  he  be  of  the  blood-royal,  he  desireth  that  all 
may  take  notice  of  it.  Oh,  what  an  honour  and  happiness  is  it  to 
be  a  Christian,  to  be  related  to  Jesus  Christ !  and  how  willing 

^  Malorum  consortia  fugere  debemus,  quoad  privatam  consuetudinem,  non  quoad 
publicam  conversationem ;  corde,  non  corpore. — Amh.  Offic,  lib.  i.  cap.  20. 

^  A  malis  corde  semper  disjungimini,  ad  tempua  caute  corpore  copulemini. — Aug., 
lib.  Dc  Salut  Document. 


Chap.  III.]  the  christian  man's  calling.  281 

sliouldst  thou  be  to  own  and  aclmowledge  it  as  the  badge  of  thine 
honour,  amongst  all  persons  !  He  is  abase  servant  that  is  ashamed 
of  his  lord's  livery.  It  is  said  of  the  teal,^  a  certain  wild  beast  in 
Ethiopia,  that  he  hath  two  horns  of  a  cubit  long,  which  he  moveth 
as  he  pleaseth — either  both  forward,  to  offend  his  enemy,  or  both 
backward,  to  defend  himself,  or  one  forward,  and  the  other  back- 
ward, to  both  uses  at  once.  A  Christian  in  evil  company  should  be 
as  wise  as  a  serpent,  that  he  do  not  bring  himself  into  suffering, 
but  yet  as  innocent  as  a  dove,  that  others  do  not  draw  him  to  sin. 
Walk  as  prudently  as  thou  canst,  only  walk  piously.  Use  as  much 
caution  as  thou  wilt,  but  be  sure  thou  keepest  a  good  conscience. 

The  apostle  gives  a  special  precept  for  our  pious  carriage  in  such 
company :  '  Walk  wisely  towards  them  that  are  without,'  Col.  iv.  5  ; 
in  which  words  the  qualification  of  the  act,  and  the  specification 
of  the  subject,  are  considerable. 

1.  The  qualification  of  the  act:  'Walk  wisely,' — that  is,  graciously. 
Grace  is  wisdom:  '  To  fear  God  is  wisdom,  and  to  depart  from  evil 
is  understanding.'  He  who  walketh  in  the  law  of  the  Lord,  and 
according  to  the  rule  of  the  word,  is  the  wise  walker.  Job  xxviii. 
28  ;  Ps.  cxix.  1;  Gal.  xvi.  16.  Whatsoever  our  company  be,  we 
must  walk  by  precept,  not  by  pattern  ;  he  may  be  a  good  courtier, 
but  he  is  a  bad  Christian,  that  alters  and  orders  his  carriage  accord- 
ing to  his  company.  If,  like  musicians,  we  play  no  lessons  but 
what  the  company  calls  for,  and  what  pleaseth  them,  our  music 
will  be  harsh  and  jarring  in  God's  ears :  '  If  I  please  men,'  saith 
Paul,  '  I  am  not  the  servant  of  Christ,'  Gal.  i.  10.  He  walks  fool- 
ishly that,  to  please  a  few  weak,  dying  men,  displeaseth  the  jealous 
and  almighty  God ;  he  walks  wisely  who  will  be  sure,  whoever  be 
offended,  to  please  him  upon  whose  favour  his  life  and  all  his  com- 
forts depend. 

2.  The  specification  of  the  subject :  '  Towards  them  that  are  with- 
out.'    Wicked  men  are  said  to  be  without ; 

1.  Because  they  are  visibly  without  the  church.  Scandalous 
sinners  proclaim  to  the  world  that  they  are  not  so  much  as  visible 
members  of  Christ :  '  What  have  I  to  do  to  judge  them  that  are 
without  ?  do  not  ye  judge  them  that  are  within  ?  but  them  that 
are  without  God  judgeth,'  1  Cor.  v.  12,  13. 

2.  Because  they  are  really  without  God  and  Christ.  God  may 
be  in  their  mouths,  and  they  may  call  him  Father,  but  he  is  far  from 
their  hearts,  and  will  never  own  them  for  his  children.  '  That  at  that 
time  ye  were  without  Christ,  and  without  God  in  the  world,' Eph.  ii.  12. 

1  Plin.,  Nat.  Hist.,  lib.  viii.  cap.  21. 


282  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

3.  Because  they  shall  go  at  last  without  heaven.  This  followeth 
from  the  former  ;  they  being  visibly  without  the  church,  and  really 
without  God  and  Christ,  must  needs  be  without  heaven.  Without 
are  dogs,  children  only  are  within-doors,  Eev.  xxii.  15  ;  Luke  xiii. 
25.  The  manner  of  the  apostle's  expression  is  worth  our  observa- 
tion. He  saith  not,  Walk  with  them — no,  they  ought  not  to  be 
our  companions — but  walk  wisely  towards  them ;  let  them  be  the 
object  of  your  caution.  As  if  he  had  said,  I  know  your  callings,  or 
relations,  or  some  occasions  or  other  will  bring  you  into  the  com- 
pany of  many  that  are  not  members  of  the  church  militant,  and 
shall  be  excluded  the  church  triumphant ;  but  take  heed  to  your- 
selves that  ye  keep  good  consciences  in  such  company,  that  ye 
defile  not  your  own  souls  by  being  partaker  of  their  sins ;  be  watch- 
ful that  ye  give  no  offence  to  them,  and  that  ye  take  no  infection 
from  them.     Walk  wisely  towards  them  that  are  without. 


Sect.  I. 

Friend,  to  quicken  thee  to  the  greater  caution,  I  shall  offer  thee 
these  two  thoughts. 

First,  Consider  that  evil  company  is  very  infectious.  Wicked 
men,  like  the  crocodile,  slime  the  way  to  make  thee  fall,  and  when 
thou  art  down,  suck  out,  as  it  were,  thy  blood,  and  with  it  fatten 
their  insulting  envy.  Thy  experience  tells  thee,  that  they  are 
industrious  to  make  men  wicked  and  wretched.  Such  is  the  cor- 
ruption of  our  nature,  and  the  nature  of  our  corruption,  that 
we  are  sooner  polluted  by  the  wicked  than  they  purified  and 
amended  by  us,  as  the  good  corn  is  rather  soiled  by  the  bad,  than 
the  smutty  made  bright  by  the  good.  The  fresh  waters  run  into 
the  sea,  yet  they  do  not  sweeten,  but  are  made  brackish  by  it. 
Our  sinful  hearts,  as  onions,  if  there  be  any  infection  in  the  room, 
are  apt  to  draw  all  to  themselves.  We  may  hope  to  save  them, 
when  they  may  destroy  us.  How  many  have  leaped  into  the 
waters  to  save  others  from  drowning,  and  been  drowned  with 
them !  Wholesome  plants,  if  in  conjunction  with  those  that  are 
malevolent,  are  of  bad  influence.  It  is  recorded  by  the  Holy  Ghost, 
concerning  the  Israelites,  '  They  were  mingled  among  the  heathen, 
and  learned  their  ways,'  Ps.  cvi.  35.  They  who  join  with  wicked 
persons  are  prone  to  learn  their  wicked  practices.  Evil  men  are 
as  mildew  to  the  good  corn,  which  makes  it  black.  It  is  an  en- 
couragement to  men  to  walk  in  bad  and  byways  when  they  have 


Chap.  III.]  the  christian  man's  calling.  283 

company  with  them.  Sinners  are  compared  to  dust,  that  breeds 
vermin  in  houses  ;  to  sepulchres,  which  send  forth  noisome  vapours  ; 
and  to  thorns  and  briers,  that  pierce  and  pain  such  as  meddle 
with  them.  Can  they  be  too  wary,  then,  that  handle  them  ?  Luke 
XV.  8  ;  Kom.  iii.  13  ;  Heb.  vi.  8.  The  owl  is  a  night  bird,  and  alto- 
gether for  darkness  ;  but  they  that  hawk  for  birds,  make  a  stale  of  her, 
and  whilst  the  silly  birds  are  wondering  at  her,  catch  and  kill  them. 
The  devil,  who  makes  it  his  work  to  take  and  destroy  souls,  doth  often 
make  use  of  ungodly  men  as  stales  to  further  his  designs.^  Samson 
was  too  hard  for  the  Philistines  when  they  opposed  him  by  force  ; 
but  when  they  procured  Delilah,  a  wicked  companion,  to  tempt 
him,  by  that  fraud  they  prevailed  against  him.  The  reason, 
according  to  some,  why  our  Saviour  forbade  the  disciple  to  go  and 
bury  his  father  was, not  out  of  averseness  to  civil,  much  less  to  natural 
respect,  but  lest  his  corrupt  kindred,  who  might  be  present  at  the 
funeral,  should  corrupt  him  again,  and  so  he  should  die  with  them. 
When  the  raven  went  out  of  the  ark,  it  returned  not  again,  meet- 
ing, as  is  supposed,  with  some  dead  carcases  by  the  way.  The 
caprimulgus,  or  goat-sucker,  flieth  upon  the  goats,  and  sucketh 
them,  that  their  milk  drieth  up,  and  they  are  afterwards  blind.2 
I  write  these  things,  reader,  to  make  thee  more  careful  in  such  com- 
pany. If  thou  wouldst  keep  thy  graces  lively  and  flaming  amongst 
such  damps  and  waters  of  wickedness,  thy  watchfulness  must  be  more 
than  ordinary.  The  more  stones  lie  in  thy  way,  the  greater  must 
thy  caution  be  if  thou  wouldst  not  stumble.  A  common  pilot  may 
serve  in  a  calm  sea,  but  he  that  would  steer  a  vessel  right  in  a 
tempestuous  ocean,  amidst  rocks  and  quicksands,  had  need  to  be 
eminent  both  for  sldll  and  care. 

Secondly,  Consider,  it  is  possible  for  thee,  not  only  to  keep  thy- 
self from  waxing  worse,  but  to  be  the  better  for  evil  company.  I 
speak  not  this  to  encourage  thee  to  cast  thyself  into  temptations,  but 
to  quicken  thee  to  the  more  care  when  God  calleth  thee  among  them. 
The  weasel  is  an  unclean  creature,  and  many  ways  hurtful,  yet  it  de- 
voureth  mice,  (whence  it  is  named  in  Latin  mustela,)  and  so  is  useful. 
Unclean  sinners,  that  are  intentionally  pernicious,  may  be  providen- 
tially profitable  to  the  saints.  Some  creatures  can  draw  nourish- 
ment from  hard  bones.  A  saint  may  suck  honey  out  of  dry  and 
bitter  herbs.  The  wise  God  would  not  send  evil  things,  (as  afflic- 
tions,) but  for  the  good  of  his  chosen,  nor  suffer  evil  persons,  but  for 

I  Melius  est,  habere  malorum  odium  quam  consortium.  Sicut  bona  multa  habet 
communis  vita  sanctorum,  sic  plurima  mala  afFert  societas  malorum.  —Isiodor.,  lib.  ii. 
SolU.  ^  Arist.,  Hist.  Anim.,  lib.  vi.  cap.  19. 


284  THE  CHRISTIAN  M.AN's  CALLING.  [PaRT  III. 

tlieir  i^rofit.  '  Pluck  not  u}3  the  tares,  lest  the  wheat  be  pulled  up 
also,'  Mat.  xiii.  The  good  husbandman  makes  a  hedge  of  unfruit- 
ful plants,  as  briers  and  crab-trees,  and  other  barren  trees,  to  defend 
the  vineyard  from  cattle,  and  the  good  trees  in  it  from  harm.  The 
lion,  as  cruel  as  he  was,  defended  the  old  prophet's  body.  God  left 
some  Canaanites  amongst  the  Jews,  lest  the  beasts  of  the  field  should 
overrun  the  country,  Exod.  xxiii.  29.  God  leaves  some  wicked 
ones  amongst  his  chosen  in  this  world,  to  keep  under  their  brutish 
lusts,  which  otherwise  might  undo  them.  The  lees  are  helpful  io 
preserve  the  wine,  and  the  chaff  is  useful  to  preserve  the  corn ; 
vermin  are  good  against  the  jaundice.  The  taunts  and  scoffs  of 
evil  men  have  sometimes  been  instrumental  to  cure  good  men  of 
their  spiritual  diseases.  The  sword  of  an  enemy  may  let  out  thy 
rank  blood.  Jason  had  his  imposthume  opened,  and  so  healed  by 
a  blow  that  he  received  in  the  wars  from  his  enemies,  which  his 
friends  the  physicians  could  not  cure.  Those  tongues  which  have 
been  as  sharp  as  razors,  piercing  the  Christian's  good  name,  have 
proved  instrumental  to  heal  their  depraved  natures.  The  more 
the  wicked  twit  thee  with  thy  weaknesses,  the  more  they  may 
quicken  thee  to  watchfulness.  Thou  wantest,  possibly,  a  faithful 
friend  to  admonish  thee,  therefore  God  sendeth  thee  furious 
enemies  to  cast  thy  faults  in  thy  teeth,  and  if  now  thou  dischargest 
thy  duty,  thou  mayest  hope  that  their  malice  shall  be  a  medicine 
to  increase  thine  inward  health  and  welfare."^  A  fool  loseth  the  im- 
provement of  his  friends,  but  a  wise  man  can  make  an  advantage 
of  his  enemies.  As  the  herb  called  Ros  soils,  though  the  heat  of  the 
sun  lie  upon  it  all  day,  yet  the  hotter  the  sun  is,  the  moister  it  is  ; 
so  the  Christian  is  the  more  softened  and  tender,  when  others  are 
hardened  and  bitter  against  godliness. 


Section  II. 

I  proceed  now  to  shew  wherein  the  exercise  of  godliness  in  evil 
company  consisteth. 

First,  If  thou  wouldst  exercise  thyself  to  godliness  in  evil  society- 
labour  to  keep  thyself  unspotted  from  their  sins.  Ungodly  men 
are  called  filthy,  and  compared  to  swine,  that  are  apt  to  defile  all 
that  have  to  do  with  them.  They,  as  the  night,  are  dark,  and  full 
of  unwholesome  vapours  ;  it  concerns  thee,  therefore,  to  be  well 
fenced,   that  thy  spiritual  health  may  not  be  impaired  by  them. 

^  Sicut  amici  adulantes  pervertunt,  sic  inimici  litigantes  pleruaque  corriguat. — 
Aug.  Confess.,  ix. 


Chap.  III.]  the  christian  man's  calling.  285 

Be  careful  that  they  hurt  thee  not,  either  inwardly  or  outwardly. 
Thou  art  in  a  double  danger  amongst  sinners ;  thou  art  in  danger 
of  having  thy  soul  wounded,  and  also  of  having  thy  name  and 
estate  blasted.  There  is  a  necessity,  therefore,  of  a  double  guard  ; 
of  a  guard  upon  thy  soul,  that  it  may  not  be  wronged,  and  of  a 
guard  upon  thy  tongue,  that  thy  outward  comforts  may  not  be 
ruined.     I  say, 

1.  Be  watchful  over  thy  soul,  that  thou  contractest  no  guilt.  It 
is  hard  to  be  near  those  that  are  dirty  and  defiled,  and  yet  to  keep 
our  garments  unspotted  and  clean.  Wicked  men,  as  dyers  and 
painters,  who  use  colours,  are  usually  besmeared  themselves  in  their 
hands  and  habits,  and  they  also  besmear  others.  The  Lake  of 
Sodom  is  called  Asphaltites,  or  the  Dead  Sea,  because  of  the  ven- 
omous vapours  which  arise  out  of  it,  insomuch  that  birds  which  fly 
over  it  fall  down  dead,  and  beasts  that  drink  of  it  sicken  and 
die.  Some  men  have  found  evil  society  as  poisonous  to  their  souls, 
as  brutes  have  found  the  Dead  Sea  to  their  bodies.  Pope  Nicholas 
the  Third's  concubine,  by  looking  on  a  bear  frequently,  was  brought 
a-bed  of  a  monster.  Thy  frequent  vision  of  their  wicked  actions 
may  cause  too  great  a  likeness  in  thy  conversation.  But  the 
saint  should  resemble  the  carbuncle,  which  being  cast  into  the 
fire,  is  no  whit  defiled  or  impaired  thereby,  but  therein  shines  most 
brightly.  If  it  be  closed  fast,  say  some,  in  a  ring  of  lead,  and  cast 
into  the  fire,  we  may  see  the  lead  molten,  but  the  carbuncle  not  so 
much  as  mollified,  or  in  the  least  blemished. 

Thy  watchfulness,  friend,  must  be  great,  if  thou  wouldst  keep 
thyself  unspotted  from  the  world,  James  i.  27.  Rust  will  fret  into 
the  hardest  steel,  but  not  into  the  emerald.  Sin  will  find  speedy 
acceptance  with  a  profane  sinner,  but  not  with  a  precious  saint. 
Joseph  kept  his  chastity,  though  often  in  the  company  of  his  wanton 
mistress.  Lot  did  not  lose  his  sanctity,  though  he  dwelt  amongst 
ungodly  Sodomites.  The  archangel  disputed  with  the  arch-devil, 
yet  was  not  infected  by  his  poisonous  breath.  Satan  did  set  upon 
the  blessed  Saviour,  but  could  not  fasten  the  least  sin  upon  him. 
Naturalists  tell  us  that  the  diamond,  if  .true,  will  lie  in  the  fire  and 
not  consume.  The  herb  Narcissus,  or  Yellow  Crowberries,  flowereth 
in  February,  and  keepeth  its  flower  under  the  snow.  The  olive- 
tree,  in  the  midst  of  the  flood,  kept  its  branches  green.  The  Chris- 
tian ought  so  to  converse  with  the  wicked,  that  his  grace  may 
neither  waste,  nor  his  conscience  be  wounded.  Thy  duty  is,  as 
clothes  well  dyed,  to  keep  thy  colour  in  all  weathers ;  and,  as  a  good 
constitution,  to  retain  thy  spiritual  health  in  the  most  unwhole- 


286  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

some  airs.  The  apostle  writes  to  the  Corinthians,  1  Cor.  v.  11, 
'  Not  to  company  with  any  that  are  called  brethren,  and  are  forni- 
cators, or  covetous,  or  idolaters,  or  railers,  or  drunkards,  or  extor- 
tioners.' The  word  in  the  original  is  avvavafxiyvva-dat,  both  in  the 
ninth  and  eleventh  verses,  which  signifieth,  not  to  mingle  with  them.^ 
They  may  be  amongst  them,  but  they  may  not  mingle  with  them. 
That  which  mingleth  with  any  filthy  thing,  receiveth  of  its  filth ; 
and  though  it  were  pure  before,  is  polluted  thereby.  The  people 
of  God  ought  not  in  this  sense  to  mingle  with  the  world,  but  to 
keep  themselves,  though  not  untouched,  yet  untainted.  It  is  storied 
that  the  rivers  of  Peru  run  into  the  main  sea  twenty  or  thirty 
miles,  and  yet  are  not  mingled  with  the  sea,  but  continue  fresh 
water.  So  the  river  Khodanus  is  said  to  run  purely  through  the 
lake  Lemanus,  without  mixture  of  waters.  2  It  is  also  reported  of 
the  river  Dee,  in  Merionethshire,  in  Wales,  that  runneth  through 
Pimbe  Mere,  it  remaineth  entire,  and  mingleth  not  with  the  waters 
of  the  lake.3  Thus  should  the  people  of  God,  those  crystal  streams, 
though  they  are  necessitated  sometimes  to  meet  with,  keep  them- 
selves entire,  and  not  mingle  with  the  puddle  water  of  unclean 
persons.  Pliny  reports  of  a  family  near  Eome,  that  could  walk  on 
live  coals,  and  not  be  burnt.  It  is  honourable  to  keep  thyself  pure 
among  them  that  are  evangelically  perfect ;  but  to  preserve  thyself 
from  pollution  amongst  them  that  are  profane,  is  heroical.  It  is 
the  excellency  of  a  Christian  to  hold  on  his  course  without  slipping 
or  falling,  when  many  rubs  and  hindrances  are  laid  in  his  way ; 
and  it  is  the  glory  of  grace  to  keep  its  beauty  and  lustre,  notwith- 
standing the  attempts  of  the  world  and  the  wicked  one  to  soil  it. 
It  was  a  notable  speech  of  the  soldier  that  Erasmus  speaks  of,  who, 
being  told  of  a  numerous  army  coming  against  him,  answered, 
Tanto  plus  glories  re/eremus,  quanta  sunt  jplures  quos  superabimus, 
The  more  famous  our  opposition,  the  more  illustrious  our  conquest. 
That  great  commander  had  never  been  so  renowned,  if  he  had  not 
eaten  his  way  over  the  AIjds,  that  were  supposed  inaccessible.  The 
greater  our  difficulties,  and  the  more  grievous  our  enemies,  the 
greater  our  valour,  and  the  more  glorious  our  victory.  That  ex- 
pression concerning  Asia  hath  some  worth.  Though  it  be  no  praise 
never  to  have  seen  it,  yet  to  have  lived  soberly  and  temperately  in 
it,  is  praiseworthy  indeed. 

The  Holy  Ghost  giveth  thee  wholsome  counsel :  '  Be  not  partaker 

^  Idem  in  2  Thes.  iii.  14.     Mr]  crwava/j.iyi'vcrde.     Ne  commercium  liabete. — Beza. 
Ne  commisceamiui. —  Vulg. 
2  Abbot's  Geogr.  3  Cambd.  Britt. 


Chap.  III.]  the  christian  man's  calling.  287 

of  other  men's  sins :  keep  thyself  pure,'  1  Tim.  v.  22.  It  may  be, 
reader,  thou  art  called  sometimes  amongst  swearing,  drunken,  and 
imgodly  persons.  AVell,  thou  art  in  more  danger  than  in  a  pest- 
house  ;  therefore,  look  well  to  thyself.  Satan  thinks,  though  he 
could  not  conquer  thee  amongst  the  saints,  that  now  he  hath  caught 
thee  amongst  a  company  of  venomous  serpents,  one  or  other  of 
them  will  sting  thee,  and  then  he  hopes  to  overthrow  thee.  Watch 
thyself  narrowly,  if  thou  wouldst  be  safe:  'Be  not  partaker  of 
other  men's  sins.'  It  may  be  as  bad  to  have  communion  with 
others'  sins,  as  to  commit  sin  in  thy  own  person.  He  that  is  surety 
for  another,  is  as  liable  to  the  debt  as  the  principal,  and  we  count 
him  most  foolish  that  takes  another's  debt  upon  himself  Indeed, 
Satan  hath  this  for  his  comfort,  that  hereby  he  hath  the  more  in 
bonds  to  the  law's  curse. 

Three  ways  thou  mayest  partake  of  those  sins  which  are  com- 
mitted in  thy  company.  I  shall  not  speak  of  thy  commanding  men 
to  sin ;  so  David  was  guilty  of  Uriah's  death,  though  the  sword  of 
the  Ammonites  slew  him,  2  Sam.  xii.  3.  Nor  of  counselling  men 
to  sin  ;  so  Jonadab  was  guilty  of  Amnon's  incest,  2  Sam.  xvi.  21. 
Nor  of  commending  others  for  sin  ;  so  a  man  may  be  accessory  after 
the  fact,  Kom.  i.  32  ;  Ps.  x.  9.  Nor  of  setting  others  a  bad  example  ; 
so  Jeroboam  was  guilty  of  the  idolatry  of  the  Jews  ;  but  of  those 
ways  whereby  Christians  are  usually  guilty  of  others'  sins  when  they 
are  amongst  the  wicked. 

1.  By  compliance.  If,  when  thou  seest  or  hearest  others  sin,  thou 
dost  inwardly  approve  it,  thou  art  partaker  of  it.  He  that  consents, 
though  but  in  his  thoughts,  to  another's  fraud,  is  before  God  a 
felon.  Paul,  before  his  conversion,  was  consenting  to  the  death  of 
the  proto-martyr.  Acts  viii.  1  ;  and  after  his  conversion,  pleads 
guilty  of  the  murder.  Acts  xxii.  20.  It  may  be,  reader,  when  thou 
hearest  lascivious  stories,  or  sinful,  witty  jestings,  or  tales  of  sly, 
subtle  cheats,  or  the  like,  thou  dost  secretly  applaud  and  approve 
them.  I  tell  thee,  thou  art  partaker  of  tliem.  If  thou  hast  a  heart 
in  the  sin,  thou  hast  a  hand  in  the  sin.  Thy  affecting  it  makes 
thee  as  really  guilty  as  if  thou  didst  act  it.  Nay,  I  must  tell  thee, 
the  greatest  guilt  arise th  from  the  fullest  consent  of  the  will.  It 
is  possible  for  the  approver  to  be  more  guilty  than  the  actor. 

2.  By  silence,  or  not  reproving  sin.  A  man  may  sin  by  speaking, 
and  he  may  sin  by  silence.  This  silence,  when  sin  is  committed, 
speaks  thy  consent  to  it.  It  was  a  speech  of  a  heathen,  that  he 
had  often  repented  of  speaking,  but  never  of  holding  his  peace  ; 
but  there  is  a  sinful  holding  the  peace,  as  well  as  a  sinful  speaking. 


288  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III 

It  is  bad  to  hold  tlie  breath  long.  Nicodemus,  though  he  was  at 
first  fearful,  and  wore  the  badge  of  his  profession  under  his  cloak, 
out  of  sight,  yet  when  he  was  amongst  the  enemies  of  Christ,  he 
took  courage,  and  would  not,  by  his  silence,  betray  his  Saviour,  and 
wrong  his  own  soul,  John  vii.  50,  51.1  It  is  a  sign  of  little  love  to 
see  men  wounding,  by  oaths  and  blasphemies,  or  scoffs  and  jeers, 
our  best  friend,  and  not  to  wish  them  to  forbear,  and  do  our  utmost 
to  take  them  off.  Dion  writes  of  Severus,  that  he  was  careful  what 
he  did,  but  careless  what  he  heard  ;  but  the  good  Christian  is  care- 
ful of  the  latter,  as  well  as  the  former,  knowing  that  sin  may  enter 
in  at  that  casement,  and  remembering  that  the  cannon  bullet,  which 
split  the  vessel  in  which  all  the  hopes  of  mankind  were  embarked, 
was  shot  in  at  that  port-hole.  The  crocodile,  because  he  hath  no 
use  of  a  tongue,  living  always  in  the  waters,  hath  none  ;  but  God 
hath  given  man  a  tongue,  and  calls  it  his  glory,  Ps.  xvi.  9  with 
Acts  ii.  26,  partly  because  speech  is  one  thing  wherein  men  excel 
beasts.  Brute  creatures  can  make  a  noise,  but  man  only  articulate 
his  voice,  partly  because  it  is  given  him  to  glorify  God  withal.  It 
is  pity  he  should  ever  open,  his  lips,  whose  mouth  will  not  shew 
forth  God's  praise.  Thou  canst  usually  no  way  better  clear  thy- 
self, than  by  condemning  the  sin  to  the  very  face  of  the  sinner. 
As  the  world  thinks  of  God  when  he  is  silent,  and  doth  not  destroy 
them  with  the  breath  of  his  mouth,  so  the  wicked  think  of  the 
godly  when  they  are  silent,  and  do  not  open  their  mouths  to  re- 
prove them  :  '  These  things  thou  didst,  and  I  kept  silence ;  thou 
thoughtest  that  I  was  altogether  such  a  one  as  thyself,'  Ps.  1.  21. 
Silence  in  the  presence  of  sin  implieth  a  liking  of  it.  Though 
thou  sayest  not  euge,  saith  Augustine,2  yet  if  thou  sayest  not  afage, 
there  is  a  mutual  approbation.  Nay,  he  goeth  farther,  and  saith, 
Pejor  es  tacendo  quam  ille  convitiando, — Thy  silence  is  more  dan- 
gerous to  thee  than  his  sin  to  him.  But  I  shall  speak  more  largely 
to  this  duty  of  reproving  before  I  conclude  this  chapter. 

3.  Thou  mayest  be  partaker  of  others'  sins  by  provoking  them  to 
sin.  Our  Lord  is  said  to  be  crucified  at  Eome,  Kev.  xi.  8,  because 
he  was  sentenced  by  a  Koman  judge,  executed  by  Koman  soldiers, 
and  put  to  death  by  authority  of  the  Koman  empire ;  yet  the  murder 
of  Christ  is  all  along  in  Scripture  charged  on  the  Jews.  Peter, 
preaching  to  them,  saith,  '  Whom  by  wicked  hands  ye  have  taken 
and  slain  ; '  and  Stephen  expressly,  '  Of  whom  ye  have  been  the  be- 
trayers and  murderers ;'  because,  though  the  execution  of  it  was 

^  Consentire  est  silere  cum  arguere  possis. — Bernard. 
"  Aujr.  in  Mat.  xvi. 


Chap.  III.]  the  christian  man's  calling.  289 

from  tlie  Komans,  yet  the  provocation  to  it  was  from  the  Jews, 
Acts  ii.  23,  and  vii,  52.  That  which  is  committed  by  our  in- 
stigation, is  onrs  by  just  imputation.  I  fear  many  good  men  are 
partakers  of  others'  sins  in  this  sense,  either  by  stirring  up  others 
that  are  passionate  to  anger,  or  by  inciting  some  that  have  been 
guilty  of  handsome — in  the  world's  judgment — cheats,  to  relate 
and  boast  of  them  ;  for  it  is  little  difference  whether  men  hold  the 
sack  open  or  fill  it — both  are  guilty. 


Section  III. 

Secondly,  If  thou  wouldst  exercise  thyself  to  godliness  in  evil 
company,  do  not  needlessly  expose  thyself  to  sufferings.  He  is  but 
a  fool  that  will  lay  his  life  in  another's  lap  without  a  call.  Christ 
did  not  commit  himself  to  the  Jews,  because  he  knew  their  hearts, 
and  we  are  not  lightly  to  commit  ourselves  to  any,  because  we  know 
not  their  hearts.  Set  a  watch  before  thy  tongue,  lest  it  make  thy 
throat  thy  sepulchre — a  grave  to  bury  thy  estate  and  outward  com- 
forts in.  It  is  a  sin  in  many  Christians  that  they  know  not  when 
to  be  silent.  The  wise  man  tells  us,  '  There  is  a  time  to  speak, 
and  a  time  to  keep  silence,'  Eccles.  iii.  7.  This  is  a  great  part  of 
Christian  prudence,  to  understand  when  to  keep  silence.  It  is 
much  harder  to  learn  to  be  silent  than  to  learn  to  speak.  Though 
we  must  not,  as  some  Turks,  be  always  dumb,  perpetuum  silentium 
tenent  ut  muti,  yet  we  ought  sometimes  to  hold  our  breath  in : 
'  Therefore  the  prudent  shall  keep  silence,  for  it  is  an  evil  time,' 
Amos  V.  1 3. 

1.  Their  cross  was  weighty ;  it  was  an  evil  time,  a  time  of  much 
danger  and  difficulty.  Sin  abounded,  sinners  were  enraged,  God 
was  provoked,  and  the  godly  oppressed,  l 

2.  Their  carriage  was  wise ;  they  shall  keep  silence.  The  words 
may  have  a  twofold  exposition : 

(1.)  If  they  be  taken  in  relation  to  God,  as  some  think,  they  speak 
the  patient  submission  of  the  faithful,  in  that  evil  day,  to  the  divine 
providence  and  pleasure. 

(2.)  If  they  be  taken  in  relation  to  men,  as  others  expound  them, 
they  speak  the  prudent  conversation  of  the  gracious  in  that  day  of 
persecution ;  they  shall  not  causelessly  throw  themselves  into  greater 

1  ISTon  turbatur  navis  quae  Petrum  habebat,  sed  turbatur  ilia  quae  Judam  habebat ; 
etsi  multa  illorum  discipulorum  merita  naufragabant,  tamen  adlluc  perfidia  prodi- 
toris  agitabatur;  in  utraque  Petrus;  sed  qui  suis  meritis  firmus  est,  turbatur  alienis. 
Caveamus  igitur  perfidum,  Caveamus  proditorem,  ne  per  unum  plurimi  fluctuemus. — 
Amb.^  Super.  Luc,  lib.  iv. 

VOL.  II.  T 


290  THE  CHRISTIAN  MAn's  CALLING,  [PaRT  III. 

miseries,  but  shall  keep  all  due  silence,  to  avoid  needless  sufferings. 
Indeed,  thy  care  must  be  to  own  Christ  ever,  and  to  profess  him 
publicly  when  thou  art  called  to  it ;  but  as  thy  policy  should  not 
eat  up  thy  zeal,  so  thy  zeal  must  not  eat  up  thy  wisdom.  I  would 
not  discourage  thee  from  confessing  the  Lord  Jesus,  yet  I  must 
tell  thee  that  thou  art  not  bound  to  proclaim  in  all  companies  of 
what  judgment  thou  art,  nor  what  church  government  thou  wouldst 
choose,  nor  what  society  thou  meetest  in,  &c. ;  nay,  thou  art  bound 
to  the  contrary.  He  that  hath  a  good  mixture  of  zeal  and  pru- 
dence, is  like  a  fire  on  the  hearth,  of  much  use  and  service ;  but  zeal 
without  discretion  is  like  fire  on  the  top  of  the  chimney,  which 
often  doth  much  mischief.  Zeal  to  a  Christian  is  like  a  high  wind 
filling  the  sails  of  a,  ship,  which,  unless  it  be  ballasted  with  discre- 
tion, doth  but  the  sooner  overturn  it.  Abdias,  a  bishop,  mised  a 
dreadful  storm  of  persecution  by  his  intemperate  zeal.  I  doubt  not 
but  the  whole  company  of  believers  in  some  nations  have  suffered 
through  the  indiscreet  heats  of  some  pai'ticular  persons.  Zeal  in  a 
man  is  like  wings  to  a  bird,  or  mettle  to  a  horse ;  but  the  bridle  of 
discretion  is  requisite,  as  thq^oets  fable  that  Minerva  put  a  golden 
bridle  on  Pegasus,  lest  he  should  fly  too  fast.  Bernard  hath  a  good 
saying.  Discretion  without  zeal  is  slow-paced,  and  zeal  without  dis- 
cretion is  heady ;  let  therefore  zeal  spur  on  discretion,  and  discre- 
tion rein  in  zeal.  Paul  was  full  of  heavenly  fire.  It  is  said  of 
him,  when  he  came  to  Athens,  and  beheld  their  idolatry,  that  his 
spirit,  7rapco^vi/eTo,  was  stirred  within  him,  Acts  xvii.  16  ;  yet  it  is 
worthy  our  observation,  though  he  preached  much  against  idols  in 
general,  yet  he  pleads  not  at  all  against  Diana  in  particular,  the 
goddess  of  whom  the  Athenians  were  so  foolishly  fond.  His  zeal 
moved  him  to  oppose  idolatry  to  his  power,  but  his  prudence 
directed  him  to  forbear  particular  invectives  against  Diana,  and  to 
do  it  in  such  a  way  as  might  be,  in  probability,  most  profitable 
for  them,  and  least  dangerous  to  himself.  The  rash  zeal  of  some 
godly  persons  hath  set  others  at  a  further  distance  from  piety. 
When  every  unskilful  Phaeton  takes  upon  him  to  drive  the  chariot 
of  the  sun,  it  is  no  wonder  that  the  whole  world  be  in  a  flame. 

Geese,  say  some,  when  they  fly  over  Taurus,  keep  stones  in  their 
mouths,  lest  by  their  gaggling  they  should  discover  themselves  to 
the  eagles  which  are  amongst  the  mountains,  waiting  there  to  take 
them.  It  were  well  for  some  persons  if  they  could  keep  their  mouths 
with  a  bridle,  whilst  the  wicked  are  amongst  them,  who  wait  and 
watch  to  destroy  them. 

Keader,  I  would  be  understood  rightly ;  I  do  not  intend,  by  any- 


Chap.  III.]  the  christian  man's  calling.  291 

thing  I  have  written,  to  incite  thee  to  take  all  courses,  good  or  bad, 
to  avoid  suffering,  but  to  dissuade  thee  from  bringing  thyself  into 
suffering.  Grace  may  teach  thee  not  to  choose  sin,  and  both  grace 
and  nature  teach  thee  not  to  choose  suffering.  Follovs^  the  lamb 
wherever  he  goeth,  and  whithersoever  he  calleth  thee ;  but  take 
heed  of  going  before  him,  lest  he  leave  thee  to  suffer  at  thy  own 
charges.  He  that  will  take  a  bear  by  the  tooth,  or  a  mad  dog  by 
the  ear,  may  thank  himself  if  he  be  well  bitten. 

It  is  too  ordinary  for  some  Christians,  when  wicked  men  give 
them  a  few  good  words,  and  pretend  a  little  goodwill,  to  open  their 
minds  fully  and  freely  to  them,  even  to  the  hazard  of  their  own 
liberties  and  lives ;  but  such  do  not  consider  the  counsel  which  God 
gives  them :  '  Trust  ye  not  in  a  friend,  (much  less  in  an  enemy,  as 
every  wicked  man  is  to  the  godly,)  put  ye  not  confidence  in  a  guide, 
(though  he  may  be  full  of  power,  and  policy,  and  promises :)  keep 
the  door  of  thy  mouth  from  her  that  lieth  in  thy  bosom,'  (lest,  as 
Samson's  wife,  she  tell  all  to  thy  undoing,)  Micah  vii.  5.     Every 
smooth  face  and  smiling  countenance  is  not  to  be  trusted ;  kisses  do 
sometimes  betray  us.     When  the  tongues  of  some  cry  Ave,  they 
threaten  a  Vce,  saith  Augustine.     They  come,  Ps.  cxviii.  12,  about 
me  like  bees,  with  honey  in  their  mouths,  and  a  sting  in  their  tails. 
As  butchers,  they  claw  the  ox  about  the  ribs,  that  they  may  have 
the  fairer  blow  at  his  head.     The  pelican  swalloweth  shell-fish,  and 
warmeth  them  in  her  stomach,  but  it  is  to  make  them  gape,  that 
she  may  pick  them  out  of  the  shells  (where  they  are  safe  whilst 
they  are  shut)  and  devour  them.      Thus  some  ungodly  men  fre- 
quently warm  Christians  with  flatteries,  to   make   them    {K€-)(rj- 
v6T6<i,  according  to  Aristophanes's  expression  of  a  fool)  gapers,  and 
to  utter  all  they  know  and  think,  that  they  may  make  a  prey  of 
them.     Friend,  do  not  only  look  on  wicked  men  as  gins  to  entangle 
thy  soul,  but  also  as  snares  to  entrap  thy  livelihood  and  life.     It 
was  the  complaint  of  Luther,  Afalsis  amicis  plus  est  milii  periculi 
quam  a  toto  papain :  That  he  was  in  more  danger  by  reason  of 
false  friends,  than,  by  the  pope  and  all  his  hierarchy.     As  conies, 
those  unclean  creatures,  are  dangerous  about  the  places  where  they 
lurk  ; — the  island  Majorica  was  overthrown,  according  to  historians, 
by  the  digging  of  conies ; — so  unclean  men,  even  by  their  crouch- 
ing under  thee,  may  undermine  and  overthrow  thee.      Consider 
their  hatred  of  thee,  notwithstanding  all  their  show  of  love,  is  real 
and  inward ;  and  of  all  wounds,  those  which  rankle  inwardly  are 
most  to  be  feared.     The  devil  confessed  Christ,  yet  hated  him  to  the 
death  ;  and  his  children  do  all  take  after  him.     It  is  said  of  Anto- 


292  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

ninus  Geta  that  he  would  always  shew  most  love  where  he  intended 
to  bereave  of  life ;  therefore  men  were  more  afraid  of  his  favour 
than  of  his  anger.  Antigonus  kept  a  priest  on  purpose  to  pray  and 
offer  up  sacrifice  to  the  gods,  that  they  would  preserve  him  from 
his  seeming  friends.  There  may  he  some  profit  of  that  Italian 
proverb,  The  Lord  deliver  us  from  our  friends ;  we  will  watch  our- 
selves over  our  enemies,,  that  they  do  not  hurt  us.  Solomon  gives 
thee  a  good  caution  in  his  character  of  a  fool  and  a  wise  man  :  '  A  fool 
uttereth  all  his  mind,  but  a  wise  man  keepeth  it  in  till  afterwards,' 
Prov.  xxix.  11.  And  those  words  of  Hugo  Yictorinus  have  much 
weight  in  them,  and  are  somewhat  near  Solomon's:  There  is  a  time 
when  nothing  is  to  be  spoken,  there  is  a  time  when  something,  but 
no  time  when  all  things  are  to  be  spoken."^  Especially  if  thou 
hast  found  a  man  false  once,  beware  of  him  the  second  time.  He 
deserves  to  break  his  shins  that  stumbleth  twice  at  one  stone. 
That  proverb  of  the  Italians  is  worthy  of  consideration,  If  a  man 
deceive  me  once,  it  is  his  own  fault ;  if  a  second  time,  it  is  my 
fault.  He  had  need  to  sit  sure  who  backs  that  horse  which  hath 
once  cast  his  rider. 

Thirdly,  If  thou  wouldst  exercise  thyself  to  godliness  in  evil 
company,  be  sure  thou  dost  not  disown  thy  profession,  and  deny 
Jesus  Christ,  Though  it  behoveth  thee  to  walk  wisely,  because 
sinners  lie  in  wait  to  destroy  thy  life,  yet  be  careful  thou  dost  not 
walk  wickedly,  for  sin  lieth  in  wait  to  destroy  thy  soul.  It  may 
consist  with  grace,  not  always  openly  to  proclaim  thy  profession, 
yet  it  is  a  graceless  part  at  any  time  to  deny  it.  It  was  a  blot  to 
Nicodemus  that  he  was  a  night-bird.  If  the  honour  of  Christ  be 
engaged,  and  by  thy  silence  the  gospel  will  suffer,  then  not  to  pub- 
lish what  thou  art  is  a  sin.  The  light  of  religion  ought  not  to  be 
carried  in  a  dark  lantern,  and  to  be  shewn  only  when  thy  own  in- 
terest will  permit,  and  at  other  times  to  be  hid.  Christ  tells  us, '  Who- 
soever shall  deny  me  before  men,  him  will  I  deny  before  my  Father 
which  is  in  heaven,'  Mat.  x.  33.  Not  to  confess  Christ  openly 
when  thou  art  called  to  it,  is  to  deny  him ;  and  expect  the  same 
measure  from  Christ  in  the  other  world  which  thou  givest  to  him 
in  this.  How  justly  will  he  be  disowned  for  a  servant  hereafter, 
that  was  ashamed  to  own  so  noble  a  Master  here  !  And  how  dread- 
ful will  his  condition  be  whom  Christ  shall  deny  before  his  Father  ! 
All  thy  happiness  depends  upon  his  confessing  thee.  If  he  disclaim 
thee,  devils  will  lay  claim  to  thee,  and  theirs  thou  shalt  be  for  ever. 

1  Est  tempus  quando  nihil,  est  tempus  quando  aliquid,  nullum  autem  tempus  in 
quo  dicenda  sunt  omnia. 


Chap.  III.]  the  christian  man's  calling.  293 

It  concerns  thee,  therefore,  to  confess  Christ,  how  dear  soever  it 
may  cost,  and  to  own  religion  in  all  companies ;  for  thou  mayest 
truly  say,  what  an  honest  man  did,  being  occasionally  in  a  pirate's 
ship  when  it  was  searched,  and  the  pirates  cried  out,  Woe  be  to 
us  if  we  be  known ;  he  said.  Woe  be  to  me  if  I  be  not  known. 

There  are  a  sort  of  men  that,  like  Mercury,  the  good-fellow  planet, 
are  according  to  their  company — good  if  with  the  good,  bad  if  in  con- 
junction with  bad  ;  but  the  true  Christian  hath  not  so  learned  Christ. 
He  who,  like  the  mariner,  changeth  his  course  upon  the  change  of 
the  weather,  is  but  an  unsound  professor.  We  read  of  some  that 
feared  the  Lord,  and  served  graven  images,  2  Kings  xvii.  41.  They 
divided  themselves  between  the  true  God  and  idols,  as  the  Jewish 
children,  which  spake  half  Hebrew,  and  half  in  the  language  of 
Ashdod,  Neh.  xiii.  24 ;  and  as  some  gentlemen,  that  speak  Italian 
when  they  are  amongst  Italians,  French  amongst  Frenchmen, 
and  order  their  language  answerable  to  their  associates.  So  some, 
that  would  be  called  Christians,  change  themselves,  both  for  words 
and  deeds,  into  the  natm-e  of  their  companions.  Amongst  the  godly 
they  own  God,  but  amongst  the  wicked  they  deny  him.  They  alter 
their  colour  as  the  sole,  say  naturalists,  according  to  that  which  is 
nearest,  and  expose  the  name  of  God,  rather  than  their  own,  to 
contempt.  Beza  said  of  Baldwinus  that  he  had  religionem  ephe- 
merem,  a  religion  for  every  day.  Some  men  have  a  deportment 
suitable  to  all  with  whom  they  converse,  resembling  such  as  are 
sinful,  and  dissembling  with  them  that  are  holy  :  these  are  either 
ashamed  or  afraid  of  Christ,  both  which  are  unreasonable. 

1.  Some  will  not  own  him  out  of  shame,  though  he  be  the  glory 
of  his  people  Israel.  The  paint  of  women  in  some  countries  is  the 
dung  of  the  crocodile,  and  their  sweet  powder  the  excrement  of  a 
cat ;  yet  people  can  esteem  these  their  honour.  The  drunkard  can 
boast  of  his  strength  to  drink,  the  cunning  cheat  of  his  deceitful 
doings ;  and,  alas  !  many  Christians  are  ashamed  of  Christ.  Oh 
how  unworthy  is  it,  that  wicked  men  should  glory  in  their  shame, 
and  good  men  be  ashamed  of  their  glory !  that  the  scum  of  hell 
should  be  prided  in,  and  the  sovereign  of  heaven  be  esteemed  a  dis- 
grace! that  some  should  with  brows  of  brass  boast  of  the  ugly 
monster,  begotten  of  Satan,  and  others  not  dare  to  own  the  fairest 
of  ten  thousands,  and  the  only  begotten  of  the  Father !  It  is  reported 
of  Aristotle's  daughter,  that  being  asked  what  colour  was  best, 
she  should  answer  the  blush  colour.  Diogenes  was  wont  to  say, 
that  blushing  was  the  colour  of  virtue.  However  this  colour  may 
be  commendable  on  other  occasions,  it  is  abominable  in  the  cause 


294  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

of  Christ.  David  saith,  '  I  will  speak  of  thy  judgments  before 
kings,  and  will  not  be  ashamed/  Ps.  cxix.  46 ;  neither  the  great- 
ness of  their  power,  nor  the  brightness  of  their  splendom-,  shall  make 
me  bashful  and  ashamed  to  own  thee.  Shame  doth  excellently- 
become  sin,  but  it  is  wholly  unbecoming  the  blessed  Saviour,  Rom. 
vi.  21 ;  Mark  viii.  38. 

2.  Some  will  not  own  Christ  out  of  fear ;  as  an  owl  peeps  at  the 
sun  out  of  a  barn,  but  dares  not  come  near  it,  so  some  peep  at  the 
Sun  of  righteousness,  but  stand  aloof,  as  if  they  were  more  afraid 
to  be  nigh  Grod  than  the  devil.  This  made  Peter  deny  his  master. 
How  daunted  have  many  been  to  look  danger  in  the  face  ;  he  who 
had  sometimes  courage  enough  to  take  a  lion  by  the  beard,  lost  his 
colour,  and  changed  his  behaviour,  before  wicked  Achish.  Slavish 
fear  is  a  great  foe  to  godliness.  The  great  philosopher  gives  this 
reason  why  the  chameleon  changeth  colour  so  frequently  ;i  he 
being  a  fearful  creature,  swelleth  by  drawing  in  the  air,  hereby 
his  skin  is  pent  in  and  made  smooth,  and  more  apt  to  receive  the 
colour  of  those  objects  that  are  next  him.  They  who  are  fearful  of 
suffering  will  easily,  if  their  company  require  it,  change  their  colour, 
and  disown  their  Saviour.  Timorous  creatures  will  run  into  any 
unclean  places  for  shelter,  when  a  magnanimous  spirit,  in  a  good 
cause,  will  defy  death  itself.  He  who  fears  his  skin  is  no  friend  to 
his  soul,  but  will  defile  the  latter  to  defend  the  former.  Fear  sur- 
prising the  heart  takes  it  away,  and  makes  the  Christian  weak ;  and 
then  it  is  no  wonder  if  the  smallest  blow  conquer  him,  and,  like  a 
reed,  he  bend  with  the  least  blast  of  wind  ;  but  how  unreasonable  is 
it  that  any  should  be  afraid  to  own  the  blessed  Saviour,  when  in 
sticking  close  to  him  is  their  only  safety !  Nothing  can  hurt  thee 
but  sin;  it  is  that  alone  wliich  exposeth  thee  to  injuries  and  miseries ; 
if  thou  fearest  that,  thou  needest  fear  nothing  else.  What  a  foolish 
bargain  dost  thou  make,  by  denying  Christ,  to  make  wicked  and 
weak  men  thy  seeming  friends,  and  the  jealous  God  thy  real  enemy! 
Is  not  he  distracted,  who,  to  avoid  the  scratch  of  a  pin,  layeth  him- 
self open  to  the  shattering  of  a  cannon  ?  And  art  thou  not  worse,  if, 
to  avoid  the  fury  of  poor  mortals,  thou  incurrest  the  wrath  of  the 
Almighty  ?  Remember  that  the  fearful  are  the  first  in  the  black 
list  for  the  eternal  fire.  Rev.  xxi.  8  ;  and  do  not  play  the  coward,  as 
Furius  Fulvius,  to  sound  a  retreat,  when  thou  shouldst,  as  a  man 
of  courage,  sound  an  alarm.  The  mulberry  tree  is  esteemed  the 
wisest  of  all  trees,  because  it  only  bringeth  forth  its  leaves  after  the 
cold  frosts  be  past ;  but  in  Christianity,  he  is  a  fool  who  dares  not 

1  Arist.,  Hist.  Anim.,  lib.  ii.  cap.  11. 


Chap.  III.]  the  christian  man's  calling.  295 

profess  bimself  a  Christian  till  dangers  be  over.  St  Augustine, "^  in 
his  Confessions,  relates  a  story  of  one  Victorinus,  who,  being  con- 
verted, because  he  had  many  great  friends  that  were  heathens,  durst 
not  own  Christ  publicly,  but  went  to  Simplicianus,  and  whispered 
him  in  the  ear,  I  am  a  Christian  ;  but  Simplicianus  answered  him, 
Vix  credo,  nee  deputabo  te  inter  Christianos,  &c.  ;  I  do  not  believe 
it,  nor  will  count  thee  a  Christian,  till  I  see  thee  profess  it  openly. 
Victorinus  at  first  derided  this  answer,  but  afterwards,  considering 
the  words  of  our  Saviour,  Mark  viii.  38,  he  acknowledged  it  openly. 
It  is  very  dangerous  to  walk  in  the  dark.  Saints  are  children  of 
the  light,  and  should  have  their  light  shining  before  others.  Louis 
the  Eleventh  of  France  was  better  at  carnal  politics  than  real 
piety,  who  desired  his  son  might  learn  no  more  than  this.  He  who 
cannot  counterfeit,  must  not  wear  a  crown.^ 


Section  IV. 

Fourthly,  Labour  to  get  some  good  by  such  as  are  evil.  The 
precious  stone  amianthon,  being  cast  into  the  fire,  is  made  the  more 
clear  and  pure.  A  skilful  naturalist  will  make  some  use  of  the 
most  venomous  herbs  and  serpents.  A  gracious  person  may  improve 
the  vilest  sinner's  company  to  his  own  spiritual  profit.  As  wicked 
men  are  helpful  to  the  temporal  good,  so  often  to  the  eternal  good, 
of  God's  people.  Like  leaves,  though  they  are  nothing  worth  in 
themselves,  yet  they  keep  the  good  fruit  from  blasting,  and  hereby 
are  instrumental  to  its  further  growth  and  ripening.  Ismenias,  the 
Theban  musician,  taught  his  scholars,  not  only  by  shewing  them 
such  as  struck  a  clean  stroke  with.  Do  so,  but  also  by  shewing  them' 
such  as  bungled  at  it  with.  Do  not  so.  Antigenidas  thought  men 
would  like  better,  and  contend  the  more  for  skill,  if  they  heard 
untunable  notes.  Satan  intendeth  wicked  men  as  dirt  and  earth, 
only  to  besmear  and  defile  them  ;.  but  God  outshoots  him  in  his 
own  bow,  and  makes  them  as  fuller's  earth,  to  purge  and  purify 
them.  As  poisonous  as  they  are  in  their  own  nature,  through  the 
correctives  of  the  Spirit  they  become  not  only  not  hurtful,  but 
helpful,  to  the  believer.  Ungodly  men  are  compared  to  dung  and 
filth,  which  we  know,  being  applied  to  the  good  trees,  makes  them 
more  fruitful.  That  slime  and  mud  which  the  overflowins:  of 
Nilus  carrieth  along  with  it  in  the  summer  solstice,  causeth  Egypt 
to  bring  forth  abundantly.  The  graces  of  saints  have  increased, 
even  by  the  abominations  and  oppositions  of  sinners.     Lot's  hatred 

^  Aug.  Conf.,  lib.  viii.  ^  Qui  nescit  dissimulare,  nescit  regnare. — Phil.  Com. 


296  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

of  sin  was  the  greater  by  viewing  the  unclean  conversations  of  the 
Sodomites.  The  serpent  Tyrus,  saith  Brittenbacchiis,  is  so  venom- 
ous, that  there  is  no  remedy  against  its  bitings  but  by  cutting  off 
the  member  ;  yet  even  of  this  there  is  a  treacle  made  which  serveth 
for  excellent  purposes.  Though  the  flesh  of  the  vulture,  saith  PHny, 
be  unwholesome  and  unmeet  for  meat,  yet  it  is  most  medicinable ; 
an  ointment  made  of  the  fat  of  it  is  specially  strengthening  to  the 
sinews.  Though  ungodly  men  are  ill  food,  and  not  fit  to  be  our 
ordinary  constant  diet,  yet  they  may  be  good  physic,  and  profitable, 
when  necessity  compelleth  us  to  use  them.  A  debauched,  lewd 
master  may  teach  a  scholar  many  good  lessons.  If  God  send  us  to 
school  to  the  beasts  of  the  field,  Job  xii.  ,7,  '  ask  the  beasts,  and 
they  shall  teach  thee,'  I  know  no  reason  but  much  good  may  be 
learned  from  these  brutes  in  the  shape  of  men.  Some  tell  us  that 
gold  was  extracted  out  of  Ennius's  dung.  Thou  mayest,  reader, 
through  the  help  of  the  Spirit,  get  that  which  is  better  than  gold 
out  of  these  noisome  and  loathsome  persons.  The  smell  of  trefoil 
is  often  stronger  in  a  moist  and  cloudy  dark  season,  than  in  fair 
weather  ;  so  should  the  savour  of  a  saint's  graces  be  most  fragrant 
amongst  evil  companions. 

1.  Let  thy  zeal  be  the  more  inflamed.  Zeal  is  the  heat  or  inten- 
sion of  the  affections  ;  it  is  a  holy  warmth,  whereby  our  love 
and  anger  are  drawn  out  to  the  utmost  for  God  and  his  glory. 
Now,  our  love  to  God  and  his  ways,  and  our  hatred  of  wickedness, 
should  be  increased,  because  of  ungodly  men.  Cloudy  and  dark 
colours  in  a  table,  make  those  that  are  fresh  and  lively  to  appear 
more  beautiful ;  others'  sins  should  make  God  and  godliness  more 
amiable  in  thine  eyes.i  Thy  heart  should  take  fire  by  striking  on 
such  cold  flints.  David,  by  a  holy  antiperistasis,  did  kindle  from 
others'  coldness :  Ps.  cxix.  39,  '  My  zeal  hath  consumed  me,  be- 
cause mine  enemies  have  forgotten  thy  word,'  Cold  blasts  make 
a  fire  to  flame  the  higher,  and  burn  the  hotter.  A  true  child,  hear- 
ing others  speak  faintly,  is  the  more  fervent  in  the  commendation 
of  his  father :  '  Because  the  wicked  forsake  thy  law  ;  therefore  I 
love  thy  commandments  above  gold,  yea,  above  much  fine  gold,' 
Ps.  cxix,  127.  Do  others  in  thy  presence  declare  their  loathing  of 
God's  precepts  ?  do  thou  love  them  the  more.  Do  they  trample 
them  under  their  feet  ?  do  thou  prize  them  at  the  greater  rate. 
Truly,  the  more  they  dishonour  God  by  their  swearing  and  scoffing 

^  Quemadmodum  siquis  margaritam  in  luto  conciilcet,  ejus  ampliiis  demonstrat 
pulcliritudinem.  Sic  virtus  sanctorum,  quocunque  earn  projeceris,  declarat  suum 
splendorem,  in  servitute,  in  carcere,  in  prosperitate. — Chrys.,  Horn.  62  in  Genes. 


Chap.  III.]  the  christian  man's  calling.  297 

at  godliness,  the  more  reason  thou  hast  to  honour  him.  Phinehas 
is  sainted  in  God's  calendar  for  being  zealous  in  God's  cause.  As 
varnish  addeth  a  lustre  to  all  colours,  and  makes  them  amiable, 
so  zeal  addeth  a  beauty  to  all  our  services,  and  makes  them  the 
more  acceptable.  The  Spirit  of  God  works  like  fire,  and  if  it 
dwell  in  thee,  it  will  make  thee  fervent  in  spirit.  How  little  sign 
have  they  of  their  saintship,  who  can  hear  sinners  belch  out  their 
blasphemies  against  God,  and  tear  the  precious  body  of  Christ  in 
pieces  with  oaths,  and  yet  are  as  senseless  as  stocks  and  stones,  as  if 
they  had  no  relation  to  God  and  Christ !  •  The  redeemed  of  the 
Lord  are  a  zealous  people.  Tit.  ii.  14.  Thou  art  but  false  in  thy 
profession  of  friendship,  if  thou  canst  behold  others  abusing  thy 
friend,  ^nd  sit  still.  Ah,  what  true  Christian  can  see  hellish  lusts 
embraced  publicly,  and  the  glorious  Lord  disoAvned  openly,  and  not 
loathe  the  former,  and  love  the  latter  the  more  for  it !  The  Grecians 
would  bring  their  children  to  hate  drunkenness,  by  shewing  them 
drunkards  wallowing  in  their  vomits,  what  loathsome  persons  they 
were  in  such  conditions.  Good  examples  are  provocations  to  holi- 
ness, Mai,  iii.  8  ;  bad  examples  may  work  a  detestation  of  vice, 
Deut.  xviii.  9  ;  Eph.  iv.  17.  Wise  men  have  more  to  learn  of  fools, 
than  fools  of  wise  men,  said  Cato.  That  trumpet  which  is  filled 
only  with  wind,  may  encourage  and  awaken  a  living  man  to  the 
battle  ;  that  person  who  is  dead  in  sin,  may  rouse  up  a  sleepy  yet 
living  Christian,  and  raise  his  affections  more  towards  God. 

2.  Let  thy  heart  be  the  more  enlarged  in  thankfulness.  Dost 
thou  behold  the  profane  glorying  in  their  pollutions  ?  Dost  thou 
see  simiers  abusing  God's  creatures?  Dost  thou  discern  ungodly 
ones  making  a  mock  of  sin,  jeering  at  holiness,  and  riding  post  to 
hell  ?  How  should  thy  heart  be  raised  in  thankfulness  to  thy  dearest 
Redeemer,  that  thou  dost  not  run  with  them  to  the  same  excess  of 
riot,  and  in  the  same  road  of  eternal  ruin  !  Every  time  thou 
comest  into  such  company,  and  observest  their  wicked  courses,  thou 
mayest  well  pity  such  deluded  souls,  and  praise  thy  gracious  Saviour. 
Mayest  thou  not  think  thus  with  thyself :  Lo,  here  are  those  that 
play  with  the  eternal  fire,  and  sport  with  the  Almighty's  fury  ;  that 
dance  merrily  over  the  bottomless  pit,  and  take  pleasure  in  the  way 
to  endless  pains ;  that  are  wholly  regardless  of  God,  and  Christ,  and 
heaven,  and  their  unchangeable  estates  in  the  other  world.  I  was 
as  bad  as  the  worst  of  them,  or  at  least  I  had  slipped  as  deep  into 
that  mire  of  profaneness,  and  equalled  or  exceeded  them  in  all 
manner  of  impiety,  if  free  grace  had  not  withheld  and  prevented  me. 
I  have  the  same  root  of  bitterness,  and  had  doubtless  brought  forth 


298  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

the  same  cursed  fruits,  if  the  hand  of  mercy  had  not  new  grafted 
me.  What  thanks  do  I  owe  to  my  Kedeemer,  who  makes  me  to 
differ  !  and  what  cause  have  I  to  love  and  laud,  to  please  and  praise 
him,  world  without  end !  Oh,  friend,  if  the  Israelites  blessed  God 
for  their  preservation  from  those  waters  in  which  the  Egyptians 
were  drowned,  hast  not  thou  cause  to  give  thanks  for  preservation 
from  that  wickedness  in  which  others  are  damned  ? 

3.  Thy  care  and  watchfulness  should  be  the  more  increased. 
The  falls  and  failings  of  others  should  be  sea-marks,  and  give  thee 
warning  to  avoid  those  rocks  and  shallows,  if  thou  wouldst  avoid 
shipwreck.  Thou  hast  the  same  poisonous  seed,  therefore  take 
heed  lest  thou  committest  the  same  sin.  '  These  things,'  saith  the 
apostle,  '  were  written  for  our  example,  to  the  intent  we  should  not 
lust  after  evil  things,'  as  they  did,  1  Cor.  x.  6, 16.  All  these  things 
happened  unto  them  for  examples,  and  they  were  written  for  our 
admonition.  As  the  sins  and  sufferings  of  others  are  recorded  for 
our  instruction,  so  God  lets  them  be  acted  before  our  eyes  for  our 
admonition.  If  he  that  walketh  before  me  falleth  and  breaketh 
his  neck,  I  have  the  more  reason  to  ponder  the  paths  of  my  feet. 
If  a  fire  break  out  in  one  house,  every  wise  man  will  look  the  more 
to  his  own.  If  enemies  be  near  the  walls,  the  garrison  will  be  the 
more  diligent  to  keep  watch  and  ward.  Ah,  how  foolish  is  that 
mariner,  who  beholdeth  a  ship  before  him,  cast  away  upon  some 
rock,  and  doth  not  steer  his  course  with  the  greater  care  t 

Thus  the  sword  of  Goliath  may  be  serviceable  to  a  David,  and 
those  weapons  of  unrighteousness,  which  are  designed  for  our 
destruction,  may  be  helpful  to  our  preservation.  Those  kites  that 
destroy  chickens,  do  also  eat  up  oflPals  of  beasts,  and  many  noisome 
things,  which  otherwise  would  infect  the  air  ;  whence,  say  some,  it 
is  a  law  in  England,  that  near  a  market-town  they  should  not  be 
killed.  Unclean  beasts  are  serviceable  to  men,  and  unclean  men 
may  be  helpful  to  Christians. 


Section  V. 

Fifthly,  Endeavour  their  reformation.  Thy  duty  is,  as  a  good 
physician,  to  loathe  the  noisome  disease,  but  to  pity  and  strive  to 
recover  the  patient.  What  difference  is  there  betwixt  thee  and  a 
carnal  person,  if  thou  suflferest  him  to  die,  and  offerest  not  thy  help 
for  his  cure  !  Thy  Father  doth  good  to  all ;  he  causeth  his  sun  to 
shine  on  the  just  and  on  the  unjust.     Oh,  remember  that  thou  art 


Chap.  III.]  the  christian  man's  calling.  299 

his  son,  and  that  his  pattern  is  worthy  of  imitation. l  That  piece 
of  iron  which  is  rubbed  with  the  loadstone,  will  draw  another  piece 
of  iron.  We  read  of  magnetical  rocks  in  some  islands,  that  draw 
all  ships  to  them  which  have  iron  pins,  and  hold  them  so  fast  that 
they  are  not  able  to  stir.  Shew  that  thou  hast  been  touched  with 
the  Spirit,  that  the  Spirit  of  God  dwelleth  in  thee,  by  thy  endea- 
vours to  draw  others  to  God,  Christ  never  sat  at  table  with  any 
sinners,  but  he  made  better  cheer  than  he  found.  If  he  sat  with  the 
j)rofane,  he  did  convert  them,  if  with  the  pious,  he  did  confirm  them, 
Luke  vii. 

Be  not  discouraged  at  the  weakness  of  thy  gifts,  or  the  small 
degree  of  thy  graces,  but  consider  that  the  event  of  the  enterprise 
'  depends  upon  him  who  sets  thee  a-work,  and  that  it  is  all  one  to 
him  whether  ye  have  great  means,  or  small  means,  or  no  means. 
A  poor  contemptible  fly  may  hinder  an  elephant  from  sleeping  ;  a 
poor  upright  Christian  may  awaken  great  sinners  out  of  their 
spiritual  sleep  and  lethargy.  A  little  boat  may  land  a  man  at  a 
large  continent ;  a  weak  believer  may  help  a  soul  to  heaven. 

Endeavour  to  reform  them  these  three  ways : 

1.  By  wholesome  counsel.  Every  place  thou  comest  into  should 
be  like  Libnah,  in  which  the  Israelites  pitched — a  place  of  frank- 
incense, perfumed  by  thy  presence.  The  breath  of  a  man  serves 
him  both  to  cool  his  broth  when  hot,  and  warm  his  fingers  when 
cold.  The  breath  of  a  Christian  should  serve  to  put  some  warmth 
into  them  that  are  cold  heavenward,  and  to  cool  and  slake  them 
that  are  hot  hellward.  '  A  wholesome  tongue  is  a  tree  of  life,' 
Prov.  XV.  12.  Thy  tongue  should  be  like  the  tree  of  life  in  Eden, 
of  which  he  that  did  eat  was  to  live  for  ever.  Gen.  iii.  22 ;  or  like 
that  tree  of  life  in  the  midst  of  the  street,  which  bare  twelve 
manner  of  fruit,  and  the  leaves  of  the  tree  were  for  the  healing  of 
the  nations,  Eev.  xxii.  2.  I  have  read  of  a  person  who  led  a  disso- 
lute life,2  and  was  so  wrought  upon  by  the  counsel  of  a  good  man, 
that  he  turned  over  a  new  leaf  j  and  when  his  companions  asked 
the  ground  of  that  change,  which  they  soon  observed  in  him,  and 
why  he  would  not  walk  along  with  them  in  his  old  wicked  ways,  he 
answered  them,  I  am  busy,  meditating  and  reading  in  a  little  book, 
which  hath  but  three  leaves  in  it,  so  that  I  have  no  leisure  so  much 
as  to  think  of  any  other  business.  In  the  first  leaf,  which  is  red,  I 
meditate  on  the  passion  of  my  Lord  Jesus  Christ,  and  of  that  pre- 

^  Christus  omnibus  omnia  factus  est,  pauper  pauperibus,  dives  divitibus, — Cum 
Maria  flet,  cum  apostolis  epulatur,  &c. — Amb.,  Sup.  Luc,  lib.  iv. 
^  Ant.  Douralt.  Speculum  Exemplorum. 


300  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  HI. 

cious  blood  which  he  shed  for  the  remission  of  my  sins ;  in  the 
second  leaf,  which  is  white,  I  meditate  on  the  unspeakable  joys  of 
heaven,  purchased  for  me  by  the  death  of  my  Kedeemer ;  in  the 
third  leaf,  which  is  black,  I  meditate  on  the  intolerable  torments  of 
hell,  provided  and  kept  in  store  for  the  wicked  and  ungodly.  Pru- 
dent and  pious  advice  may  bring  wandering  sinners  home  to 
Christ's  fold.  There  is  a  special  art  in  baiting  the  hook  aright,  so 
as  thou  mayest  take  sinners  ere  they  are  aware :  '  I  being  crafty, 
caught  you  with  guile,'  2  Cor.  xii.  16.  It  is  possible  thou  art 
amongst  men  that  are  moral  and  civil,  yet  unsanctified ;  by  com- 
mending civility,  yet  discovering  its  insufficiency,  thou  mayest  beat 
them  out  of  their  rotten  holds,  and  cause  them  to  run  to  Christ  for 
help.  Mat.  v.  20.  It  may  be  thou  meetest  with  those  that  are 
openly  profane ;  by  bringing  in  wisely  an  example  of  God's  judg- 
ments on  such  persons,  thou  mayest  fright  them  from  such  lewd 
practices.  Sometimes  thou  mayest  turn  earthly  discourse  by  degrees 
into  heavenly,  and  spread  a  table,  and  set  a  running  banquet  before 
them,  which  they  never  thought  of.  Do  they  ask,  for  want  of  other 
discourse,  what  news  ?  After  some  prudent  preface,  answer  them, 
that  thou  canst  tell  them  good  news  from  a  far  country,  which  is 
worthy  of  all  acceptation — namely,  that  Jesus  Christ  came  into  the 
world  to  save  sinners.  Do  they  ask  how  such  and  such  do  ?  acquaint 
them  concerning  their  bodily  welfare,  and,  if  it  may  be  done  con- 
veniently, that  the  health  of  the  soul  is  most  to  be  inquired  after, 
as  that  which  is  of  greatest  weight  and  worth.  Do  they  ask  into 
the  price  of  commodities  ?  thou  mayest  thereby  raise  their  hearts 
to  the  wine  and  milk  which  is  to  be  bought  of  Christ,  without 
money  and  without  price.  This  is  true  alchymy,  and  will  turn  all 
into  gold.  What  heavenly  fruit  did  our  Redeemer  gather  from 
such  earthly  trees !  When  the  Pharisees  spake  of  eating  with 
defiled,  that  is,  unwashen  hands,  he  told  them  of  inward  defile- 
ments, and  what  danger  there  was  in  unwashen  hearts,  Mat.  xv. 
20.  When  the  woman  of  Samaria  came  to  draw  water,  how  soon 
doth  he  lift  up  his  discourse  to  living  water,  of  which  whosoever 
drinketh  shall  never  thirst !  John  iv.  21.  When  the  multitude 
followed  him  for  the  loaves,  he  improves  that  occasion  to  quicken 
them  to  labour  for  the  meat  which  endureth  unto  everlasting  life, 
John  vi.  25-27.  Thus  thou  mayest,  reader,  distil  cordial  water 
out  of  dregs  and  lees. 

2.  Endeavour  to  reform  them  by  thy  gracious  carriage  in  their 
company,  A  Christian  is  God's  jewel,  Mai.  iii.  17,  and  should 
always  cast  a  radiancy  and  lustre  before  the  eyes  of  others,  but 


Chap,  III.]  the  christian  man's  calling.  301 

especially  amongst  them  that  are  wicked.  He  is  double  guilty 
who  walks  disorderly  amidst  his  Master's  enemies.  Saints  should, 
like  diamonds,  sparkle  graciously  in  a  ditch,  and  as  stars,  shine  the 
brighter  in  cold  nights  :  '  Be  blameless  and  harmless,  without  re- 
buke, shining  as  lights  in  the  midst  of  a  crooked  and  perverse 
generation,'  Phil.  ii.  15.  Believers  should,  like  lights  hung  out  in  the 
city,  shine  so  brightly  as  to  prevent  others  wandering  and  stumbling  ; 
the  word  is  cjicoarype';,  such  lights  as  the  sun,  moon,  and  stars  are, 
which  do  not  keep  their  light  to  themselves,  but  communicate  it  to 
others.i  This  gracious  conversation  is  often  profitable  to  the  convic- 
tion of  others.  They  wdio,  as  the  Atlantes,  are  ready  to  curse  the  sun, 
because  it  scorcheth  them  with  its  beams,  to  hate  the  light,  because 
it  discovereth  their  deeds  of  darkness,  may  nevertheless  in  their 
consciences  be  so  convinced  of  its  beauty  and  glory,  that  they  may 
turn  Persians,  to  admire  and  adore  it.2  '  Shew  thyself  a  pattern  of 
good  works,  that  he  that  is  of  the  contrary  part  may  be  ashamed, 
having  no  evil  thing  to  say  of  you/  Tit.  ii.  7,  8  ;  1  Peter  iii. 
15,  16.  Grace  doth  powerfully,  though  silently,  oppose  and  over- 
throw profaneness  ;  it  forceth  reverence  from  its  bitterest  enemies. 
The  righteousness  of  Noah  condemned  the  old  world ;  the  holiness 
of  the  Baptist  did  obtain  respect  from  wicked  Herod.  How  did  the 
magnanimous  sanctity  of  the  three  worthies  triumph  in  the  con- 
science of  Nebuchadnezzar  !  and  the  innocency  of  Daniel  in  the 
soul  of  Darius !  Many  a  sinner  hath  been  struck  dumb  by  the 
exemplary  and  heroic  faith  and  patience  of  the  saints.  Such  a 
gracious  carriage  is  sometimes  helpful  to  the  conversation  of 
others.  They  who  stood  out  against  the  word  of  God,  have  been 
won  by  the  works  of  men.  Sanctified  actions  are  unanswerable 
syllogisms,  and  effectual  demonstrations.  Though  the  ears  have 
been  shut  against  pious  precepts,  the  heart  itself  hath  been  opened 
to  a  gracious  pattern  :  '  Abstain  from  fleshly  lusts,  and  have  your 
conversations  honest ;  that  whereas  they  speak  evil  of  you  as  evil- 
doers, they  may,  by  your  good  works  which  they  behold,  glorify 
God  in  the  day  of  visitation,'  1  Peter  ii.  11,  12.     Good  works  are 

^  (pw(TT7]p  a  (pios  lumen,  et  r-qpecj  servo,  quod  receptum  lumen  servat ;  significat  tale 
quid  quod  lumen  ex  se  emittit,  ut  Sol,  Luna,  Stella. 

^  Sicuti  cseli  luminaria  ac  sidera  in  firmamento  coeli  a  Deo  collocata,  cunetis  in- 
desinenter  quae  sub  coslo  sunt,  fulgent,  et  omnibus  quse  super  terram  sunt,  per  tem- 
pora  ac  tempora,  per  generationes  ac  generationes,  mirabiliter  relucent;  alia  quidem 
per  noctem,  ut  luna  et  stellte,  alia  nihilominus  per  diem,  ut  solis  speciosissimi  radii. 
Sic  et  sanctorum  virtutis  insignia  atque  beatissimi  eorum  agones,  omnibus  in  per- 
petuum  singulariter  fulgent,  omnibus  in  asternum  bonorum  formam  tribuunt,  omnibus 
sub  sole  pietatis  exemplum  ostendunt. — Orig.,  Homil.  I.  in  Job. 


302  THE  CHRISTIAN  MAN's  CALLING,  [PaRT  III. 

a  means,  not  only  of  silencing,  but  even  of  sanctifying  evil  workers  ; 
and  hereby  those  who  spake  evil  of  the  children,  come  to  glorify 
the  Father.  A  holy  life  is  a  real  confutation  of  unholy  lusts  ;l  and 
whereas  counsel  may  persuade,  this  compelleth  the  sinner  either  to 
embrace  sanctity,  or  to  live  condemned  of  himself.  Louis  the 
Twelfth  of  France,  hearing  ill  of  the  Waldenses,  sent  some  to  ob- 
serve and  pry  into  their  lives,  who  returning,  told  the  king  that 
they  were  free  from  all  scandal,  sanctified  the  Sabbath,  baptized 
and  catechised  their  children ;  whereupon  the  king,  their  enemy, 
swore  that  they  were  better  men  than  himself,  or  any  of  his  sub- 
jects. The  church  of  God  is  compared  to  a  vineyard,  Luke  xx.  9. 
Pliny  tells  us,  that  the  smell  of  a  vineyard  is  such  that  it  drives 
away  all  serpents  and  venomous  creatures.  The  lives  of  God's 
people  should  be  spotless  and  exemplary,  that  their  enemies,  as  in 
Tertullian's  days,  may  honour  them  for  their  holiness.  Of  Bucer 
it  was  said,  he  so  lived  that  his  friends  could  not  sufficiently  praise 
him,  nor  his  enemies  justly  blame  him ;  so  should  every  child  of 
God. 


Section  VI. 

3.  Endeavour  to  reform  them  by  faithful  reprehension.  Kepre- 
hension  is  like  a  dam,  which,  though  it  cause  the  waters  to  swell, 
stops  its  violent  course ;  as  thunder,  it  purifieth  the  air,  which 
otherwise  would  putrify.  When  thou  comest  amongst  vicious 
persons,  thy  spirit,  as  Paul's  amongst  the  idolatrous  Athenians, 
must  be  stirred  within  thee,  and  thy  zeal  must  appear  in  reproving 
the  offenders,  or  else,  as  a  pearl  in  a  toad's  head,  it  will  be  of  no 
use.  Servetus  condemned  Zuinglius  for  his  heat  and  harshness ; 
but  he  answered,  In  other  things  I  will  be  meek  and  mild,  but  not 
in  blasphemies  against  Christ.^  Good  blood  will  not  belie  itself, 
but  when  occasion  is  offered,  shew  itself:  the  zeal  of  God's  house 
did  eat  the  Redeemer  up,  and  he  whipped  the  buyers  and  sellers  out 
of  the  temple.  In  the  cause  of  God,  saith  Luther,^  I  am,  and  ever 
shall  be,  stout  and  stern  ;  herein  I  take  upon  me  this  motto,  Nulli 
cedo,  I  give  place  to  none. 

That  expression  of  Augustine  hath  weight  in  it,  Qui  non  zelat  non 
amat\  He  hath  no  love  to  God,  who  hath  no  zeal  for  God,  and  truly 
he  hath  little  love  to  his  neighbour :  '  Thou  shalt  not  hate  thy 

^  Viva  lectio  est  vita  sanctorum. — Greg.  Moral.,  24. 

2  In  aliis  mansuetus  ero,  in  blasphemies  in  Christum  non  iia,.—Epist.  ad  Servci. ' 

'^  In  Vita  ejus  per  Anomyn. 


Chap.  Ill]  the  christian  man's  calling.  303 

brother  in  thine  heart ;  thou  shalt  in  any  wise  rebuke  thy  neigh- 
bour, and  not  suffer  sin  upon  him,'  Lev.  ix.  17. 

First,  Here  is  no  privilege  as  to  persons  either  reproving  or 
offending. 

1.  Keproving :  '  Thou  shalt  rebuke.'  It  is  to  be  done  in  our  own 
persons,  and  not  by  a  proxy. 

2.  Offending :  '  Thou  shalt  in  any  wise  rebuke  thy  neighbour.' 
All  our  neighbours,  made  of  the  same  earth,  bone  of  our  bone,  flesh 
of  our  flesh,  capable  of  the  same  heaven,  God  excludes  none,  but 
offers  both  his  grace  and  glory  universally :  '  Whosoever  will,  let 
him,'  &c.,  Kev.  xxii.  17. 

Secondly,  No  dispensation  granted  as  to  crimes  :  '  Thou  shalt 
not  suffer  sin  upon  him.'     If  it  be  a  sin,  it  must  not  be  suffered. 

Thirdly,  No  pleading  of  any  excuse :  '  Thou  shalt  in  any  wise 
rebuke  him,  and  not  hate  him.'  To  suffer  any  in  unholiness  is  a 
sign  of  hatred,  and  such  seeming  charity  is  the  greatest  cruelty. 
Besides,  whilst  we  let  such  men  alone  in  their  profaneness,  we  pro- 
voke God  against  ourselves,  i  John  the  Baptist  rebuked  Herod, 
Nathan  reproved  David,  and  Latimer,  Henry  YIII.  Though  the 
offenders  were  potent  and  high,  yet  the  ministers  of  God  would 
not  fear  their  faces,  but  freely  tell  them  of  their  faults.  Nay,  some 
heathen  have  had  courage  enough  to  check  the  greatest  for  their 
crimes.  How  plain  was  Seneca  in  reproving  Nero,  Diogenes  in 
reproving  Alexander,  and  Zeno,  Nearchus  !  ^  It  is  said  of  Sueto- 
nius, that  in  writing  the  lives  of  the  twelve  Caesars,  he  took  the 
same  liberty  in  declaring  their  vices  wliich  they  took  to  commit 
them.3  And  shall  not  Christians  be  as  bold  to  check  sin  as  others 
are  to  act  it  ? 

Keader,  what  love  dost  thou  shew  to  thy  neighbour,  if  thou  seest 
him  wounding  and  piercing  his  inestimable  soul,  and  thou  dost  not 
endeavour,  though  against  his  will,  to  hold  his  hand  ?  If  thou 
shouldst  see  him  take  a  knife  to  stab  himself  at  the  heart,  thou 
wouldst  not  stay  to  ask  his  leave,  or  fear  his  anger,  but  do  thy 
utmost  to  hinder  him ;  and  canst  thou  see  him  destroying  his  soul, 
and  not  seek  to  prevent  him  ?  That  pity,  without  question,  is  the 
best,  which  relateth  to  the  better  part.  There  was  a  barbarous 
law  among  the  Lacedasmonians,  that  no  man  should  tell  his  neigh- 
bour any  ill  news  that  befell  him,  but  every  one  should  be  left  in 

^  Non  omnis  qui  parcit,  amicus  est ;  nee  omnis  qui  verberat,  inimicus.  Melius 
est  cum  severitate  diligere,  quam  cum  lenitate  decipere. — Auy.  Confes.,  9. 

^  Magis  amat  objurgator  sanans,  quam  adulator  dissimulans. — Idem,  in  Epist.  ad 
Mat. 

^  Mihi  aliquando  arguere  permissum,  tibi  nuiiquam  peccare. — Anib. 


304  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

process  of  time  to  tincl  it  out  himself,  i  Alas  !  what  will  become  of 
poor  sinners,  if  none  should  tell  them  what  they  are  doing,  whither 
they  are  going,  till  they  come  to  find  it  in  the  place  of  torments  ? 
Were  love  burning  in  our  hearts,  (as  fire  was  in  the  temple,)  or 
were  our  faces  towards  one  another,  (like  those  cherubims  which 
covered  the  mercy-seat  with  their  wings,)  we  should  not  only  not  lie 
in  sin  ourselves,  but  also  endeavour  that  others  should  not  die  in 
their  sins.  That  person  who  refused  to  smite  his  neighbour,  when 
commanded  in  the  name  of  the  Lord,  was  slain  by  a  lion,  1  Kings 
XX.  35.     If  we  refuse  to  smite  sin,  God's  wrath  will  smite  us. 

Because  this  duty  is  of  such  concernment,  I  shall  give  thee  some 
few  brief  directions. 2 

1.  Be  sure  that  which  thou  reprovest  be  a  sin,  and  not  a  lawful, 
or  indifferent  thing.  Some  shew  much  heat,  but  little  holiness,  in 
keeping  a  great  stir  about  nothing.  The  Israelites  raised  a  great 
army  to  fight  against  their  brethren,  upon  a  supposition  that 
they  had  built  an  altar  for  sacrifice,  Joshua  xxii.  16.  Eli  was  mis- 
taken in  chiding  Hannah  for  drunkenness,  and  thinking  she  was 
not  sober,  because  she  was  almost  overwhelmed  with  sorrow,  1 
Sam.  ii.  It  is  dangerous  to  apply  corroding  medicines,  upon  sup- 
position that  the  person  hath  a  festered  sore,  or  to  cut  a  man  for 
the  stone  who  is  not  troubled  with  that  distemper.  It  were  better 
by  much  to  be  silent,  than  to  cry  out  against  that  which  we  cannot 
by  Scripture  prove  to  be  sin.  He  that  reproves  the  deed,  will  do 
more  hurt  than  good,  if  he  be  not  able  to  convince  the  doer.  Tit.  i. 
9.  To  some  it  may  be  said,  as  Job  to  his  friends,  who  accused  him 
of  hypocrisy  because  of  his  calamity,  as  if  the  stick  could  not  be 
straight  because  it  was  brought  to  the  fire,  '  How  forcible  are  right 
words !  but  what  doth  your  arguing  reprove  ?  '  Job  vi.  25.^  Right 
words  have  great  weight ;  naked  truth  will  be  too  hard  for  armed 
error ;  but  what  power  have  mistaken  or  misapplied  arguments  ? 
what  doth  such  arguing  reprove  ?  Such  arguings  seldom  reprove 
any  but  the  arguer,  and  him  they  always  reprove. 

2.  Eeprove  seriously.  Reproof  is  an  edged  tool,  and  must  not 
be  jested  with.  Cold  reproofs  are  like  the  noise  of  cannons  a  great 
w^ay  off,  nothing  affrighting  us.  He  that  reproves  sin  merrily,  as 
one  that  takes  a  pride  to  shew  his  wit,  and  make  the  company 
laugh,  will  destroy  the  sinner  instead  of  the  sin.  There  are  those 
that  spit  out  their  friends  with  their  tongues,  and  laugh  them  into 

'  Plut.  Moral. 

2  Tot  quotidie  occidimiis,  quot  ad  mortem  ire  tepidi  et  tacentes  videmus. — Greg. 

^  Cum  vera  ohjurgas,  sic  inimice  juvas. — Auson. 


Chap.  III.]  the  chkistian  man's  calling.  305 

enemies.  Sharpness  and  acuteness  dotli  ill  in  sportful  festivals, 
but  it  becomes  purging  potions.  Lightness  is  commendable  in 
nothing,  but  worst  in  things  that  are  weighty.  A  vain  jesting 
admonition  is  like  rubbing  a  person  with  a  poisoned  oil,  which 
spreads  the  more  for  being  put  into  such  a  fleeting  suppleness. 
The  Areopagites  banished  Stilpo  for  proving,  by  his  sophistry,  that 
Minerva  was  no  goddess,  alleging  this  for  their  reason,  that  it  was 
not  safe  for  any  to  dally  with  things  that  were  divine.  Reproof 
is  strong  physic,  and  worketh  many  times  to  purpose,  and  therefore 
is  not  to  be  given  in  jest.  Sin,  which  is  the  object  of  it,  is  not  to 
be  played  with ;  nor  hell,  its  consequent,  a  jesting  matter,  Titus  i.  13. 
The  apostle  enjoins  Titus  to  reprove  sharply  ;  the  word  is  d7roT6fj-Q)<;, 
cuttingly,  iW  vyialvoiaiv  iv  rrj  Triaret,  that  they  may  be  sound  in  the 
faith.  He  that  mindeth  his  patient's  health,  will  not  toy,  or  trifle, 
or  play  with  his  mortal  diseases ;  the  flesh  must  feel  the  plaster, 
or  it  will  never  eat  up  the  corruption  in  it.  Shouldst  thou  apply 
a  healing  plaster  to  skin  the  wound  aloft,  when  there  is  need  of 
a  corrosive  to  take  away  the  dead  flesh,  thou  wouldst  be  false  and 
unfaithful  to  thy  friend.^  When  the  water  was  bitter,  and  the 
ground  barren,  Elisha  cast  a  cruse  of  salt  into  it,  and  it  healed 
both.  Reproof,  like  salt,  must  have  in  it  both  sharpness  and 
savonriness.  Alas  !  how  fierce  is  that  wrath,  how  hot  is  that  fire, 
to  which  poor  sinners  are  liable  !  And  wilt  thou  sport  with  their 
souls,  and  join  with  them  in  making  a  mock  of  sin  ?  Saints  must 
be  zealous,  not  only  in  good  works,  but  also  in  reproving  evil 
workers.  The  command  is,  '  Cry  aloud,  spare  not,  lift  up  thy 
voice  like  a  trumpet,  and  shew  my  people  their  transgression,  and 
the  house  of  Jacob  their  sin,'  Isa.  Iviii.  1.  This  belongs  in  some 
sense  to  every  member,  as  well  as  to  the  minister.  They  must 
reprove  sin  powerfully :  '  Cry  aloud,  lift  up  thy  voice  as  a  trumpet ; ' 
particularly,  '  shew  my  people  their  transgressions,  and  the  house  of 
Jacob  their  sin.'  Admonition,  without  serious  application,  is  like 
an  arrow  with  too  many  feathers,  which,  though  we  level  at  the 
mark,  is  taken  by  the  wind,  and  carried  quite  from  it. 

Some  men  shoot  their  reprehensions,  like  pellets  through  a  trunk, 
with  no  more  strength  than  will  kill  a  sparrow.  Those  make  sin- 
ners believe  that  sin  is  no  such  dreadful  evil,  and  the  wrath  of  God 
no  such  frightful  end.  He  that  would  hit  the  mark,  and  recover 
the  sinner,  must  draw  his  arrow  of  reproof  home.     Reproof  must 

'  Regat  disciplinse  vigor  mansuetudinem,  et  mansuetudo  ornet  vigorem,  et  sic  al- 
terum  commendetur  ex  altero,  ut  nee  vigor  sit  rigidus,  nee  mansuetudo  dissoluta. — 
Greg.,  lib.  v.  Moral. 

VOL.  II.  U 


306  THE  CHRISTIAN  MAN's  CALLING,  [ParT  III. 

be  powerful :  the  hammer  of  the  word  breaks  not  the  heart,  if  it  be 
lightly  laid  on  ;  if  the  flesh  doth  not  feel  the  plaster,  it  will  hardly 
be  healed  by  it.  It  must  also  be  so  particular,  that  the  offender 
may  think  himself  concerned.  Some,  in  reproof,  will  seem  to  aim 
at  the  sinner,  but  so  order  it,  that  their  arrows  shall  be  sure  to 
miss  him.  As  Domitian,  when  a  boy  held  for  a  mark  afar  off 
his  hand  spread,  with  his  fingers  severed,  he  shot  his  arrows 
so,  that  all  hit  the  empty  spaces  between  his  fingers. i  Be  the 
reproof  never  so  gracious,  the  plaster  never  so  good,  it  will  be 
inefiectual  if  not  applied  to  the  patient,  2  Sam.  xii.  7 ;  Acts  ii. 
36,  37. 

3.  Eeprove  seasonably.  Eeprehension  is  not  necessary  or  con- 
venient at  all  seasons ;  admonition  is  like  physic,  rather  profitable 
than  pleasant.  Now,  the  best  physic  may  be  thrown  away,  if  a  fit 
time  of  giving  it  be  not  observed.  Some  unskilful  physicians  have 
wronged  their  patients  in  administering  suitable  potions  out  of 
season.  It  is  a  great  part  of  Christian  prudence  to  discern  the 
fittest  time  of  lancing  spiritual  sores ;  if  they  be  taken  when  they 
are  ripe,  the  corrupt  matter  may  be  all  let  out,  and  the  party  be 
the  healthier  whilst  he  liveth ;  but  if  before  they  be  ripe,  it  will 
not  be  so  well.  A  fool  will  always  be  talking,  and  is  ready  to 
burst  if  he  may  not  have  vent ;  but  a  wise  man  will  keep  a  word 
for  afterward,  Prov.  xxix.  He  will  neither  run  before  an  oppor- 
tunity, nor  neglect  to  follow  after  it.  Many  a  fair  child  is  spoiled 
by  an  untimely  birth,  and  good  duty  prejudiced  by  an  unseason- 
able performance. 

Sometimes  a  sudden  reproof,  upon  the  commission  of  the  sin, 
hath  reformed  the  sinner ;  but  this  is  not  always  saf e.^  When 
men  are  rebuked  before  their  companions,  their  hearts  are  usually 
enraged  against  the  reprover,  suspecting  him  to  intend  their  dis- 
paragement rather  than  their  amendment.  3  Besides,  when  their 
spirits  are  hot,  and  their  minds  drunk  with  passion,  they  are  apter 
to  beat  the  Christian  than  to  hear  his  counsel.  When  a  person  is 
in  a  violent  fever,  it  is  not  good  to  give  him  physic  ;  it  is  safest  to 
stay  till  the  fit  be  abated  or  over.  Abigail  would  not  tell  Nabal  of 
his  danger  till  he  was  sober.     Some  small  fish  are  twitched  up  with 

^  Suet,  in  Vita. 

^  There  are  two  cases  wherein  reproof  may  be  omitted.  1.  When  there  is  danger 
of  bringing  more  dishonour  to  God  by  speaking  than  by  forbearing,  Mat.  vii.  6.  2. 
When  we  can  see  no  likelihood  of  doing  good  by  our  reproving. — Hildersham  on  Ps. 
li.,  lect.  9. ;  Vide  j^hir.,  ibid. 

^  Qui  non  corrigit  resecanda  committit,  et  facientis  culpam  habet  qui  quod  potest 
corrigere,  negligit  emendare. — Greg. 


Chap.  III.]  the  christian  man's  calling.  .30Y 

the  violence  of  a  sudden  pull,  when  the  like  action  would  break  the 
line  whereon  a  great  one  hangs. 

But  I  would  not  be  understood,  reader,  to  encourage  thee  in  the 
least,  under  pretence  of  deferring  it  till  a  fitter  day,  to  omit  the 
duty  ;  if  there  be  no  probability  of  a  better  season,  nor  any  hope  of 
doing  good,  after  some  ejaculations  to  heaven  for  assistance  and 
success,  take  the  present  opportunity.  Fabius  conquered  by  delay- 
ing, but  Cajsar  overcame  by  expedition.  Though  it  is  not  ordin- 
arily so  good  to  sow  corn  when  the  wind  is  high,  yet  the  husband- 
man will  rather  do  it  in  such  weather  than  not  at  all,  or  than  to 
want  his  harvest.  As  the  bird  often  flieth  away,  whilst  the  fowler 
still  seeks  to  get  nearer  and  nearer  her  ;  so  doth  a  season  of  ad- 
vantaging our  brethren's  souls,  whilst  we  wait  still  for  a  fitter.  It 
is  thy  duty,  therefore,  to  take  hold  of  the  present,  where  thou  hast 
no  likelihood  of  another,  and  to  improve  the  first  good  opportunity, 
rather  than  to  adventure  the  loss  of  all,  by  expecting  a  better. 

4.  Reprove  prudently.  A  Christian's  wisdom  in  the  matter  of 
his  reproof  will  very  much  further  its  working :  '  As  an  earring 
of  gold,  and  an' ornament  of  fine  gold,  so  is  a  wise  reprover  to  an 
obedient  ear,'  Prov,  xxv.  12.  A  wise  reprover  is  a  credit  to  the 
reproved ;  it  is  an  honour  to  be  wounded  thus  by  one  that  is  wise. 
Some  men  would  receive  blows  with  more  patience,  if  they  were 
given  them  with  more  prudence.  None  so  likely  to  find  an  obedi- 
ent hearing,  as  they  that  are  wise  in  reproving ;  the  best  ear  will 
hardly  brook  foolish  speaking ;  there  is  a  way  to  make  men  take 
down  their  bitter  potions  before  they  are  aware.  The  recovering  of 
a  fallen  sinner,  is  the  setting  of  a  bone  in  joint,  which  requireth 
much  skill  and  dexterity.  Every  mountebank  is  not  fit  to  under- 
take this  task. 

First,  Have  respect  to  the  person  whom  thou  reprovest. 

Secondly,  Have  respect  to  the  crime  for  which  thou  reprovest. 

First,  Respect  is  to  be  had  to  the  person,  both  as  to  his  condition 
and  his  disposition. 

1.  To  his  condition  and  quality.  Though  the  sins  of  suj)eriors 
may,  nay  must,  be  reproved,  by  those  that  have  a  call  to  it,  yet  not 
in  that  bold  manner  which  is  allowable  to  our  equals,  nor  without 
some  acknowledgment  of  that  reverence  which  is  due  to  their  call- 
ings and  conditions  :  '  Rebuke  not  an  elder,  but  entreat  him  as  a 
father,'  1  Tim.  v.  1.  When  Daniel  was  to  interpret  Nebuchad- 
nezzar's dream,  and  to  acquaint  him  with  his  danger,  observe  with 
what  respectful  language  he  clothed  his  dreadful  message,  Dan.  iv. 
19,  24,  27.     The  prophets  that  spake  so  boldly  to  their  princes, 


308  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III, 

were  commanded  and  commissioned  by  God  what  to  say.  Though 
superiors  ought  to  be  reproved,  yet  they  ought  not  to  be  reviled. 

Paul,  as  I  conceive,  acknowledged  his  passion,  when  he  had 
spoken  irreverently  to  the  high  priest:  'I  wist  not,  brethren,  that 
he  was  the  high  priest ; '  I  did  not  consider,  as  I  ought,  to  whom  I 
spake,  Acts  xxiii,  5.  It  will  not  excuse  us  to  give  ill  words, 
though  we  receive  ill  wounds  from  magistrates  :  '  Is  it  fit  to  say  to 
a  king,  Thou  art  wicked  ?  and  to  princes,  Ye  are  ungodly  ?  '  Job 
xxxiv.  18.  Though  this  text  doth  not  silence  all  from  acquainting 
kings  with  their  faults,  much  less  justify  any  that  shall  daub  them 
with  their  flatteries,  1  Kings  xviii.  18  ;  2  Kings  iii.  13,  yet  it  proves 
that  princes  must  be  spoken  to  respectfully,  because  of  their  places. 
Superiors  may  be  amended  by  exhortation,  equals  by  friendly  ad- 
monition, inferiors  by  severe  reprehension. 

Secondly,  Kespect  is  to  be  had  to  the  disposition  of  the  offender. 
Some,  in  their  fainting  fits,  are  recovered  easily,  with  throwing 
some  cold  water  in  their  faces ;  others  must  be  beaten,  or  rubbed 
very  hard.  Some  men  are  like  briers,  you  may  handle  them  gently 
without  harm,  but  if  you  grasp  them  hard  they  will  fetch  blood  ; 
others  as  nettles,  if  dealt  with  roughly,  do  the  less  wrong:  Jude 
22,  23,  '  And  of  some  have  compassion,  making  a  difference ;  and 
others  save  with  fear.'  Some  are  like  tiled  houses,  that  can  admit 
a  brand  of  fire  to  fall  on  them  and  not  be  burnt ;  yet  some,  again, 
are  covered  with  light,  dry  straw,  which  with  the  least  touch  will 
kindle  and  flame  about  your  ears.  By  screwing  strings  moderately, 
we  may  make  good  music,  but  if  too  high,  we  break  them.  All 
the  strings  of  a  viol  are  not  of  equal  strength,  nor  will  endure  to 
be  wound  up  to  the  same  pitch,  We  may  soothe  a  lion  into  bond- 
age, but  sooner  hew  him  in  pieces  than  beat  him  into  a  chain.  A 
difference  ought  to  be  observed  between  party  and  party.  An  ex- 
hortation will  do  more  with  some,  than  a  severe  commination  with 
others.  The  sturdy  oak  will  not  be  so  easily  bowed  as  the  gentle 
willow.  Elisha  recovered  the  dead  child  with  a  kiss,  but  Lazarus 
was  restored  to  life  with  a  loud,  strong  voice.  Keproof  must  be 
warily  given,  for  it  is  like  a  razor,  whose  edge  is  keen,  and  therefore 
the  sooner  rebated.  It  is  dangerous  to  give  a  medicine  stronger 
than  the  disease  and  constitution  of  the  patient  require.  A  gentle 
fire  makes  the  best  distilled  waters. 

Respect  is  to  be  had  also  to  their  faults.  Wise  physicians  will 
distinguish  between  a  pimple  and  a  plague-sore.  Those  that  sin 
of  infirmity,  are  to  be  admonished  more  mildly  than  they  that  sin 
obstinately;  who  would  give  as  great  a  blow  to  kill  a  fly  as  to 


Chap,  III.]  the  christian  man's  calling.  309 

kill  an  ox.  Old  festered  sores  must  be  handled  in  a  rougher 
manner  than  green  wounds,  Phil.  iii.  15;  Tit.  iii.  10.  Ordinary 
physic  will  serve  for  a  distemper  newly  begun,  but  a  chronical 
disease  must  have  harsher  and  stronger  purges.  Some  offend 
ignorantly,  others  out  of  contumacy.  Some  offend  out  of  meek- 
ness, being  overborne  by  a  sudden  passion  ;  others  of  premeditated, 
contrived  wickedness  and  perverseness.  Some  sins  are  of  a  lower 
nature,  of  lesser  moment  and  influence  upon  others  ;  other  sins 
overthrow  the  foundations  of  Christianity,  and  devour  the  vitals  of 
religion.  Now,  according  to  the  nature  of  the  disease,  and  consti- 
tution of  the  patients,  must  the  prescription  be  for  their  cure.^ 
Though  all  sins  have  one  price  for  their  satisfaction,  yet  not  one 
way  for  their  reprehension.  If  the  linen  be  but  a  little  foul,  ordin- 
ary rubbing  may  serve ;  but  if  it  be  dyed  with  dirt,  it  must  have 
the  more.  Our  Saviour  called  Herod,  fox ;  the  master  of  the 
synagogue,  hypocrite  ;  the  scribes  and  pharisees,  vipers.  St  Stephen 
calls  the  Jews,  traitors  and  murderers.  Cutting  reproofs  are  for 
notorious  offenders.  A  weak  dose  will  but  stir  up,  not  purge  away, 
their  noxious  humours.^ 

5.  Eeprove  compassionately ;  soft  words  and  hard  arguments  do 
well  together.3  Passion  will  heat  the  sinner's  blood,  but  compassion 
heal  his  conscience.  Our  reprehension  may  be  sharp,  but  our 
spirits  must  be  meek.  The  probe  that  searcheth  the  wound  will 
put  the  patient  to  less  pain,  and  do  the  more  good,  if  covered  with 
soft  lint :  those  who  oppose  themselves  are  to  be  instructed  in 
meekness,  2  Tim.  ii.  25.  There  is  a  rigid  austerity,  which  is  apt 
to  creep  into,  and  corrupt  our  reproofs.  Mollifying  ointments  are 
often  instrumental  to  abate  great  swellings.  The  iron  of  Napthali's 
shoes  were  dipped  in  oil.  Eeproofs  should  be  as  oils  or  ointments, 
gently  rubbed  in  by  the  warm  fire  of  love.  The  chirurgeon  that 
setteth  the  bone  stroketh  the  part.  If  love  do  not  play  its  part 
in  this  scene,  we  do  but  act  a  tragedy.  The  more  thou  canst  per- 
suade him  of  thy  affection,  the  better  will  he  take  thy  reprehension. 
The  sweetest  kisses  of  an  enemy  are  rejected  with  disdain,  but  even 
the  wounds  of  a  friend  are  received  with  applause,  Prov.  xxvii.  6. 
Such  as,  in  reproving,  shew  their  anger  more  than  their  love,  rather 

^  Juvenes  plerunque  severitas  admonitionis  ad  profectum  dirigit ;  Senes  vero  ad 
meliora  opera  deprecatio  blanda  componit. — Greg. 

^  Qui  blando  verbo  castigatus  non  corrigitur,  acrius  necesse  est  arguatur ;  cum  do- 
lore  sunt  abscindenda,  quse  leniter  sanari  non  possunt,— /suZ.,  lib.  iii.  De  Somno, 
cap.  46. 

'  Plus  proficit  arnica  correctio  quam  accusatio  turbulenta  ;  ilia  pudorem  incutit, 
hsec  indignationem  movet. — Amb.  in  Lucam. 


310  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

exasperate  than  heal.  Of  all  seasons,  the  chirurgeon  had  need  to  be 
sober,  and  farthest  from  being  drunk  with  passion,  when  he  is  to  cut 
off  a  gangrened  member.  The  reprover  should  have  a  lion's  stout 
heart,  or  he  will  not  be  faithful ;  and  a  lady's  soft  hand,  or  he  is  not 
like  to  be  successful.  Holy  Paul,  speaking  of  his  coming  to  re- 
prove some  delinquents  amongst  the  Corinthians,  tells  them,  'And 
lest  when  I  come  again,  my  God  will  humble  me  among  you,  and 
that  I  shall  bewail  many  who  have  sinned,'  2  Cor.  xi.  21.  He  that 
would  gather  fruit,  must  pluck  the  bough  gently  towards  him ;  if 
too  hard,  he  may  break  it.  A  reprover  is  like  one  that  is  taking  a 
mote  out  of  his  brother's  eye ;  now  this  must  be  done  very  ten- 
derly. For  this  purpose  it  would  be  convenient  (where  it  may  be) 
that  reproofs  be  given  privately.  We  administer  physic  to  persons 
in  their  chamber.  He  that  proclaims  another's  crimes  up  and  down 
the  country,  wrongs  his  own  soul,  in  walking  contrary  to  the  com- 
mand, '  First  tell  him  his  fault  between  him  and  thee,'  Mat.  xviii. 
15,  16 ;  and  he  wrongs  his  neighbour  in  hardening  him  hereby  in 
his  sin ;  for  this  man  thinks  the  sinner  designeth  to  reproach,  not 
to  reform,  therefore  he  throweth  the  reproof  with  indignation  back 
in  his  face.  Socrates,!  at  a  banquet,  falling  out  with  one  of  his 
friends,  twitted  him  with  his  faults ;  How  much  better  had  this 
been  done  in  private  ?  said  Plato.  And  had  you  not  done  better  to 
have  told  me  so  privately  ?  said  Socrates.  Qui  peccant  coram 
omnibus^  coram  omnibus  corripiendi  sunt,  ut  omnes  timeant.  Qui 
secreto  pecavit  in  te,  secreto  corripe.  Nam  si  solus  nosti,  et  eum 
viscoram  aliisarguere,  non  es  corrector,  sedproditor. — Aug.  Be  Verb. 
Domini}  '  If  thy  brother  offend  thee,'  saith  Christ,  '  tell  him  of  it 
between  thee  and  him,'  Mat.  v.  Other  crimes  are  not  to  be  cried 
at  a  market.  Private  reproof  is  the  best  grave  to  bury  private 
faults  ill.  3  The  plaster  should  not  be  larger  than  the  sore.  Our 
Saviour  did  not  tell  the  woman  of  Samaria  of  her  wickedness  whilst 
the  disciples  were  with  him,  but  when  he  had  sent  them  away, 
John  iv. 

For  this  end  it  is  also  fit  that  reproof  be  given  with  as  little  re- 
flection as  may  be  on  the  person  reproved.  ^  If  there  be  anything  in 
him  worthy  of  praise,  do  not  pass  it  by.  We  take  pills  the  better 
when  they  are  well  gilt ;  children  lick  up  their  medicines  the  more 

^  Diog.  Laert.  in  Vit.  Socrat. 

'  Quicquid  lacerato  animo  dixeris,  punientis  est  impetus,  non  charitas  corrigentis ; 
dilige,  et  die  quicquid  vales. — Aug.  defin. 

*  Ubi  malum  oritur,  ibi  moriatur. 

*  Secrete  admone  amicos,  palam  lauda. — Sen.  De  Benef. 


Chap.  III.]  the  christian  man's  calling.  311 

freely  when  they  are  sprinkled  with  a  little  sugar ;  a  faithful  his- 
torian will  relate  men's  virtues  as  well  as  their  vices.  They  are  of 
a  dunghill  brood,  that  fasten  only  upon  galled  backs,  and  ulcerous 
sores,  and  take  no  notice  of  the  sound  flesh.  Wise  commanders, 
when  their  soldiers  are  making  a  dishonourable  retreat,  do  not  pre- 
sently upbraid  them  with  cowardice,  but  often,  by  mentioning  their 
former  heroic  courage,  or  their  ancestors'  noble  carriage,  inflame 
them  with  a  desire  to  continue  their  repute  and  credit.  Good 
nurses,  when  children  fall  first,  help  them  up,  and  speak  them  fair, 
and  then  chide  them.  This  were  an  excellent  art  to  draw  them  to 
God  whom  thou  couldst  not  drive;  shame  will  not  let  such  be 
angry  with  those  that  deal  so  equally  the  rod  and  crown.  Some- 
times indirect  reprehension  hath  wrought  much  good.  A  man 
may,  by  a  parable  or  a  history  pertinent  to  the  purpose,  convince 
a  sinner's  conscience,  and  not  openly  injure  his  credit.  Paul,  in  his 
sermon  to  Felix,  seemed  to  shoot  at  random,  not  naming  any,  but 
his  arrow  pierced  that  unrighteous  prince  to  the  quick.  The  sun 
keeps  the  world  in  good  temperature  by  moving  in  an  oblique 
circle,  not  directly  with  the  highest  heavens,  nor  directly  contrary, 
but  fetching  a  compass  a  little  over-thwart.  The  saint  may  keep 
the  sinner  from  that  heat  and  rage,  which  is  apt  to  boil  under  re- 
proof, by  fetching  a  little  compass  about.  The  reproof  may  some- 
times be  given  in  our  own  persons,  and  declaring  how  ill  it  would 
have  been  for  us  to  have  run  into  such  riotous  courses ;  so  the 
apostle  Paul  reprehended  the  sect- makers  in  Corinth,  by  transfer- 
ring it  to  himself  and  Apollos,  2  Cor.  iv.  6.  A  wise  reprover  in  this 
is  like  a  good  fencer,  who,  though  he  strike  one  part,  yet  none  that 
stand  by  could  perceive  by  his  eye,  or  the  carriage  of  his  arm,  that 
he  aimed  at  that  more  than  the  rest.  We  esteem  it  a  singular 
commendation  in  a  chirurgeon,  when  he  can  cure  a  wound  in  the 
face,  and  leave  no  scar  behind.  Indeed,  some  wounds  are  so  great 
that  this  cannot  be  done  ;  yet  a  good  chirurgeon  will  always  endea- 
vour it,  and  leave  as  little  a  scar  as  possibly  he  can.  Pliny  tells 
us  of  one  Martia,  who  had  the  child  in  the  womb  killed  by  light- 
ning, and  yet  she  herself  was  unhurt.  It  is  excellent  when  a  Boan- 
erges can  so  cast  forth  lightning,  as  to  kill  sin  in  his  conscience, 
and  not  hurt  the  sinner  in  his  repute.  To  avoid  this,  it  was  or- 
dained among  the  Lacedsemonians,  that  every  transgressor  should 
be  his  own  corrector ;  for  his  punishment  was  to  compass  the  altar, 
singing  an  invective  made  against  himself.  It  is  a  singular  credit  • 
to  the  Christian,  if  he  can  open,  and  so  heal  men's  sores,  as  not  to 
leave  any  brand  upon  their  persons.     We  read  that  God  appointed 


312  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

snuff-dishes,  as  well  as  snuffers,  for  the  lamps  of  the  tabernacle,  and 
both  to  be  of  pure  gold,  Exod.  xxxvii.  23.  The  snuffers  noted, 
that  those  who  check  any  fault  in  others,  should  be  free  themselves  ; 
the  snuff-dishes  noted,  that  those  crimes  which  we  reprove,  we 
should  forgive  and  remit.  The  Rabbis  say,  that  those  snuff-dishes 
were  filled  with  sand,  to  bury  the  snuffs  in.  He  who  snuffs  a 
candle,  and  throws  the  snuff  about  the  room,  gives  ofi'ence  to  more 
by  the  ill  savour  he  makes,  than  content  by  his  care  and  dili- 
gence. 

There  is  hardly  any  work  of  Christianity  which  requires  more 
wisdom  than  this  of  admonition.  The  temper  and  quality  of  the 
persons,  the  nature  and  difference  of  the  crimes,  the  manner  and 
way  of  delivering  the  reproof,  the  fittest  season  for  it,  ought  all  to 
be  seriously  and  diligently  considered.  The  rebuke  of  sin  is  aptly 
resembled  to  the  fishing  for  whales ;  the  mark  is  big  enough,  one 
can  hardly  miss  hitting ;  but  if  there  be  not  sea-room  enough,  and 
line  enough,  and  a  dexterity  in  letting  out  that  line,  he  that  fixeth 
his  harping-iron  in  the  whale,  endangers  both  himself  and  his  boat. 
Eeproof  strikes  an  iron,  as  it  were,  into  the  conscience  of  the 
offender,  which  makes  him  struggle,  and  strive  to  draw  the 
reprover  into  the  sea,  to  bring  him  into  disgrace  and  contempt ; 
but  if  the  line  be  prudently  handled,  and  not  pulled  too  strait, 
nor  too  quick,  the  sinner  may  be  drawn  to  the  reprover,  and  saved. 

I  confess  this  duty  of  reproving  is  a  hard  and  unpleasing  task, 
because  truth  ordinarily  begets  hatred ;  but  it  is  far  better  that  men 
should  hate  thee  for  the  discharge  of  thy  duty,  than  that  God 
should  hate  thee  for  the  neglect  of  it ;  i  it  is  much  easier  to  endure 
their  rage  for  a  short  time,  than  the  Lord's  wrath  for  ever.  If  the 
persons  reproved  have  any  true  love  to  themselves,  they  will  love 
thee  ;  and  truly  that  man's  love  is  little  worth,  who  hath  none  for 
his  own  soul.  Therefore,  reader,  obey  God's  precept,  and  leave  the 
event  to  his  providence :  '  Have  no  fellowship  with  the  unfruitful 
works  of  darkness,  but  rather  reprove  them,'  Eph.  v.  11.  If  thou 
canst  advantage  and  gain  their  souls,  they  will  give  thee  thanks  ; 
if  not,  thy  God  will ;  and  surely  his  thanks  are  not  to  be  esteemed 
at  a  low  rate.2  It  hath  many  times  been  experienced,  that  faithful 
reprehensions  have  procured,  though  present  ill-will,  yet  respect 

1  Molestus  est  medicus  furenti  phrenetieo,  et  pater  indisciplinato  filio ;  ille  in 
ligando,  iste  csedendo,  sed  ambo  diligendo.  Si  autem  istos  negligant  et  perire 
.permittant,  ista  potius  falsa  mansuetudo  crudelis  est. — Avg.  ad  Bonif. 

*  Remedia  statim  mordent  vel  offendunt,  postea  conferunt  salutem  vel  voluptatem  ; 
Ita  salubria  monita  initio  sunt  nonnihil  amara,  postea  correcto  jucundissima. — Plut. 
in  Moral. 


Chap,  III.]  the  christian  man's  calling.  313 

afterwards.  Dean  Colet,  for  delivering  his  conscience  by  way  of 
reproof,  before  Henry  the  Eighth,  at  the  siege  of  Tournay,  was 
questioned  by  the  Privy  Councillors,  but  within  a  short  time  he  got 
a  large  interest  in  the  king's  heart,  by  the  discharge  of  his  duty. 
'  He  that  rebuketh  a  man,  shall  afterwards  find  more  favour  than  he 
that  flattereth  with  his  tongue,'  Prov.  xxviii.  23.1  The  sick  patient, 
who  at  present  wrangleth  with  his  physician  for  his  bitter  potions, 
doth  afterwards,  when  he  findeth  the  happy  effect  of  it  in  his 
health  and  recovery,  both  thank  and  reward  him.  Though  thou 
meetest  with  an  ungrateful  return  in  his  passion,  yet  thou  may  est, 
when  that  cloud  is  dispersed,  expect  a  more  serene  and  pleasing 
requital ;  however,  the  best  way  to  lose  a  friend  (if  thou  canst  not 
keep  him  and  a  good  conscience  too)  is  by  seeking,  by  thy  love  and 
faithfulness,  to  save  him. 

Sixtlily,  Mourn  for  those  sins  which  thou  canst  not  amend ; 
those  sins  which  thou  canst  not  beat  down  with  a  stream  of  truth, 
do  thou  overcome  with  a  flood  of  tears.  When  others  kindled  a 
fire  of  lust,  David  drew  water,  and  poured  it  out  before  the  Lord  : 
'  Kivers  of  tears  run  down  mine  eyes,  because  the  wicked  forsake 
thy  law,'  Ps.  cxix.  135.  Mark  the  intension  of  David's  passion 
upon  the  disobedience  of  wicked  persons.  Sighs  are  an  ordinary 
sign  of  grief,  but  tears  a  far  greater.  What  sorrow  was  then  in 
David's  heart,  when  not  only  tears,  but  rivers  of  tears,  ran  down 
his  eyes  !  Surely  the  fountain  of  sorrow  was  very  full  and  deep, 
when  the  streams  did  run  so  fast  and  freely.  Others'  guilt  calleth 
aloud  to  thee  for  grief.  Do  they  wound  their  souls  by  sin  ?  do  thou 
wound  thy  own  soul  with  sorrow.  Alas  !  how  is  it  possible  thou 
canst  be  amongst  them  that  dishonour  the  blessed  God,  grieve  his 
holy  Spirit,  and  break  his  righteous  commands,  and  not  have  thine 
heart  broken  ?  Lot  vexed  his  righteous  soul  with  the  unclean  con- 
versation of  the  Sodomites,.  2  Pet.  ii.  8.  Unless  thou  hast  lost  thy 
spiritual  scent,  thou  canst  not  endure  the  stench  of  their  filthy, 
unsavoury  breath,  without  much  perplexity  and  trouble.  '  I  re- 
membered the  transgressors,  and  was  grieved,  because  they  kept 
not  thy  law,'  Ps.  cxix.  158.  He  that  hath  any  part  of  the  new  man 
in  himself,  must  needs  be  offended  at  the  old  man  in  others.  It  is 
presumed  he  is  of  a  dishonest  mind,  who  is  not  offended  at  the 
cheats  and  thefts  of  others.  Every  creature  is  disturbed  at  that 
which  is  contrary  to  its  own  nature.     If  grace  be  the  object  of  my 

^  Nihil  pr'obat  spiritualem  virum,  sicut  peccati  alieni  tractatio  ;  quum  liberationem 
ejus  potius  quam  insultationem,  potius  auxilia  quam  c.onvitia  meditatur,  et  quan- 
tum facultas  tribuitur  suscipit. — Aug.,  Sup.  Epist.  ad  Gal. 


314  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

joy  and  delight,  sin  must  needs  be  the  object  of  my  grief  and 
sorrow.  '  My  soul  shall  weep  in  secret  for  your  pride,'  saith  Jere- 
miah, chap.  xiii.  17. 

Eeader,  if  thou  lovest  thy  God  with  all  thine  heart,  thou  canst 
not  but  mourn  that  others  should  hate  him,  and  walk  contrary  to 
him.  We  grieve  as  truly  for  wrongs  done  to  those  whom  we  sin- 
cerely affect,  as  for  injuries  done  to  ourselves.  When  one  of  Darius's 
eunuchs  saw  Alexander  the  Great  setting  his  foot  and  trampling 
upon  a  table  that  had  been  highly  esteemed  by  his  master,  he 
fell  a-weeping;  of  which,  when  Alexander  asked  the  reason,  he 
answered,  '  I  weep  to  see  that  which  my  master  esteemed  at  so 
high  a  rate  made  thy  footstool.' i  A  gracious  person  cannot  hear 
or  see  the  Son  of  God,  the  word  of  God,  and  the  people  of  God, 
which  his  God  prizeth  at  a  high  rate,  vilified,  trampled  under  foot, 
and  slighted  by  wicked  men,  but  he  falls  a-weeping.  '  My  tears 
have  been  my  meat  day  and  night,  while  they  say  unto  me  con- 
tinually, Where  is  thy  God?'  Ps.  xlii. .3.  The  dishonour  of  his 
God  went  nearer  to  his  heart  than  his  own  distress,  though  David's 
condition  was  very  sad  at  that  season.  Because  others  did  eat  the 
bread  of  violence,  and  drink  the  iwine  of  deceit,  he  did  eat  his  bread 
with  tears,  and  mingle  his  drink  with  weeping.  As  when  they 
were  sick  he  fasted,  so  when  they  sinned  he  prayed  and  mourned. 

Hasten  out  of  evil  company,  if  thou  hast  no  hopes  of  doing  good. 
That  company  may  \Vell  be  to  thee  as  the  torrid  zone,  where  wicked- 
ness sits  in  the  chair,  and  religion  is  made  a  footstool.  Though 
thou  mayest  pass  through  such  a  climate  as  thy  occasions  require, 
yet  it  is  not  safe  to  dwell  in  so  unwholesome  an  air.  Men  that  are 
forced  to  walk  by  unsavoury  carcases  hold  their  breath,  and  hasten 
away  as  soon  as  they  can.  It  is  ill  being  an  inhabitant  in  any 
place  where  God  is  an  exile.  A  little  before  the  destruction  of 
Jerusalem,  there  was  a  voice  heard  in  the  temple  very  terrible : 
Migremus  Mnc,  Let  us  go  hence.  That  were  a  good  motto  for 
Christians  in  ill  company,  Let  us  go  hence.  Let  such  men  know, 
as  Manlius  Torquatus  told  the  Romans,  that  as  they  cannot  bear 
thy  strictness,  so  thou  canst  not  endure  their  looseness.  Take  heed 
of  staying  in  any  place  needlessly,  out  of  which  thy  God  is  gone 
before  thee :  '  Go  from  the  presence  of  a  foolish  man,  when  thou 
perceivest  not  in  him  the  lips  of  knowledge,'  Pro  v.  xiv.  7.  Running 
away  was  the  means  Joseph  used  against  the  wicked  allurements 
of  his  mistress.  It  is  not  cowardice,  but  true  courage,  to  turn  the 
back  upon  sin  and  sinners.     It  doth  often  reflect  upon  our  credits 

^  Diodor.  Sicul.,  lib.  xvii. 


Chap.  Ill]  the  christian  man's  calling.  315 

to  be  amongst  wicked  men,  (jEschinus  the  comedian  blushed  when 
he  saw  his  father  knock  at  the  door  of  an  infamous  woman, i) 
but  it  will  reflect  upon  our  consciences  to  continue  amongst  them 
when  our  business  with  them  is  done. 

The  apostle  Peter,  with  many  words,  did  exhort  and  testify,  saying, 
'  Save  yourselves  from  this  untoward  generation,'  Acts  ii.  40.  It 
appears  to  be  a  business  of  no  small  concernment  and  weight,  that 
the  apostle  should  use  so  many  words  about  it.  Wise  men  will 
not  sjiend  their  time  or  breath  in  vain ;  they  do  not  send  more 
messengers  about  any  work  than  the  consequence  and  worth  of  it 
rtquireth.  Besides,  as  Beza  observeth  upon  the  place,  he  inter- 
poseth  God's  authority,  and  chargeth  them  in  his  name  to  save  or 
guard  themselves  from  such  ill  companions.  "What  hast  thou  to 
do  with  them  that  scorn  to  have  anything  to  do  with  God  ?  The 
king  may  well  frown  on  those,  and  deny  to  converse  with  them, 
that  converse  with  traitors  in  no  relation  to  his  service.  Eebekah 
must  leave  her  father's  and  brother's  house  if  she  will  be  joined  to 
Isaac.  '  Hearken,  0  daughter,  and  consider,  and  incline  thine  ear ; 
forget  also  thine  own  people,  and  thy  father's  house ;  so  shall  the 
king  greatly  desire  thy  beauty,'  Ps.  xlv.  10, 11. 


A  good  loisli  concerning  a  Christians  carriage  in  evil  company, 
ivherein  the  former  heads  are  applied. 

The  mighty  possessor  of  heaven  and  earth,  who  governeth  the 
world  with  infinite  wisdom,  and  allotteth  to  all  the  children  of 
men  their  several  callings  and  habitations ;  having  permitted  the 
chaff  to  continue  amongst  the  corn,  and  appointed  the  tares  to 
remain  amongst  the  wheat  till  the  great  harvest  day ;  and  calling 
me  sometimes,  by  his  providence,  to  deal  with  profane  and  vicious 
persons ;  I  wish  I  may  be  so  sensible  how  difficult  it  is  to  be  safe 
amongst  such  defilers  and  destroyers  of  souls,  that  I  may  walk 
with  the  more  caution,  whenever  I  walk  in  such  company,  and  make 
them  my  fear,  not  my  familiars,  and  rather  my  care  than  my  com- 
panions. I  know  that  I  must  go  out  of  the  world,  if  I  will  go 
away  from  the  wicked.  Ill  humours  will  be  amongst  good  in  the 
body ;  sins  will  be  amongst  graces  in  the  soul,  and  sinners  will  be 
amongst  saints  on  this  earth.     I  am  but  a  stranger  here  ;  they  are 

1  Terent.  Adel. 


31 6  THE  CHRISTIAN  MAN's  CALLING.  [PaET  III. 

men  of  the  world ;  I  must  therefore  expect,  as  Lot  in  Sodom,  to  be 
both  vexed  with  their  unclean  conversations,  and  tempted  to  their 
violent  corruptions.  My  God  calleth  them  foxes  for  their  craft, 
lions  for  their  cruelty,  and  a  generation  of  vipers  for  their  rage 
and  venom.  In  what  danger  therefore  is  my  soul  of  being  deceived 
and  devoured  by  them  !  How  certainly  will  these  ravenous  beasts 
tear  me  in  pieces,  unless  I  stand  upon  my  guard,  and  the  keeper 
of  Israel  undertake  my  protection !  Lord,  since  it  is  not  thy 
pleasure  to  free  me  from  their  company,  grant  me  such  help  from 
thy  good  Spirit,  that  I  may  be  free  from  their  contagion.  Though 
I  may  sit  at  the  same  table  with  them,  as  my  occasions  or  relations 
require,  let  me  never  eat  of  their  dish,  nor  feed  on  their  dainties. 
I  pray  not  that  thou  shouldst  take  me  out  of  the  world,  but  that 
thou  shouldst  keep  me  from  the  evil :  '  Keep  me  from  the  snares 
which  they  lay  for  me,  and  from  the  gins  of  the  workers  of  ini- 
quity,' Ps.  cxli.  Let  the  wicked  rather  fall  into  their  own  nets, 
whilst  that  I  withal  escape. 

I  wish  that  the  sense  of  my  danger  may  keep  me  from  being 
secure,  and  make  me  the  more  sedulous  in  the  discharge  of  my 
duty.  Sound  eyes  are  apt  to  fall  a-watering,  by  beholding  and 
looking  on  sore  eyes.  Dry  flax  is  not  more  apt  to  take  fire,  than 
my  vicious  nature  to  be  inflamed ;  the  wet  sheet  of  watchfulness 
is  a  good  preservative.  He  had  need  to  have  much  grace,  who 
would  not  learn  others'  vice.  It  is  hard  to  touch  pitch  and  not 
be  defiled.  Ungodly  men  are  Satan's  bloodhounds,  with  which 
he  hunteth  my  soul.  How  many  hath  he  drawn  into  the  pit  of 
perdition  by  such  cart-ropes!  They  are  his  strongest  chains, 
wherewith  he  binds  men  now  to  his  own  work,  and  at  last,  as 
their  wages,  hales  them  to  hell.  Fruits  of  hotter  countries, 
transplanted  into  colder  climates,  do  not  seldom  die,  through  the 
chilling  nips  of  the  air,  and  the  unsuitableness  of  the  soil  wherein 
they  are  planted ;  there  may  be  grace  in  my  soul  ready  to  flame 
heavenward,  which  may  be  soon  quenched  by  the  putrid  fogs  of 
evil  companions.  I  know  my  God  can  keep  me,  (as  he  did  the 
three  children  in  the  fiery  furnace,)  amongst  them  that  are  set  on 
fire  of  hell,  from  being  singed,  or  so  much  as  having  the  scent  of 
the  fire  on  me ;  but  I  know  also,  that  then  I  must  keep  his  way, 
and  be  watchful.  Oh  that  I  might  keep  my  heart  with  such 
diligence,  that,  as  the  crystal,  I  may  touch  those  toads,  and  not  be 
poisoned ;  yea,  that  as  a  true  diamond  in  a  ditch,  I  may  sparkle 
with  holiness,  and  shine  brightly  amongst  defiled  persons !  How 
natural  is  it  to  resemble  their  faults,  whose  faces  I  am  wholly 


Chap.  III.]  the  christian  man's  calling.  317 

unlike  !  I  am  apt,  like  a  snowl)all,  to  carry  away  the  dirt  I  am 
rolled  upon  ;  and  as  an  ape,  to  imitate  those  amongst  whom  I  am, 
in  their  folly  ;  and  to  sin  for  company,  rather  than  to  he  singular. 
But  though  the  loadstone  can  draw  iron,  yet  it  cannot  draw  gold  ; 
lightning  may  smite  the  dead  oak,  but  not  the  green  and  fresh 
laurel ;  though  corrupt  nature  follow  a  multitude  to  do  evil,  yet 
grace,  through  the  help  of  the  Spirit,  is  invincible.  Why  may 
not  my  soul,  like  Moses's  bush  in  the  midst  of  fire,  be  kept  from 
consuming ;  and  as  Gideon's  fleece,  be  moist,  when  all  the  earth 
about  it  is  dry  ?  Oh  that  I  might,  as  fish,  retain  my  freshness  in 
the  saltest  waters ;  and  never  savour  others'  vices,  or  follow  their 
steps,  who  depart  from  the  commandments  of  my  God !  Lord, 
whose  promise  is  to  thy  disciples,  '  They  shall  take  up  serpents  ; 
and  if  they  drink  any  deadly  thing,  it  shall  not  hurt  them,'  Mark 
xvi.  18,  is  it  not  thine  own  handwriting?  and  canst  thou  fail 
of  fulfilling  it?  Oh  let  thy  powerful  presence  accompany  me, 
whithersoever  thy  providence  calleth  me  !  Let  thy  preventing 
grace  preserve  me  from  receiving  harm,  and  thy  quickening  mercy 
enable  me  to  do  good,  that  whereas  thine  enemies  are  apt  to  speak 
evil  of  me  as  an  evil-doer,  they  may  be  ashamed  who  falsely 
accuse  my  good  conversation  in  Christ,  1  Pet.  iii.  16. 

I  wish  that  I  may  be  so  far  from  receiving  prejudice,  that  I  may 
be  profited  by  the  worst  of  those  with  whom  I  associate.  As  my 
God  created  nothing  in  vain,  so  he  permifs  nothing  but  to  some 
good  purpose.  It  is  true,  wicked  men  are  dogs.  Mat.  vii.  12,  prone 
to  fawn  on  me,  that  they  may  defile  me;  but  even  of  dogs  there  may 
be  a  good  use  ;  the  flock  is  the  more  safe  from  wolves,  and  the  house 
from  thieves,  through  their  watchfulness.  They  are  dust,  apt  to 
breed  vermin,  but  some  creatures  live  upon  it  as  their  aliment,  and 
in  it  as  their  element,  and  the  basest  rubbish  may  be  serviceable 
about  the  foundation  of  a  building  ;  'the  guts  and  garbage  of  some 
beasts  are  food  to  others.  Doth  not  experience  teach  us  that  many 
fowls  draw  nourishment  from  unclean  and  filthy  carcases  ?  Why 
may  not  my  stomach  be  so  good,  and  my  spiritual  constitution  so 
strong,  as  to  concoct  such  unwholesome  food  ?  Lycurgus  taught 
the  Laceda3monians  virtue,  not  only  by  the  pattern  of  their  sober 
Ephori,  but  also  of  the  drunken  helots,  their  slaves.  Poisons  are 
as  necessary  as  the  best  diet,  if  they  be  in  the  hands  of  him  who  is 
able  to  improve  and  prepare  them.  Beer  is  the  better,  the  more 
lively  and  brisk,  for  the  grounds  that  are  in  the  same  vessel  with  it. 
Oh  that  my  graces  might  be  the  more  quick  and  active  for  the  lees 
of  others'  vices,  that  their  sins  might  increase  my  sanctity,  both  in 


318  THE  CHRISTIAl^  MAN'S  CALLING.  [PaRT  III. 

makins:  me  more  thankful  to  him  who  maketh  me  to  differ,  and 
more  watchful  over  myself,  lest  I  fall  from  my  own  steadfastness  ! 
The  mariners  are  directed  in  their  sailings  by  rocks  and  shelves,  as 
well  as  by  the  northern  star  ;  my  God  instructeth  Jonah  by  the 
shadow  of  a  weed.  Go  to  the  pismire,  thou  sluggard  ;  consider  her 
provident  ways,  and  be  wise  to  follow  them.  Observe  the  men  of 
this  world ;  0  my  soul,  consider  their  wicked  ways,  and  be  wise 
to  avoid  them  !  Ask  these  beasts  of  the  earth,  and  they  will  teach 
thee,  nay,  shame  thee.  How  unwearied  are  they  in  the  pursuit  of 
the  world  !  how  diligent  about  their  works  of  darkness  !  how  often 
do  they  lose  their  sleep  to  do  mischief,  and  neglect  their  food  and 
callings  to  indulge  their  fleshly  lusts !  whilst  thou,  whose  master  is 
the  Lord  of  glory,  whose  service  is  the  only  freedom,  and  whose 
recompense  will  be  infinite,  art  loitering  and  lazing  upon  the  bed 
of  security !  Oh  that  thou  mayest  learn  industry  about  the  con- 
cernments of  heaven  and  eternity,  from  others'  industry  about  the 
affairs  of  this  earth  for  a  few  days ;  and  take  shame  to  thyself,  that 
Satan's  servants  should  be  more  forward  to  gratify  their  soul- 
destroyer,  than  thou  art  to  please  the  blessed  Saviour  !  Lord,  it  is 
thy  prerogative  to  cause  light  out  of  darkness,  and  to  bring  good 
out  of  evil ;  teach  thy  servant  to  gather  figs  from  these  thistles,  and 
to  be  the  better  because  others  are  so  bad ;  because  the  wicked 
forsake  thy  law,  therefore  let  me  love  thy  commandments  above 
gold,  yea,  above  much  fine  gold. 

I  wish  that,  though  in  pursuance  of  my  calling  I  do  afford  my 
company  to  sinners,  I  may  never  bear  them  company  in  their  sins. 
True  gold  will  not  change  its  colour  or  nature  for  the  hottest  fire ; 
the  rock  keeps  its  place,  and  is  immovable,  notwithstanding  the 
continual  dashing  of  the  water ;  the  earth  is  not  hurt  either  by 
the  heat  of  summer  or  cold  of  winter ;  though  much  dirt  be  flung 
at  a  post  well  oiled,  it  will  not  stick.  My  God  hath  enjoined  me, 
'  Have  no  fellowship  with  the  unfruitful  works  of  darkness ;'  whence 
I  learn  these  three  things : — 

L  That  sin  is  a  work  of  darkness.  The  prince  of  darkness  is  its 
father  ;  it  is  his  natural  offspring,  therefore  called  the  work  of  the 
devil,  John  viii.  44.  A  dark  heart  is  its  mother ;  there  it  is  con- 
ceived, thence  it  is  brought  forth.  In  dark  holes  these  vermin  breed 
and  swarm,  Eph.  iv.  18 ;  Hosea  iv.  1-3 ;  2  Cor.  iv.  4 ;  its  portion 
is  utter  darkness,  blackness  of  darkness  for  ever  ;  all  its  inheritance 
lieth  in  darkness  and  the  shadow  of  death. 

2.  I  learn  that  the  works  of  darkness  are  unfruitful.  The  sin- 
ner makes  a  sad  market  of  all  his  wicked  wares  ;  he  soweth  vice, 


Chap.  III.]  the  christian  man's  calllntg.       .  319 

and  reapetli  vanity  ;  promiseth  himself  miicli  pleasure,  and  findeth 
it  wholly  unprofitable.  '  What  fruit  had  ye  in  those  things  whereof 
ye  are  now  ashamed  ?  for  the  end  of  those  things  is  death.'  Oh 
what  a  frightful  monster  is  this  miscreant !  It  hath  fruitlessness  in 
the  beginning,  shame  in  the  middle,  and  death  in  the  conclusion. 

3.  I  learn  that  I  ought  not  to  have  fellowship  with  these  un- 
fruitful works  of  darkness  ;  indeed  I  have  little  reason,  if  I  consider 
the  two  former  particulars  ;  yet  how  prone  am  I  to  it,  either  by  my 
silence  when  they  sin,  or  by  my  secret  compliance  with  them  in 
their  sin  !  My  corrupted  heart  is  like  touchwood,  ready  to  take  fire 
by  the  least  spark.  When  others  are  bold  to  blaspheme  God,  I 
am  apt,  through  an  ungodly  bashfulness,  to  hold  my  peace,  little 
considering  that  I  must  one  day  answer,  as  well  for  my  sinful 
silence  as  for  every  idle  word.  It  is  my  duty  to  hold  the  jewel  of 
my  faitlx  fast,  lest  Satan  steal  it  from  me ;  to  hold  my  profession 
to  the  end,  lest  by  leaving  my  colours,  I  lose  my  crown  ;  but  not  to 
hold  my  peace  in  the  quarrel  of  truth,  lest  by  suffering  sin  in 
others,  I  wrong  my  own  soul.  Where  is  my  love  to  others,  if  I 
stand  still  whilst  they  destroy  themselves  ?  It  may  well  break  the 
strings  of  my  tongue,  as  of  the  son  of  Cyrus,l  when  sin,  like  the 
Persian,  is  ready  to  kill  my  father,  or  brother,  or  neighbour.  Evil 
men  are  like  traitors,  with  whom  if  we  act,  or  conceal,  we  are 
guilty.  Where  is  my  love  to  myself,  if  I  take  others'  intolerable 
burdens  on  my  own  back  ?  Sin  is  a  load  too  heavy  for  the  stout- 
est, for  the  strongest,  to  carry.  Should  I  by  my  silence  give  con- 
sent to  others'  oaths,  or  lies,  or  jeers  at  godliness  and  godly  men, 
I  become  a  party  in  their  bonds,  and  liable  to  make  satisfaction  for 
their  debts,  and  may  expect  every  moment  when  divine  justice 
should  arrest  me  for  them.  0  my  soul !  what  answer  dost  thou 
give  to  these  arguments  ?  Wouldst  thou  for  all  the  world  be  one 
moment  under  the  guilt  of  the  least  sin  ?  Didst  thou  never  feel  its 
weight,  and  water  thy  couch  with  tears  by  reason  of  it  ?  Hast 
thou  not  sighed  out  mournfully  to  God,  There  is  no  rest  in  my 
flesh,  because  of  thine  anger,  nor  quiet  in  my  bones,  because  of  my 
sin?  And  wilt  thovi,  for  fear  of  men's  displeasure,  incur  the 
infinite  God's  anger  ?  and  to  avoid,  at  most,  a  raze  in  thy  flesh, 
admit  a  wide  gash  in  thy  conscience  ?  Oh  that  I  might  have  more 
love  to  myself,  and  more  respect  for  my  neighbour,  than  to  suffer 
sin  upon  him  through  my  cowardly  silence,  or  to  join  with  him  by 
any  inward  compliance,  lest  both  be  involved  in  the  same  vengeance ! 
Lord,  the  supplies  of  thy  Spirit  is  the  only  preservative  against  all 

'  Croesus. — Ed. 


320  •  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

infections ;  be  pleased  to  afford  it  to  me,  that  I  may  keep  myself 
pure  in  the  most  profane  society,  and  no  way  be  partaker  of  other 
men's  sin. 

I  wish  that  I  may  always  make  the  choice  of  Moses,  rather  to 
suffer  afiliction  with  the  people  of  God,  than  to  enjoy  the  pleasures 
of  sin  for  a  season  ;  yet  that  I  may  never,  through  my  rash  zeal,  or 
indiscreet  meddling  with  others'  matters,  or  imprudent  opening  my 
mind  to  every  seeming  friend,  bring  myself  into  suffering.  I  have 
trials  and  troubles  enough  from  others  ;  I  need  not  be  the  procurer 
of  any  to  myself.  I  am  every  way  surrounded  with  foes,  and  shall 
I  not  be  my  own  friend  ?  The  world  is  my  professed  and  danger- 
ous enemy,  for  his  sake  who  hath  chosen  me  out  of  the  world ; 
because  it  cannot  reach  the  Master,  it  wrangleth  with,  and  abuseth 
his  servants.  He  that  is  not  its  child,  but  born  from  above,  must 
not  expect  to  be  its  darling,  but  rather  to  be  assaulted  with  its  rage 
and  revenge.  The  devil  is  my  sworn  and  deadly  adversary,  always 
ready  to  put  forth  liis  utmost  power  and  policy  for  my  ruin.  His 
empire  is  large,  his  subjects  all  at  his  service,  and  all  his  forces 
shall  be  used  to  make  me  suffer.  Besides,  my  God  is  pleased  some- 
times, for  the  trial  of  my  graces,  and  the  purging  out  my  corrup- 
tions, to  cast  me  into  manifold  tribulations ;  since  I  have  then  so 
many  assaults  and  afliictions  from  others,  I  have  small  cause  to 
afl&ict  myself.  I  desire  that  I  may  try  before  I  trust,  and  not  un- 
lock the  cabinet  of  my  heart  before  all,  lest  some  prove  thieves.  It 
is  too  ordinary  for  wicked  ones,  like  executioners,  with  one  hand  to 
embrace  a  man,  and  with  the  other  to  pluck  out  his  bowels.  They 
may  creep,  and  cringe,  and  fawn,  and  flatter,  and  as  crows,  peck 
out  my  eyes  with  praises,  that  they  may  afterwards  more  securely 
make  a  prey  of  me.  They,  as  the  spies  sent  by  the  scribes  to 
Christ,  feign  themselves  to  be  good  men,  that  they  might  entrap 
him  in  his  talk,  Luke  xx.  20.  Should  I  believe  all  that  may  pre- 
tend love,  I  may  quickly  be  bereaved  of  my  livelihood  and  life. 
Companions  of  my  secrets  are  Hke  locks  that  belong  to  a  house : 
whilst  they  are  strong  and  close,  they  preserve  me  in  safety ;  but 
weak  and  open,  they  expose  me  to  danger,  and  make  me  a  prey  to 
others.  My  foolish  freedom  of  declaring  my  mind,  may,  like  the 
devil  in  the  possessed  person,  cast  me  sometimes  into  the  fire,  and 
sometimes  into  the  water.  Though  many  seemed  to  believe  on 
Christ,  he  did  not  commit  himself  to  them,  because  he  knew  all 
men,  John  ii.  21.  Though  many  seem  to  affect  me,  I  may  not 
commit  myself  to  them,  because  I  know  no  man.  They  who,  as 
Moses's  rod,  seem  at  present  to  be  a  staff  to  support  and  stay  me. 


Chap.  III.]  the  christian  man's  calling.  321 

may  by  and  by  prove  serpents  to  sting  me.  Oh  that  I  might  imitate 
my  Saviour  in  his  politics,  as  well  as  in  his  piety,  and  not,  through 
my  folly,  put  my  outward  comforts  into  the  hands  of  them  that  hate 
me,  and  lay  myself  at  their  mercy.  I  would,  as  my  Grod  calleth  me, 
own  my  Saviour  in  every  company,  and  never  deny  him,  who  wit- 
nessed before  Pontius  Pilate  a  good  confession  for  me ;  but  I  desire 
that  the  feet  of  my  zeal  may  always  be  directed  by  the  eyes  of 
knowledge  and  discretion,  lest  the  faster  and  the  farther  they  carry 
me,  the  more  I  wander  to  my  woe.  My  God  tells  me,  '  He  that 
keepeth  his  mouth,  keepeth  his  life ;  but  he  that  openeth  wide  his 
lips,  shall  be  destroyed,'  Prov.  xiii.  3.  Bees,  though  engaged  in  hot 
skirmishes  with  other  insects,  use  not  their  stings  ordinarily ;  but 
when  they  are  transported  with  rage,  and  blinded  with  passion, 
then  they  use  them,  to  their  own  certain  ruin  and  destruction.  No 
less  injurious  is  the  fire  of  zeal  to  myself  and  others,  where  it  is  not 
bounded  by  wisdom,  I  fear  many  servants  of  God  have  felt  the 
wrath  of  some  men,  (in  a  greater  degree  than  they  otherwise  would,) 
through  the  immoderate  heats  of  some  few  saints.  If,  under  colour 
of  hatred  against  sin,  I  fall  foul  upon  persons,  or  instead  of 
reproving  sin,  the  work  of  the  devil,  revile  magistracy,  and  the 
ordinance  of  God,  I  may  expect  to  suffer,  and  with  little  comfort, 
because  as  an  evil-doer.  Zeal  is  like  grenades,  and  other  fireworks, 
which,  if  not  well  looked  to  and  ordered,  they  do  more  hurt  to  them 
that  cast  them,  than  to  the  enemy.  Oh  that  I  might  behave  myself 
wisely  in  a  perfect  way,  and  behave  myself  prudently  in  the  path 
of  piety,  that  I  may  never  be  so  foolish,  as,  with  the  silly  fly,  to 
burn  myself  in  the  candle  of  wicked  men's  power,  nor  yet  so  un- 
faithful, as  to  forsake  my  captain  when  he  calleth  me  to  fight  the 
good  fight  of  faith.  Let  my  ambition  be,  to  be  high  in  my  God's 
favour,  and  to  have  a  large  share  in  that  eternal  weight  of  glory 
above.  Let  my  care  be  here  below  to  study  peace,  and  to  meddle 
with  my  own  business,  (oh  how  much  lieth  upon  my  hands  every 
day  in  reference  to  my  everlasting  concernments  !)  to  affect  rather 
quietness  from  the  world,  than  acquaintance  with  it,  and  to  pass 
through  it  as  a  pilgrim  and  stranger,  with  as  little  noise  and  notice 
as  I  can.  Lord,  whatsoever  tribulation  I  meet  with  in  the  world, 
give  me  peace  in  thy  Son  ;  make  me  as  wise  as  a  serpent,  as  inno- 
cent as  a  dove,  that  those  who  watch  either  to  defile  me  in  spirituals, 
or  destroy  me  in  civils,  may  be  disappointed.  Let  me  not  trust 
in  man,  whose  words  may  be  softer  than  oil,  when  war  is  in  his 
heart,  but  let  my  whole  confidence  be  fixed  on  thyself.  How  freely 
may  I  unbosom  myself  to  thee,  without   the  least  fear  !      How 

VOL.  II.  X 


322  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III, 

willing  art  tliou  to  hear  !  How  able  to  help  !  How  true  to  all 
that  trust  thee  !  Thy  faithfulness  never  faileth ;  thou  art  good, 
a  stronghold  in  the  day  of  adversity,  and  knowest  them  that  trust 
in  thee, 

I  wish  that  I  may  confess  Christ,  whatsoever  it  may  cost  me, 
and  though  not  thrust  myself  into  danger,  yet  never  betray  my 
cause,  or  break  through  any  command,  to  avoid  the  cruellest  death. 
It  is  common  with  the  hypocrite,  as  the  snail,  to  look  what  weather 
is  abroad,  and  if  that  be  stormy,  to  pull  in  his  horns  and  hide  his 
head.  The  hedgehog  alters  his  hole  according  to  the  wind.  The 
swallow  changeth  his  nest  according  to  the  season.  The  bird  piralis 
takes  the  colour  off  any  cloth  on  which  she  sits.  There  is  a  tree, 
say  some  naturalists,  which  opens  and  spreads  its  leaves  when  any 
come  to  it,  and  shuts  them  at  their  departure  from  it.  The  flies 
will  abound  in  a  sunshiny  day,  but  if  once  it  be  cloudy,  they  vanish. 
When  Christ  rides  to  Jerusalem  in  triumph,  many  cry  Hosanna, 
who,  when  he  is  taken  and  tried  for  his  life,  cry,  Crucify,  crucify. 
The  jacinth  is  changed  with  the  air  ;  in  a  clear  season  it  is  bright, 
but  if  the  air  be  overcast,  it  is  darksome.  The  unsound  Christian 
is  often  suitable  to  his  company :  if  they  own  godliness,  it  shall 
have  his  good  word  ;  if  they  disrelish  it,  he  can  spit  in  the  face  of 
it.  But  pure  coral  keeps  its  native  lustre,  and  will  receive  no 
colouring.  The  upright  soul  is  constant  in  his  profession,  and 
changeth  not  his  behaviour  according  to  his  companions.  Oh  that 
I  might  never,  through  shame  or  fear,  disown  him  who  hath  already 
acknowledged  me  !  Alas  !  I  have  that  in  me,  which  he  might  well 
count  a  disgrace  to  him.  I  am  his  creature,  and  so  infinitely  his 
inferior.  The  vilest  beggar  is  not  near  so  much  below  the  most 
potent  emperor,  as  I  am  in  this  respect  to  the  great  God  and  my 
Saviour.  The  whole  creation  is  to  him  as  nothing,  yea,  less  than 
nothing,  and  vanity ;  what  then  am  I,  poor  silly  worm,  that  lie 
grovelling  in  this  earth  ?  I  am  a  sinner,  and  thereby  his  dis- 
paragement and  dishonour.  If  a  sober  master  be  ashamed  of  a 
deboice,  drunken  servant,  much  more  may  the  Holy  Jesus  be 
ashamed  of  me,  an  unholy  wretch,  and  traitorous  rebel  against 
his  crown  and  dignity ;  yet  for  all  this  distance,  for  all  this  dif- 
ference, he  is  graciously  pleased  to  acknowledge  me,  and  shall  not 
I  own  him  ? 

If  I  be  ashamed  of  him,  I  am  a  shame  to  him.  But  why  should 
I  be  ashamed  of  Christ  ?  The  object  of  shame  is  some  evil  which 
hath  guilt  or  filth  in  it ;  but  he  knew  no  sin,  though  he  was  made  sin 
for  me,  that  I  mi<rlit  become  the  righteousness  of  God  in  him.     He 


Chap.  III.]  the  christian  man's  calling.  323 

was  a  lamb  without  spot  and  blemish.  None  of  his  malicious 
enemies  could  convince  him  of  sin.  He  is  so  far  from  being  the 
object  of  shame,  that  he  is  infinitely  worthy  to  be  my  boast  and 
glory.  He  is  the  prince  of  life,  the  Lord  of  glory,  the  King  of 
kings,  the  fountain  of  all  excellency  and  perfection.  The  highest 
emperors  have  gloried  in  being  his  vassals.  Angels  count  it 
their  honour  to  serve  the  meanest  of  his  servants ;  and  shall  I 
think  it  a  disgrace  to  be  one  of  his  attendants  ?  Oh  that  I 
might  be  ashamed  of  my  sins,  loathe  myself  for  all  my  abomina- 
tions, be  often  confounded,  because  I  bear  the  reproach  of  my 
youth  ;  but  in  no  company,  be  it  never  so  great  or  profane,  be 
ashamed  of  him  who  is  the  blessed  and  only  potentate,  and  the 
glory  of  his  people  Israel ! 

Again,  why  should  I  out  of  fear  disown  my  Saviour  ?  Is  there 
any  safety  but  in  sanctity  ?  Whilst  I  travel  in  the  king's  high- 
way, I  have  a  promise  of  protection,  but  if  I  leave  that  upon  any 
pretence,  I  run  myself  into  peril  and  perdition.  Those  that,  when 
called  to  fight,  fly  from  their  colours,  die  without  mercy.  What 
can  I  expect  if  I  leave  the  captain  of  my  salvation,  but  martial 
law,  even  eternal  death  ?  I  may,  possibly,  by  my  cowardice,  keep 
my  skin  whole,  but  I  wound  my  conscience  ;  I  sink  my  soul  to 
save  my  body ;  as  Lot,  prostitute  my  daughter,  my  dearest  off- 
spring, that  will  abide  with  me  for  ever,  to  save  my  guests,  which 
lodge  with  me  for  a  night,  and  will  be  gone  from  me  in  the  morn- 
ing. What  is  it  I  fear,  that  I  should  be  guilty  of  so  heinous  a 
fault  ?  Is  it  the  world's  frowns  and  fury  ?  Why,  its  kindness  is 
killing,  and  therefore  its  cruelty  is  healing.  If  my  God  see  it 
good,  he  can  and  will  defend  me  from  the  world's  cruelty,  without 
my  denying  Christ,  and  in  direct  courses  ;  and  if  it  be  his  will  that 
I  suffer  for  well-doing,  I  may  commit  the  keeping  of  my  soul  to  him, 
as  to  a  faithful  Creator.  Certainly  there  is  nothing  to  be  gotten 
by  the  world's  love,  and  nothing  worth  ought  to  be  lost  by  its 
hatred.  Why  then  should  I  seek  that  love  which  cannot  help  me, 
or  fear  that  hate  which  cannot  hurt  me  ?  If  I  should  be  so  foolish 
as  to  love  it  for  loving  me,  my  God  would  hate  me  for  loving  it. 
Do  not  I  know  that  the  friendship  of  the  world  is  enmity  against 
God  ?  If  I  loathe  it  for  hating  me,  it  cannot  injure  me  for  loathing 
it.  Let  it  then  hate  me,  I  will  forgive  it ;  but  if  it  love  me,  I  will 
not  requite  it ;  for  since  its  love  is  hurtful,  and  its  hate  harmless, 
I  may  well  contemn  its  fury,  and  hate  its  favour.  Lord,  thou  hast 
commanded  me  neither  to  love  the  world's  smiles,  nor  to  fear  its 
frowns.     I  acknowledge  that  its  allurements  have  been  too  preva- 


324  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

lent  in  gaining  my  love,  and  its  afFrightments  too  powerful  in 
causing  my  fear.  Oh  that  thy  exceeding  rich  and  precious  pro- 
mises might  make  me  despise  all  its  glorious  proffers,  and  faith  in 
thy  threatenings  stablish  my  heart  against  all  its  childish  bugbears. 
The  fear  of  man  bringeth  a  snare,  but  he  that  trusteth  in  thee  is 
sure.  Let  the  dread  of  thy  majesty  swallow  up,  as  Moses'  rod  the 
Egyptians',  all  fear  of  men.  And  since  thy  truth  hath  no  need  of 
my  lie,  thy  power  hath  no  need  of  my  sin  to  preserve  me  safe,  let 
me  never  break  over  the  hedge  of  any  of  thy  precepts,  to  avoid  an 
afflicting  providence,  but  in  a  way  of  well-doing,  commit  my  ways 
unto  the  Lord,  and  my  thoughts  shall  be  established.  Suffer  me 
never  to  say,  A  confederacy,  to  them,  to  whom  thine  enemies  say, 
A  confederacy  ;  neither  to  fear  their  fear,  but  to  sanctify  thee,  the 
Lord  of  hosts,  and  to  make  thee  my  fear  continually, 

I  wish  that,  since  my  God  intends,  in  all  his  providences,  my 
spiritual  and  eternal  good,  I  may  gain  something  by  those  that  are 
most  graceless  ;  and  though  Satan  purposeth  my  defilement  in  my 
converses  with  them,  yet  they  may  prove  my  profit  and  advantage. 
That  blowing  which  seems  to  disperse  the  flames  and  trouble  the 
fire,  doth  make  it  burn  the  more  clear ;  the  waters  of  others'  oppo- 
sition may  increase  my  spiritual  heat ;  a  dull  whetstone  may  set 
an  edge  upon  a  knife  ;  a  mean,  vile  porter  may  bring  me  a  con- 
siderable present ;  black  coals  may  scour  and-  make  iron  vessels 
bright ;  ashes  cast  upon  fire  put  it  not  out,  but  are  helpful  to  pre- 
serve it  all  night  against  the  morning,  which  would  otherwise  be 
consumed.  Why  may  not  my  soul  find  some  pearl  in  the  heads  of 
these  toads,  and  get  some  spiritual  riches  by  trading  with  them  for 
temporal  ?  Naturalists  tell  me  it  is  wholesome  for  a  flock  of  sheep 
to  have  some  goats  amongst  them,  their  bad  scent  being  physical 
to  preserve  the  sheep  from  the  shakings.  Surely,  then,  the  presence 
of  ungodly  men  may  sometimes  be  profitable  for  me,  and  prevent 
that  lightness  and  vanity  which  I  am  too  apt  to  discover  in  every 
company.  Though  I  am  loose  amongst  my  friends,  and  it  be  my 
sorrow,  I  had  need  to  be  serious  amongst  mine  enemies,  lest  I 
become  their  scorn.  Frankincense  put  into  the  fire  giveth  the 
greater  perfume.  Civet  doth  not  lose  its  savour,  but  is  the  sweeter, 
in  a  sink.  Oh  that  my  soul  might  draw  the  nearer  to  God,  because 
others  depart  further  from  him ;  and  do  him  the  more  service,  and 
be  the  more  diligent  at  his  work,  because  they  are  so  unworthy  and 
wicked.  Executioners  and  hangmen  are  helpful  to  a  country,  to 
free  them  from  those  felons  and  murderers  that  would  destroy  the 
inhabitants.     My  sins  may  receive  their  death's  wounds,  through 


Chap.  III.]  the  christian  man's  calling.  325 

the  hands  of  them  who  have  no  true  love  to  me.  My  pride  may 
well  be  abated,  because  of  their  profaneness.  Free  grace  alone 
makes  me  to  differ.  I  had  been  as  bad  as  the  worst  of  them,  if 
infinite  mercy  had  not  preserved  me.  I  shall  be  as  bad,  if  boundless 
love  do  not  prevent  me :  to  God  alone,  therefore,  belongs  the  glory. 
Possibly  they  may  sometimes  twit  me  with  my  faults,  and  herein 
they  may  prove  my  friends.  Every  man  hath  need  of  a  monitor. 
My  friends  too  often  are  cowardly,  and  afraid  to  tell  me  my  errors, 
lest  they  should  give  offence.  My  enemies  will  speak  their  minds 
freely,  if  they  know  anything  amiss  by  me,  and  so  do  me  a  great 
kindness.  Myrrh,  though  bitter,  may  heal  wounds,  and  preserve 
from  putrefaction ;  so  may  the  taunts  and  gibes  of  ungodly  men 
cure  my  inward  sores,  and  make  me  watchful  against  future 
wandering.  It  was  a  worthy  speech  of  the  Macedonian  King 
Philip,  when  he  was  told  that  Nicanor  spake  evil  of  him,  I  believe 
he  is  honest,  and  I  fear  I  have  deserved  it. 

I  may  also  be  the  better  for  wicked  men's  counsel,  as  well  as 
their  carping,  if  I  have  but  the  wit  to  follow  it  so  far  as  it  is  good. 
Evil  Joab  gave  good  counsel  to  David,  and  had  he  desisted  upon  it 
from  numbering  the  people,  it  might  have  saved  the  lives  of  some 
thousands.  It  is  ordinary  indeed  to  value  the  advice  by  the  person, 
and  thereby  it  becomes  unprofitable.  But  is  silk  the  less  precious, 
because  it  is  spun  -by  vile  worms  ?  Are  roses  the  less  sweet,  because 
they  grow  amongst  briers  and  brambles  ?  Silver  and  gold  are  not 
the  worse  by  being  taken  out  of  the  lowest  element,  the  earth. 
That  wine  may  strengthen  and  refresh  my  nature,  which  is  drawn 
out  of  a  wooden  or  worm-eaten  cask.  Oh  that  I  might  take  the 
counsel  of  the  worst  in  that  which  is  good,  and  refuse  the  counsel 
of  the  best  in  that  which  is  evil  !  Lord,  thou  canst  command  that 
these  stones  of  wicked  men  be  made  bread  to  nourish  my  soul. 
Teach  me  by  their  falls  to  walk  more  humbly  with  thee,  and  to 
cleave  more  fast  to  thy  Son,  through  whose  strength  alone  I  stand. 
Blessed  be  thy  justice,  which  hath  made  them  examples  to  me; 
and  blessed  be  thy  mercy,  that  hath  not  made  me  an  example  to 
them. 

I  wish  that,  whilst  my  God  calleth  me  among  them,  I  may  do 
good  to  them,  as  well  as  receive  good  from  them ;  that  I  may,  as 
musk,  cast  a  fragrancy  amongst  such  coarse  and  foul  linen.  Though 
I  hate  their  sins,  yet  I  am  bound  to  love  and  pity  their  souls.  It 
is  true,  they  are  vile  and  vicious,  they  work  iniquity,  they  walk  after 
the  flesh,  they  walk  contrary  to  God,  and  bid  him  depart  from 
them.     But  may  I  not  say,    '  Father,   forgive  them,   they  know 


326  THE  CHRISTIAN  MAN's  CALLING,  [PaRT  III. 

not  what  they  do'  ?  Did  they  know  him,  they  would  not,  by  their 
sins,  crucify  afresh  the  Lord  of  glory.  It  is  no  wonder  that  blind 
men  should  wander  out  of  the  right  way,  that  those  who  have  been 
kept  in  dungeons  all  their  days  should  be  contented  with  the  poor 
rush-candles  of  creature  comforts,  and  never  desire  nor  inquire 
after  the  Sun  of  righteousness.  Alas !  the  god  of  this  world  hath 
blinded  their  minds,  lest  the  light  of  the  glorious  gospel  of  Christ, 
who  is  the  image  of  God,  should  shine  unto  them.  He  knoweth 
that,  did  they  but  see  the  grace  they  abuse,  the  love  they  despise, 
the  excellency  and  certainty  of  that  salvation  which  they  neglect, 
and  the  extremity  and  endlessness  of  that  misery  which  they  are 
hastening  to,  they  would  quickly  turn  about,  and  mind  the  things 
which  concern  their  everlasting  peace ;  therefore  he  holds  his  black 
hand  over  their  eyes,  and  so  they  are  alienated  from  the  life  of 
God  through  the  ignorance  that  is  in  them.  Oh  what  pity  should 
I  have  for  such  ignorant  persons  as  are  running  hoodwinked  to 
hell !  If  to  him  that  is  afflicted  pity  should  be  shewn,  what  pity 
doth  he  call  for  who  is  aU  over  infected  with  sin,  and  every  moment 
in  danger  of  everlasting  death  !  Can  I  be  troubled  to  behold  the 
blind,  or  the  lame,  or  the  sick,  and  have  I  no  bowels  for  those  souls 
that  lie  weltering  in  their  blood  !  Besides,  the  time  was  that  I  had 
as  low  thoughts  of  God  and  his  ways,  and  as  high  thoughts  of  the 
flesh  and  the  world,  as  they.  I  was  once  in  theii'  condition,  a  ser- 
vant of  sin,  an  heir  of  wrath,  and  therefore  I  owe  them  the  more 
compassion.  Those  that  have  been  sensible  of  the  stone,  or  gout, 
or  toothache,  are  the  more  pitiful  towards  them  that  are  affected 
with  the  same  pain.  My  God  bids  me  to  be  gentle,  shewing  all 
meekness  towards  all  men,  Titus  iii.  2,  3 ;  because  I  myself  was 
sometimes  disobedient,  deceived,  and  serving  divers  lusts  and  plea- 
sures. When  I  was  wallowing  in  my  uncleanness,  and  priding 
myself  in  my  pollutions,  the  heart  of  my  God  was  turned  towards 
me,  and  the  hand  of  mercy  open  to  me.  0  my  soul,  shall  not  that 
infinite  perdition  to  which  thou  wast  obnoxious,  and  that  infinite 
compassion  of  which  thou  hast  tasted,  prevail  with  thee  to  pity 
others  !  Oh  that  thou  wert  so  affected  with  the  misery  thou  hast 
deserved,  and  that  rich  love  and  grace  which  thou  hast  received, 
that  thou  mightest  seriously  and  studiously  endeavour,  by  thy  affec- 
tionate counsel,  pious  carriage,  and  prudent  admonition,  that  others 
may  be  partakers  of  the  same  mercy  and  grace  !  If  my  carriage  be 
unblameable,  my  counsel  and  reproof  will  be  the  more  acceptable  ; 
wholesome  meat  often  is  distasteful,  coming  out  of  nasty  hands. 
A  bad  liver  cannot  be  a  good  counsellor  or  bold  reprover ;  such  a 


Chap.  III.]  the  christian  man's  calling.  327 

man  must  speak  softly,  for  fear  of  awaking  his  own  guilty  conscience. 
If  the  bell  be  cracked,  the  sound  must  needs  be  jarring. 

I  desire  that  I  may  be  as  bold  to  reprove,  as  others  are  to  commit 
sin ;  yet  that  I  may  be  so  prudent  as  never  to  reproach  the  sinner 
when  I  reprove  the  sin,  lest  I  break  their  heads  instead  of  their 
hearts,  and  make  them  fly  in  my  face,  instead  of  falling  down  at 
God's  feet.  Bone-setters  must  deal  very  warily,  and  physic  is  given 
with  great  advice,  and  in  dangerous  diseases,  not  without  a  consul- 
tation. I  would  distinguish  between  crimes,  and  not  fall  upon  any,  as 
the  Syrians  did  on  Gilead,  Amos  i.  3,  with  a  flail  of  iron,  when  a  small 
wand  may  do  the  work,  nor,  as  Jeroboam i  threatened  Israel,  chastise 
them  with  scorpions,  who  may  be  reformed  with  whips.  It  was  not 
the  heat,  but  the  cool  of  the  day,  when  my  God  came  down  to  reprove 
Adam.  The  wrath  of  man  worketh  not  the  righteousness  of  God. 
It  is  in  vain  to  undertake  to  cast  out  Satan  with  Satan,  or  sin  with 
sin.  I  must  turn  anger  out  of  my  nature,  but  I  must  not  turn  my 
nature  into  anger.  Yet  let  me  be  serious,  not  light  in  all  my 
admonitions.  It  is  ill  playing  or  jesting  with  one  that  is  destroy- 
ing and  damning  himself.  Would  it  not  stick  close  to  me  another 
day,  should  I  laugh  at  them  at  this  day  that  are  going  into  the 
place  of  weeping,  and  wailing,  and  gnashing  of  teeth  ?  My  frothy 
carriage  would,  as  Hazael's  cloth  dipped  in  water,  instead  of  re- 
covering, stifle  my  brother  to  death.  Physic  works  best  when  it  is 
warm.  I  must  love  my  neighbour  as  myself  True  self-love  will 
throw  the  first  stone  at  its  own  sin.  I  may  not  suffer  sin  in  myself, 
therefore  not  in  my  neighbour.  Lord,  thou  hast  commanded  me 
in  any  wise  to  rebuke  my  neighbour,  and  not  to  suffer  sin  upon 
him.  I  confess  it  is  an  unpleasing  work  to  rake  into  sores  and 
ulcers.  If  I  lance  festered  wounds,  I  make  the  patients  angry  by 
putting  them  to  pain ;  and  oh,  how  averse  is  my  wicked  heart  to 
such  a  task !  I  am  prone  to  fear  their  ill-will  more  than  thine, 
and  rather  to  let  them  rot  in  the  honey  of  flattery,  than  preserve 
and  save  them  by  faithful  admonition.  How  backward  is  my 
cowardly  spirit  to  undertake  the  work  !  how  many  excuses  will  it 
plead  for  its  neglect !  When  through  grace  I  have  overcome  those 
lets  and  hindrances,  how  flatteringly  and  unfaithfully  do  I  go  about 
it!  rather  stroking  the  sinner  than  striking  the  sin.  Oh  pardon 
my  omissions  of  this  duty,  and  all  my  falseness  in  the  performance 
of  it !  Let  thy  Spirit  so  encourage  me,  that  I  may  not  fear  the 
faces  of  men ;  so  direct  me,  that  affectionately,  prudently,  and 
zealously  I  may  admonish  them  that  go  astray ;  and  oh  do  thou 

^  Rehoboam. — Ed. 


328  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III, 

SO  prosper  and  bless,  that  I  may  bring  them  home  to  thy  flock 
and  fold. 

I  wish  that  I  may  unfeignedly  bewail  others'  wickedness,  and 
lament  that  dishonour  to  my  God,  which  I  cannot  hinder.  It  is  an 
ill  sign  of  my  sonship,  for  others  to  blaspheme  the  name  of  my 
father,  and  me  to  be  insensible.  Adoption  is  ever  accompanied  with 
filial  affection.  If  I  expect  the  privileges,  I  must  ensure  the  pro- 
perties of  a  child.  Nature  will  teach  me  to  be  troubled  for  affronts 
that  are  offered  to  the  father  of  my  flesh,  and  will  not  grace  enable 
me  to  be  grieved  at  the  dirt  which  wicked  men  throw  in  the  face  of 
the  Father  of  spirits.  Again,  I  must  not  look  for  freedom  from 
others'  sufferings,  unless  I  lay  to  heart  their  sins.  The  mourners 
in  Zion  are  those  that  in  a  common  calamity  are  marked  for  safety, 
Ezek.  ix.  The  destroying  angel  will  take  me  to  be  as  guilty  as 
others,  if  it  find  me  without  grief,  and  so  wrap  me  up  in  their 
punishments.  My  God  himself  j.udgeth  me  infected  with  those  sins 
for  which  I  am  not  afflicted  ;  and  can  I  then  think  to  escape  ?  Oh 
that  my  head  were  water,  and  mine  eyes  fountains  of  tears,  that  I 
might  weep  day  and  night,  for  the  iniquity  and  misery  of  dying, 
gasping  sinners !  Lord,  thou  canst  fetch  water  out  of  this  rocky 
heart,  and  open  the  sluices  of  my  eyes ;  break  my  heart,  because 
others  break  thy  commands.  When  others  kindle  the  fire  of  thine 
anger,  help  thy  servant  to  draw  water,  and  pour  it  out  before  thee. 
Let  me  be  so  far  from  seeing  others  provoke  the  eyes  of  thy  glory 
without  sorrow,  that  whenever  I  remember  the  transgressors  I  may 
be  grieved,  because  they  forsake  thy  statutes  ;  let  rivers  of  tears 
run  down  mine  eyes,  when  the  wicked  forsake  thy  law. 

I  cannot  for  my  life  so  carry  myself,  but  I  shall  sometimes  fall 
amongst  wicked  men.  Whilst  I  am  amongst  them  I  endanger  my 
soul,  either  by  complying  with,  or  conniving  at,  them  in  their  evil 
actions.  There  is  no  safety  in  evil  society.  Such  pitch  is  apt  to 
defile  my  conscience.  Who  can  expect  to  come  off  without  loss 
from  such  cheats  and  jugglers  ?  It  is  the  peevish  industry  of  Avicked- 
ness  to  find  or  make  a  fellow.  Besides,  they  are  children  of  the 
world,  whose  friendship  is  enmity  against  my  God ;  they  are  chil- 
dren of  disobedience,  therefore  contrary  to  my  new  nature,  and  so 
must  needs  be  uncomfortable  to  me  ;  children  of  the  devil,  therefore 
traitors  against  Christ,  and  so  abominable  to  my  God.  I  cannot 
be  certain  not  to  meet  with  evil  companions,  but  I  will  be  careful 
not  to  be  their  consorts.  I  would  willingly  sort  myself  with  such 
as  should  either  teach  me  virtue,  or  learn  of  me  to  avoid  vice.  And 
if  my  companion  cannot  make  me  better,  nor  I  him  good,  let  me 


Chap.  III.]  the  christian  man's  calling.  329 

rather  leave  him  ill,  than  he  should  make  nTe  worse.  Though,  if  T 
depart  from  them,  the  world  will  judge  me  proud,  yet,  should  I  stay 
with  them  needlessly,  my  God  would  count  me  profane ;  and  is  it 
not  better  that  men  accuse  me  falsely,  than  God  condemn  me  justly  ? 
What  need  I  care  what  men  think,  so  God  approve  ?  It  is  to  his 
judgment  that  I  must  stand  or  fall  for  ever.  It  is  likely  that  those 
who  cannot  defile  my  conscience  will  injure  my  credit,  and  publish 
to  their  fellows  that  I  am  a  precise  fool.  But  this  is  my  comfort, 
there  is  a  time  coming  when  innocency  will  cause  the  greatest 
boldness,  and  freedom  from  sin  will  do  me  more  service,  and  be 
infinitely  more  worth,  than  the  highest  renown  that  ever  mortal 
acquired.  Lord,  thy  people  in  this  world  are  as  lilies  among 
thorns  ;  the  Canaanites  of  the  land  are  thorns  in  the  eyes,  and  pricks 
in  the  sides  of  thy  true  Israelites.  '  Woe  is  me,  that  I  dwell  inMesech, 
and  my  habitation  is  in  the  tents  of  Kedar !  My  soul  hath  long 
dwelt  with  them  that  hate  peace.'  They  like  not  me,  because  I  am 
not  like  them,  and  count  my  company  not  good,  because  it  is  not 
bad,  and  I  dare  not  sin  with  them.  They  are  mine  enemies,  because 
I  follow  the  thing  that  good  is.  Oh  how  black  are  their  tongues 
with  railing,  and  their  hearts  with  rage,  against  them  who  dare  not 
provoke  thee  as  much  as  themselves  !  I  am  ready  to  say  now,  upon 
the  view  of  their  abominations,  and  the  hearing  their  oaths,  and 
curses,  and  blasphemies.  Cursed  be  their  anger,  for  it  is  fierce,  and 
their  rage,  for  it  is  cruel.  0  my  soul,  enter  not  thou  into  their 
secrets ;  mine  honour,  be  not  thou  united  unto  them,  for  in  their 
anger  they  seek  to  destroy  souls,  and  in  their  self-will  they  dig  pits 
to  cause  others  to  fall.  Because  they  cannot  defile  the  brethren, 
they  defame  the  brotherhood,  and  disgrace  them  whom  they  cannot 
deceive.  Let  the  heat  of  their  lust  increase  my  longing  after  that 
place  where  there  is  no  Judas  among  thine  apostles,  no  Demas 
among  thy  disciples ;  where  all  the  society  will  be  of  one  mouth  and 
mind,  of  one  heart  and  way ;  where  all  the  company  will  join  in 
concert,  and  the  whole  celestial  choir  tune  their  strings,  and  raise 
their  voices  to  the  highest  pitch  in  sounding  thine  excellencies,  and 
singing  thy  praises  without  sin  or  ceasing.  There  will  be  no  Tobias 
to  indict  thy  children  of  treason  against  men  for  their  faithful- 
ness to  thee ;  there  will  be  no  Ahab  to  accuse  thy  best  servants  as 
troublers  of  the  state,  for  reproving  the  idolatries  and  enormities 
of  the  church ;  there  will  be  no  Balaam  trying  his  hellish  tricks, 
to  make  thy  people  a  prey  to  their  bodily  foes,  and  a  provocation 
by  their  sins  to  thy  Majesty ;  there  will  be  no  tares  in  that  field,  no 
straw  in  that  barn,  no  vessels  of  dishonour  in  that  house  ;  into  it 


330  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

can  in  nowise  enter  anything  that  defileth  or  is  unclean.  The  com- 
l)any  there  will  be,  not  tempting  me  to  wickedness,  or  taxing  me 
with  preciseness,  but  part  of  my  felicity.  Oh  what  a  happy  day 
will  it  be,  when  all  profane  Esaus,  and  scoffing  Ishmaels,  shall  be 
cast  out  of  the  house,  and  I  shall  sit  down  with  Abraham,  Isaac, 
and  Jacob,  and  with  none  but  the  holy  of  the  Lord,  in  the  kingdom 
of  heaven  !  Holy  Father,  let  the  skirt  of  thy  mercy  cover  all  my 
iniquities  and  failings  in  evil  company ;  and  grant  that  my  carriage 
amongst  such  persons  (whilst  I  am,  through  thy  providence,  forced 
to  be  amongst  them)  may  be  so  pious  and  gracious,  that  at  that 
great  harvest-day,  when  thou  wilt  separate  the  chaff  from  the  good 
corn,  and  burn  it  up  with  unquenchable  fire,  I  may  be  wholly  free 
from  their  vicious  infections,  and  vexatious  presence,  and  associate 
with  the  spirits  of  just  men  made  perfect,  an  innumerable  company  of 
angels,  the  general  assembly  and  church  of  the  first-born,  and  enjoy 
them  all  in,  and  with,  thy  blessed  self,  for  ever  and  ever  !    Amen. 


CHAPTEK  IV. 

How  Christians  may  exercise  themselves  to  godliness  in  good  com- 
pany^ loith  a  good  tuish  about  that  particiUar. 

Having  despatched  the  Christian's  carriage  in  evil^  I  proceed  to 
liis  behaviour  in  good  company. 

The  communion  of  saints  is  the  most  desirable  and  delectable 
society  that  the  whole  creation  affordeth.  God  himself  is  pleased  to 
delight  in  the  assemblies  of  his  people :  '  He  loveth  the  gates  of 
Zion  (where  they  met  together)  above  all  the  dwellings  of  Jacob,' 
Ps.  Ixxxvii,  2.  The  evil  spirit  is  for  solitariness ;  he  walketh  in 
solitary  places,  seeking  rest.  Matt.  xii.  But  God  is  for  society ; 
he  dwelleth  among  his  cliildren,  and  bestoweth  his  choicest  com- 
forts upon  the  congregations  of  his  poor.  The  Father  provideth 
the  greatest  cheer,  and  maketh  the  best  feast,  when  many  of  his 
children  come  together  to  wait  upon  him,  though  each  coming 
singly  is  welcome  to  his  table.  The  Spirit  of  God  fell  down  in  an 
extraordinary  measure  upon  the  primitive  Christians,  when  they 
were  gathered  together  in  one  place,  and  with  one  consent.  Acts  ii. 
1,  2.  Naturalists  tell  us  that  strife  and  quarrelling  among  the  bees, 
is  a  sign  that  the  queen-bee  is  about  to  leave  the  hive  and  be  gone. 
It  is  plain  that,  when  the  disciples  were  scattered  every  man  to  his 
own  home,  the  Lord  Jesus  was  leaving  them  ;  but  when  they  were 


Chap.  IV.]  the  christian  man's  calling.  331 

met  together  with  one  accord,  then  he  cam^  unto  them,  and  said, 
'  Peace  be  unto  you  ;  receive  ye  the  Holy  Ghost,'  John  xx. 

God  cannot  affect  contentious  spirits  ;  he  would  not  appear  in 
a  blustering  wind,  or  in  an  earthquake,  but  in  a  still,  low  voice. 
When  the  difference  between  Abraham  and  Lot  was  over,  then  God 
appeared  to  Abraham,  Gen.  xiii.  14. 

As  God  delights  in  the  company  of  his  children — Isa.  Ixii.  4, 
'  Thou  shalt  be  called  Hephzi-bah,'  i.e.,  My  delight  is  in  her — so  the 
saints  delight  in  communion  with  one  another.  Things  of  like 
nature  desire  to  be  joined  together.  Love,  the  consequent  of  likeness, 
hath  an  attractive  power,  and  covets  the  presence  of  the  party  be- 
loved. Balm  put  into  the  bee-hives,  causeth  the  bees  to  come  to- 
gether, and  others  to  come  to  them.  Grace,  like  fire,  solders  together 
those  that  before  differed ;  hence  saints  are  like  doves,  they  fly  in 
troops  to  their  windows,  Isa.  Ix.  8.  Though  the  pelican  be  a 
melancholy  bird,  and  naturally  inclineth  to  deserts,  yet  when  they 
remove  their  places,  they  go  in  companies,  and  the  first  stay  for  the 
last,  as  they  fly  over  the  mountains,  Isa.  xxxiv.  11 ;  Eph.  ii.  14. 
Though  saints  love  sometimes  to  be  solitary,  as  having  secret  busi- 
ness with  their  God,  yet  they  do  not  forsake  the  assembling  them- 
selves together.  That  verse,  Ps.  Ixxxiv.  7,  which  we  read,  '  They 
go  from  strength  to  strength,  every  one  of  them  in  Zion  appearing 
before  God,'  Junius  reads  it,  and  so  it  is  in  the  Hebrew,  '  They  go 
from  company  to  company.'  As  they  went  up  to  Jerusalem,  they 
went  in  troops  and  companies.  Possibly  we  translate  it  strength, 
because  much  of  our  safety  consisteth  in  good  society.  He  that 
travels  alone  is  easily  made  a  prey,  e??  avrjp  ovSeU  dvrjp,  One  man 
is  no  man.  Even  counties  that  have  been  large,  have  drawn  them- ' 
selves  into  associations  for  mutual  and  common  defence. 

Hebron,  which  was  a  type  of  the  church,  takes  its  name  from 
cdbar,  to  accompany,  and  thence  Chebron  or  Hebron,  a  pleasant  or 
delectable  society.  The  saints  are  all  one  family,  one  household, 
Gal.  vi.  10;  one  body,  Eph,  iii.  6  ;  one  sheepfold,  John  x,  4,  16  ; 
one  brotherhood,  1  Pet.  ii.  4,  5  ;  one  building,  one  vineyard,  one 
army,  one  spouse,  Eph.  i.  20-22  ;  to  shew  that  oneness  which  ought 
to  be  in  affection  among  them.  Christ  tells  us  of  his  spouse :  Cant. 
vi.  9,  '  My  dove  is  one,  the  only  one  of  her  mother  ;'  hence  the  primi- 
tive Christians,  though  some  thousands,  are  said  to  be  of  one  heart 
and  of  one  soul — of  one  heart  in  unity  of  affection,  and  of  one  soul  in 
unity  of  judgment.  Acts  iv.  32.  In  Tertullian's  time  the  heathen  ad- 
mired the  Christians  for  their  love,  saying.  Look  how  the  Christians 
love  one  another.      Jerusalem  is  a  city  compact  together,  at  unity 


332  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

within  itself,  Ps.  cxxii.  3 ;  Phil.  ii.  2 ;  1  Cor.  i.  10.  Babel  was 
confounded  by  diversity  of  tongues  ;  and  the  citizens  of  Zion  are 
confirmed  by  being  of  the  same  mind  and  mouth,  by  speaking  all 
the  same  thing.  Oh  how  many  arguments  doth  the  Spirit  of  God 
use  to  persuade  them  to  oneness  and  unity !  He  tells  them  they 
have  one  Father,  Kom.  viii,  14 ;  one  mother,  Gal.  iv.  26  ;  that  they 
are  begotten  by  the  same  immortal  seed,  1  Pet.  i.  23  ;  and  nourished 
by  the  same  milk,  1  Pet.  ii.  2.  He  calls  them  co-workers  in  the 
same  labours,  co-heirs  of  the  same  life,  Eom.  xvi.  3,  and  viii.  17  ; 
stones  of  the  same  building,  than  which  there  cannot  be  a  more 
firm  connexion ;  and  branches  of  the  same  vine,  than  which  there 
cannot  be  a  more  inherent  inoculation.  How  pathetically  doth  the 
loving  Kedeemer  exhort  his  disciples  to  love  and  oneness !  He 
giveth  them  his  precept :  '  A  new  commandment  give  I  unto  you, 
that  ye  love  one  another ; '  not  but  that  it  was  an  old  duty,  but  be- 
cause envy  and  malice  had  prevailed  so  much  among  the  Jews,  that 
to  love  was  a  new  thing.  Again,  '  This  is  my  commandment,  that 
ye  love  one  another,'  as  if  there  were  nothing  else  that  he  required 
but  tins,  or  as  if  this,  of  all  the  commandments,  was  that  which 
Jesus  loved  best.  He  sets  before  them  his  own  pattern :  '  As  I  have 
loved  you,  so  ought  ye  to  love  one  another.'  The  love  of  Christ 
should  prevail  with  Christians  to  lay  down  their  lives  for  him,  and 
shall  it  not  prevail  to  lay  down  their  strifes  among  themselves  ? 
Further,  how  affectionately  doth  he  pray  to  his  Father  to  bestow 
this  blessing  upon  them :  '  That  they  all  may  be  one  ;  as  thou, 
Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us. 
And  the  glory  which  thou  hast  given  me  I  have  given  them ;  that 
they  may  be  one,  even  as  we  are  one  ;  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one,  and  that  the  world  may 
know  that  thou  hast  sent  me,  and  hast  loved  them  as  thou  hast  loved 
me,'  i.e.,  Father,  did  we  ever  fall  out  ?  Was  there  ever  any  discord 
between  us?  Why,  then,  should  they  that  are  thine  and  mine 
disagree  ?  John  xvii.  21-23. 

Mark  these  three  particulars  about  this  prayer: 

1.  The  petitioner,  that  is,  Christ,  who  was  the  wisdom  of  the 
Father,  in  him  dwelt  the  treasures  of  wisdom  and  knowledge.  He 
fully  understood  what  request  would  be  most  advantageous  for  his 
people.  Besides,  he  was  the  head  and  husband  of  his  church,  natu- 
rally caring  for  her  welfare  as  his  own,  and  so  his  love  would  prompt 
him  to  desire  what  his  wisdom  saw  most  conducing  to  her  happiness. 

2.  The  repetition  of  his  petition.  He  begs  the  same  boon  of  his 
Father  four  times  in  three  verses.     He  had  the  Spirit  without  mea- 


Chap,  IV.]  the  christian  man's  calling.  333 

sure,  aud  so  could  not  be  guilty  of  vain  tautologies.  Surely  then 
that  which  Christ,  whose  wisdom  was  unsearchable,  and  whose  love 
to  his  beyond  all  compare,  doth  press  with  so  much  earnestness 
and  instance,  must  needs  be  of  very  great  weight  and  consequence. 

3.  The  particular  season  of  this  petition,  for  unity,  or  the  subject 
of  it.  He  had  in  the  former  part  of  his  prayer  confined  himself 
within  the  narrow  compass  of  the  apostles  ;  but  in  the  20th  verse, 
having  made  a  perfect  transition  from  them  to  all  believers,  to  all 
that  should  believe  on  him  through  their  word,  he  is  importunate 
with  his  Father  for  their  union  and  unity.  When  the  dearest  Re- 
deemer puts  the  whole  company  of  believers  together,  both  Jews 
and  Gentiles,  that  were  at  that  present,  or  ever  should  be  in  the 
world,  he  pitcheth  upon  this  as  the  most  eminent  petition  he  could 
put  up  for  them.  It  is  not  that  they  all  may  be  enriched,  or  hon- 
oured upon  earth ;  nay,  it  is  not  that  they  all  may  be  adopted, 
sanctified,  and  saved ;  but  that  they  all  may  be  one  as  we  are  one; 
as  if  the  whole  kingdom  of  grace  and  glory  did  consist  in  this,  and 
as  if  this  once  obtained,  all  were  done  that  was  needful  for  them. 
Besides,  he  makes  this  the  visible  character  of  their  Christianity, 
that  badge  which  would  publish  to  all  they  met  their  relation  to 
Christ :  '  By  this  shall  all  men  know  ye  are  my  disciples,  if  ye  love 
one  another.'  This  is  the  livery  which  will  speak  to  what  master 
ye  belong.  By  this,  not  by  casting  out  devils,  but  by  casting  out 
discord ;  not  by  relieving  one  another  occasionally,  but  by  loving 
each  other  fervently,  shall  all  men  know  ye  are  my  disciples. 

The  differences  amongst  Christians  can  never  be  sufficiently 
lamented.  That  they  who  are  all  near  to  God  should  behold  one 
another  afar  off,  and  they  who  are  all  acquainted  with  Christ 
should  be  unacquainted  among  themselves.  Job  laments  this  fault 
in  his  three  friends :  '  These  ten  times  have  ye  reproached  me ;  are 
ye  not  ashamed  that  ye  have  made  yourselves  strange  unto  me  ? 
Job  xix.  3.  That  they  who  are  brethren,  begotten  of  the  same  father, 
born  of  the  same  mother,  fed  at  the  same  table,  educated  under  the 
same  tutor,  attended  with  the  same  servants,  arrayed  with  the  same 
garments,  and  heirs  of  the  same  inheritance,  should  be  strange  to 
one  another,  is  a  great,  a  gross  shame.  Many  hundred  devils  can 
agree  together  in  one  man,  and  yet  in  some  parts  not  ten  Christians 
can  agree  together  in  one  house.  One  of  the  fathers  was  so  much 
affected  with  the  divisions  of  Christians,  that  he  professed  himself 
ready  to  let  out  his  heart  blood  to  cement  them  together.  Both  the 
honour  of  religion  and  our  own  interest  do  both  command  us  to 
unite.     It  was  no  small  reflection  on  Christians  that  Mohammed's 


334  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

great  champion  should  have  cause  to  say,  I  shall  sooner  see  my 
fingers  all  of  a  length,  than  Christians  all  of  a  mind.  It  is  true, 
till  we  have  all  one  eye,  we  shall  never  in  all  things  be  of  one  judg- 
ment. But  must  a  small  difference  in  opinion  cause  such  a  distance 
in  affection  ?  Must  we  make  the  devils  and  enemies  of  Christ 
music  by  our  discords  ?  When  the  foes  of  God  and  our  own  souls 
are  in  sight  of  us,  shall  we  be  fighting  to  make  them  sport,  and  to 
give  them  an  opportunity  to  destroy  us  ?  The  wicked  of  the  world 
warm  themselves  by  that  fire  of  division  which  the  heats  of  some 
weak  Christians  kindle.  It  is  observable  that  the  Spirit  of  God, 
mentioning  the  contention  between  the  herdsmen  of  Abraham's 
cattle,  and  the  herdsmen  of  Lot's  cattle,  immediately  subjoins,  in 
the  same  verse,  '  And  the  Canaanite  and  the  Perizzite  dwelt  then  in 
the  land,'  Gen.  xiii.  7 ;  some  think  to  shew  the  occasion  of  the 
difference  betwixt  them,  their  cattle  increasing  so  much,  and  those 
nations  dwelling  among  them,  they  had  not  sufficient  room,  and 
therefore  wrangled ;  others  think  that  latter  clause  is  inserted  to 
shew  the  heinous  aggravation  of  their  sin.  It  had  been  bad  enough 
to  have  quarrelled  where  none  but  saints  had  been  in  company,  and 
spectators  of  their  strife ;  but  it  is  much  worse  to  fall  out  in  the 
midst  of  their  enemies ;  hereby  they  expose  their  profession  to 
derision,  and  their  persons  to  destruction.  Plutarch  observes,  that 
Dion  calmed  the  boisterous  spirits  of  his  mutinous  soldiers,  by  say- 
ing. Your  enemies  yonder,  pointing  to  the  castle  of  Syracusa,  which 
he  then  besieged,  behold  your  mutinous  behaviour.  And  shall 
neither  the  eyes  of  men  nor  angels,  nor  of  God  himself,  which 
always  observes  the  strifes  and  contentions  amongst  his  children, 
prevail  with  them  to  put  away  envying,  and  variance,  and  emula- 
tion, and  wrath,  and  persuade  them  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace  ?  The  foolish  cranes,  by  fighting,  beat  down 
one  another,  and  so  are  taken.  Civil  dissensions  make  Christians  a 
prey.  Neither  men  nor  devils,  which  God  hath  used  as  his  officers 
and  constables  to  punish  them,  had  ever  had  such  power  over  them, 
had  they  but  kept  the  King  of  heaven's  peace.  Surely,  for  the 
divisions  of  Zion  there  ought  to  be  great  searchings  of  heart.  Oh, 
when  shall  we  see  the  day  that  those  glorious  gospel  promises  and 
prophecies  shall  be  accomplished  !  '  The  wolf  also  shall  dwell  with 
the  lamb,  and  the  leopard  shall  lie  down  with  the  kid;  the  calf,  and 
the  young  lion,  and  the  fatling  together :  and  a  little  child  shall  lead 
them.  And  the  cow  and  the  bear  shall  feed  ;  their  young  ones  shall 
lie  down  together ;  and  the  lion  shall  eat  straw  with  the  ox.  And 
the  sucking  child  shall  play  on  the  hole  of  the  asp,  and  the  weaned 


Chap.  IV.]  the  christian  man's  calling.  335 

child  sliall  put  his  hand  to  the  cockatrice'  den.  They  shall  not  hurt 
nor  destroy  in  all  my  holy  mountain,  saith  the  Lord/  Isa.  xi.  6-9, 
and  Ixv.  25.  One  would  tliink  that  heart-sprung  pathetical  ex- 
hortation of  the  apostle  should  sound  a  retreat,  and  call  Christians 
off  from  their  violent  and  virulent  pursuit  of  each  other  :  '  If  there 
be  therefore  any  consolation  in  Christ,  if  any  comfort  of  love,  if  any 
fellowship  of  the  Spirit,  if  any  bowels  and  mercies.  Fulfil  ye  my  joy, 
that  ye  be  likeminded,  having  the  same  love,  being  of  one  accord, 
of  one  mind,'  Phil.  ii.  1,  2. 

Keader,  I  shall  give  thee  two  or  three  motives  to  quicken  thee  to 
mind  and  frequent  the  company  of  good  men,  then  acquaint  thee 
wherein  the  exercising  thyself  to  godliness  in  such  company  con- 
sisteth. 


Section  I. 

First,  Consider  the  extraordinary  good  of  Christian  society.  The 
children  of  God  are  like  ambergris,  sweetest  in  composition.  When 
flower  is  added  to  flower,  and  many  tied  together,  the  posy  is  the 
more  pleasant. 

Company  is  in  itself  eligible ;  banishment  is  esteemed  a  civil 
death,  and  counted  a  punishment  but  one  remove  from  a  natural 
death.  Hence,  how  much  hath  it  been  bewailed,  not  only  by  a 
Cain,  '  Thou  hast  driven  me  this  day  from  the  face  of  the  earth,' 
Gen.  iv,  14,  but  even  by  a  David :  '  I  am  like  a  pelican  of  the 
wilderness,  I  am  like  an  owl  of  the  desert ;  I  watch,  and  am  as  a 
sparrow  alone  upon  the  house-top,'  Ps.  cii.  6,  7.  But  how  much 
Avorth  is  the  society  of  the  saints !  Christian  society  is  like  an 
arch  building,  wherein  every  stone  upholds  its  fellow,  which,  if  it 
should  not,  the  whole  would  suddenly  fall.  One  hand,  saith  Euri- 
pides, can  make  but  weak  defence ;  but,  as  our  Latin  proverb  is, 
Multorum  manihus  grande  levatur  onus, — Many  hands  make  light 
work.  Several  horses  may  draw  that  weight  with  ease  which  one 
is  not  able  to  stir.  Saints  help  each  other,  as  the  several  parts 
of  the  building.  The  foundation  bears  up  the  walls,  the  walls 
bear  up  the  roof,  the  rafters  bear  up  the  laths,  the  laths  bear  uj) 
the  tiles.  Hence  it  is  esteemed  a  privilege  to  a  town  or  city  to  be 
made  a  corporation.  And  merchants  manage  their  callings,  not 
only  more  orderly,  but  also  more  successfully,  when  they  are  once 
made  a  company.  Surely  Paul  would  never  have  sent  some  hun- 
dred miles  for  Timothy,  if  his  company  had  not  been  of  great 
value.     Dr  Taylor  blessed  God  that  ever  he  came  into  prison,  to 


336  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

be  acquainted  with  that  angel  of  God  John  Bradford.  One  sinner 
is  a  devil  to  another,  tempting  and  provoking  each  other  to  wicked- 
ness. Therefore  tlie  philosopher,  seeing  two  vicious  persons  to- 
gether, cried  out,  See  how  the  viper  is  borrowing  poison  of  the  asp ! 
But  one  saint  is  an  angel  to  another,  persuading  and  encouraging 
one  another  to  holiness.  They  take  sweet  counsel  together,  and 
go  to  the  house  of  God  in  company.  The  patriarchs  removed  their 
habitations  for  the  benefit  of  water- springs.  Every  saint  is  in  some 
sense  a  well  of  living  water ;  and  did  men  but  know  their  worth, 
they  would  delight  more  to  be  with  them.  Sure  I  am,  he  that 
hath  such  a  good  neighbour  shall  never  want  a  good-morrow.  As 
a  pomander  ball  cast  into  a  censer  will  fill  the  whole  house  with 
its  pleasant  savour,  so  a  Christian  will  endeavour  to  perfume  all 
that  come  near  him.  How  pleasant,  then,  is  the  savour  arising 
from  many  Christians  in  company  together  ! 

The  society  of  the  prophets  is  able  to  make  even  a  Saul  to  pro- 
phesy. The  Pleiades,  which  are  the  seven  stars  joined  in  one  con- 
stellation, ('  Canst  thou  bind  the  sweet  influences  of  the  Pleiades  ?' 
Job  xxxviii.  31,)  help  one  another  in  their  work,  which  is  to  bring 
on  the  spring,  the  best  season  of  the  year.  Christians  in  consort 
are  an  abridgment  of  heaven,  shining  like  a  firmament  of  bright 
stars,  not  one  malevolent  aspect  among  them ;  and  they  all  con- 
spire together  to  further  a  spring  and  new  shoot  of  grace,  the  best 
of  blessings,  in  each  others'  hearts.  As  sincerity  is  the  heart  of 
religion,  so  society  is  the  breath  of  religion ;  it  helps  to  preserve 
it  alive.  The  spiritual  life  of  the  Philippians  did,  uj)on  their  first 
quickening,  appear  by  this,  and  it  was  also  very  helpful  for  their 
continuance  and  increase,  Phil.  i.  5. 

No  Christians  are  so  full  but  they  stand  in  need  of  their  fellows. 
He  that  had  as  large  a  stock  of  grace  as  any  since  Christ,  yet 
could  not  live  without  commerce  with  others,  Eom.  xv.  24.  The 
goodliest  house  may  want  a  shore.  The  Shunammite,  though  she 
told  the  prophet  she  dwelt  among  her  own  people,  and  therefore 
needed  not  any  to  speak  for  her  to  the  king,  was  glad  to  receive 
that  kindness  by  the  hands  of  the  servant,  which  she  denied  to 
accept  from  his  master. 

I  shall  mention  the  advantage  of  good  company  in  five  parti- 
culars : 

First,  By  good  company  sinful  souls  have  been  converted.  A 
crooked  bough,  joined  to  a  straight  one,  groweth  straight.  Latimer 
was  converted  from  popery  by  the  good  company  and  conference 
of  Master  Bilney.     The  daughters  of  Jerusalem  came  to  be  in  love 


Chap.  IV.]  the  christian  man's  calling.  337 

with  the  bridegroom  by  being  in  company  with  his  bride ;  by  being 
acquainted  with  the  church,  they  became  enamoured  with  Christ. 
At  first  they  wondered  at  her  fondness  of  him,  that  she  was  so 
impatient  till  she  had  found  him.  Cant.  v.  8,  9  ;  but  they  had  not 
been  long  with  her,  before  the  heat  of  her  love  had  warmed  them 
with  the  same  earnest  desire  and  longings :  '  Whither  is  thy  be- 
loved gone,  0  thou  fairest  among  women  ?  whither  is  thy  beloved 
turned  aside,  that  we  may  seek  him  with  thee  ?'  Cant.  vi.  1.  They 
that  come  where  ointments  and  sweet  spices  are  stirring,  carry 
away  some  of  the  savour.  One  live  coal  may  set  a  whole  stack  on 
fire.  Evil  company,  like  the  river  Melas  in  Boeotia,  makes  all  the 
sheep  that  drink  of  it  black ;  l  but  good  company,  rather  like 
Clitumnus  in  Italy,  makes  them  that  drink  of  it  white.  Saul,  by 
being  in  company  with  a  wise  servant,  was  brought  to  hear  of  a 
kingdom :  '  He  that  walketh  with  wise  men  shall  be  wise,'  Prov. 
xiii.  20.  This  made  Algerius,  the  Italian  martyr,  say,  I  had  rather 
be  in  prison  with  Cato,  a  wise  man,  of  whom  I  might  learn  some 
good,  than  in  the  senate-house  with  Ceesar. 

As  one  circle  caused  by  a  stone  thrown  into  the  water  begets  a 
second,  and  that  a  third ;  and  as  one  rainbow  begets  another,  and 
they  two  together  beget  a  third ;  so  one  Christian  helps  to  beget 
another  to  Christ,  and  they  two  joining,  turn  more  from  the  errors 
of  their  ways.  Holiness,  like  an  elixir,  by  contraction,  if  any  dis- 
position in  the  metal,  will  render  it  of  the  same  property.  The 
Indians  were  brought  to  embrace  the  Christian  faith,  by  the  holy 
conference  and  company  of  Edesius  and  Frumentius,  two  private 
Christians. 

Secondly,  By  good  company,  pious  souls  have  been  confirmed. 
Whilst  Latimer  and  Ridley  lived,  they  kept  up  Cranmer  by  inter- 
course of  letters.  Christian  conference  is  a  great  help  to  perse- 
verance. The  staff  of  bonds  was  the  Jews'  beauty  and  safety,  Zech. 
xi.  14.  Company  causeth  courage :  the  beams  of  joy  are  the  hotter 
for  reflection.  Ipse  aspectus  viri  honi  deleciat,  saith  the  moralist, 
The  very  countenance  of  a  good  man  makes  us  cheerful ;  our 
sight  of  him  is  reviving  to  us.  When  Paul  saw  the  brethren  he 
blessed  God,  and  took  courage.  Acts  xxviii.  15.  When  many 
mariners  pull  at  a  rope  together,  they  strive  with  the  more  alacrity ; 
therefore  Christ  sent  his  disciples  by  two  and  two,  Mark  vi.  7. 
When  Jonathan  went  against  the  Philistines,  he  would  take  his 
armour-bearer  along  with  him.  The  blessed  Jesus,  going  into  the 
garden  to  his  bitter,  bloody  agony,  chose  Peter,  James,  and  John 

1  Fulk,  Meteor.,  lib.  iv. 
VOL.  IL  Y 


338  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

to  accompany  him.  The  great  apostle  expected  comfort  from  the 
Eomans'  company,  and  hoped  to  confirm  them  by  his.  '  For  I  long 
to  see  you,  that  I  might  impart  unto  you  some  spiritual  gift,  to  the 
end  ye  may  be  established.'  The  closer  the  stones  of  the  edifice 
are  joined  together,  the  stronger  is  the  building :  '  That  I  might 
be  comforted  together  with  you,  by  the  mutual  faith  both  of  you 
and  me.'  Grace  is  the  oil  of  gladness  ;  and  the  more  of  this  oil,  the 
more  of  gladness.  When  Paul's  faith  and  the  Eomans'  met  in 
one  channel,  such  a  river  of  oil  would  be  a  river  of  pleasure.  The 
union  of  such  flames  could  not  but  become  a  good  fire,  to  refresh 
and  rejoice  their  hearts.  As  it  is  said  of  leviathan,  Job  xli.  16, 
that  his  scales  are  his  pride — ^.e.,  his  strength  inVhichhe  boasteth  ; 
and  the  reason  of  it  is  rendered,  one  is  so  near  to  another  that  no 
air  can  come  between  them.  They  are  joined  one  to  another  ;  they 
stick  together,  that  they  cannot  be  sundered.  So  it  may  be  said  of 
the  people  of  God,  their  unity  will  be  their  security.  When  one 
is  so  near  to  another  that  no  enemy  can  come  between  them,  when 
they  are  joined  one  to  another,  and  stick  together  that  they  cannot 
be  sundered,  then  it  may  be  said  of  them  as  of  him,  '  In  their  neck 
remaineth  strength,  and  sorrow  is  turned  into  joy  before  them,'ver.  21. 

Thirdly,  By  good  company,  erring  saints  have  been  recovered. 
Holy  David  lay  sleeping  in  his  sin  till  his  good  friend  Nathan 
jogged  and  awakened  him.  Many  a  one  hath  been  roused  out  of 
his  spiritual  lethargy  by  private  admonition.  Hence,  saith  Solo- 
mon, '  Two  are  better  than  one  ;  because  they  have  a  good  reward 
for  their  labour.  For  if  they  fall,  the  one  will  lift  up  his  fellow : 
but  woe  to  him  that  is  alone  when  he  falleth  ;  for  he  hath  not 
another  to  help  him  up,'  Eccles.  iv.  9,  10.  Men  that  are  troubled 
with  the  falling  sickness,  are  sometimes  carried  away  and  die  with 
their  distemper,  it  seizing  upon  them  when  none  is  with  them ; 
but  when  they  fall  amongst  company,  by  rubbing  and  chafing 
them,  they  often  come  to  themselves  again.  Every  scandalous  sin 
especially  is  a  kind  of  falling  sickness,  very  dangerous  to  the  soul. 
It  is  ill,  therefore,  for  them  that  are  overtaken  with  it,  and  have 
none  with  them,  by  serious  admonition  to  recover  them  out  of  it. 

I  have  read  of  a  minister,  that  in  the  night  had  a  sudden  motion 
to  go  visit  a  certain  neighbour,  and  though  he  argued  with  himself 
the  unseasonableness  of  the  time,  and  his  ignorance  of  any  cause 
for  such  an  action,  yet  the  impulse  upon  him  was  so  strong  that  he 
could  not  withstand  it ;  so  going  to  that  friend's  house  late  in  the 
night,  he  found  none  at  home  save  the  master  of  the  house.  Truly, 
saith  the  minister  to  him,  I  am  come  to  your  house  thus  late,  but 


Chap.  IV.]  the  christian  man's  calling.  339 

I  know  not  to  what  end,  nor  for  what  purpose.  Yea,  saith  the  man 
of  the  house,  but  God  knoweth ;  for  I  have  made  away,  through 
my  profaneness,  so  many  children's  portions,  and  here  is  the  rope 
in  my  pocket  with  which  I  was  going  to  hang  myself.  But  what, 
replied  the  minister,  if  I  can  tell  you  of  one  that  made  away  with 
more  portions,  and  yet  was  saved  ?  Who  was  that  ?  said  the 
neighbour,  Adam,  saith  the  minister ;  who,  as  a  public  person, 
was  entrusted  with  the  stock  of  all  his  posterity,  and  prodigally 
wasted  them,  yet  was  saved.  Thus,  by  his  serious  and  seasonable 
counsel,  he  stayed  the  man  from  his  purpose,  and  was,  probably, 
instrumental  for  much  spiritual  good  to  him. 

Fourthly,  By  good  company,  dull  Christians  have  been  quickened. 
Two  cold  things,  steel  and  flint,  smitten  together,  send  forth  fire. 
When  two  lie  together,  they  have  warmth,  but  how  can  one  be 
warm  alone  ?  Eccles.  iv.  11.  When  David  was  old,  and  his  natural 
heat  decayed,  they  got  a  young  damsel  to  lie  near  him,  and  to  put 
some  warmth  in  him.  Cold  Christians  have  been  heated  by  being 
near  others  that  have  been  glowing  coals.  When  Silas  and  Timo- 
theus  came  from  Macedonia,  Paul  was  pressed  in  spu-it ;  before,  he 
was  warm,  but  then  in  a  light  flame.  Acts  xviii.  5.  Some  men  of 
weak  stomachs  have  fed  the  more  for  seeing  others  fall  so  heartily 
to  their  meat :  '  As  iron  sharpeneth  iron,  so  a  man  sharpeneth  the 
countenance  of  his  friend,'  Prov.  xxvii.  17.  Some  interpret  the 
words  thus  :  Kub  iron  against  iron,  and  it  giveth  an  edge  unto  it ; 
so  if  a  man  lie  often  grating  upon  his  friend,  by  unkind  usage,  it 
will  sharpen  his  countenance  to  discontent,  and  make  his  spirit  keen 
and  angry.  And  to  make  good  this  exposition,  they  observe  that 
the  wise  man  doth  not  say,  so  a  friend  sharpeneth,  &c.,  but,  so  a 
man ;  because  by  his  unworthy  carriage  he  puts  off  the  nature  of 
a  friend,  and  therefore  doth  not  deserve  the  name.  But  I  rather 
incline  to  the  other  interpretation  :  '  As  iron  sharpeneth  iron.'  Rub 
one  file  against  another,  and  though  before  they  were  dull  and 
blunt,  they  both  become  thereby  bright  and  sharp.  So  friends  that 
are  heavy  and  backward,  and  overrun  with  rust  for  want  of  use,  by 
mutual  conference  and  communion,  they  become  lively,  quick,  and 
keen  about  spiritual  things.  Christian  society,  like  rubbing  iron 
against  iron,  takes  away  that  rust  which  made  them  so  dull  and 
inactive,  and  sets  a  spiritual  edge  upon  them.  Urbanus  Regius,  an 
eminent  Dutch  divine,  meeting  with  Luther  about  Coburg,  he  spent 
a  whole  day  in  conference  with  him,  of  which  himself  writeth,^ 
that  he  never  had  a  more  quickening,  comforting  day  all  his  lifetime. 

1  In  Vit. 


340  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Fifthly,  By  good  company,  much  sin  hath  been  prevented. 
Christian  society  is  like  the  pulse,  which  ariseth  from  the  heart, 
and  hath  a  double  motion  of  contraction  and  dilatation,  both  for 
the  expelling  of  noxious  fumes,  through  the  insensible  pores  of  the 
flesh,  and  for  the  drawing  in  of  cool  air  to  refresh  the  heart  and 
vital  parts.  It  is  useful  to  increase  grace :  southernwood  groweth 
best  in  gardens  where  it  is  first  planted  ;  grace  shoots  up  most  in 
God's  vineyard,  amongst  his  plants ;  the  outlying  deer,  that  leave 
the  herd,  seldom  thrive  ;.  those  parts  die  that  are  severed  from 
the  body.  It  is  useful  to  prevent  vice  :  that  deformed  harlot  hath 
been  ashamed  to  appear  in  such  honest  company  ;  the  Komans 
durst  not  call  for  their  obscene  plays  in  Cato's  presence. 

When  David  was  like  to  be  slain,  Abishai  came  and  rescued 
him.  Good  company  hath  prevented  the  Christian's  falling  from 
Christ.  Peter  confessed  Christ  among  the  holy  apostles,  though  he. 
denied  him  among  the  ungodly  servants  of  the  liigh  priest.  '  If  one 
prevail  against  a  man,  two  shall  withstand  him ;  and  a  threefold 
cord  is  not  easily  broken,'  Eccles.  iv.  12.  Two  streams  united  into 
one  channel  may  bear  up  a  vessel  of  some  burden.  Junius  being 
much  tempted  to  atheism,  professed  himself  very  much  helped 
against  it  by  discoursing  with  a  plain  countryman  near  Florence. 

Naturally,  saith  Chrysostom,  a  man  hath  but  one  head  to  advise 
him,  one  tongue  to  speak  for  him,  two  hands  to  work,  two  feet  to 
walk,  and  two  eyes  to  see  for  him.  Now,  saith  he,  had  a  man  that 
skill  and  cunning  to  make  that  one  head  many,  and  that  one  tongue 
many,  and  so  his  eyes,  and  feet,  and  hands  many,  he  would  hardly 
be  circumvented  by  any  carnal  policy.  Good  company  doth  this : 
it  makes  that  one  head  many,  that  one  tongue  many,  those  two 
hands,  eyes,  feet,  many ;  for  saints  study  for  others'  good  as  well 
as  their  own ;  their  eyes,  their  tongues,  their  hands,  and  feet,  are 
always  employed  for  the  benefit  of  their  companions.  Now,  in 
many  counsellors  there  is  much  safety.  He  that  hath  many  eyes 
to  watch  for  him,  is  likeliest  to  be  kept  from  falling.  No  vessels 
are  in  such  hope  of  security,  and  to  be  defended  from  pirates,  as 
those  that  sail  with  so  strong  a  convoy.  As  God  hath  set  conscience 
to  watch  over  the  inner  man,  and  by  reason  of  that  help  we  avoid 
much  unholiness,  so  God  hath  set  Christians  to  watch  over  one 
another's  outward  man ;  and  truly  these  eyes  being  over  us  may 
prevent  the  commission  of  much  evil. 

The  society  of  saints  is  sometimes  in  Scripture  compared  to  a 
garden.  It  hath  fruits  and  drugs  in  it  of  all  sorts — some  for  food, 
some  for  physic,  some  for  corrosives,  some  for  cordials,  some  to 


Chap,  IV.]  the  christian  man's  calling.  341 

warm  the  frozen  saints,  some  to  cool  the  fiery  sinner ;  some  are 
j)rofitable  for  one  purpose,  some  for  another,  '  For  as  we  have  many 
members  in  one  body,  and  all  members  have  not  the  same  office  ; 
so  we  being  many,  are  one  body  in  Christ,  and  we  all  members 
one  of  another,'  Bom.  xii.  5,  6.  A  company  of  Christians  is  a  great 
fair,  where  all  sorts  of  provision,  both  for  necessity  and  delight,  is 
to  be  had.  Hence  Satan  is  so  busy  and  diligent,  if  it  be  possible, 
to  prevent  Christian  communion  :  '  I  was  coming  once  and  again, 
but  Satan  hindered  me,'  1  Thes,  ii.  18.  And  his  servants  have 
learned  this  of  their  hellish  master,  Julian  the  apostate,  and  the 
heathen  emperors,  banished  Christians  into  islands  where  they 
could  not  have  access-  one  to  another,  being  suspicious  that  their 
mutual  communion  would  tend  much  to  their  mutual  comfort  and 
confirmation,  Bradford  was  accused  to  do  more  hurt  in  prison  by 
his  letters  and  speeches  than  in  the  pulpit  by  his  preaching.  One 
Christian  cometh  to  another,  as  Paul  to  his  Komans,  with  the  fulness 
of  the  blessings  of  the  gospel  of  Christ,  Therefore,  as  Cato  would 
often  make  division  amongst  his  servants,  judging  their  union  to  tend 
to  his  disadvantage,  so  Satan  soweth  discord  amongst  Christians, 
knowing  their  concord  would  tend  to  the  throwing  down  his  kingdom. 
Surely,  of  all  fellowships,  this  is  the  only  good  fellowship.  Next 
to  communion  with  God,  there  is  no  communion  like  the  com- 
munion of  saints.  The  world  doth  but  catachrestically  name  their 
rabble  of  drunken,  swearing,  and  riotous  wretches,  good  fellows ;  ^ 
no  otherwise  than  the  atheistical  popes  are  termed  Pii,  the  greedy 
cormorants  called  Innocents,  and  the  earthly  muckworms  Ceelestines. 
The  conjunction  of  sinners  is  a  combination  with  devils.  The  prince 
of  darkness  is  the  head  of  their  league,  and  they  all  wear  his  black 
colours  ;  but  the  communion  of  saints  is  a  fellowship  with  God ;  he 
is  the  foundation  of  their  union,  '  These  things  write  I  unto  you, 
that  ye  may  have  fellowship  with  us ;  and  truly  our  fellowship  is 
with  the  Father,  and  Jesus  Christ  his  Son,'  1  John  i,  3.  What 
fellowshij)  can  in  any  respect  compare  with  theirs  who  have  fellow- 
ship, not  only  with  Christians,  the  highest  and  most  excellent  of 
men,  or  with  angels,  the  noblest  and  most  honourable  of  creatures, 
but  even  with  God  himself,  the  fountain  and  ocean  of  all  honour 
and  perfection  !  Oh  how  happy  is  that  company  which  hath  his 
presence !  how  amiable  is  that  council  which  hath  such  a  presi- 
dent !  and  how  desirable  is  their  amity,  who  are  united  under  this 
blessed  and  glorious  potentate  !     May  it  not  be  said  of  such  com- 

^  In  the  same  sense  that  the  poet  speaks,  Auri  sacra  faints ;  or  as  mons  is  so 
called,  a  noii  movendo. 


342  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

panions,  what  Zebali  and  Zalmimna  spake  of  Gideon's  brethren, 
'  Each  one  resembled  the  child  of  a  king  ?'  Judges  viii.  18.  Their 
parentage  is  so  great,  their  society  is  so  gracious,  and  their  privileges 
are  so  glorious,  that  if  a  man  purchase  his  freedom  of  a  company 
in  one  of  our  cities  at  so  dear  a  rate,  what  should  he  not  give  or  do 
to  be  free  of  this  corporation !  He  that  hath  but  an  eye  of  faith  to 
see  the  glory  and  magnificence  of  this  society,  may  well  express 
himself,  as  Titus  the  emperor  when  he  saw  the  remainder  of  the 
Sanctum  sanctorum,  Now  I  well  perceive  that  this  is  none  other  than 
the  house  of  God,  and  the  dwelling  of  the  God  of  heaven.  Neither 
was  it  for  nought  that  the  Jews  stood  so  earnestly  in  the  defence 
thereof ;  for  great  is  the  glory  of  the  temple  ;  the  splendour  thereof 
is  without  compare. 

Section  II. 

Secondly,  Consider,  wicked  men  join  together  to  advance  the 
kingdom  of  Satan,  and  to  provoke  one  another  to  lewdness  and 
wickedness  ;  and  shall  not  saints  unite  to  exalt  the  interest  of 
Christ,  and  to  provoke  one  another  to  love  and  to  good  works  ? 
There  is  so  much  monstrous  enmity  in  the  hearts  of  carnal  ones 
against  God  and  holiness,  that  when  the  tide  of  their  own  lusts, 
and  the  stream  of  their  headstrong  passions,  would  carry  them 
swiftly  towards  hell,  yet,  as  if  this  were  too  little,  they  hoist  up 
sail,  and  help  one  another  forward  with  the  strong  winds  of  provo- 
cation :  '  They  encourage  themselves  in  an  evil  matter ;  they  com- 
mune of  laying  wait  privily,'  Ps.  Ixiv.  5.  As  Samson's  foxes,  they 
join  tail  to  tail  with  their  firebrands  to  burn  up  the  good  corn  ;  as 
Simeon  and  Levi,  they  are  brethren  in  iniquity,  the  instruments 
of  cruelty  are  in  their  habitations.  Shall  they,  as  Ananias  and 
Sapphira,  agree  together  to  tempt  the  Spirit  of  the  Lord,  and  shall 
not  saints  agree  together  to  please  the  Spirit  of  the  Lord  ?  Surely 
if  sinners  have  their  '  Come  with  us,  let  us  lay  wait  for  blood,  let  us 
all  have  one  purse,'  saints  may  well  have  their  '  Come,  let  us  go  up 
to  the  house  of  the  Lord ;  come,  let  us  walk  in  the  light  of  the  Lord,' 
Isa.  ii.  5  ;  come,  let  us  join  ourselves  to  the  Lord  in  a  covenant  not 
to  be  forgotten. 

It  is  considerable,  that  though  sinners  differ  never  so  mucli 
amongst  themselves,  yet  they  can  unite  against  the  Lord  and  his 
chosen.  Herod  and  Pilate,  before  at  odds,  can  comply  as  friends,  and 
join  together  against  the  Lord  Christ.  As  dogs  of  differing  colours, 
disagreeing  bigness,  and  of  several  kinds,  that  sometimes  for  bones 
and  scraps  fight,  and  mangle,  and  tear  one  another,  can  with  one 


Chap.  IV,]  the  christian  man's  calling.  343 

voice,  and  cry,  and  consent  pursue  the  poor  innocent  hare  ;  so  the 
kennel  of  Satan's  hell-hounds,  though  sometimes  they  quarrel 
among  themselves  about  the  honours  and  riches  of  this  world,  and 
are  ready  to  rent  one  another  in  pieces,  yet  can,  with  open  mouth 
and  full  cry,  all  join  to  persecute  the  harmless  lambs  of  Christ. 

We  read  of  such  different  metal,  such  a  speckled  rabble  gathered 
together  against  Israel,  that  one  would  think  the  diversity  of  their 
countries,  constitutions,  customs,  languages,  lusts,  should  have  kept 
them  from  melting  and  running  into  one  piece ;  yet,  lo,  they  all 
unite  against  Grod's  people.  '  They  take  crafty  counsel  against  thy 
people;  they  consult  against  thy  hidden  ones.  They  have  said,  Come, 
let  us  cut  them  off  from  being  a  nation ;  that  the  name  of  Israel 
may  be  no  more  in  remembrarice.  For  they  have  consulted  together 
with  one  consent :  they  are  confederate  against  thee  :  the  taber- 
nacles of  Edom  and  the  Ishmaelites  ;  of  Moab,  and  the  Hagarenes; 
Gebal,  and  Ammon,  and  Amalek  ;  the  Philistines,  and  the  inhabit- 
ants of  Tyre  ;  Assur  also  is  joined  with  them  ;  and  they  have  holpen 
the  children  of  Lot,'  Ps.  Ixxxiii.  3-9. 

Shall  such  a  cursed  crew  agree  together  to  pull  down  Zion,  and 
not  the  blessed  company  of  God's  children  unite  to  build  it  up  ? 
Oh,  how  shameful  is  it,  that  Satan's  black  regiment  should  with 
one  consent  watch  for  us,  as  the  dragon  for  the  man-child,  to  de- 
vour us  ;  and  as  Herod  for  the  babes  of  Bethlehem,  to  destroy  us ; 
and  that  we  should  not  watch  over  one  another  for  our  safety  and 
defence  !  It  may  well  be  our  grief  that  the  children  of  this  world 
are  wiser  in  their  generation  than  the  children  of  light. 

It  is  true,  the  combination  of  wicked  men  is  no  true  union  ;  but 
rather  a  conspiracy  against  God,  and  against  their  own  souls.  Satan 
serving  them  by  drawing  them  into  this  league,  and  making 
them  to  be  of  one  hellish  heart,  infinitely  worse  than  Scyron  and 
Procrustes,  famous  robbers  in  Attica,  served  the  poor  travellers, 
who,  by  cutting  short  the  taller,  and  stretching  out  the  lesser,  brought 
all  to  an  even  length  with  their  bed  of  brass ;  yet  such  a  confederacy 
may  well  move  us  to  pity  such  distracted  ones,  and  doth  too  much 
reflect  upon  us  for  our  dissensions. 

Thirdly,  Consider  the  backwardness  of  our  own  hearts  to  any 
good,  and  the  need  we  have  of  all  helps  to  quicken  them  towards 
heaven.  How  averse  are  our  souls  to  anything  that  is  spiritual  ! 
How  many  excuses,  pretences,  delays  will  they  make !  To  sin  man 
needs  no  tutor  ;  he  can  ride  post  to  hell  without  a  spur  ;  but  how 
backward  to  do  that  work  which  he  must  do,  or  be  undone  for  ever  ! 
The  stone  is  not  more  untoward  to  fly,  nor  lead  to  swim,  than  our 


344  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

carnal  hearts  to  exercise  any  grace,  or  perform  any  duty  incumbent 
on  us.  Our  headstrong  passions  hurry  us,  our  worldly  interests 
bias  us,  and  our  desperately  wicked  hearts  draw  us  from  God  and 
heaven.  If  the  v/ood  be  green,  there  is  need  of  constant  blowing, 
or  the  fire  will  go  out ;  when  the  iron  is  so  dull,  it  must  go  often  to 
the  whetstone,  or  little  work  can  be  done  with  it.  It  is  no  wonder 
that  the  Spirit  of  God  useth  precept  upon  precept,  line  upon  line, 
here  a  little,  and  there  a  little,  when  man  is  like  the  wild  ass's  colt, 
so  blockish  and  dull  to  understand  God's  way,  and  so  backward  and 
heavy  to  walk  in  it. 

How  much  are  we  in  the  dark  about  the  ways,  and  word,  and 
truths  of  God  !  and  how  apt,  through  mistakes,  to  stumble  and  fall, 
calling  evil  good,  and  good  evil !  and  do  we  not  want  their  com- 
pany who  carry  a  light,  a  lantern,  with  them  ?  How  often  do  we 
flatter  ourselves  that  we  are  rich  in  grace  and  in  the  favour  of  God, 
when  it  is  little  so,  looking  on  ourselves  through  the  false  spectacles 
of  self-love  !  And  doth  it  not  behove  us  to  be  much  in  their 
society  who  will  set  before  us  a  true  looking-glass,  wherein  we  may 
behold  the  native  countenance  of  our  souls  without  any  fraud  or 
falsehood  ?  We  are  full  of  doubts,  and  want  counsel ;  and  physicians 
that  are  able  themselves,  will  in  their  own  cases  ask  advice  of  others. 
We  are  liable  to  many  sorrows,  and  want  comfort ;  and  who  can 
give  it  us  better  than  those  who  fetch  all  their  cordial  waters  out  of 
Scripture  ?  We  are  apt  to  slumber,  and  nod,  and  neglect  our 
spiritual  watch  :  the  flesh  is  drowsy,  and  the  cares  of  the  world 
fume  up  into  our  heads,  and  incline  us  to  sleep ;  what  then  will 
become  of  us,  if  we  have  none  to  jog  and  awaken  us  ?  It  will  go 
but  ill  with  the  new  man,  if,  whilst  he  hath  so  many  enemies  to  hurt 
him,  he  hath  never  a  friend  to  help  him.  '  Exhort  one  another  daily, 
lest  any  of  you  be  hardened  through  the  deceitfulness  of  sin,' 
Heb.  iii.  13. 

I  have  somewhere  read  of  a  king,  that  having  many  servants,  some 
wise,  some  indiscreet,  some  profitable,  some  unprofitable,  was  asked 
why  he  would  keep  those  foolish,  unprofitable  fellows.  To  which  he 
answered,  I  need  the  other,  and  these  need  me,  and  so  I  will  have 
them  all  about  me.  I  am  sure  weak  Christians  need  the  strong ; 
it  is  ill  for  a  tottering  house  to  have  no  prop  ;  and  strong  Christians 
may  need  the  weak.  That  knife  which  is  best  metal,  may  some- 
times need  a  dull  whetstone.  The  smallest  wheel,  nay,  pin,  in  a 
watch  is  necessary ;  and  so  each  needing  the  other,  there  is  great 
need  they  should  hold  together.  While  there  is  flesh  and  spirit 
combating  within   us,   and  the  worse   so   potent   and  likely  to 


Chap.  IV.]  the  christian  man's  calling.  345 

conquer,  we  shall  want  all  manner  of  auxiliaries  to  relieve  the 
better  part. 

Fourthly,  Consider  the  evil  of  neglecting  Christian  communion. 
I  know  the  children  of  God  must  sometimes  be  solitary  ;  there  are 
some  duties  which  cannot  otherwise  be  performed,  and  some  call- 
ings which  cannot  otherwise  be  followed  ;  but  as  there  are  seasons 
for  solitariness,  so  also  for  society.  To  forbear  the  society  of  saints 
without  a  necessary  cause  is  a  sin,  and  bringeth  great  disadvantage 
both  upon  ourselves  and  others. 

1.  Upon  ourselves.  We  lose  those  helps  which  God  hath  afibrded 
for  the  edification  of  our  souls.  Fire  laid  abroad,  quickly  abateth, 
nay,  goeth  out ;  when,  if  it  be  raked  up  together,  it  continueth  and 
increaseth.  I  suppose  the  Spirit  of  God  is  so  exact  in  registering 
the  absence  of  Thomas  from  the  apostles'  company,  when  Christ 
vouchsafed  them  his  personal  and  gracious  presence,  and  the  sad 
fit  of  unbelief  which  he  fell  into  upon  it,  partly  as  a  warning  to  all 
Christians  that  they  lose  not  such  seasons,  as  they  love  their  im- 
mortal souls :  John  xx.  24,  25,  '  But  Thomas,  one  of  the  twelve, 
was  not  there  when  Jesus  came.  The  other  disciples  therefore 
said  unto  him.  We  have  seen  the  Lord.  But  he  said  unto  them. 
Except  I  shall  see  in  his  hands  the  print  of  the  nails,  and  put  my 
finger  into  the  print  of  the  nails,  and  thrust  my  hand  into  his  side, 
I  will  not  believe.'  Had  Thomas  been  present  when  the  Lord  ap- 
peared, how  strongly  might  he  have  withstood  Satan's  assaults  against 
his  faith !  His  senses  had  been  sufficient  to  have  confuted  the  father 
of  lies,  and  helpful  to  have  quenched  his  fiery  darts ;  but  by  his 
absence,  how  dangerously  was  he  shaken  in  that  fundamental  truth ! 

Satan  hath  a  wonderful  advantage  of  that  person  whom  he  meets, 
without  any  warrant  from  God,  alone.  If  I  travel  alone  between 
sun  and  sun,  I  have  the  law  for  my  protection,  that  if  I  be  robbed, 
I  may  recover  my  loss  of  the  country ;  but  if  at  other  times,  it  is  at 
my  own  peril.  If  I  be  alone  at  the  call  of  my  God,  either  when 
secret  duties  or  my  particular  calling  require  it,  and  my  grand 
enemy  set  upon  me,  I  may  expect  help  from  him  whose  work  I  am 
about ;  but  if,  when  he  commandeth  me  to  associate  with  his 
people,  I  needlessly  wander  from  them,  and  any  hurt  befall  me,  I 
must  thank  myself,  and  look  for  no  reparation  at  his  hands.  It  is 
observable  that  the  house  of  Job's  eldest  son,  which  was  the  grave 
wherein  all  his  children  were  buried,  stood  alone,  otherwise  the 
wind  from  the  wilderness  could  not  have  smote  the  four  corners 
thereof.  Oh,  it  is  dangerous  to  be  solitary,  when  God  requires  thy 
company  amongst  his  chosen  ! 


346  THE  CHRISTIAN  MANS  CALLING.  [PaRT  III. 

Tliere  is  a  woe  to  him  that  is  alone  :  such  a  man  shall  be  sure 
to  have  Satan  for  his  companion.  He  is  ever  ready  to  assault  when 
none  is  near  to  assist.  Eve  was  tempted  with  too  much  success 
when  she  was  alone,  without  her  husband  ;  Dinah,  gadding  from 
her  father's  house,  was  defiled ;  Joseph  was  then  assaulted,  when 
the  whole  family  was  gone,  save  the  instrument  of  the  assault. 
How  soon  are  stragglers  snapped  up,  when  those  that  march  with 
the  body  of  the  army  are  safe  !  Pirates  lie  skulking  to  find  a  vessel 
sailing  alone,  when  those  that  sail  in  company  are  a  convoy  to  each 
other.  They  who  separate  are  soon  seduced.  The  cormorant,  or 
sea-eagle,  hath  this  property,  that  she  will  not  seize  upon  the  fish 
in  the  water  when  they  are  in  shoals  ;.  but  when  single,  she  makes 
them  her  prey.  Solitude  is  not  more  hurtful  to  the  body  than  to 
the  soul,  and  to  nature  than  to  grace.  When  David  was  an  exile 
from  the  society  of  the  Israelites,  and  wandered  abroad,  he  fell  into 
diffidence  and  distrust,  nay,  into  hard  and  blasphemous  thoughts 
of  God,  as  if  he  had  forgotten  to  be  gracious,  as  if  he  himself  had 
cleansed  his  heart  in  vain.  He  then  said,  in  his  haste,  that  all  men, 
even  Samuel,  who  had  anointed  him  to  the  kingdom,  and  promised 
him  from  God  that  he  should  be  king,  were  liars. 

It  is  a  disadvantage  to  others.  When  saints  do  not  meet  together, 
their  love  cooleth,  nay,  contentions  frequently  follow,  to  the  har- 
dening of  the  wicked,  and  the  discouraging  of  the  weak.  The 
temple  or  body  of  Christ  is  not  built  up  with  blows  and  schisms. 
The  parts  of  the  temple  were  framed  and  squared  in  Lebanon ;  at 
the  rearing  of  it  up  in  Zion,  there  was  no  noise  either  of  axe  or 
hammer.  Babel  itself  could  not  be  built  by  divided  tongues,  much 
less  Zion  by  divided  hearts.  When  Christians  divide  and  separate, 
weak  beginners  know  not  what  to  do,  whom  to  follow,  but  are  ready 
to  say  with  Cicero,  when  Caesar  and  Pompey  were  at  odds.  Quern 
fugiam  scio,  quern  sequar  nescio  ;  I  know  whom  to  fly,  but  I  know 
not  whom  to  follow.  Oh,  how  dreadful  are  the  consequents  of  such 
civil  wars  !  Discord  is  not  without  cause  described  by  the  great 
Italian  to  be  clothed  with  a  garment  of  divers  colours,  made  up  of 
patches,  and  they  rent,  cut,  and  torn,  her  lap  full  of  writs,  citations, 
processes,  and  arrests,  attended  only  with  clerks,  scriveners,  attor- 
neys, and  lawyers  ;  but  she  was  followed  with  bitter  clamours  and 
dismal  bowlings. 

Melanchthon,  persuading  the  Protestants  in  his  time  to  peace, 
tells  them  a  parabolical  story  of  the  dogs  and  wolves,  who  were 
meeting  to  fight  one  against  another.  The  wolves  sent  out  their 
scout,  to  know  the  strength  of  their  adversaries.     The  scout  returns. 


Chap.  TV.]  the  christian  man's  calling.  347 

and  tells  the  wolves  that  indeed  the  dogs  exceeded  them  in  number, 
but  they  need  not  fear  them,  for  he  had  observed  they  were  not 
like  one  another ;  besides,  they  marched  as  if  they  were  offended 
rather  with  themselves  than  their  enemies,  grinning  and  snarling, 
yea,  biting  and  tearing  one  another  ;  therefore,  let  us  not  be  dis- 
couraged, but  march  on  resolutely.  Dissension  amongst  men,  brings 
destruction  on  men :  '  A  kingdom  divided  against  itself  cannot 
stand,'  They  who  embodied  together  may  be  able  to  overcome 
thousands,  divided  and  taken  singly,  may  be  overthrown  by  a  very 
few.  The  hardest  adamant,  if  once  broken,  flieth  into  such  small 
dust  that  it  is  scarce  discernible,  and  so  cometh  to  nothing.  The 
people  of  God  have  not  seldom  made  themselves  a  jirey  to  perse- 
cutors by  their  heart-burnings  and  divisions.  When  the  town  is 
once  set  on  fire  by  the  grenades  shot  in  from  them  that  besiege  it 
the  enemies  hope  to  take  it  with  the  more  ease. 

Naturalists  tell  us  that  a  pumice  stone,  cast  into  the  waters, 
though  it  be  never  so  big,  whilst  it  remains  entire,  and  the  parts 
hold  together,  it  will  swim  above  the  water ;  but  break  it  once  in 
pieces,  and  every  part  sinks  to  the  bottom.  Truly,  such  oftentimes 
is  the  state  of  the  faithful.  They  who,  holding  together,  are  safe, 
and  as  a  bundle  of  staves,  not  to  be  bowed,  when  parted  and  taken 
singly  are  easily  broken.  It  is  the  shepherd's  observation,  that  when 
sheep  butt  one  against  another,  it  is  a  sign  of  foul  weather,  and  of  an 
approaching  storm.  We  have  too  much  cause  to  fear  that  the 
schisms  and  contentions  in  the  church  of  God  at  this  day  do 
portend  some  heavy  judgment  to  hang  over  our  heads. 

Section  III. 

I  shall  now  direct  thee,  reader,  how  to  exercise  thyself  to  godliness 
in  Christian  company. 

First  I  must  give  thee  a  word  of  caution.  Take  heed  of 
those  sins  which  Christians,  when  they  accompany  together,  are 
most  prone  to.  Saints  are  apt  to  be  secure,  as  thinking  themselves 
safe,  when  they  are,  as  they  imagine,  among  none  but  themselves. 
But,  truly,  seeming  honest  men  may  deceive  us  sooner  than  known 
cheats,  because  we  are  apt  to  confide  in  the  former,  when  we  fear 
and  take  heed  of  the  latter.  The  plague  may  soonest  be  conveyed 
through  perfumed  linen.  Satan  tempted  Eve  in  the  form  of  a 
serpent ;  but  when  he  sets  upon  Christ,  whom  he  knew  hard  to  be 
conquered,  he  sets  upon  him  in  the  shape  of  a  dove.  None  so  fit 
as  a  Peter  to  persuade  him  to  pity  himself     As  God  can  send  us 


348  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

a  pearl  in  a  toad's  head,  bring  light  out  of  darkness,  and  enable  us 
to  get  good  by  polluted  persons ;  so  Satan,  like  Hannibal,  can 
convey  poison  through  a  gold  ring,  bring  darkness  out  of  light,  and 
make  us  the  worse  for  the  company  of  the  best  Christians.  The 
society  of  the  godly  is  like  the  shop  of  an  apothecary,  in  which 
there  are  many  cordial  juleps,  purging  potions,  and  wholesome  drugs, 
but  also  some  poisonous,  which  need  strong  correctives,  and  there- 
fore they  must  be  the  object  of  our  caution  as  well  as  of  our  choice. 

Th^re  are  two  or  three  things  which  Christians,  when  they  meet 
together,  too  frequently  err  in,  against  which  I  would  advise  thee — 
in  misspending  time,  censuring  the  good,  and  backbiting  the  bad. 

1.  Take  heed  of  misspending  that  season.  Time  is  in  itself  of 
great  price,  and  ought  to  be  redeemed ;  but  opportunity  is  of  greater 
value,  and  it  is  infinite  pity  to  cut  such  a  precious  commodity  to 
waste.  It  is  ordinary,  even  with  good  men  when  they  meet,  though 
it  relate  nothing  to  their  callings  or  concernments,  to  be  talking 
chiefly  of  corn,  and  cattle,  and  markets,  and  fairs,  and  foreign 
transactions,  as  if  they  had  not  a  God,  a  Christ,  a  soul,  an  eternal 
estate  to  be  minding  each  other  of.  Our  words  are  the  servants  of 
our  reason,  and  to  send  more  than  will  perform  our  business,  or  to 
send  them  upon  unnecessary  and  trifling  errands,  argueth  vanity 
and  folly.  Have  we  not  the  country  to  which  we  are  all  travelling, 
the  purity  and  pleasantness  of  the  way  thither,  the  excellency  and 
certainty  of  our  reward  there,  to  talk  about  ?  St  Bernard  com- 
plained that  in  his  time  Christians  were  faulty  in  this  particular. 
Nihil  de  Scripturis,  nihil  de  salute  agitur  animarum,  sed  nugce  et 
rism,  et  verba  froferuntur  in  ventu7n ;  Not  a  word  of  the  Scrip- 
tures, nothing  of  your  eternal  salvation,  but  trifles  and  laughter, 
and  words  as  light  as  the  wind,  take  up  the  time. 

Some  spend  their  time  in  nice  questions,  as  what  Christ  disputed 
of  amongst  the  doctors  ?  where  paradise  stood  ?  in  what  part  of 
the  world  is  local  hell  ?  what  became  of  Moses'  body  ?  how  many 
orders  and  degrees  of  elect  spirits  ?  These  curious  persons,  the 
further  they  go,  the  nearer  they  approach  a  sun  that  blinds  them. 
Others  in  circumstantial  controversies,  when,  in  the  interim,  the 
essentials  of  religion  are  laid  by.  Such  talk  is  but  a  wasting  time, 
and  those  that  sweat  at  it  are  but  laborious  loiterers,  like  those  that 
take  great  pains  to  crack  or  cleave  a  date-stone,  which,  when  they 
have  done,  affords  them  no  kernel.  Would  it  not  be  counted  a 
piece  of  great  folly  for  a  man  that  had  a  wound  near  some  vital 
part,  to  be  very  busy  in  laying  a  plaster  upon  his  scratched  finger, 
while  the  other  lay  unregarded  ?     Were  it  not  a  piece  of  strange 


Chap.  IV.]  the  christian  man's  calling.  349 

madness,  when  the  enemy  is  at  the  walls,  and  the  town  every 
moment  in  danger  of  being  stormed,  the  bullets  flying  thick  about 
the  streets,  for  the  people  within  to  be  sitting  still,  and  consulting 
whether  a  musket  would  carry  further  than  a  trunk,  or  whether 
more  are  killed  with  bullets  or  arrows  ?  Truly,  such  folly,  such 
madness  is  it  to  employ  ourselves  about  needless  discourse  about 
the  world,  or  superficial  circumstantial  things,  when  our  inestimable 
souls  are  continually  in  danger  of  being  surprised  and  slain.  The 
apostle  reproveth  such  as  spent  their  time  about  fables  and  endless 
genealogies,  (that  is,  things  frivolous,  and  besides  our  work  of  Chris- 
tianity, though  not  false  or  directly  opposite  to  it,)  which  minister 
questions  rather  than  godly  edifying,  1  Tim.  i.  5. 

To  prevent  this,  reader,  offer  some  serious  discourse,  either  by 
way  of  position  or  question.  Thy  profit  by  good  company  doth 
very  much  depend  upon  thyself.  Thy  question  or  position  is  the 
fire,  which  draweth  out  either  the  quintessence  or  dregs  of  things. 
It  may  be  there  is  one  in  thy  company  rich  in  grace,  in  gifts — these 
are  the  treasure  of  the  soul ;  but  if  ever  thou  wouldst  be  the  better 
for  it,  thou  must  open  it  by  the  key  of  some  savoury  question  or 
sentence.  An  ordinary  person,  by  some  practical  question,  may 
lay  the  foundation  for  a  goodly  fabric  of  rich  and  excellent  discourse. 
A  little  water  poured  into  a  pump,  may  fetch  up  many  buckets  full. 
A  small  lackey  may  call  us  to  a  costly  banquet. 

Ferus  on  Matthew  affirmeth,  that  it  was  the  practice  of  the 
monks  to  meet  together  once  in  a  week,  and  to  acquaint  each  other 
with  their  temptations,  the  means  of  resistance,  and  the  issue 
thereof.  I  believe,  if  Christians  were  more  open-hearted  in  declar- 
ing to  one  another  the  state  of  their  souls,  their  experiences  in  point 
of  lessor  gain  in  spirituals,  and  sense  of  God's  favour  or  anger,  &c., 
it  would  much  tend,  not  only  to  the  honour  of  God,  but  also  to  the 
defeating  of  our  great  enemy,  and  our  own  mutual  advantage. 
Satan  hath  many  wiles  wherewith  to  wrong  and  destroy  souls  ;  he 
proceedeth  many  times  in  the  same  method  with  several  Christians. 
Now,  when  one  acquainteth  another  with  the  snares  he  laid  to 
catch  him,  and  the  way  he  took  to  avoid  it,  hereby  the  other  is 
forewarned  and  forearmed ;  forewarned  to  expect  that  such  a 
trap  should  be  laid  for  him,  and  forearmed  how  to  avoid  it.  An 
almanac  calculated  for  London,  without  any  sensible  error  may 
serve  the  whole  kingdom.  That  which  hath  been  one  saint's  con- 
dition or  temptation,  may  be  any  saint's  ;  and  that  way  which  one 
hath  taken  to  escape  a  peril,  or  improve  a  providence,  may  be  use- 
ful and  helpful  to  any  of  the  saints. 


350  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Some  tell  us  the  art  of  medicines  was  thus  perfected :  When  any 
one  met  with  an  herb,  and  discovered  the  virtue  of  it  by  any  acci- 
dent, he  did  post  it  up  in  some  public  place,  and  if  any  were  sick 
or  diseased,  he  was  laid  in  some  common  passage,  that  every  pas- 
senger might  communicate  the  best  receipt  he  knew  for  that  dis- 
temper ;  and  so  the  physician's  skill  was  completed,  by  a  collec- 
tion of  those  posted  experiences  and  receipts.  I  cannot  but  think 
that  our  souls  would  be  more  safe,  and  our  spiritual  sicknesses  less 
dangerous,  if  Christians  were  more  free  in  revealing  what  means 
have,  through  the  assistance  of  the  Spirit,  been  instrumental  for 
their  recovery  out  of  their  inward  distempers,  and  the  preservation 
of  their  health. 

2.  Take  heed  of  censuring  the  good.  This  is  another  sin,  that 
even  good  men  are  guilty  of  when  they  meet  together.  Some  no 
sooner  creep  into  Jihe  cradle  of  profession,  but  immediately  they 
leap  out  of  it  into  the  chair  of  censure.  If  a  Christian  do  stumble, 
he  saitli  he  falls,  and  so  carrieth  it  up  and  down ;  he  always  greatens 
others'  and  lessens  his  own  sins.  Things  in  a  mist  seem  bigger  to 
us  than  in  a  fair  day,  by  reason  of  the  indisposedness  of  the  air  or 
medium.  He  looks  on  the  sins  of  others  through  the  mist  of  envy, 
and  so  makes  them  bigger  than  they  are  ;  he  beholds  his  own  sins, 
as  God  doth  himself,  afar  off,  or  as  things  on  a  steeple,  which 
seem  small  and  little.  Because  some  persons  are  not  of  his  party, 
therefore  they  are  in  the  bond  of  iniquity,  saith  the  censorious  man. 
Thus  the  Komans  judged  others  not  saints,  because  they  were 
not  exactly  of  their  own  size,  Eom.  xiv.  3.  If  good  men  are 
brought  to  the  fire  of  affliction,  it  is,  saith  he,  because  they  bear 
not  good  fruit,  and  are  fit  for  nothing  but  fuel.  Thus  Job's  friends 
judged  him  a  hypocrite,  and  without  armour  of  proof,  because  he 
was  the  mark  at  which  the  arrows  of  the  Almighty  were  levelled, 
Job  iv,  5-7.  If  a  good  man  step  awry,  he  tells  others  positively 
that  his  whole  way  and  course  is  wrong.  From  his  failing  in  one 
action,  the  censurer  condemneth  his  whole  conversation  as  feigned 
and  fraudulent ;  as  if  the  best  gold  did  not  need  some  grains  of 
allowance,  aud  the  brightest  burning  taper  had  not  some  smoke 
with  it.  He  judgeth  according  to  appearance,  and  doth  not  judge 
righteous  judgment.  When  an  action  is  doubtful,  and  admits  of  a 
good  or  bad  construction,  to  be  sure  he  will  take  it  in  the  worst 
sense.  He  never  meets  with  an  ambiguous  text,  but  he  makes  a 
bad  comment  on  it.  If  Christ  associate  with  Zaccheus,  though  not 
for  communion  with  him  in  his  sins,  but  for  the  conversion  of  his 
soul,  he  will  presently  cry  him  up  for  a  winebibber,  a  glutton,  and 


Chap.  IV.]  the  christian  man's  calling.  351 

a  friend  of  publicans  and  sinners.  In  this,  and  in  all  the  rest, 
he  judgeth  without  judgment ;  for  indeed,  it  is  from  want  of 
judgment  that  the  heaviest  judgment  comes.  Oh,  how  sad  is  it, 
that  those  who  believe  in  a  day  of  judgment,  should  walk  so  con- 
trary to  the  rule  of  their  judge  !  Mat.  vii.  1  ;  1  Cor.  iv.  5  ;  James 
iii.  1.  The  dogs  were  kinder  than  such  men,  for  they  licked  the 
sores  of  honest  Lazarus  ;  but  these  rub  and  fret  the  sores  of  godly 
men,  by  publishing  them  to  others.  It  is  our  duty  to  mourn  for 
the  sins  of  good  men:  '  Lest,  when  I  come,  my  God  will  humble  me,' 
saith  Paul,  '  for  them  that  have  sinned.'  How  contrary  are  they  to 
Christianity,  that  are  glad  they  have  somewhat  to  talk  of !  I  can- 
not esteem  them  Christians,  that  think  their  feast  wanteth  music, 
unless  the  Baptist's  head  be  brought  in  a  charger  at  the  first  course. 
A  desire  to  disgrace  others  never  sprang  from  grace.  It  is  ill  to 
inquire  into  others'  actions,  that  we  might  have  matter  to  draw  up 
a  bill  of  indictment  against  them ;  like  those  who,  in  reading  books, 
mark  only  the  faults,  or  such  as  take  more  pleasure  in  beholding  a 
monster  than  a  perfect  man,  such  is  a  censorious  person.  But  it  is 
a  swinish  property  to  feed  upon  excrements ;  they  have  too  much 
affinity  to  the  old  serpent  that  can  pick  nourishment  out  of  poison. 
Have  not  all  men  business  enough  of  their  own,  without  raking 
into  others'  graves  ?  but  as  the  fish  sepise  darken  the  waters,  that 
they  may  escape  the  net,  so  they  darken  the  credit  of  others,  that 
they  may  escape  the  net  of  censure  which  is  due  to  themselves. 

These  men  are  usually  eagle-eyed  abroad,  but  as  blind  as  moles 
at  home  ;  the  most  vicious  are  ever  the  most  suspicious.  As 
Galileus  looked  through  his  prospective-glass  to  find  mountains  in 
the  moon,  so  these  examine  others'  lives,  and  search  their  actions 
as  narrowly  as  Laban  did  Jacob's  stuff,  to  find  matter  of  accusa- 
tion. ^  But  as  it  is  fabled  of  old  Lamia,  that  she  had  eyes  like  unto 
spectacles,  which  she  might  take  out  a^nd  put  in  at  her  pleasure, 
and  that  as  soon  as  she  came  into  her  house,  she  always  locked 
them  up  in  her  coffer,  and  sat  down  to  spinning  as  blind  as  a  beetle, 
and  that  when  she  went  abroad,  she  put  them  into  her  head,  and 
would  very  curiously  behold  what  other  men  did  ;  so  the  censurer  is 
so  quick-sighted  abroad,  that  he  can  see  the  motes  in  others'  eyes, 
but  so  blind  within-doors,  that  he  cannot  see  the  beam  in  his  own. 2 

1  Qui  judicat  fratrem,  tantum  crimen  elationis  incurrit,  ut  Christi  tribunal  sibi 
videatur  assumere,  et  ejus  judicium  prajvenire. — Ans.  in  Rom.  xiv. 

2  Luther  gives  the  character  of  wicked  men  :  Tanquam  famelici  porci  immergunt 
se  in  stercora  nostra,  et  ex  iis  delicias  faciunt,  cum  iufirmitatem  nostram  exemplo 
maledicti  Ham  aperiunt  et  traducunt. — Lut.  in  Gen.  ix. 


352  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Some  of  these  men  have  a  fine  way  of  censuring  and  condemning 
others,  by  commending  them,  that  you  will  not  easily  discern  their 
envy  or  ill-will,  because  of  the  throng  and  press  of  their  subtle 
praises.  They  will  sel  forth  a  Christian,  eminent  for  grace,  with 
many  and  large  flourishes  of  commendation;  but  after  all,  in  two 
or  three  words,  dash  out  all  they  had  spoken,  and  leave  a  blot  in 
the  room.  As  the  Holy  Ghost  saith  truly  of  Naaman,  '  He  was  a 
mighty  man,  captain  of  the  Syrian  host,  but  a  leper.'  So  they  of  a 
saint,  whose  worth  they  cannot  for  shame  deny,  He  hath  great 
parts,  many  excellent  gifts,  large  abilities,  but  I  wish  the  root  of 
the  matter  were  in  him ;  or,  But  he  knoweth  them  too  well ;  or, 
But  he  is  covetous  or  proud.  As  the  smith  that  shoeth  a  horse, 
and  pretendeth  therein  to  do  him  a  kindness,  but  pricks  him  in 
shoeing  him,  and  therefore  had  better  have  let  him  alone.  This 
one  fly  of  hut,  &c.,  mars  the  whole  pot  of  ointment.  The  censurer 
with  that  short  knife  stabs  his  neighbour's  fame  to  the  heart. 

Keader,  I  beseech  thee,  both  for  thy  own  sake  and  the  gospel's,  to 
be  tender  of  the  repute  and  credit  of  saints.  A  good  man's  name 
is  like  a  milk-white  ball,  which  exceedingly  gathers  soil  by  tossing, 
and  therefore  is  to  be  sparingly  talked  of.  Words  reported  again 
have  another  sound,  and  many  times  another  sense  ;  besides,  one  dog 
sets  many  others  a-barking.  Talk  of  his  failings  as  low  as  thou  wilt, 
the  world  is  quick  of  hearing,  and  they  take  the  size  of  all  Chris- 
tians' clothes  by  the  measure  of  the  weakest.  Thy  charity  should 
clap  a  plaster,  supposing  there  to  be  a  real  wound,  and  cover  it 
with  the  hand  of  privacy,  to  keep  it  from  the  open  air.  The 
Egyptian,  who  carried  something  wound  up  in  a  napkin,  answered 
discreetly  to  him  that  asked  what  it  was :  It  is  covered,  to  the 
end  that  no  man  might  see.  Truly,  if  we  know  of  others'  failings 
and  infirmities,  we  should  hide  them  with  the  mantle  of  love,  and 
not  shew  them  to  any  but  in  relation  to  the  offender's  good  and 
recovery ;  for  why  should  a  fallen  brother  have  cause  to  complain, 
I  am  wounded  in  the  house  of  my  friends  ;  had  it  been  an  enemy  I 
could  have  borne  it,  but  it  was  thou,  0  man,  my  friend,  mine  equal, 
and  my  acquaintance !  Apelles  drew  Antigonus,  who  had  but 
one  eye,  half -faced,  whereby  that  blemish  was  hid,  so  should  Chris- 
tians their  brethren. 

The  wise  man  tells  us,  the  worth  of  a  good  name  is  above  all 
wealth :  Eccles.  vii.  1 ,  '  A  good  name  is  better  than  precious  oint- 
ment.' What  a  great  thief  is  he,  then,  that  robs  his  neighbour  of 
it !  Our  rash  judging  others,  like  the  ram's  horns  before  Jericho,  may 
blow  down  that  with  a  blast,  which  we  cannot  build  up  again  while 


Chap.  IV.]  the  christian  man's  calling.  353 

we  live.  An  ill  report  is  soon  raised,  but  not  so  soon  laid ;  it 
usually,  like  the  crocodile,  groweth  whilst  it  continueth.  Our  tears 
should  be  the  grave  to  bury  our  neighbours'  failings  in,  and  not  our 
mouths  a  grave  to  bury  their  names  in.  That  one  act  of  Alexander 
merits  eternal  memory,  who,  having  read  a  letter  with  his  favourite, 
Hephasstion,  wherein  his  mother  calumniated  Antipater,  he  pre- 
sently took  his  signet  from  his  finger  and  oppressed  Hepheestion's 
lips  with  it,  conjuring  him,  as  it  were,  to  seal  up  his  lips,  and  not 
once  to  open  them  in  revealing  another's  disgrace.  Suppose  the 
person  I  censure  be  really  evil,  yet  my  duty  is  to  do  what  I  can 
to  amend,  not  to  divulge  his  errors  ;  but  if  he  be  good,  I  dishonour 
God  by  disgracing  his  friend,  and  shall  be  sure  to  pay  for  it,  either 
in  tears  or  torment.  How  shall  I  be  able  to  stand  in  that  day, 
when  men  shall  give  an  account  of  all  their  hard  speeches  ?  and 
what  shall  I  answer,  when  God  shall  ask  me,  as  once  he  did  Aaron 
and  Miriam,  '  Wast  thou  not  afraid  to  speak  against  my  servant 
Moses  ? ' 

3.  Take  heed  of  backbiting  the  bad.  When  men  speak  evil  of 
others  that  are  absent,  before  many,  purposely  to  defame  and  dis- 
grace them,  this  is  backbiting,  and  condemned  by  God,  though 
what  we  speak  of  them  be  true.  Doeg  spake  nothing  but  truth  of 
David  and  Ahimelech  ;  yet  the  Scripture  calls  him  a  lying  and 
deceitful  tongue,  Ps.  Hi.  Sometimes  it  may  be  a  duty  to  reveal 
others'  deeds  of  darkness,  as  when  these  two  things  concur : 

1.  That  we  have  cause  for  it.  When  what  we  mention  is  naked 
truth,  and  the  sin  not  any  ways  rendered  more  ugly  and  deformed 
by  misconstruction  or  aggravations ;  and, 

2.  When  we  have  a  call  to  it,  as  when  we  are  desired  to  mention 
what  we  know  of  others  by  them  that  have  good  ground  to  inquire 
after  them  ;  or  when,  through  ignorance  of  such  things,  others  may 
be  deceived  in  them ;  or  when  we  are  lawfully  required  before  a 
magistrate  to  testify  our  knowledge  of  such  persons  or  actions.  I 
may  add  a  third,  and  that  is. 

When  our  desires  and  ends  are  purely  to  get  our  hearts  affected 
with  the  dishonour  that  is  done  to  God  by  their  wickedness,  and 
the  danger  and  misery  of  their  own  souls.  This  is  supposed  to  be 
the  subject-matter  of  the  saints'  discourse,  Mai.  iii.  16,  when  in  evil 
days  they  spake  often  one  to  another.  But  for  men  to  make  it 
their  business  to  publish  others'  profaneness,  this  is  profane  :  '  Thou 
shalt  not  go  up  and  down  as  a  tale-bearer  among  thy  people,'  Lev. 
xix.  16.  The  word  for  tale-bearer  in  the  Hebrew  is  Bakel,  and 
signifieth  a  pedlar,  which  fitly  sets  forth  the  property  of  a  back- 

VOL.  II.  z 


354  THE  CHRISTIAN  MAN's  CALLING.  [PaRT    III. 

biter.  The  pedlar  goeth  up  and  down  the  country  offering  his 
wares  at  every  door,  very  vrilling  to  put  them  off ;  he  takes  them 
up  at  one  place,  and  never  ceaseth  travelling  till  he  hath  sold  them 
at  another.  So  the  backbiter  catcheth  up  an  evil  report  of  a  man 
at  one  house,  and  cannot  rest  till  he  is  at  some  other  house  to  tell 
it  again,  offering  to  vend  it  at  a  very  low  rate  to  any  man  that  will 
take  it  off  his  hands.  Nay,  he  is  so  full  that  he  is  ready  to  burst, 
if  none  will  allow  him  vent.  He  is  big  with  child,  and  can  find 
no  ease,  till  another's  ears  be  the  midwife  to  deliver  him  of  such  a 
deformed  monster.  But  this  is  opposite  to  the  rule  by  which  we 
should  walk,  Titus  ii.  3.  Our  God  commandeth  us,  '  Speak  evil  of 
no  man.'  Not  of  good  men,  for  they  are  God's  portion ;  not  of 
bad  men,  for  so  is  God's  precept.  This  unchristian  course  of  some 
professors  hath  procured  them  many  a  mischief,  and  brought  up  an 
ill  report  upon  them  all.  The  sinner  is  apt  to  say  of  such,  as  Ahab 
of  Micaiah,  '  I  hate  him,  for  he  never  speaks  well  of  me.'  And  thus, 
instead  of  saving  their  neighbours'  souls,  which  ought  to  be  the 
work  of  every  Christian,  they  harden  them  in  their  sins,  and  help 
to  deepen  their  condemnations.  Without  doubt,  that  time  which 
men  spend  in  reporting  others'  wickednesses  would  be  far  better  em- 
ployed in  confessing  and  bewailing  their  own.  It  will  prove  at 
last  but  an  evil  means  to  raise  our  own  names  higher,  by  pulling  down 
others,  and  building  on  their  ruins  ;  and  to  relate  their  vices  as  a  foil 
to  render  our  virtues  more  beautiful  and  glorious.  '  Let  not  the  evil 
speaker  be  established  in  the  earth :  evil  shall  hunt  the  violent  man 
to  overthrow  him,'  Ps.  cxl.  11.  He  that  plotteth  to  pluck  up 
others'  names,  doth  it  with  an  intent  to  plant  his  own  the  surer ; 
but  he  shall  not  be  established  in  the  earth,  saith  God.  He  judgeth 
himself  safe,  because  others  cannot  stand  before  him,  or  are  dis- 
abled, by  reason  of  the  disgrace  he  hath  brought  on  them,  to  oppose 
him.  But  evil,  like  a  pack  of  ravenous  hounds,  shall,  with  open 
mouth,  hunt  this  butting  stag,  and  sooner  or  later  overthrow  him. 
It  was  wise  counsel  which  Diogenes  gave  the  emperor.  Take 
heed,  saith  he,  of  two  sorts  of  beasts  in  thy  court,  both  which  bite 
dangerously — the  tame  beast,  the  flatterer ;  and  the  wild  beast,  the 
backbiter.  Well  might  he  call  them  beasts,  for  a  man-like  spirit 
scorns  to  be  so  brutish,  as  to  claw  the  itching  ears  of  others  with 
flatteries,  and  hates  to  be  so  currish  and  cowardly,  as  to  bite  them 
behind  their  backs  ;  David  would  have  no  such  to  be  his  servants, 
Ps.  ci.  6,  7.  The  backbiter  hath  this  sad  unhappiness,  that  he 
wounds  three  with  one  arrow  of  his  viperous  tongue — himself,  his 
hearer,  and  his  neighbour  he  speaks  of. 


Chap.  IV.]  the  christian  man's  calling.  355 

1.  Himself;  for  such  weapons  recoil  and  fly  upon  him  that  dis- 
chargeth  them.  The  Holy  Ghost  compareth  a  backbiting  tongue 
to  a  sharp  sword ;  and,  indeed,  like  Saul's  sword,  it  may  be  the 
death  of  the  owner.  God  joins  this  sin  with  murder,  Lev.  xix.  1 6, 
to  note,  saith  one,  that  the  backbiter  is  a  man-slayer ;  and  surely 
such  a  one  shall  not  escape  vengeance. 

2.  His  hearer  ;  the  receiver  is  as  bad  as  the  thief.  If  there  were 
no  tale-hearer,  there  would  be  no  tale-bearer ;  some  are  fitly  com- 
pared to  brass  pots,  though  they  are  great,  you  may  carry  them  by 
the  ears,  which  way  you  please.  It  is  an  excellent  expression  of 
Solomon,  '  As  the  north  wind  drives  away  rain,  so  doth  an  angry 
countenance  a  backbiting  tongue,'  Prov.  xxv.  23.  It  is  a  memor- 
able saying  of  Bernard,  The  detractor,  and  willing  hearer  of  it,  do 
both  carry  the  devil  about  them  ;  the  one  carrieth  him  in  his 
tongue,  the  other  in  his  ear.i  It  was  the  wish  of  Plautus,  that  there 
were  a  law  for  the  hanging  of  tale-bearers  by  the  tongue,  and  tale- 
hearers  by  the  ears. 

3.  The  person  he  speaketh  of;  he  that  takes  away  a  man's 
name,  leaves  him  little  for  this  world  worth  keeping.  This  evil 
tongue  is  fitly  compared  to  an  arrow,  for  it  wounds  a  man  even 
afar  off.  As  secret  poison  works  incurable  effects  many  times  be- 
fore it  is  discerned,  so  doth  a  backbiting  tongue.  A  man  were  bet- 
ter, like  him  one  of  the  ancients  mentions,  carry  a  stone  in  his 
mouth  three  years,  to  prevent  much  babbling,  than  be  guilty  one 
hour  of  backbiting. 

Section  IV. 

Secondly,  If  Christians  would  exercise  themselves  to  godliness, 
they  must  be  serviceable  to  the  good  of  each  other.  The  temple 
was  built  in  Solomon's  time  by  men  of  all  sorts  ;  there  is  not  the 
meanest  Christian,  but  may  do  somewhat  in  his  place  towards  the 
building  of  the  spiritual  temple.  The  communion  of  saints  consist- 
eth  in  three  things. 

'  1.  In  a  mutual  communication  of  their  graces  and  gifts.  Grace 
is  given  us,  not  only  for  ourselves,  but  also  for  the  good  of  the  saints : 
1  Cor.  xii.  5,  6,  '  There  are  diversities  of  gifts,  but  the  same  Spirit ; 
differences  of  administration,  but  the  same  Lord  ;  diversities  of  opera- 
tion, but  the  same  God  which  worketh  all  in  all.  But  the  manifes- 
tation of  the  Spirit  is  given  to  every  man  to  profit  withal.'  The 
water  of  life  is  like  a  common  stream,  for  the  benefit  of  many. 

^  Detractor  et  lubens  auditor  uterque  diabolum  portat ;  alter  in  ore,  alter  in  aure. 
— Bern, 


356  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

2.  In  a  mutual  joining  in  the  ordinances  of  God,  Acts  ii.  43. 
The  servants  of  the  same  Lord  wait  upon  him,  sometimes  singly, 
sometimes  in  company.  There  are  set  seasons,  wherein  they  all 
meet  together  to  attend  him,  though  when  they  are  parted  they  are 
all  about  his  business :  '  And  the  same  day  there  were  added  to 
the  church  three  thousand  souls  ;  and  they  continued  steadfastly  in 
the  apostles'  doctrine  and  fellowship,  and  breaking  of  bread  and 
prayer.' 

3.  In  mutual  serviceableness  each  to  other.  Every  man  is  a 
steward  to  manage  his  abilities  for  others'  good,  and  to  improve  his 
talents  for  his  Master's  glory.  Now,  if  our  stock  were  our  own, 
that  we  were  the  proprietors,  to  let  it  lie  still  would  argue  us  guilty 
of  much  folly  ;  but  when  it  is  altogether  another's,  and  we  are  but 
factors  for  him,  to  neglect  the  improvement  of  it,  speaks  us  arrant 
thieves,  and  guilty  of  unfaithfulness :  '  As  every  man  hath  received 
the  gift,  even  so  minister  the  same  one  to  another,  as  good  stewards 
of  the  manifold  grace  of  God,'  1  Pet.  iv.  10.  It  is  but  an  ill  pro- 
perty of  the  swan,  that  she  cannot  endure  the  goose  should  come 
near  her,  to  take  part  of  her  food.  Though  it  might  be  a  fault  in 
the  church  of  Syracuse,  what  Hilary  mentions,  that  by  a  law  there 
was  a  community  of  outward  goods ;  yet  I  am  sure  it  is  none,  that 
there  should  be  a  community  of  spiritual  gifts.  Wicked  men  are 
said  to  be  of  the  night,  but  saints  of  the  day ;  now  as  the  day  en- 
lightens and  warms  all  it  shines  on,  calls  them  to  their  work,  to 
their  walk,  and  helpeth  to  prevent  their  falls  and  wandering,  even 
so  should  the  saints  in  love  serve  one  another.  Gal.  v.  13,  Such 
a  man  is  of  the  earth  (is  right  earth,  that  standeth  on  its  own 
centre)  who  is  wholly  for  himself.  All  things  that  have  affinity 
with  the  heavens,  move  upon  the  centre  of  another  which  they 
benefit.  The  bramble,  which  receiveth  all  good,  and  keepeth  it  to 
itself,  piercing  instead  of  pleasuring  those  who  come  near  it,  will 
be  cast  ere  long  into  the  fire.  It  is  said  of  one,  as  all  the  encomium 
could  justly  be  given,  Sihi  natus,  sihi  vixit,  sihimortuus,  sibi  dam- 
natus  ;  He  was  born  to  himself,  he  lived  to  himself,  he  died  to  him- 
self, and  he  was  damned  to  himself.  We  have  a  common  saying. 
He  that  is  not  good  to  himself,  is  good  to  nobody,  and  it  is 
as  true  again.  He  that  is  good  only  to  himself,  is  as  good  as  nobody. 
It  was  the  voice  of  a  cursed  Cain,  'Am  I  my  brother's  keeper  ?'  The 
voice  of  the  blessed  apostle,  '  Consider  one  another,  to  provoke  to 
love ;  exhort  one  another  whilst  it  is  called  to-day ;  let  no  man 
seek  his  own,  but  every  one  his  brother's  good  to  edification,'  Phil, 
ii.  4  ;  Heb.  x.  34. 


Chap.  IV.]  the  christian  man's  calling.  357 

A  company  of  Christians,  like  the  plants  in  paradise,  should  im- 
part an  aromatical  savour  each  to  other :  '  A  friend  must  shew  himself 
friendly,'  saith  Solomon,  Prov.  xviii.  But  how  ?  by  endeavouring 
to  make  his  friends  better.  It  was  a  commendable  property  which 
some  mention  in  Socrates,  that  he  always  studied  how  he  might 
better  the  minds  of  his  familiars.  And  Seneca,  when  the  scholars 
of  Theophrastus  had  shewed  him  two  men  that  were  intimate 
friends,  whereof  the  one  was  very  rich,  and  the  other  very  poor,  he 
said  to  them,  If  they  be  friends,  how  comes  it  to  pass  that  the  one 
is  so  poor  and  the  other  so  rich  ?l — ^intimating  that,  had  there  been 
any  true  friendship,  the  rich  man  would  have  imparted  of  his 
goods  to  the  poor  man.  As  true  love  cannot  stand  without  com- 
municating of  our  temporal  riches,  so  neither  without  imparting  of 
our  spiritual  for  the  supply  of  others'  necessities.  If  there  be  love 
in  feasting  one  another's  bodies,  there  is  much  more  in  feeding  each 
other's  souls ;  and  if  to  distribute  and  communicate  of  our  earthly 
treasures  we  must  not  forget,  for  with  such  sacrifice  Grod  is  well 
pleased,  then  to  distribute  and  communicate  of  our  heavenly 
treasures  we  must  be  more  forward,  because  with  such  sacrifice 
God  is  better  pleased. 

Besides,  it  is  an  encouragement  to  Christians,  that  they  do  not 
diminish,  but  increase  their  spiritual  stocks  by  trading.  He  were 
not  a  man  that  would  not  do  another  a  courtesy,  when  by  doing  it 
he  should  dO' himself  no  injury.  How  bad  is  he  then  that  will  not 
benefit  his  neighbour,  when  thereby  he  doth  a  real  kindness  to  him- 
self ?2  Money  laid  up,  rather  wasteth  with  rust  than  increaseth ; 
but  money  laid  out,  brings  in  considerable  profit :  '  To  him  that 
hath  shall  be  given.'  When  the  servant  that  had  received  five 
talents,  traded  and  gained  five  more,  'Take  the  talent,'  saith  Christ, 
'  from  the  unprofitable  servant,  and  give  it  to  him  that  hath  gained 
five ;'  our  communication  to  others  is  no  diminution,  but  an  addition 
to  ourselves.  Live  coals  are  made  the  hotter  for  those  near  them, 
which  they  enlivened.  The  truth  is,  there  is  no  usury  so  lawful  as  of 
spiritual  riches,  nor  is  there  any  so  profitable.  Our  use  upon  use, 
which  almost  doubleth  the  principal  in  seven  years,  is  nothing  to 
this.     0  Christians,  therefore  lose  not  a  tide,  a  market,  an  oppor- 

1  Si  amici  sunt,  quorsum  alter  ita  dives,  alter  ita  pauper? — Seii.,  Epist.  8. 

^  Quanto  plus  profundimus  fluentorum  bonorum  spiritualium,  tanto  nobis  et 
fluenta  sunt  auctiora.  Non  enim  in  hac  causa  contingit,  sicut  in  pecuniis.  Illic 
enim  quanto  plus  expendit,  tanto  plus  *  possidet  pecunige,  hie  autem  plane  secus 
agitur. — Chrys.,  Horn.  8  in  Gen.,  p.  37. 


Qu.,  "minus"  ? — Ed. 


358  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

tunity,  if  possible ;  hereby,  though  your  beginnings  be  small,  your 
latter  end  shall  wonderfully  increase.  Many  that  have  begun  with 
very  little,  have  by  trading  thus,  come  to  die  worth  thousands. 

Before  I  come  to  shew  wherein  Christians  should  be  serviceable 
each  to  other,  I  must  a  little  explain  myself,  lest  I  should  seem  to 
allow  that  which  the  word  of  God  forbids — namely,  that  every 
private  Christian  ought  to  be  a  preacher ;  such  a  tenet  would  cut 
asunder  the  nerves  and  ligaments  of  this  society,  which  is  order. 
Every  star  must  give  light  in  its  own  and  proper  sphere. 

1.  There  is  an  authoritative,  public  counselling,  admonishing,  &c. , 
which  belongeth  only  to  pastors  lawfully  called.  Observe  what  the 
Holy  Ghost  saith,  '  Are  all  apostles  ?  are  all  prophets  ?  are  all 
pastors  ?  are  all  teachers  ? '  No,  all  are  not  gifted  for  it.  It  would 
much  reflect  upon  the  King  of  heaven  to  send  servants  upon  such 
weighty  errands  that  were  unfit  for  them,  and  did  rather  render 
their  business  ridiculous.  It  is  no  easy  thing  for  a  person  to  be 
qualified  for  a  public  preacher.  The  great  apostle  crieth  out, '  Who 
is  sufficient  for  these  things  ?  '  though  the  voice  of  ignorant  men  is, 
Who  is  not  sufficient  for  these  things  ?  Besides,  all  are  not  called  to 
it.  It  is  not  gifts  and  parts  that  will  make  a.  subject  an  officer  at 
home,  or  an  ambassador  abroad,  but  a  commission  from  his  prince : 
'Let  no  man  take  this  honour  upon  him,  unless  he  be  called  of  God, 
as  was  Aaron.'  There  be  many  works  which  private  Christians 
may  not  meddle  with,  as  to  consecrate  things,  to  constitute 
ecclesiastical  laws,  to  excommunicate,  to  receive  in  those  that  are 
cast  out,  to  administer  the  sacraments,  &c.  But  those  works  which 
they  may  and  ought  to  do,  as  to  exhort,  advise,  admonish,  com- 
fort, &c.,  they  must  do  them  as  private  members,  not  as  j)ublic 
officers  in  the  name  or  stead  of  Christ,  and  to  private  members, 
not  to  the  church. 

2.  There  is  a  private  charitative  counselling,  comforting,  ad- 
monishing others :  this  may  belong  to  any  Christian,  so  he  keep 
within  his  own  place,  and  carry  himself  therein  according  to  divine 
commands  ;  for  God  hath  made  no  man  a  treasurer,  but  every  man 
a  steward,  of  those  talents  with  which  he  is  intrusted.  Hence  the 
apostle  frequently  commandeth  believers  to  mind  these  duties.  Gal. 
vi.  1  ;  Heb.  iii.  13  ;  1  Peter  iv.  11,  But  in  these  Christians  must 
keep  within  their  bounds,  as  fixed  stars  give  light  to  others,  con- 
tinuing still  in  their  own  orbs,  and  not  as  planets,  according  to 
some,  wander  up  and  down  out  of  their  places.  The  members  of 
the  body  do  not  intrude  into  each  other's  office.  Uzzah's  uphold- 
ing the  ark  when  shaken,  though  questionless  out  of  a  good  design. 


Chap.  IV.]  the  christian  man's  calling.  359 

yet  was  the  cause  of  his  death,  and  instead  of  furthering  it, 
hindered  its  march  towards  the  place  of  its  rest. 

Private  Christians  ought  to  be  serviceable  to  each  other  in  these 
particulars : 

1.  In  instructing  the  ignorant.  Among  Christians  there  are 
many  who  have  but  ignorant  heads,  though  they  have  holy  hearts  ; 
though  for  the  time  they  have  enjoyed  the  means,  they  might  have 
been  teachers  of  others,  yet  themselves  had  need  to  be  taught  the 
first  principles  of  the  oracles  of  God.  Now  the  work  of  knowing 
men  must  be  to  instruct  such  ;  though  they  be  dull  and  heavy,  we 
should  bear  with  them,  and  condescend  to  them.  St  Augustine  said 
he  would  speak  false  Latin,  if  his  hearers  understood  it  better  than 
true.  By  many  blows  we  make  a  nail  enter  into  a  hard  board  ; 
by  precept  upon  precept,  and  line  upon  line,  we  may  beat  truths 
into  the  heads  of  them  that  are  very  dull.  Job's  friend  tells  him, 
'  Behold,  thou  hast  instructed  many,'  Job  iv.  3.  In  this  sense  Job 
was  eyes  to  the  blind,  and  feet  to  the  lame  ;  eyes  to  prevent  their 
wandering  in  a  wrong  way,  and  feet  to  prevent  their  stumbling  in 
the  right  way.  David  was  no  priest,  yet  he  would  teach  others 
God's  precepts.  When  he  had  once  tasted  God's  love,  others 
should  taste  some  honey  dropping  from  his  lips :  '  Then  will  I 
teach  transgressors  thy  ways,  and  sinners  shall  be  converted  unto 
thee,'  Ps.  li. 

It  is  a  noble  work  for  Christians  that  have  abilities  and  understand- 
ing to  take  some  pains  to  teach  and  instruct  them  that  are  ignorant. 
They  cannot  worship  God  as  they  ought,  because  they  are  un- 
acquainted with  his  word  and  will.  How  can  a  servant  please  his 
master,  that  doth  not  know  his  pleasure  ?  They  cannot  do  the  good 
they  should,  because  they  know  not  their  duty.  They  who  are 
almost  quite  blind  will  do  but  little  work ;  they  are  more  open  to 
temptation,  both  from  evil  men  and  the  evil  one,  because  of  their 
ignorance.  It  is  as  easy  to  give  a  child  poison  as  wholesome  milk, 
because  it  hath  not  wisdom  to  discern  the  difference.  It  is  not  hard 
to  put  the  poison  of  error  into  their  mouths,  who  are  but  babes  in 
understanding.  When  the  quick-sighted  walk  steadily,  these  dark- 
sighted  persons  walk  stumblingly  in  the  way  of  God's  command- 
ments. Oh  do  what  thou  canst,  reader,  to  inform  such  poor  creatures 
in  the  truths  of  God  ;  for  as  the  eunuch  said  to  Philip,  '  How  should 
they  understand,  unless  some  one  guide  them  ? '  We  count  it  worthy 
and  honourable  to  teach  others  some  curious  art  or  high  calling ; 
sure  I  am  there  is  a  day  coming,  when  to  have  taught  one  poor 
Christian  how  to  serve  God  better,  and  to  honour  him  more,  will 


360  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

cause  more  comfort  and  bring  more  credit  than  the  instructing 
thousands  in  the  greatest  and  deepest  mysteries  of  nature  or  art. 

2.  By  quickening  the  slothful.  The  eagle  loveth  her  young,  yet 
when  they  are  ready  for  flight,  and  lie  lazing  in  their  nest,  she  will 
pierce  and  prick  them  with  her  claws,  to  make  them  fly  abroad. 
Love  to  others'  souls  should  stir  us  up  to  rouse  drowsy  Christians  out 
of  their  spiritual  slumbers  and  lethargies.  One  bellman  that  is 
stirring  at  midnight,  by  crying  fire,  fire,  awakens  hundreds  that  were 
fast  asleep  in  a  short  time  ;  one  lively  active  believer,  acquainting 
men  with  the  jealousy  and  justice  of  God,  and  his  severe  proceed- 
ings against  secure  persons  who  neglect  their  spiritual  watch,  may 
quickly  call  them  from  their  beds  to  their  watch  and  work.  '  Con- 
sider one  another,'  saith  the  apostle, '  to  provoke  one  another  to  love 
and  to  good  works,'  Heb.  x.  24.  The  Greek  word  ek  irapo^va^wv, 
is,  consider  one  another  into  a  paroxysm,  a  violent  heat  of  an  ague 
or  fever,  to  make  each  other  fervent  and  fiery  in  love  and  good 
works.  Consider  one  another's  backwardness  and  dulness,  and  pro- 
voke one  another  to  your  duties,  and  that  with  diligence.  Consider 
one  another's  states  and  conditions,  and  provoke  one  another  to  a 
suitable  seriousness  in  working  out  your  salvations.  Consider  one 
another's  hindrances,  and  temptations,  and  weaknesses,  and  pro- 
voke one  another  to  love  and  to  good  works.  Christians  should  say 
to  one  another,  as  Judah  to  Simeon  his  brother,  '  Come  up  with  me 
into  my  lot,  that  I  may  fight  against  the  Canaanites,  and  I  will  go 
up  with  thee  into  thy  lot :'  help  me  by  jogging  and  awakening  me 
if  I  sleep,  and  I  will  do  as  much  for  thee.  Judges  i.  3.  And  en- 
courage one  another,  as  Joab  his  brother  Abishai :  2  Sam.  x.  11, 12, 
'  And  he  said.  If  the  Syrians  be  too  strong  for  me,  then  thou  shalt 
help  me  ;  but  if  the  children  of  Ammon  be  too  strong  for  thee,  then  I 
will  come  and  help  thee.  Be  of  good  courage,  and  let  us  play  the 
men  for  our  people,  and  the  cities  of  our  God :  and  the  Lord  do 
that  which  seemeth  him  good.'  Thus  the  children  of  God  should 
bespeak  each  other:  If  the  world  be  too  hard  for  thee,  I  will  endeavour 
to  assist  thee,  by  discovering  the  vanity  of  its  shallow  allurements, 
and  the  foolery  of  its  skin-deep  affrightments ;  if  the  devil  or  flesh 
be  too  hard  for  me,  thou  shalt  do  thy  utmost  to  succour  me  in 
withstanding  their  batteries,  and  repelling  their  poisonous  and  fiery 
darts.  Only  let  us  be  of  good  courage,  let  us  watch,  stand  fast  in 
the  faith,  quit  ourselves  like  men  for  our  God,  and  our  Redeemer, 
and  our  souls,  and  our  eternal  salvations,  and  the  Lord  wiU  be 
found  faithful,  who  hath  assured  us  that  he  will  not  suffer  us  to  be 
tempted  above  what  we  are  able. 


Chap.  IV.]  the  cheistian  man  s  calling.  361 

3.  By  comforting  tlie  sorrowful.  Christians  should  have  a  cordial 
in  store  for  them  that  are  fainting  ;  a  cup  of  wine  for  the  heavy  in 
heart,  and  be  able  to  speak  a  word  in  season  to  him  that  is  weary : 
'  Comfort  the  feeble ' — i.e. ,  the  sick  at  heart,  such  as  are  ready  to  sink 
under  the  weight  of  sin,  and  are  frighted  with  the  apprehension  of 
the  eternal  fire,  1  Thes.  v.  14.  Amalek  is  branded  with  a  mark  of 
infamy,  and  was  followed  with  a  curse  and  slaughter  from  God,  for 
falling  upon  the  faint  and  feeble  ones  of  Israel,  Deut.  xxv.  18.  God 
cannot  endure  it,  he  cannot  bear  it,  that  his  weak,  sickly  ones  should 
be  wronged.  He  is  tender  of  them  himself ;  he  carrieth  his  lambs 
in  his  arms,  Isa.  xl.  11 ;  and  others  must  do  so  too,  or  he  will  make 
them  rue  it.  The  world  doth  as  the  herd,  push  the  wounded  deer 
out  of  their  company  ;  but  saints  endeavour  to  bind  up  the  broken 
in  heart,  to  comfort  them,  as  Paul  commands  his  Corinthians,  lest 
they  be  swallowed  up  of  too  much  sorrow,  2  Cor.  ii.  7. 

The  husbandman  doth  mind  his  young  tender  trees  in  a  special 
manner  above  them  that  are  grown  up  and  strong,  because  such  are 
in  more  danger  of  breaking,  and  bruising,  and  other  hurt,  than  grown 
trees  ;  so  that,  besides  the  wall  or  common  fence  about  the  orchard, 
he  makes  a  special  fence  with  bushes  and  stakes  about  these,  and 
gives  them  more  choice  nourishment,  and  more  frequent  watering. 
God  is  most  choice  of  his  little  ones,  his  weak  children.  '  When  Israel 
was  a  child,  I  loved  him :  I  drew  him  with  the  cords  of  love,  and  with 
the  bands  of  a  man,'  Hosea  xi.  1-3.  Christians  must  imitate  God  in 
this,  and  be  followers  of  him  as  dear  children  :  '  Wherefore  lift  up 
the  hands  that  hang  down,  and  the  feeble  knees,'  Heb.  xii.  12.  The 
martyrs  in  prison,  by  discoursing  on  the  promises,  shook  off  their 
carnal  fetters.  Holy  Bradford  made  his  dark  dungeon  by  this  means 
lightsome  to  his  fellow-prisoners.  Luther  professed  Melanchthon 
very  helpful  to  him  against  his  inward  doubts,  as  he  was  to  Mel- 
anchthon against  his  frights  about  the  public  state  of  the  church.  A 
friend  is  born  for  the  day  of  adversity,  Prov.  xvii,  17  :  and  it  is  pity 
he  was  ever  born,  that  denieth  to  do  that  for  which  he  was  born. 
It  appertains  especially  to  the  office  of  a  friend,  saith  Seneca,  to 
assuage  his  friend's  grief  by  speech  ;  to  drive  away  his  sadness  by 
cheerfulness  ;  and  to  refresh  him  with  his  very  presence.  When 
women  travel,  they  carry  frequently  with  them  strong  waters,  and  if 
one  fainteth  or  is  sick,  she  that  hath  those  cordial  waters  prayeth 
her  to  take  some  for  her  ease  and  comfort.  The  apostle  prepareth 
for  the  Christian  choice  and  rare  cordials  in  1  Thes.  iv.,  about  the 
last  six  verses,  and  then  wisheth  them  to  make  use  of  them  for  their 
mutual  good :    '  Wherefore  comfort  one  another  with  these  words.' 


362  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

4.  By  admonishing  the  sinful.  Saints,  like  clocks,  made  up  of 
curious  wheels  and  engines,  are  soon  discomposed,  and  therefore 
often  want  some  workman  to  set  them  in  order  again.  A  good  man, 
if  his  friend  follow  virtue,  will  be  a  father  to  encourage  him ;  if  he 
be  full  of  doubts,  will  be  a  minister  to  direct  him  ;  but  if  he  fol- 
low vice,  will  be  a  magistrate  to  correct  him.  Christians  must 
allow  one  another  for  their  infirmities,  but  not  allow  one  another 
in  their  infirmities :  '  If  a  brother  be  overtaken  with  a  fault,  restore 
such  a  one  with  the  spirit  of  meekness,'  Gal.  vi.  1.  Which  words 
are  very  emphatical,  and  point  to  us ; — 

1.  The  nature  of  his  fall.  He  is  overtaken  with  a  fault,  he  doth 
not  overtake  the  fault ;  he  is  rather  passive  of  it,  than  active  in  it- 
A  sinner,  like  Ahab,  sells  himself  to  work  wickedness  in  the  sight 
of  the  Lord;  but  a  brother,  like  Paul,  is  sold  under  sin.  It  is 
proper  to  the  wicked  to  be  volunteers  in  this  unholy  war  against 
God ;  saints  fight  not  except  they  be  pressed.  The  Christian  is 
drawn  to  iniquity  by  cords  of  vanity,  the  other  draweth  iniquity 
with  cords  of  vanity. 

2.  The  duty  of  his  friend :  '  restore  such  a  one.'  It  is  Karapri^ere, 
an  allusion  to  chirurgeons,  who  set  bones  out  of  joint,  though  they 
put  their  patients  to  pain,  and  make  them 'angry  at  present;  so 
must  Christians  endeavour  the  jointing  of  their  brethren,  whose 
souls  are  out  of  order,  though  at  present  they  have  little  thanks  for 
their  labour.  This  courtesy  we  owe  to  our  brother's  ox  or  ass,  much 
more  to  his  soul,  Exod.  xxii.  4.  It  is  a  strict  command,  '  Warn  the 
unruly,'  IT  lies.  v.  14,  though  most  men  drawback,  when  they 
are  called  to  this  burden,  that  fallen  brethren  lie  under  the  same 
misery  that  travellers  do,  to  find  many  hosts  but  few  friends,  and 
may  cry  out,  as  Louis  the  Eleventh  of  France,  I  have  plenty  of  all 
things,  but  such  as  will  tell  me  my  faults. 

3.  The  manner  how  this  friendly  part  must  be  performed :  '  with 
the  spirit  of  meekness.'  The  bitterness  of  reprehension  is  much 
sweetened,  by  the  pleasingness  of  our  expressions  ;  gentle  sores  are 
but  anguished  with  too  hard  a  pressure.  Though  swine  are  driven 
with  violence,  yet  children  that  wander  are  gently  led  home.  Ac- 
cording to  the  wound  must  the  plaster  be  more  or  less  search- 
ing. Christ  reproves  Martha  mildly  :  '  Martha,  Martha,  thou  art 
careful  and  troubled  about  many  things;'  but  he  rebuked  Peter 
sharply,  '  Get  thee  behind  me,  Satan.' 

The  apostle,  writing  to  the  Eomans,  commendeth  them  highly, 
that  they  were  able  to  admonish  one  another,  Kom.  xv.  14.  They 
had  piety  and  grace  enough  to  perform  the  duty,  notwithstanding 


Chap.  IV.]  the  christian  man's  calling.  3G3 

the  arguments  of  ill  will,  or  loss  in  estate,  or  other  evils  which  the 
flesh  suggested  to  the  contrary ;  and  they  had  prudence  and  dis- 
cretion enough  to  perform  the  duty,  so  as  it  might  most  probably  be 
profitable.  But  how  unlike  are  Christians  in  our  days  to  those  in 
the  primitive  times  !  Admonition  is  a  lion  which  few  dare  come 
near,  for  fear  it  will  tear  them  in  pieces.  We  carry  ourselves  rather 
like  Machiavel's  scholars,  who  taught  his  followers,  if  their  friend 
were  up  to  the  knees  in  water,  to  lend  him  their  hand  to  help  him 
out ;  and  so  if  he  were  up  to  the  waist ;  but  if  he  were  up  to  the 
chin,  then  to  lay  their  hand  on  his  head,  and  duck  him  under,  that 
he  rise  no  more.  How  many,  that  should  reprove  others,  have 
their  mouths  stopped,  as  the  dog's  by  the  thief,  with  a  piece  of 
bread — some  kindness  or  other  U  Or  else,  as  Erasmus  saith  of  Har- 
pocrates.  They  hold  their  finger  in  their  mouths,  and  are  afraid  of 
giving  offence ;  they  are  rather  like  the  reflection  of  a  looking-glass, 
ready  to  imitate  others'  sinful  gestures  and  actions,  than  rebuke 
them  for  them :  '  There  is  no  reprover  in  the  gate.' 

Nay,  heathen  exceed  in  this  many  of  us.  The  great  philosopher 
tells  us,  that  is  true  love  which,  to  profit  and  do  good  to  us,  feareth 
not  to  offend  us ;  and  that  it  is  one  of  the  chiefest  offices  of  friend- 
ship to  admonish.2  Euripides  exhorts  men  to  get  such  friends  as 
would  not  spare  to  displease  them,  saying,  Friends  are  like  new 
wines — those  that  are  harsh  and  sour  keep  best,  the  sweet  are  not 
lasting.  Phocion  told  Antipater,  Thou  shalt  not  have  me  for  thy 
friend  and  flatterer  too.  Diogenes,  when  men  called  him  dog,  for 
his  severe  kind  of  reproving,  would  answer,  Dogs  bite  their  enemies, 
but  I  my  friends,  for  their  good ;  and  are  we  so  hardly  drawn  to 
this  duty  ?  Oh  how  justly  might  the  Lord  reprove  us  cuttingly, 
and  set  our  sins  in  order  before  our  eyes,  to  our  condemnation,  for 
our  backwardness  to  reprove  others  to  their  humiliation  !  We  have 
most  of  us  cause,  with  Keverend  Mr  Eobert  Bolton,3  to  confess  and 
bewail  our  neglect  herein. 

Section  V. 

Fifthly,  By  bearing  each  other's  infirmities.  Christians,  like  the 
clearest  fire,  will  have  some  smoke,  whereby  they  are  apt  to  offend 
each  other's  eyes,  and  to  cause  anger.  The  best  and  most  pious 
may  sometimes  be  peevish  ;  those  brethren  that  love  sincerely,  may 

1  Perrigit  panem  ut  sileat. 

■^  Ut  malus  sermo  inducit  iu  peccaturu,  sic  malum  silentium  relinquit  in  peccato. 
— August.  ^  Iu  Quat.  Noviss. 


364  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

too  often  quarrel ;  true  members  of  the  same  body  may,  by  some 
accident,  be  disjointed ;  though' contentions  argue  them  to  have  flesh, 
yet  they  may  arise  where  there  is  spirit.  Therefore  the  Holy  Ghost 
commandeth,  '  Bear  one  another's  burdens,  and  so  fulfil  the  law  of 
Christ.'  Here  is  the  commandment  enjoined,  and  the  argument 
whereby  it  is  enforced.  Gal.  vi.  2. 

First,  The  precept :  '  bear  one  another's  burdens.' 
There  is  a  threefold  burden  that  Christians  must  bear  for  each 
other. 

1.  The  civil  burdens  of  their  miseries  and  sufferings ;  have  a 
fellow-feeling  with  them  in  their  afflictions.  '  Who  is  weak,  and  I 
am  not  weak  ?  who  is  afflicted,  and  I  burn  not?'  saith  holy  Paul, 
Eom.  xii.  15.  Herod  and  his  men  of  war  will  set  a  persecuted  Christ 
at  nought ;  the  chief  priests  and  elders  will  mock  him  when  he 
hangs  upon  the  cross,  Luke  xxiii.  11 ;  Mat.  xxvii.  4.  Edom. re- 
joiced in  the  day  of  Jerusalem's  trouble ;  they  cried,  '  Aha,  so 
would  we  have  it ;'  but  the  true  seed  of  Jacob  sigh  for  others'  sor- 
rows— they  weep  with  them  that  weep.  '  Eemember  them  that  are 
in  bonds,  as  bound  with  them,  and  them  that  suffer  adversity,'  Heb. 
iii.  3.  If  one  part  of  the  natural  body  be  in  pain,  the  other  parts 
are  sensible  of  it ;  when  one  branch  of  a  tree  is  torn  and  mangled  in 
summer,  the  other  branches  are  affected  with  it,  and  out  of  sympathy, 
as  it  were,  will  not  thrive  so  well  as  formerly.  If  one  person  of  a 
family  be  sick,  how  much  do  his  relations,  from  a  principle  of  nature, 
lay  to  heart  his  pain  and  illness  !  Christians  are  all  members  of 
the  same  body,  branches  of  the  same  vine,  children  of  the  same 
family  ;  and  it  would  be  monstrous  and  unnatural  for  them  not  to 
feel  each  other's  miseries,  and  suffer  in  each  other's  sufferings. 

2.  The  spiritual  burden  of  their  iniquities  and  sins,  whether 
more  immediately  against  God.  Though  we  must  not  bear  with 
them  in  their  sins,  yet  we  must  help  to  bear  their  sins  with  them. 
We  ought  to  sit  on  the  same  floor  with  them  that  are  fallen  down, 
and  to  mourn  with  them,  and  for  them,  and  to  bear  some  of  the 
weight.  This  temper  was  so  eminent  in  Ambrose,  he  would  so 
plentifully  weep  with  the  sinning  party,  that  a  great  commander 
under  Theodosius,  beholding  it,  cried  out.  This  man  is  only  worthy 
the  name  of  a  bishop. 

As  stags,  when  they  swim  over  a  river  to  feed  in  some  meadow, 
they  swim  in  a  row,  and  lay  their  heads  over  one  another's  backs, 
bearing  the  weight  of  one  another's  horns,  and  when  the  first  is 
weary,  another  taketh  his  room,  and  so  they  do  it  by  course ;  so 
Christians  must  be  willing  to  bear  each  other's  weight,  whilst  they 


Chap.  IV.]  the  christian  man's  calling.  365 

are  passing  through  those  boisterous  waters,  till  they  land  at  their 
glorious  eternal  harbour. 

Or  whether  their  sins  are  immediately  against  ourselves.  If  the 
teeth  bite  the  tongue,  that  seeketh  no  revenge ;  when  the  feet, 
through  their  slipping,  throw  the  body  upon  the  ground,  it  riseth 
up,  and  all  is  well.  Some  Christians  are  of  such  weak  stomachs, 
that  they  can  digest  nothing  that  looks  like  an  unkindness  or 
injury  ;  but  it  is  the  glory  of  a  man  to  pass  by  offences.  Cyprian 
saith,  to  bear  with  affronts  is  a  ray  of  divinity,  i  A  noble-spirited 
man  will  disdain  to  take  notice  of  petty  disrespects  ;  he  will  over- 
come contempt  by  contempt ;  but  a  heaven-born  Christian  hath 
higher  principles,  and  more  sublime  motives  to  forgive  his  offend- 
ing brother.  '  I  Paul,  the  prisoner  of  the  Lord,  beseech  you  to 
walk  worthy  of  the  vocation  wherewith  ye  are  called,  with  all 
lowliness  and  meekness,  with  long-suffering,  forbearing  one  another 
in  love,'  Eph.  iv.  1,  2.  'And  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for  Christ's  sake  hath 
forgiven  you,'  ver.  32.  It  is  reported  of  Cosroes,  the  Persian 
king,  that  he  caused  a  throne  to  be  made  for  him  like  heaven,  with 
the  sun,  moon,  and  stars  artificially  placed  above  it,  and  under  his 
feet  thick  and  black  clouds,  and  high  winds  and  tempests.  He 
that  would  have  a  heaven  here — I  mean,  enjoy  God  and  himself — 
must  of  necessity  trample  these  under  his  feet. 

It  is  good  advice  which  Bernard  gives  in  such  a  case :  Dost  thou 
hear  that  a  brother  hath  said  or  done  somewhat  that  reflecteth 
upon  thee,  or  is  injurious  to  thee?  then,  saith  he, 

(1.)  Be  hard  to  believe  it.  He  should  have  a  loud  tongue  that 
can  make  thee  to  hear  such  a  report.  I  would  give  him  little 
thanks,  in  case  the  honour  of  God  were  not  concerned,  that  were 
the  messenger  to  bring  me  such  a  sour  present ;  his  pains  would 
deserve  but  a  poor  reward,  that  brought  me  tidings  of  a  discourtesy 
to  rob  me  of  my  charity.  The  evidence  shall  be  very  clear,  or  I 
will  write  Ignoramus  upon  his  bill  of  indictment.  But  if  the  thing 
be  so  plain  that  it  cannot  be  denied,  then,  saith  he, 

(2.)  Excuse  his  intent  and  purpose.  Think  with  thyself,  Possibly 
he  had  a  good  end  in  it ;  he  spake  as  he  heard,  or  he  did  what  he 
did  upon  some  good  ground  and  account.  Though  the  action  seem 
to  savour  of  injury,  yet  certainly,  in  his  intention,  there  was  no 
evil ;  had  I  his  eyes,  I  should  see  his  end  was  right  and  honest. 
But  if  there  should  be  no  reason  for  hope  tljat  his  purpose  was 
good,  then,  saith  he, 

1  Cyprian,  De  Patieat. 


366  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

(3.)  Think  he  did  it  ignorantly ;  that  had  he  known  the  con- 
sequence, he  would  not  have  been  guilty  of  such  a  crime.  Surely 
the  man  thought  no  hurt,  he  spake  on  a  sudden  ;  such  words  came 
out  of  his  mouth  before  he  w^as  aware,  or  he  would  never  have 
spoken  them ;  I  myself,  in  a  heat,  might  have  been  as  harsh. 
When  high  winds  blow,  storms  will  follow. 

(4.)  If  thou  canst  not  be  persuaded  but  the  injury  was  wittingly 
offered,  then  think,  He  was  overcome  with  some  great  temptation ; 
there  were  extraordinary  fumes  at  that  instant  flying  up  into  his 
head,  which  made  him  talk  idly,  and  of  which  now  he  may  be 
repenting  before  the  Lord.  The  strong  man  was  too  hard  for  the 
weak  Christian ;  flesh  and  blood  was  easily  conquered  by  princi- 
palities and  powers.  I  may  well  forgive  him  ;  his  sin  will  cost  him 
sorrow  enough  before  his  Father  smile  on  him. 

3.  The  natural  burden — as  I  may  call  it,  though  it  hath  a 
relation  to  spiritual,  but  not  fully  in  the  former  sense — of  their 
infirmities.  Some,  by  reason  of  bad  instruments,  are  but  bunglers 
at  their  work ;  they  have  naturally  understandings  very  dull  to 
receive,  and  memories  very  slow  to  retain  spiritual  things ;  they 
have  ill  constitutions  of  body,  and  thereby  the  worse  frames  of  soul, 
and  the  more  apt  to  be  peevish  and  fretful.  '  Now  we  exhort  you, 
brethren,  that  ye  support  the  weak,  and  be  patient  towards  all 
men,'  1  Thes.  v.  14.  All  the  persons  in  God's  family  are  not  of 
the  same  height  and  strength ;  though  some  are  old  men  and 
fathers,  and  others  are  young  and  strong,  yet  some  are  little  chil- 
dren, babes  in  Christ ;  some  can  go  alone,  or  with  a  little  help,  if 
you  hold  them  but  by  their  leading-strings  ;  but  others  must  be 
carried  in  arms,  and  will  require  much  love  and  patience  to  over- 
come their  childish  frowardness.  Christ  winks  at  their  weaknesses, 
who  hath  most  reason  to  be  moved  with  them  ;  though  his  disciples 
were  raw,  and  dull,  and  slow  to  believe  and  understand,  yet  he 
bears  with  them ;  nay,  though  when  he  was  watching  for  them, 
and  in  his  bloody  sweat,  his  whole  body  being  in  a  gore-blood, 
under  the  weight  of  their  and  others'  sins  on  his  back,  and  they  lay 
sleeping  and  snoring,  and  could  not  watch  with  him  one  hour,  he 
doth  not  fall  fiercely  upon  them,  but  calmly  asketh  them,  '  Could  ye 
not  watch  with  me  one  hour  ? '  and  afterwards  excuseth  it  for  them. 

First,  From  the  natural  cause.  Their  heads  were  full  at  that 
time  of  fumes ;  their  eyes  were  heavy  with  sorrow.  They  were 
full  of  grief  for  their  dear  Master,  and  their  sorrow  hindering  the 
digestion  of  their  food,  filled  them  with  vapours,  which,  ascending 
to  their  brains,  inclined  them  to  sleep. 


Chap.  IV.]  the  christian  man's  calling.  307 

Secondly,  From  the  moral  cause:  they  would,  but  they  could 
not.  The  spirit  indeed  is  willing,  but  the  flesh  is  weak.  Their 
better  part  would  move  more  swiftly,  and  do  anything  at  my  call 
and  command,  but  their  flesh  draweth  back,  and  makes  them  drive 
heavily.  It  is  no  wonder  that  their  pace  is  so  slow,  when,  like  the 
snail,  they  have  such  a  house,  such  a  hindrance  upon  their  backs; 
the  spirit  is  willing,  but  the  flesh  is  weak.  Who  can  think  of  this 
infinite  grace  of  the  blessed  Kedeemer  in  making  such  an  apology 
for  them  whom  he  had  such  cause  to  be  full  of  fury  against,  and 
not  be  incited  to  imitate  so  admirable  a  pattern  ? 

There  is  another  famous  instance,  in  the  Old  Testament,  and 
that  is  God's  patience  towards  peevish  Jonah,  by  which  all  may  see 
how  much  he  bears  with  his  froward  children. 

First,  Jonah  runs  from  his  business;  God  sends  him  to  Nineveh, 
he  will  go  to  Tarshish.  Here  was  plain  rebellion  against  his 
sovereign.  One  would  have  expected  that  the  jealous  God  should 
have  given  him  a  traitor's  wages,  and  when  he  was  at  sea,  have 
suffered  the  ocean  of  waters  to  have  swallowed  up  his  body,  and 
the  ocean  of  fire  and  wrath  his  soul.  But  lo,  he  cannot  permit 
his  Jonah  to  perish ;  he  will  rather  whip  him  to  his  work,  than 
let  him  wander  to  his  ruin.  But  how  gentle  is  the  rod !  God 
cannot  forget  the  love  of  a  father,  though  Jonah  forget  the  duty  of 
a  child,  but  will  rather  work  a  miracle,  and  make  the  devourer 
his  saviour,  than  Jonah  shall  miscarry.  It  is  true  he  was  tossed 
with  a  violent  tempest,  and  thrown  overboard,  but  God  provided 
him  a  shelter  before  the  storm,  and  prepared  a  whale  to  swallow 
him  down,  not  for  his  destruction,  but  his  deliverance :  '  And  the 
Lord  spake  to  the  fish,  and  it  vomited  up  Jonah  upon  the  dry 
land.' 

Well,  now  the  child  is  brought  home,  you  will  look  that  he 
should  make  some  recompense  for  his  former  disobedience,  by  his 
faithfulness  and  diligence  for  the  future  ;  that  the  danger  he  had 
been  in,  the  death  he  had  so  narrowly  escaped,  the  miracle  which 
had  been  wrought  for  him,  and  the  extraordinary  mercy  he  had 
so  lately  received,  should  have  melted  him  wholly  into  God's  mould, 
and  have  made  him,  like  Abraham,  to  have  come  up  wholly  to 
God's  foot.  But,  alas  !  he  addeth  sin  to  sin,  and  neither  mercy 
nor  misery  prevail  with  him  to  know  himself.  Indeed,  he  under- 
takes the  journey  and  message  he  was  called  to  upon  a  second 
command,  but  as  unwillingly  as  the  bear  goeth  to  the  stake.  After 
he  had  pronounced  a  sentence  of  death  upon  the  Ninevites,  and 
shewed  them  a  warrant  under  the  high  God's  hand  and  seal  for 


368  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

their  speedy  execution,  how  ill  doth  he  take  it  that,  upon  their 
humble  petition,  a  reprieve  should  be  granted  them  !  He  frets 
inwardly  against  God,  and,  through  the  exceeding  heat  of  his  heart, 
his  tongue  blisters  with  casting  God's  mercy  in  his  teeth.  He 
was  wroth  for  that  in  which  he  had  cause  to  rejoice.  His  love  tc) 
his  brethren  might  have  made  him  glad  of  their  escape,  and  his 
love  to  his  God  should  have  quieted  him  in  all  his  wise  and  holy 
proceedings :  '  But  it  displeased  Jonah  exceedingly,  and  he  was 
very  angry,  and  he  prayed  unto  the  Lord,  0  Lord,  was  not  this  my 
saying  in  my  country  ?  for  I  knew  that  thou  art  a  gracious  God, 
,&c.  Therefore,  0  Lord,  take  away  my  life.'  He  quarrels  with 
God's  providence,  and  he  doth,  as  it  were,  twit  God  with  (that 
which  is  the  glory  of  all  his  attributes  and  actions,  and  the  best 
friend  the  poor  children  of  men  have)  his  grace  and  pity,  desiring 
rather  the  destruction  of  above  six  score  thousand  persons,  than 
that  himself,  by  the  blind  ignorant  world,  should  be  reckoned  a 
false  prophet.  Behold  impatience  in  its  largest  dimensions !  Jonah 
will  die,  because  so  many  thousands  are  allowed,  out  of  infinite 
kindness,  to  live.  Oh  what  a  nest  of  vermin  was  in  the  womb  of 
this  disobedience  !  Here  is  pride,  both  in  preferring  his  own  will 
before  God's,  and  in  his  unwillingness  to  suffer  a  little  in  his  repute 
in  the  eye  of  the  people.  Here  was  passion  to  the  height,  and  that 
against  God  himself  Here  was  murmuring  against  sparing  mercy 
and  the  divine  pleasure.  Here  was  unbelief,  as  if  God  could  not 
repair  his  name,  and  repay  him  for  the  loss  of  his  credit.  Here 
was  uncharitableness  and  want  of  love  towards  the  poor  Ninevites, 
whose  condition  called  for  the  deepest  compassion.  What  answer 
can  be  judged  tart  enough  to  such  a  passionate  prayer  ?  What 
language  can  be  too  harsh,  what  carriage  can  be  too  heavy,  towards 
such  a  cross-grained  child  ?  It  is  abominable  for  any  man  to  con- 
tend with  his  Maker.  It  is  bad  for  servants  to  strive  with  their 
master,  or  children  to  resist  their  father,  though  both  these  are 
their  fellow-creatures ;  but  for  any  to  contend  with  God,  whose 
dominion  over  us  is  unquestionable,  and  their  dependence  on  him 
indispensable,  between  whom  and  them  there  is  an  infinite  distance, 
is  infinitely  worse.  But  for  Jonah — not  only  a  man,  but  a  new 
man,  a  child  of  God,  a  prophet  of  the  Lord,  that  should  have 
taught  others,  by  his  precepts  and  by  his  pattern,  to  submit  to  the 
severest  divine  pleasure,  one  that  had  been  signalised,  above  others, 
with  eminent  and  distinguishing  favours  both  for  this  and  the  other 
world — to  fly  thus  in  God's  face,  is  worst  of  all.  Surely  no  punish- 
ment can  exceed  the  desert  of  such  peevishness,  such  passion.  Some 


Chap.  IV.]  the  christiajst  man's  calling.  369 

dreadful  thunder  cannot  but  be  expected  as  the  consequent  of  such 
hot  weather.  But  hear,  0  heavens,  give  ear,  0  earth,  and  be 
astonished  at  the  calm  mild  voice  of  the  great  God :  '  And  the  Lord 
said  unto  Jonah,  Jonah,  dost  thou  well  to  be  angry  ? '  Mark  what 
love  sounds  in  this  language.  Such  an  affectionate  voice,  after  such 
gross  disobedience,  might  make  even  marble  to  weep ;  and,  as  that 
voice  from  heaven,  turn  a  Saul  into  a  Paul.  Could  the  fondest  and 
most  indulgent  father  in  the  world  be  more  meek,  more  mild  in  his 
expression  ?  He  appeals  to  Jonah's  conscience  whether  such  be- 
haviour was  answerable  to  his  oath  of  allegiance :  Dost  thou  well 
to  be  angry  ?  Is  this  passion  suitable  to  that  submission  which 
thou  owest  to  me  and  my  providence  ?  Eli  said  as  much  to  his 
wicked  sons :  It  is  not  a  good  report  which  I  hear  of  you,  my  sons, 
&c.,  when  God  was  so  incensed  against  him  for  his  mildness,  that 
he  sends  him  an  ear-tickling  and  a  heart-trembling  message. 
And  yet  God  himself  is  so  favourable  and  compassionate  to  one 
whose  sin  admitted  of  greater  aggravations  in  some  respects  than 
those  of  Eli's  sons,  (Jonah  sinned  after  such  a  miraculous  salvation, 
and  that  against  choosing,  calling,  pardoning,  saving  love,  which 
Eli's  sons  did  not ;)  nay,  and  when  the  malefactor,  upon  the  read- 
ing of  this  gentle  indictment  to  him,  instead  of  pleading  guilty,  and 
begging  a  psalm  of  mercy,  had  stubbornly  and  obstinately  justified 
himself, _  God,  who  might  have  awarded  judgment  against  him, 
according  to  law,  still  forbeareth  him  ;  and  when  his  pathetical 
words  would  not  reclaim  him,  he  trieth  if  a  miraculous  work  will 
reduce  him  to  his  allegiance.  Oh  the  tenderness  of  God  towards 
his  froward  children  !  I  have  sometimes  wondered  at  his  infinite 
patience  towards  so  disobedient  a  prophet ;  but,  alas !  I  experience 
it  daily  in  his  superabundant  grace  and  goodness  towards  my  own 
soul,  notwithstanding  my  greater  provocations. 

Keader,  by  all  this  thou  mayest  see  what  cause  thou  hast  to  bear 
with  thy  fellow-Christians,  when  God  beareth  with  his  creatures, 
notwithstanding  those  multiplied  affronts  and  disrespects,  which 
they  offer  to  his  glorious,  holy,  and  infinite  Majesty. 

Secondly,  We  may  observe  in  the  foregoing  text,  the  prevailing 
argument  to  this  precept :  '  And  so  fulfil  the  law  of  Christ.'  This  was 
the  great  law  which  Christ  commanded  so  frequently,  so  affection- 
ately, and  the  apostle  mentioneth  it  here,  as  if  it  were  the  only  law, 
or  all  the  law,  because  this  love  is  the  fulfilling  of  the  whole  law. 
As  if  he  had  said,  '  0  my  Galatians,  if  ye  have  any  love  to  Christ, 
and  would  evidence  it  to  yourselves  and  others,  let  there  be  no 
bitterness,  nor  envyings,  nor  heart-burnings  amongst  you,  but  love 

VOL.  n.  2  A 


370  THE  CHRISTIAN  MANS  CALLING.  [PaRT  III. 

your  neighbours  as  yourselves,  suffer  with  them  in  their  sufferings  ; 
let  their  sore  eyes  and  tears  for  sin,  set  your  eyes  a-watering ; 
pardon  them,  though  they  may  offend  and  provoke  you  ;  bear  with 
them,  notwithstanding  their  passion  and  peevishness,  for  hereby  ye 
will  obey  that  great  law,  which  is  indeed  the  whole  law  containing 
your  duty  toward  your  brother,  or  that  law  which  the  heart  of 
Christ  was  so  infinitely  set  upon,  that  he  will  have  it  called  his  law, 
the  law  of  Christ.  This  is  my  commandment,  that  ye  love  one 
another.  Though  he  was  the  church's  only  lawgiver — and  so  all 
the  commandments  enjoined  her  were  his — yet  as  amongst  all  the 
disciples  there  was  one  that  had  most  of  his  heart,  and  was  called 
the  disciple  whom  Jesus  loved ;  so  possibly  amongst  all  the  com- 
mandments, that  of  love  had  most  of  his  heart,  and  may  fitly  be 
called  the  commandment  which  Jesus  loved.  '  My  commandment, 
the  law  of  Christ.' 

Oh,  how  sweet  is  the  music,  when  saints  join  thus  in  concert ! 
and  how  harsh  is  the  sound  of  jarring  strings  !  A  mutual  yielding 
and  forbearance  is  no  small  help  to  our  peace  and  safety.  There  is 
a  story  of  two  goats,  which  may  excellently  illustrate  the  benefit 
of  this  duty.  They  both  met  on  a  narrow  bridge,  under  which  a 
very  deep  and  fierce  stream  did  glide  ;  there  was  no  going  blindly 
back,  neither  could  they  pass  forward  for  the  narrowness  of  the 
bridge.  Now  had  they  fought  for  their  passage,  they  had  been 
certain  both  to  perish  ;  this  therefore  they  did,  they  agreed  that  the 
one  should  lie  down,  and  the  other  go  over  him,  and  by  this  means 
both  their  lives  were  preserved.  Whilst  Christians  are  fighting, 
like  some  small  chickens,  they  are  a  prey  to  kites  and  other 
ravenous  creatures  :  '  In  quietness  shall  be  their  strength,'  Isa.  xxx. 
15,  is  true  in  this,  as  well  as  other  senses. 

Section  VI. 

Thirdly,  Christians  ought  in  good  company,  not  only  to  do  what 
good  they  can  to  each  other,  but  also  to  receive  what  good  they  may 
from  each  other.  God  sets  up  such  candles,  not  for  us  to  play,  but 
to  work  by.  The  strongest  Christian  may  gain  by  the  weakest.  A 
small  brimstone  match  may  help  to  light  a  great  torch.  A  servant 
may  sometimes  think  of  a  way  to  enlarge  his  imprisoned  master, 
when  his  master  dreams  not  of  it.  Every  loop  or  pin  was  helpful 
to  the  tabernacle.  A  homely  digger  that  is  poor,  doth  sometimes 
discover  rich  mines,  which  wealthy  merchants  took  no  notice  of. 
Apollos,  one  mighty  in  the  Scriptures,  is  content  to  learn  of  a 


Chap.  TV.]  the  christian  man's  calling.  371 

handicraft  man.  Cordials  are  not  to  be  refused,  because  brought 
to  us  in  a  wooden  spoon.  Who  ever  sent  away  silver  or  gold, 
because  brought  to  him  in  a  bag  of  leather  ?  The  moon,  though 
she  be  but  small,  and  seated  in  a  lower  orb  than  the  stars  of  the 
first  magnitude,  and  though  she  hath  her  spots  and  imperfections, 
yet  she  lends  a  useful  light  to  men,  prevents  their  stumbling  and 
wandering  out  of  their  way,  and  produceth  here  and  there  a  motion 
subordinate  and  obedient  to  a  heavenly  influence  ;  when  those 
luminaries  that  are  above  her  in  place,  are  below  her  in  use  and 
service.  Proud  men  disdain  to  take  poor  saints'  advice,  as  if 
wisdom  had  forsaken  all  commerce  with  inferior  persons,  and  taken 
'  up  her  abode  only  in  stately  palaces.  Uj)on  this  score  Darius,  in- 
stead of  the  thanks  which  he  owed,  paid  Charidemus  with  no  less 
than  death  for  liis  good  counsel.!  But  it  is  the  folly  as  well  as  the 
arrogancy  of  some,  rather -to  ascend  to  a  dangerous  height,  than 
descend  at  the  call  of  one  below  them,  Prov.  xxix.  1.  Oh,  how  mad 
is  he  that  will  rather  run  on  in  hazardous  paths  to  his  ruin,  than 
turn  back  and  retreat  at  the  desire  of  one  that  is  his  iriferior !  And 
such  proud  Christians  have  this  usually  for  their  reward  of  God, 
that  when  the  humble  that  will  stoop  to  take  up  jewels  at  the  feet 
of  the  meanest  are  enriched,  they  get  nothing  by  godly  conference, 
"We  give  no  relief  to  them  that  go  gorgeously  attired,  and  brag  of 
their  own  large  revenues. 

There  lieth  a  great  deal  of  wealth  and  worth  in  some  obscure  and 
neglected  Christians  ;  men  do  not  more  usually  trample  upon  the 
golden  veins  of  earth  in  America,  than  conceited  persons  trample 
on  the  spiritual  riches  in  poor  Christians  ;  but  a  wise  man  will 
better  himself  by  his  enemies,  much  more  by  his  godly  friends, 
both  in  taking  their  counsel  and  receiving  their  admonition,  if 
occasion  be. 

1.  In  taking  counsel.  It  was  said  of  Demosthenes,  that  he  was 
better  at  praising  virtue,  than  practising  it.  We  must  write  by 
that  copy  which  we  set  others.  It  was  the  speech  of  a  philosopher, 
that  it  is  the  easiest  thing  in  the  world  to  give  good  counsel,  and 
the  hardest  thing  to  take  it.  Job's  friends,  though  falsely,  taxed 
him  as  guilty  of  this  crime  :  Job  iv.  3-5,  '  Behold,  thou  hast  in- 
structed many,  and  strengthened  the  weak  hands.  Thy  words  have 
upholden  him  that  was  falling,  and  thou  hast  strengthened  the 
feeble  knees.  But  now  it  is  come  upon  thee,  and  thou  faintest ;  it 
toucheth  thee,  and  thou  art  troubled.'  Dr  Preston  confessed  on 
his  death-bed,  that  he  found  it  difficult  to  take  that  physic  which 
1  Sir  W.  Eal.  Hist.  AVorld,  lib.  iv.  cap.  4.  « 


372  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

he  had  often  administered  to  others.  But  all  Christians  must  and 
will  endeavour  it ;  Solomon  makes  it  the  mark  of  a  prudent  man : 
'  The  way  of  a  fool  is  right  in  his  own  eyes,  but  he  that  hearkeneth 
to  counsel  is  wise,'  Prov.  xi.  15.  When  out  of  self-conceit  we 
refuse  others'  advice,  we  bewray  our  own  pride  and  folly.  Quin- 
tilian  said  of  some,  they  might  have  proved  excellent  scholars,  if 
they  had  not  thought  themselves  so  already  ;  this  is  true  of  too 
many  in  our  days.  They  might  have  proved  excellent  Christians, 
if  they  had  not  thought  themselves  too  good  to  learn.  He  that 
every  day  layeth  up  something,  though  but  little,  will  in  time  have 
a  good  stock. 

2.  In  receiving  admonition.  The  stomach  of  man  naturally 
riseth  against  this  bitter  physic,  though  it  conduceth  so  much  to  his 
health.  Faithful  reproof  is  the  awakening  of  man  out  of  sleep, 
and  such  are  very  apt  to  be  angry.  The  hedgehog  bristleth  up 
her  prickles,  and  will  pierce,  if  it  be  possible,  those  that  come  to 
take  hold  of  her. 

There  are  two  things  that  cause  men  to  rage  against  reproof. 

1.  Guilt  of  the  sin  objected.  Guilt  makes  men  angry  when  they 
are  searched,  and,  like  horses  that  are  galled,  to  kick,  if  they  be 
but  touched.  They  hate,  saith  the  Holy  Ghost,  him  that  reproveth 
in  the  gate.  The  easiest  medicines  and  mildest  waters  are  trouble- 
some to  sore  eyes.  Praxaspes  having  reproved  Cambyses  for  his 
drunkenness,  did  so  exasperate  liim,  that  he  shot  the  son  of  the 
reprover  through  the  heart,  to  confute  the  father  by  shewing  the 
steadiness  of  his  hand.  Though  you  stir  one  that  hath  a  boil  never 
so  gently,  yet  he  will  fret  and  fume.  Ahab,  conscious  of  his  own 
filth  and  wickedness,  hates  Micaiah  for  telling  him  the  truth. 
There  is  scarce  a  more  probable  sign  that  the  crime  objected  is  true, 
than  wrath  and  bitterness  against  the  person  that  chargeth  us  with 
it.  Children  that  have  cankers  will  not  suffer  honey  to  come  near 
their  mouths,  as  sweet  as  it  is.  Though  men  are  bold  to  sin,  even 
to  the  face  of  God,  yet  they  are  so  proud,  that  they  would  not  have 
it  visible  to  the  eye  of  a  man  ;  therefore,  when  by  their  admoni- 
tions they  find  that  they  are  discovered,  they  wrangle  and  quarrel. 

2.  Love  to  sin  makes  men  impatient  under  reproof.  It  was 
David's  fondness  of  Absalom  that  made  him  so  strict  in  his  charge 
to  his  captains  concerning  him,  '  Deal  gently  with  the  young  man 
Absalom  for  my  sake.'  It  is  love  of  lust  that  makes  us  so  desirous 
it  should  be  spared,  and  so  passionate  when  it  is  pierced  by  a  re- 
proof.    A  man  may  gather  that  sin  to  be  his  Delilah,  which  he 

,  will  suffer  none  to   hurt.     Eglebert,  king  of  West  Saxons,  slew 


Chap.  IV.]  the  christian  man's  calling.  373 

Earl  Cambra  for  telling  him  of  his  faults,  but  it  was  because 
his  sin  was  dearer  to  him  than  his  soul.  When  a  person's  sin 
is  to  him  as  the  apple  of  his  eye,  no  wonder  if  he  be  offended  at 
any  that  shall  touch  it.  Solomon  calls  reproofs  ear-rings.  I 
am  sure  tJiey  are  ill  bestowed  on  such  uncircumcised  ears,  Prov. 
XXV.  12. 

But  grace  will  teach  a  Christian  contentedly  to  take  those 
potions  that  are  wholesome,  though  they  be  not  toothsome.  It  is 
holy  David's  expression,  '  Jjet  the  righteous  smite  me,  it  shall  be 
a  kindness ;  and  let  him  reprove  me,  it  shall  be  an  excellent  oil, 
it  shall  not  break  my  head,'  Ps.  cxli.  5.  Faithful  reproof  is  a  token 
of  love,  and  therefore  may  well  be  esteemed  a  kindness.  Such 
wounding  of  a  friend  is  healing,  and  so  David  might  well  call  it  an 
excellent  oil.  And  he  did  not  only  say  so,  which  is  easy  and  ordi- 
nary, but  acted  accordingly.  He  did  not  as  the  papists,  who 
highly  commend  holy  water,  but  turn  away  their  faces  when  it 
comes  to  be  sprinkled  on  them.  When  he  had  by  sin,  and  con- 
tinuance in  it,  so  gangrened  his  flesh,  and  corrupted  himself,  that 
he  was  in  danger  of  death,  he  suffered  his  sores  to  be  thoroughly 
searched  without  regret.  Nathan  was  the  chirurgeon  whom  God 
employed  to  search  that  wound  which  had  divers  months  been 
festering  in  his  soul ;  and  truly  he  did  not  dally  with  his  patient, 
though  he  were  a  prince,  but  thrust  his  instrument  to  the  bottom ; 
yet  whatever  pain  it  put  him  to,  he  took  it  patiently,  and  was  so 
far  from  being  angry  with  the  prophet,  that  he  made  him  one  of 
his  privy  council.  It  is  a  sign  of  a  polluted  nature  for  a  man,  like 
a  serpent,  if  he  be  but  touched,  to  gather  poison,  and  vomit  it  up 
at  the  party.  '  Rebuke  a  scorner,  and  he  will  hate  thee  ;  rebuke  a 
wise  man,  and  he  will  love  thee,'  Prov.  xxi.  24. 

Pride  scorns  a  corrector,  and  thinks  it  a  disgrace  to  amend  upon 
another's  desire ;  hence  it  hates  him  that  endeavours  it.  Amos, 
for  reproving  the  golden  calves,  was  accused  by  Amaziah,  the 
chief  priest  of  the  idols  of  Bethel,  and  struck  by  Uriah,  the  son  of 
that  Amaziah,  with  a  spear  on  the  head,  whereof  he  died,  saith 
Buntingus,  Itinerar.  Sacr.  But  reprove  a  wise  man,  and  he  will 
love  thee. 

Austin  notes  it  as  a  sign  of  grace  in  his  friend  Alipius,  that  he 
received  his  reproof  so  well.  Paul  rebuked  Peter  sharply,  and 
that  before  a  considerable  company  of  Peter's  friends,  yet  he  loved 
not  Paul  the  less  for  it ;  for  in  his  Epistle,  which  was  written  some 
time  after  that  contest,  and  after  the  Epistle  to  the  Galatians,  which 
records  it,  he  makes  honourable  mention  of  Paul's  writings,  and  ot 


374  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

that  very  epistle  among  tlie  rest,  2  Pet.  iii.  15,  16,  and  calleth  him 
his  beloved  brother.  As  they  who  love  their  sins  hate  the  reprover, 
so  they  that  hate  their  sins  love  him.  When  Isaiah  had  declared 
from  God  a  dreadful  threatening  against  Hezekiah  for  his  pride, 
he  doth  not  fly  out  into  a  passion  against  the  prophet,  but  submits 
with  '  Good  is  the  word  of  the  Lord,  which  thou  hast  spoken.'  It 
is  said  of  Gerson,  the  great  chancellor  of  France,  that  he  rejoiced 
in  nothing  more  than  a  friendly  reprehension.  And  it  is  storied 
of  our  Eichard  the  First,  that  he  would  be  admonished  by  a 
poor  hermit.  Alphonsus,  king  of  Arragon,  being  asked  what  com- 
pany he  liked  best,  answered,  '  Books,  for  they  (saith  he)  without 
fear  and  flattery,  will  tell  me  my  faults  faithfully.'  '  Faithful  are 
the  wounds  of  a  friend,  but  the  kisses  of  an  enemy  are  deceitful,' 
Prov.  xxvii.  6.  A  loving  reproof  is  a  wound  in  love,  the  wound  of 
a  friend  ;  and  therefore  we  must  bestow  our  anger  upon  our  faults 
that  deserve  the  reproof,  not  upon  our  friends  that  give  the  reproof. 
How  foolish  is  he  that  breaks  his  own  head,  and  then  rageth  at  his 
friend  for  endeavouring  to  cure  it.  Ahab  quarrels  with  Elijah,  as 
the  incendiary  of  Israel,  for  reproving  their  idolatries  ;  when  alas, 
like  Etna,  that  flame  arose  out  of  their  own  bowels,  which  threat- 
ened to  reduce  them  to  ashes.  Some  of  the  heathen  were  so  sen- 
sible of  their  proneness  to  err,  and  to  be  partial  in  their  own  cases 
when  they  had  erred,  that  they  both  kindly  accepted  reproofs,  and 
earnestly  desired  a  reprover.  It  is  reported  of  Alexander,  that, 
having  had  a  philosopher  a  long  time  with  him,  he  should  say  to 
him.  Recede  a  me,  prorsus  consortium  tuum  nolo,  quod  cum  tanto 
tempore  mecum  degeris,  nunquam  me  de  vitio  aliquo  increpasti.  Be 
gone  from  me,  1  will  have  none  of  thy  company,  for  thou  hast  lived 
long  with  me,  and  couldst  not  but  observe  some  failings  in  me,  yet 
thou  hast  not  reproved  me  of  any.  And  Augustus  Ceesar  for  this 
cause  did  much  lament  the  death  of  Varro,  because  thereby  he 
was  deprived  of  one  that  would  deal  faithfully  with  him  when 
he  offended. 

Yet,  as  they  say,  some  roses  are  too  tender  to  endure  the  strength 
of  the  smell  of  wormwood  ;  so  some  Christians  that  it  is  hoped  are 
sound,  cannot,  without  wry  mouths  and  angry  faces,  drink  down 
this  bitter  liquor.  Asa  was  a  good  man,  yet  time  was  when  he 
imprisoned  a  prophet  for  bringing  him  an  admonition  from  God. 
One  would  have  thought  that  the  king  would  have  bid  the  servant 
welcome  for  his  Master's  sake  ;  but,  truly,  a  prison  was  all  the 
reward  he  had  for  his  pains.  It  was  the  speech  of  a  wise  and  ex- 
perienced Christian,  that  he  never  was  acquainted  thoroughly  with 


Chap.  IV.]  the  christian  man's  calling.  375 

any  one,  but  first  he  displeased  him  by  admonishing  him  of  his 
faults.  But  as  light  stuff  and  rubbish  kindleth  sooner  than  solid 
and  more  substantial  wood,  so  they  are  the  weaker  and  less  wise 
Christians  that  are  so  soon  fired  into  a  pet  and  passion,  if  but  told 
of  their  errors.  It  is  childishness  to  be  unwilling  to  take  bitter 
medicines.  A  prudent  person  will  rather  permit  cupping-glasses 
and  corrosives  to  be  applied  to  his  body,  than  suffer  his  distemper 
to  reign  and  kill  him.  The  sharpest  fruit  is  most  profitable  and 
wholesome.  The  lemon  is  more  tart,  yet  is  more  excellent  than  the 
orange,  which  delighteth  the  taste. 

Reader,  is  it  not  better  to  be  awakened  by  a  rousing  reproof,  than 
to  sleep  the  sleep  of  death  ?  and  wilt  thou  be  angry  with  thy 
friend  for  doing  thee  tha/t  courtesy  ?  Is  it  not  better  for  thy 
familiar  companion  to  tell  thee  meekly  of  thy  miscarriages,  and 
call  thee  to  repentance,  than  for  God  to  reprove  thee,  and  set  thy 
sins  in  order  before  thine  eyes  ?  When  God  uttered  his  voice  the 
heavens  thundered,  the  mountains  smoked,  and  Moses  himself 
trembled.  '  The  voice  of  the  Lord  is  powerful,  the  voice  of  the 
Lord  is  full  of  majesty ;  the  voice  of  the  Lord  breaketh  the  cedars, 
yea,  the  cedars  of  Lebanon  ;  the  voice  of  the  Lord  shaketh  the 
wilderness,  yea,  it  shaketh  the  wilderness  of  Kadesh.'  How  wilt 
thou  then  endure  the  thundering  of  such  a  cannon,  a  reproof  for  hy 
sins  from  the  Almighty  God,  at  whose  rebuke  the  earth  quakes,  the 
rocks  are  rent  in  pieces,  and  the  foundations  of  the  world  are  moved  ? 
The  Israelites  said  unto  Moses,  '  Speak  thou  to  us  and  we  will  hear ; 
but  let  not  God  speak  lest  we  die,'  Exod.  xx.  19.  Truly,  so  mayest 
thou  say  to  thy  companion,  '  Speak  thou  to  me  of  my  offences,  deal 
plainly  with  me  about  anything  that  thou  seest  amiss  in  me,  and  I 
will  hear  thee  ;  but  let  not  God  speak  to  me  lest  I  die,  lest  his 
voice  strike  me  down,  strike  me  dead.  There  is  an  absolute  neces- 
sity of  thy  sense  of,  and  sorrow  for  thy  sins.  This  ordinarily  must 
be  wrought  in  thee,  either  by  admonition  from  man,  or  by  some 
severe  rebuke  from  God.  Consider  seriously^  therefore,  whether  it 
be  not  easier  to  take  a  faithful  check  from  thy  fellow-creature,  than 
to  be  called  to  repentance  by  some  dreadful  judgment  from  the 
jealous  God.  Oh,  it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God ;  for  our  God  is  a  consuming  fire. 

One  thing  more,  reader,  is  considerable  ;  it  is  not  enough  to  take 
a  reproof  with  patience,  but  also  to  be  awakened  by  reproof  to  re- 
pentance. It  is  a  dreadful  aggravation  of  sin,  to  continue  in  it  after 
thou  art  convinced  of  it.  Such  impudence  is  followed  with  fearful 
vengeance.     '  He  that  being  often  reproved,  hardeneth  his  heart, 


376  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

shall  suddenly  be  destroyed,  and  that  without  remedy/  Prov. 
xxix.  1. 

Fourthly,  Christians,  if  they  would  exercise  themselves  to  godli- 
ness in  good  company,  must  rejoice  in  each  other's  grace  and  good. 
True  love  will  rejoice  in  the  welfare  of  another,  as  its  own  ;  Peter 
beholding  those  eminent  graces  in  Paul,  did  not  repine  that  a 
brighter  star  was  risen  which  would  eclipse  his  splendour,  but 
glorified  God  in  Paul,  and  gave  him  the  right  hand  of  fellowship. 
It  is  a  profane  Esau  that  hates  a  Jacob  for  having  obtained  his 
father's  blessing  beyond  himself.  Envy  is  from  the  evil  one.  Saul  who 
was  without  God,  eyed  and  hated  David  for  slaying  more  of  God's 
enemies,  and  obtaining  thereby  greater  renown  than  himself  could. 
Yet,  alas  !  the  spirit  which  dwelleth  in  the  best,  lusteth  to  envy : 
corrupt  nature  will  shew  itself,  if  it  be  possible,  at  this  window. 
There  are  some  countries,  as  Candia,  that  have,  naturalists  tell  us, 
no  poison ;  but  there  is  not  any  Christian  without  a  spice  of  this 
sin.  Joshua  is  ready  to  envy  them  that  seemed  by  their  light  to 
darken  his  master. 

Cantharides,  a  venomous  worm,  usually  breedeth  in  wheat  when 
it  is  ripe  ;  the  highest  Christians,  as  the  greatest  favourites  at  court, 
are  usually  the  greatest  objects  of  envy.  But  oh,  it  is  a  sign  of  a 
weak  eye,  not  to  behold  the  sunshine  of  others'  holiness  without 
pain.  The  holy  apostle  is  enlarged  in  thanksgiving  to  God  for  the 
faith,  and  love,  and  patience  of  the  Thessalonians,  and  their  grace 
was  a  strong  cordial  to  revive  him  in  his  sorrows  and  distress.  We 
give  thanks  to  God  for  you  all ;  remembering,  without  ceasing,  your 
work  of  faith,  and  labour  of  love,  and  patience  of  hope  in  our  L.ord 
Jesus  Christ.  We  were  comforted  over  you,  in  all  our  afflictions 
and  distress,  by  your  faith.  Nay,  he  was  so  far  from  grieving  at 
others'  graces,  that  he  prof  esse  th  the  joy  of  his  life  did  very  much 
depend  upon  their  perseverance  in  piety  :  '  For  now  we  live,  if  ye 
stand  fast  in  the  Lord ; '  as  if  he  had  said,  '  Our  life  will  be  but 
a  death  in  regard  of  sorrow  and  grief,  it  will  be  so  doleful  a  being, 
that  it  will  not  deserve  the  name  of  a  life,  if  ye  should  once  be 
loose  and  wandering  from  the  Lord,'  1  Thes.  i.  2-4  ;  2  Thes.  iii. 
6-8 ;  1  Col.  xii.  Grace  cannot  but  desire  and  delight  in  its  like. 
He  that  truly  loves  his  God  will  rejoice  in  his  brother's  graces, 
because  they  tend  to  his  Father's  glory  ;  and  he  that  truly  loves 
his  brother  will  be  glad  at  his  grace,  because  it  tends  so  exceedingly 
to  his  brother's  good.  Pedaretus,  when  he  could  not  be  admitted 
to  be  one  of  the  three  hundred  among  the  Spartans,  went  home  re- 
joicing that  his  country  had  three  hundred  better  men  than  him- 


1 


Chap.  IV.]  the  christian  man's  calling.  377 

self.i  Surely,  then,  Christians,  when  they  behold  others  sparkling 
with  grace,  and  shining  as  lights  in  the  world,  should  rejoice  that 
the  blessed  God  hath  some  that  can  do  him  more  service,  and 
bring  him  more  glory  than  themselves. 


A    good  loish   about  a   Christians  carriage   in  good  company, 
luherein  the  former  heads  are  applied. 

The  Father  of  mercies,  and  only  wise  God,  who  hath  appointed 
the  way  in  which  I  should  walk  during  the  time  of  my  pilgrimage, 
and  understandeth  the  multitudes  of  rubs  and  hindrances  that  I 
shall  encounter  with,  the  power  and  policy  of  those  enemies  which 
will  beset  me  therein,  as  also  how  weak  I  am,  and  unable  to  hold 
out ;  how  weary  I  shall  soon  be,  and  ready  to  give  over  if  I  should 
travel  alone  ;  having  out  of  his  boundless  grace  and  goodness  called 
me  to  the  communion  of  saints,  that  I  might  be  directed  by  their 
counsel  and  encouraged  by  their  company,  notwithstanding  all 
opposition,  to  run  the  ways  of  his  commandments ;  I  wish  that  I 
may  esteem  his  precept  herein  as  my  glorious  privilege,  improve 
their  society  to  the  greatest  advantage,  both  for  my  own  welfare 
and  my  God's  honour  and  delight,  to  converse  with  those  brethren 
here,  with  whom  I  hope  to  dwell  in  my  Father's  house  for  ever. 
What  an  inestimable  dignity  doth  my  God  invest  me  with,  in  im- 
posing on  me  so  sweet  a  duty  !  How  wretchedly  ungrateful  should 
I  be  if  his  paths  should  not  be  the  more  pleasant  to  me  for  such 
companions  !  The  worth  and  riches  of  this  society  may  well  invite 
me  to  trade  with  them,  and  give  me  hopes  of  profiting  by  them. 
All  the  companions  on  earth  of  the  highest  callings,  are  but  a 
rabble  of  kennel-rakers  to  this  noble  society.  The  prince  of  this 
senate  is  the  heir  of  all  things,  the  blessed  and  glorious  potentate ; 
such  a  sovereign  whose  dominion  is  universal  from  sea  to  sea, 
whose  kingdom  is  eternal  throughout  all  generations,  and  even  the 
highest  have  gloried  in  being  his  subjects.  The  charter  and  privi- 
leges of  this  society  are  the  inestimable  covenant  of  grace,  exceed- 
ing great  and  precious  promises,  wherein  pardon  of  sin,  peace  of 
conscience,  new  natures,  adoption,  justification,  the  love  of  the 
blessed  God,  and  eternal  life  are  granted  to  them,  and  entailed  on 
them  for  ever.  The  servants  of  this  corporation  are  all  the  crea- 
tures in  their  several  places,  striving  which  shall  do  them  the  greatest 

1  riutarch. 


378  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

kindness.  ^  They  are  in  league  with  the  stones  of  the  field,  and  the 
beasts  of  the  field,  though  never  so  ravenous  by  nature,  are  at  peace 
with  them.  The  glorious  angels  pitch  their  tents  about  them,  and 
count  it  their  honour  to  wait  upon  them,  both  living  and  dying. 
The  livery  in  which  this  company  is  attired  is  the  royal  robes  of 
Christ's  righteousness,  which  renders  them  without  spot  or  wrinkle^ 
and  far  more  beautiful  and  amiable  than  Adam  in  his  estate  of  un- 
spotted innocency.  Their  garments  smell  of  myrrh,  aloes,  and 
cassia,  and  for  their  richness  infinitely  surpass  that  clothing  which 
is  of  wrought  gold.  Their  food  is  hidden  manna,  such  meat  as 
endureth  to  eternal  life,  the  bread  that  came  down  from  heaven, 
the  flesh  of  the  Son  of  God,  which  is  meat  indeed,  and  the  blood 
of  the  Son  of  God,  which  is  drink  indeed.  Their  inheritance 
is  a  kingdom  that  cannot  be  shaken,  a  crown  of  life,  rivers  of 
pleasures,  an  eternal  weight  of  glory.  Some  societies  have  boasted 
that  kings  and  lords  have  been  free  of  their  company ;  the  King  of 
kings,  and  Lord  of  lords,  is  both  free  and  head  of  this  society ;  they 
are  his  Hephzibah,  his  delight ;  his  Segullah,  his  peculiar  treasure. 
Ah  !  who  would  not  have  communion  with  them  wliose  communion 
is  with  the  Father  and  Jesus  Christ  his  Son  I  Lord,  let  my  ambition 
be  to  be  enrolled  a  citizen  of  Zion,  and  to  walk  amongst  them, 
worthy  of  that  vocation  wherewith  thou  hast  called  me,  since  the 
communion  of  thy  saints  here  is  some  weak' resemblance  of  heaven, 
where  all  thy  chosen  shall  glorify  and  worship  thee  without  fault 
and  faintness ;  teach  me  to  hallow  thy  name  by  doing  thy  will  on 
earth  as  it  is  in  heaven. 

I  wish  that  the  gain  which  I  am  sure  to  reap  by  joining  with 
Christians  in  their  common  stock,  may  make  me  more  diligent  at  this 
spiritual  trade.  The  greatest  privileges  are  granted  to  corporations, 
not  to  particular  persons ;  the  greatest  victories  are  obtained  by 
regiments  and  brigades,  not  by  soldiers  engaged  singly  against 
their  enemies.  That  ointment  which  yielded  so  grateful  a  savour 
as  to  delight  God  himself,  was  compounded  of  several  spices,  Exod. 
XXX.  23-25.  My  God  hath  ordained  the  communion  of  the 
faithful,  for  the  building  up  one  another  in  their  most  holy  faith ; 
and  if  I  expect  his  blessing,  it  must  be  in  his  own  way.  The  body 
thrives  best  when  all  the  members  concur  to  perform  their  distinct 
and  proper  offices,  for  the  good  of  the  whole.  Men  make  the  most 
ravishing  music,  when  many  join  in  concert.  The  two  disciples 
travelling  together  found  the  blessed  Jesus  to  make  a  third,  and  to 
warm  their  hearts  with  the  fire  of  his  heavenly  doctrine.  How  many 
vessels  going  in  company  have  returned  in  safety,  richly  laden  with 


Chap.  IV.]  the  christian  man's  calling.  379 

the  unsearchable  riches  in  Christ !  If  I  am  in  doubts,  good  com- 
panions will  advise  and  direct  my  feet  in  the  ways  of  peace.  If  I 
sit  in  darkness,  and  see  no  hght,  by  their  counsel  and  comfort  I 
may  learn  the  way  out  of  the  mist.  If  I  am  perplexed  in  any 
labyrinths,  they  may  help  me  to  untie  that  knot  of  which  I  have 
been  labouring  long  in  vain  to  find  an  end ;  if  I  be  falling,  they 
will  be  props  to  support  me  ;  if  I  wander,  they  will  be  guides  to 
reduce  me  ;  if  I  be  dull,  they  will  be  whet-stones  to  quicken  me  ; 
if  I  do  well,  they  will  be  fathers  to  encourage  me ;  whatever  my 
want  be,  they  will  endeavour  to  supply  me  ;  and  whatever  my  con- 
dition be,  they  will  be  like-minded,  both  weeping  with  me  in  my 
sorrows,  and  rejoicing  with  me  in  my  joys ;  besides,  if  I  expect  the 
presence  of  my  God,  who  is  rich  in  mercy,  and  the  God  of  all  con- 
solations, where  can  I  find  him  sooner  than  in  his  temple  ?  They 
are  the  temple  of  God,  and  I  will  dwell  in  them.  His  saints  on 
earth  are  his  lesser  heaven,  wherein  he  takes  up  his  abode.  0 
my  soul,  what  an  argument  is  here,  to  persuade  thee  to  fellowship 
with  the  saints  !  Theirs  is  the  only  good  fellowship  ;  their  com- 
munion is  a  conjunction  in  the  service  of  thy  God,  and  tendeth 
abundantly  to  thy  spiritual  advantage  and  edification ;  thy  Ee- 
deemer  calls  them  the  light  of  the  world,  and  they  will  guide  thee  in 
the  way  which  he  hath  cast  up  ;  the  salt  of  the  earth,  and  they  will 
preserve  thee  from  corruption ;  their  conversations  are  living  com- 
mentaries upon  that  word  which  is  thy  rule,  and  so  will  both  plainly 
teach  thee  thy  duty  and  powerfully  provoke  thee  to  do  it.  Their  ex- 
pressions will  be  savoury,  and  help  thee  to  learn  the  language  of 
Canaan.  The  tongue  of  the  just  is  a  tree  of  life,  and  beareth  excel- 
lent fruit.  The  lips  of  the  righteous  feed  many  ;  besides,  amongst 
these  children,  thou  mayest  be  sure  to  meet  with  the  everlasting 
Father.  '  Where  two  or  three  are  gathered  together  in  my  name, 
I  will  be  in  the  midst  of  them.'  Though  but  two  or  three,  that 
the  wicked  despise  them  for  their  paucity ;  though  two  or  three, 
never  so  low  and  mean,  that  the  world  scorns  them  for  their 
poverty ;  yet  if  gathered  together  in  his  name,  they  shall  not  fail 
of  his  presence.  Surely  nothing  will  prevail  more  with  a  faithful 
spouse  to  join  with  any  company  than  this,  she  shall  meet  with 
her  beloved  husband  amongst  them.  Oh,  of  what  great  price  is 
this  one  promise,  I  will  be  in  the  midst  of  them !  His  presence, 
like  the  nearer  approaches  of  the  sun  in  the  spring,  will  refresh 
their  hearts  with  the  warm  beams  of  his  love  when  they  are  chill, 
and  almost  dead  with  the  cold  of  frights  and  fears,  and  cause  in 
their  souls  a  new  shooting  of  grace,  that  notwithstanding  any  fore- 


380  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

going  winter  of  barrenness,  they  shall  now  abound  in  the  fruits  of 
righteousness.  What  can  they,  or  thou,  0  my  soul,  want,  which 
his  presence  will  not  supply  ?  Art  thou  laden  with  sin  ?  he  can  give 
thee  rest.  Art  thou  full  of  sorrows  ?  he  is  the  consolation  of  Israel. 
Art  thou  poor  in  grace?  with  him  is  durable  riches  and  righteousness. 
Art  thou  dull  and  dead  in  spirituals  ?  he  is  the  Lord  of  life,  and  can 
quicken  thee ;  he  hath  power  enough  to  subdue  all  thy  lusts,  he 
hath  wisdom  enough  to  resolve  all  thy  doubts,  he  hath  grace 
enough  to  pity  all  thy  weaknesses,  and  mercy  enough  to  pardon  all 
thy  unworthiness ;  he  is  able  to  save  to  the  uttermost ;  nay,  thou 
hast  not  only  his  promise  to  meet  thee  in  his  garden,  amongst  his 
people,  but  thou  hast  also  his  performance  of  it,  for  thine  encour- 
agement :  '  Then  the  same  day  at  evening,  being  the  first  day  of 
the  week,  when  the  doors  were  shut,  where  the  disciples  were  as- 
sembled for  fear  of  the  Jews,  came  Jesus  and  stood  in  the  midst, 
and  saith  unto  them.  Peace  be  unto  you  ;  and  when  he  had  so  said, 
he  shewed  unto  them  his  hands  and  his  side,  then  were  the  dis- 
ciples glad  when  they  had  seen  the  Lord.  Then  said  Jesus  unto 
them  again.  Peace  be  unto  you ;  as  my  Father  hath  sent  me,  so 
send  I  you ;  and  he  breathed  on  them,  and  said,  Eeceive  ye  the 
Holy  Ghost.'  Oh  the  value  of  those  jewels  which  are  locked  up 
in  this  cabinet !  All  the  crowns  and  sceptres  of  the  world,  had 
they  been  thrown  in  amongst  the  disciples,  could  not  have  caused 
the  thousandth  part  of  that  comfort,  nor  have  brought  any  degree 
of  that  profit,  which  the  disciples  had  by  the  presence  of  the  hol}^ 
Jesus.  Consider  his  words.  Peace  be  unto  you,  peace  be  unto  you. 
Never  did  sweeter  words,  or  more  melodious  music,  ever  sound  in 
human  ears.  What  tidings  could  be  more  welcome  to  them  that 
had  known  the  terrors  of  an  angry  Grod,  and  felt  the  curses  of  his 
righteous  law  ?  Didst  thou  never  see  a  poor  debtor  arrested  by 
severe  Serjeants,  and  hailed  to  the  jail,  (in  which  nasty  miserable 
place  he  was  like  to  continue  whilst  he  lived,)  with  wringing  of  hands, 
and  watering  of  cheeks,  and  doleful  screeches,  and  afterwards  upon 
the  payment  of  his  debts  by  some  loving  surety,  with  what  clapping . 
of  hands  and  gladness  of  heart  he  was  enlarged !  If  so,  thou  hadst 
some  poor  resemblance  of  that  exuberancy  of  joy  which  the  disciples 
felt  when  they  saw  the  Lord,  and  heard  those  blessed  words,  '  Peace 
be  unto  you.'  They  were  all  liable  every  moment  to  the  arrest  of 
divine  justice  for  those  vast  sums  which  they  owed  to  the  holy  and 
jealous  God,  and  in  continual  danger  to  be  hurried  by  devils,  his 
officers,  to  the  prison  of  hell,  whence  they  could  never  have  come 
out.     Now,  his  appearance  to  them  did  evidence  that  the  law  was 


Chap.  IV.]  the  christian  man's  calling.  381 

satisfied,  that  all  their  debts  were  discharged,  in  that  the  surety, 
who  took  upon  him  the  payment  of  them,  was  by  order  of  the 
judge  released.  What  news  could  find  more  acceptance  with  those 
that  dreaded  the  fury  of  the  Lord  more  than  death,  and  esteemed 
his  favour  far  before  life,  than  that  which  did  speak  him  reconciled 
to  them  !  And  further,  observe  the  work  of  the  blessed  Redeemer, 
and  he  breathed  on  them,  '  Eeceive  ye  the  Holy  Ghost,'  as  if  he  had 
said,  I  know  your  unbelieving  hearts  will  think  the  news  of  a  re- 
conciled God,  and  of  peace  with  him,  too  good  to  be  true ;  behold, 
therefore,  his  love  token,  receive  the  earnest  of  his  favour,  his  Holy 
Spirit,  who  knoweth  his  mind  fully,  and  was  at  the  council  table  of 
heaven  when  all  your  names  were  engrossed  in  the  book  of  life,  and 
all  the  methods  of  grace  and  good-will  towards  poor  sinners  were 
debated  and  concluded,  and  is  sent  to  you  on  purpose  to  reveal  them 
to  you,  and  assure  you  of  them,  and,  therefore,  is  an  unquestionable 
evidence  that  he  is  at  one  with  you.  This,  0  my  soul,  was  the  blessed 
heavenly  banquet  which  the  Redeemer  entertained  his  disciples 
with  when  they  met  together,  and  wouldst  thou  miss  such  a  feast 
for  all  the  world  ?  Lord,  thou  lovest  the  assemblies  of  thy  saints. 
They  are  the  habitations  of  thy  glorious  majesty,  and  the  place 
where  thine  honour  dwelleth.  There  thou  makest  the  largest 
discoveries  of  thyself,  and  grantest  the  fullest  communications  of 
thy  grace.  Oh  let  me  take  sweet  counsel  with  thy  people,  and  go 
to  serve  and  honour  thee  in  their  company. 

I  wish  that  the  confederacy  of  the  wicked  in  sin  may  provoke  me 
to  a  league  with  the  Israel  of  God,  for  a  free  trade  and  commerce 
in  holiness.  Shall  they,  whose  lusts  are  often  contrary,  and  set 
them  at  variance,  unite  against  God  and  his  holy  ways ;  and  shall 
not  we,  whose  graces  are  ever  alike,  and  of  a  cementing  nature,  not 
join  together  for  God  and  his  worship  ?  Do  they  conspire  to  defile 
and  destroy  each  others'  souls,  as  if  vitiated  nature  did  not  lead 
them  fast  enough  to  sin,  or  as  if  they  could  not  run  singly  quick 
enough  to  hell ;  and  shall  not  we  encourage  one  another  in  the 
worship  of  the  living  God,  and  provoke  one  another  to  love  and  to 
good  works  ?  Oh,  how  much  do  the  servants  of  Satan,  by  their 
conjunctions  in  evil,  shame  the  children  of  God  for  their  backward- 
ness in  good!  Their  master  is  the  prince  of  darkness,  a  cruel 
tyrant,  a  roaring  lion,  that  goeth  about  seeking  whom  .he  may 
devour.  Their  work  is  far  worse  than  any  Turkish  slavery ;  it  is 
bondage  to  corruption,  the  service  of  unrighteousness,  the  diversity 
and  contrariety  of  their  lords,  their  lusts  tearing  them  as  it  were  in 
pieces,  for  the  promoting  of  their  particular  interests.     Their  wages 


382  THE  CHRISTIAN  MAN's  CALLING,  [ParT  III. 

is  the  vengeance  of  the  eternal  fire,  the  worm  that  never  dieth,  and 
the  fire  that  never  goeth  out.  After  all  their  vassalage  to  their 
barbarous  masters,  and  hardships  which  they  have  been  put  to  in 
making  provision  for,  and  gratifying  such  opposite  furies,  they  are 
recompensed  with  extremity  and  eternity  of  torments  ;  yet  they 
can  unite  their  hearts,  and  hands,  and  heads,  for  the  advancement 
of  so  hellish  a  lord,  about  the  prosecution  of  so  base  and  devilish  a 
work,  and  to  earn  so  miserable  a  reward,  when  the  soldiers  of  Christ, 
whose  captain  is  the  Lord  of  hosts,  the  most  courteous  and  compas- 
sionate general,  whose  combats  and  contests,  which  they  are  called  to, 
are  noble  and  heroic,  and  whose  crown  and  garland  will  be  beyond 
all  comparison  and  apprehension  blessed  and  glorious,  do  rather  fight 
against  themselves  than  against  their  enemies,  or  for  their  endless 
happiness !  Ah,  foolish  Christians,  who  hath  bewitched  us !  May  we 
not  well  blush  that  Satan  should  even  outboast  the  living  God  in 
the  unity  of  his  subjects,  that  the  children  of  this  world  should  be 
wiser  in  their  generation  than  the  children  of  light !  Alas,  is  it  a 
time  for  mariners  to  be  quarrelling,  when  their  enemies  are  joined 
in  discharging  their  cannons  against  them,  and  the  bullets  fly  thick 
amongst  them  ?  Is  it  a  time  for  Christians  to  be  wrangling,  when 
their  adversaries  are  united  in  a  confederacy  to  destroy  them  all  ? 
Lord,  thou  hast  promised  that  thy  people,  in  the  days  of  the  gospel, 
shall  no  more  envy  one  another,  that  the  wolf  and  the  lamb  shall 
feed  together,  and  the  lion  shall  eat  straw  like  the  bullock,  and  dust 
shall  be  the  serpent's  meat,  that  they  shall  not  hurt  nor  destroy  in 
all  thy  holy  mountain.  Thy  dear  son,  when  leaving  an  ungrateful 
world,  left  peace  as  one  legacy  to  his  children,  not  only  peace  with 
thee,  but  also  among  themselves  ;  thou  knowest  how  much  his 
heart  was  set  upon  it,  when  he  begged  so  hard,  so  earnestly,  so 
affectionately  of  thee  this  blessing,  a  little  before  he  went  to  lay 
down  the  price  of  it.  Let  it  please  thee  for  thy  promise'  sake  to 
make  all  thine  of  one  heart,  and  one  way ;  for,  because  thou  hast 
spoken  it,  therefore  hath  thy  servant  found  in  his  heart  to  pray  this 
prayer  before  thee  this  day.  Let  it  please  thee,  for  thy  Son's  sake, 
whom  thou  hearest  always,  to  take  away  all  envyings,  and  wrath, 
and  emulation,  and  strife  out  of  the  hearts  of  thy  people,  and  heal 
thy  Zion  in  its  breaches,  for  thou  seest  it  shaketh. 

I  wish  that  the  injury  I  do  myself  by  unnecessary  solitariness 
may  make  me  the  more  in  love  with  good  society.  My  God  hath 
told  me,  Woe  to  him  that  is  alone.  David  was  alone,  when  Satan 
drew  him  to  defile  liis  neighbour's  wife.  Whilst  the  sheep  flock 
together  they  are  safe,  as  being  under  the  shepherd's  eye  ;  but  if  one 


Chap.  IY.]  the  christian  man's  calling.  383 

straggle  from  the  rest,  it  is  quickly  a  prey  to  the  ravenous  wolf.  It 
is  no  hard  matter  to  rob  that  house  that  stands  far  from  neighbours. 
The  CBuel  pirate  Satan  watcheth  for  those  vessels  that  sail  without 
a  convoy.  The  order  is  observable  in  the  narration  of  Demas  s 
apostasy:  'Demas  hath  left  us,  and  hath  embraced  this  present  world.' 
He  first  left  the  company  of  the  faithful,  and  then  openly  denied 
the  faith.  Christian  conference  is  a  good  help  to  perseverance  ;  but 
they  that  forsake  the  communion  of  saints  will  quickly  disown  the 
profession  of  sanctity.  If  rabbits  keep  within  the  pales  amongst 
their  fellows,  there  is  law  to  secure  them  against  the  violence  of 
strangers ;  but  if  any  wander  from  the  warren,  they  are  a  lawful 
prize  for  any  man,  and  prey  to  any  dog.  What  an  ill  case  is  he  in, 
that,  travelling  in  a  dark  night,  falls,  and  hath  none  to  help  him  up  ; 
that  wanders,  and  hath  none  to  shew  him  the  right  way ;  that  is 
set  upon  by  thieves  and  murderers,  and  hath  none  near  him  to 
defend  and  secure  him  !  Such  is  the  condition  of  those  that  neglect 
the  communion  of  saints.  Hence  it  is  that  our  great  and  sworn 
enemy  raiseth  the  dust  of  dissension  and  strife  amongst  Christians, 
to  make  them  keep  aloof  from  each  other,  knowing  that  much  of 
their  welfare  and  safety  doth  depend  upon  their  keeping  together- 
He  knoweth  it  is  best  fishing  in  troubled  waters.  0  my  soul ! 
now  thou  beholdest  in  these  wicked  days  the  high  winds  of  divisions 
and  passions  amongst  the  children  of  God,  how  ready  they  are  to 
martyr  one  another's  names,  and  it  is  to  be  feared  to  murder  one 
another's  bodies,  if  infinite  power  did  not  overrule  and  prevent  it, 
thou  mayest  gather  assuredly  that  Satan  was  the  conjurer  to  raise 
them.  I  have  read  of  a  tree,  that  if  some  of  the  boughs  of  it  be 
cast  into  a  ship,  they  cause  a  mutiny  betwixt  the  passengers  and 
mariners,  to  the  ruin  of  both.  Dost  thou  not  think  that  Satan 
hath  cast  some  such  branches  into  the  vessel  of  the  church  at  this 
day,  that  instead  of  uniting  their  strength  against  him  and  his 
kingdom,  and  instead  of  joining  their  power  to  improve  every  gale 
for  their  furtherance  towards  their  blissful  haven,  they  might  fall 
together  by  the  ears,  destroy  one  another,  and  save  their  enemies  a 
labour  ?  Oh  that  for  the  divisions  of  Zion  I  could  have  great 
searchings,  great  sorrows  of  heart !  Lord,  thy  saints  in  the  primi- 
tive times  were  famous  for  their  love  to  each  other.  Their  very 
enemies  would  with  admiration  cry  out.  See  how  the  Christians 
love  one  another !  Thy  Jerusalem  heretofore  was  a  city  compact 
together,  at  unity  within  itself.  Why  is  it  now  divided,  and  the 
walls  broken  down,  and  the  inhabitants  all  in  all  in  an  uproar, 
that  all  that  go  by  waste  it,  and  laugh  at  it,  saying,  Is  this  the 


384  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

beautiful  city  !  Is  this  tlie  church  of  Christ !  Aha  !  so  would  we 
have  it.  Oh  look  down  from  heaven,  and  pity  mount  Zion,  where 
thou  wast  wont  to  dwell.  Should  thy  children  fall  out  by  the  way, 
to  the  gratifying  thine  enemies,  dishonouring  thy  name,  and  wound- 
ing their  own  souls  ?  Should  the  members  of  the  same  body  cut, 
and  lance,  and  tear  each  other  ?  Though  dogs  and  wolves,  the 
wicked  of  the  world,  tear  out  one  another's  bowels,  yet  the  sheep  of 
Christ  should  live  together  in  love.  How  long  shall  it  be  before 
thou  biddest,  with  a  word  of  power,  thy  people  return  from  pursuing 
their  brethren  ?  Shall  the  sword  devour  for  ever  ?  Thou  knowest 
it  will  be  bitterness  in  the  end.  For  thy  name's  sake  unite  the 
hearts  of  all  thy  chosen,  not  only  by  faith  to  thy  dear  Son,  but  also 
by  unfeigned  and  forbearing  love,  each  to  other. 

I  wish  that  my  great  coldness  and  backwardness  to  what  is  good, 
may  invite  me  to  associate  with  them  who  will  warm  and  quicken 
me.  How  averse  is  my  flesh  to  every  work  of  Christianity  !  how 
weak  is  my  spirit  in  their  performance !  how  untowardly  doth  it 
enter  upon  them !  how  formally  doth  it  go  through  with  them !  my 
carriage  in  them  is  wholly  unsuitable  to  their  weight  and  worth, 
and  what  need  then  do  I  stand  in  of  help  from  others  !  As  in  a 
material  house  the  walls  need  support  from  the  strong  timber,  and 
the  timber  needs  even  the  nails  and  spikes  to  fasten  it  together  ;  so 
in  the  spiritual  temple,  the  weak  Christians  need  the  strong  to  sup- 
port and  uphold  them,  and  the  strong  need  the  weak,  if  for  nothing 
else,  yet  to  call  forth  those  gifts  of  counselling,  and  that  grace  of 
pity  and  compassion  which  they  owe  to  them.  If  the  strongest 
want  each  other,  that  the  eye,  the  most  knowing  Christian,  cannot 
say  to  the  hand,  the  most  active,  I  have  no  need  of  thee ;  much 
more  do  those  that  are  weak  want  supply  and  support  from  others. 
Nature  teacheth  me  this  lesson.  The  weakest  creatures  amongst 
fish,  or  fowls,  or  beasts,  go  usually  in  flocks  and  companies. 
The  ivy,  and  vine,  and  hop,  not  being  able  to  bear  up  themselves, 
will,  by  a  natural  instinct,  cling  about  the  tree,  or  pole,  or  hedge, 
or  wall  that  is  near  them.  Were  I  but  as  sensible  of  my  own 
weakness  as  I  ought  to  be,  I  should  both  earnestly  desire,  and 
heartily  accept,  the  assistance  of  others.  It  is  the  wisdom  of  my 
God  to  let  none  of  his  children  have  all  things  about  them,  or  a 
sufficiency  to  live  of  themselves,  without  being  beholden  to  their 
neighbours  ;  to  invite  and  necessitate  them  to  mutual  commerce. 
Those  that  are  very  able  to  advise  others,  do  yet  in  their  own  cases 
take  advice  from  others.  The  lawyer  will  not  trust  himself  in  a 
case  of  his  own  estate,  nor  the  physician  in  a  distemper  in  his  own 


Chap.  IV.]  the  christian  man's  calling.  385 

body,  but  will  both  desire  counsel  and  direction  from  their  friends. 
A  stander-by  doth  many  times  see  more  than  an  actor,  and  is  more 
fit  to  judge  the  action  than  the  agent.  We  are  too  near  ourselves 
to  see  our  own  doings,  and  to  be  right  in  our  judgments  of  ourselves  ; 
those  that  stand  at  a  due  distance  from  us  see  more  clearly,  and 
judge  more  truly.  Self-love  so  blinds  us,  that  we  judge  those  dis- 
eases not  unpleasing  in  ourselves,  which  we  loathe  in  others.  Oh 
that  I  might  be  so  affected,  both  with  my  ignorance  of  the  right 
way,  and  my  proneness  to  allow  myself  in  my  wanderings,  that  I 
may  make  use  of  those  guides  which  free  grace  affordeth  me  !  Lord, 
give  me  such  sense  of  my  unskilfulness  in  the  wiles  and  devices  of 
Satan,  of  the  deceitfulness  and  desperate  wickedness  of  my  own 
heart,  and  of  my  inability  to  steer  the  vessel  of  my  soul  aright 
amongst  those  shelves,  and  sands,  and  storms  which  I  am  sure  to 
encounter,  that  I  may  take  up  those  pilots  which  thou  providest 
for  me  at  every  port,  and  so  at  last  arrive  in  safety  at  thy  glorious 
city. 

I  wish  that  I  may  watch  myself  amongst  the  godly,  as  well  as 
amongst  the  wicked,  lest  Satan  do  me  that  injury  by  a  friend,  which 
he   could  not  by  an  enemy.      David's   familiar  friend  conspired 
his  ruin ;  the  Son  of  David  was  betrayed  with  a  kiss  from  his  friend ; 
and  though  my  charity  to  my  friends  forbids  me  to  think  them  as 
bad  as  either,  yet  my  charity  to  myself  commands  me  to  stand 
upon  my  guard.     Anglers  for  fish  do  frequently  catch  one  fish  with 
another,  as  the  greater  with  the  smaller.     Sure  I  am,  Satan  is  subtle 
enough  to  bait  his  hook  with  that  which  is  most  likely  to  take, 
and  hath  too  often  caught  one  Christian  w^ith  another.     The  best 
friends  are  but  men,  and  have  flesh  in  them  as  well  as  spirit ;  and 
what  know  I  but  the  wicked  one  may  tempt  them  to  tempt  me,  as 
not  ignorant  of  their  prevalency  over  me  ?     None  was  so  likely  to 
deceive  the  prophet  of  the  Lord  as  the  old  prophet,  that  pretended 
a  commission  from  the  same  power,  and  himself  a  servant  of  the 
same  Master.     Who  can  so  probably  persuade  me  to  a  work  of 
darkness,  as  he  that  is,  or  at  least  transforms  himself  into,  an  angel  of 
light  ?     Besides,  I  am  apt  to  be  the  more  careless,  when  I  am 
amongst  them  that  I  judge  true  Christians.     In  a  crowd,  where 
cheats  usually  resort,  and  execute  their  hellish  trade,  I  look  to  my 
money  ;  but  when  I  am  amongst  them  whom  I  suppose  to  be  honest, 
I  think  that  care  needless,  and  so  may  the  easier  be  deceived. 
Lord,  thou  hast  commanded  me  to  keep  my  heart  with  all  diligence ; 
I  acknowledge  I  have  been  too  secure  when  amongst  thy  saints, 
as  believing  their  work  to  be  only  to  advance  thine,  not  Satan's, 

VOL.  II.  2  B 


386  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

interest  in  the  world.  Oh  give  me  to  consider,  that  when  the  sons 
of  God  gather  together,  Satan  is  also  amongst  them,  and  he  is  both 
politic  and  active  to  defile  me  that  he  may  destroy  me  ;  that  I  may 
even  amongst  tliem, '  watch  and  pray,  and  so  not  enter  into  tempta- 
tion.' 

I  wish  that  I  may  never  spend  my  precious  time  amongst  Chris- 
tians, as  the  Athenians,  who  never  understood  the  worth  of  that  com- 
modity, used  to  waste  it,  only  in  telling  and  hearing  of  news  ;  but  as 
Christ  amongst  his  disciples,  in  discoursing  of  things  pertaining  to 
the  kingdom  of  Grod.  Oh  what  pity  is  it,  that  a  thing  of  such  in- 
finite value  should  be  spoiled  and  laid  out  to  little  purpose  !  I 
should  befool  him  that  should  throw  down  pails  of  Bezer-water  to 
wash  common  sinks  or  gutters,  which  would  serve  for  such  excel- 
lent use  as  to  comfort  our  vitals,  and  to  refresh  and  revive  drooping 
and  fainting  spirits.  Who  would  not  abhor  that  vanity  of  Nero, 
in  shoeing  his  horses  with  precious  gold,  and  causing  that  costly 
metal  to  be  trampled  under  foot  in  the  dirt,  which  was  worthy  to 
be  the  materials  of  a  crown  for  the  highest  head  on  earth !  Am 
not  I  a  greater  fool  than  the  former,  and  more  vain  than  the  latter, 
if  I  spend  that  time — which  is  infinitely  more  costly  than  gold  or 
Bezer,  as  having  relation  to  eternity — wholly  in  worldly  talk,  which 
might  be  employed  in  declaring  and  admiring  the  boundless  per- 
fections of  the  blessed  God,  in  furthering  that  curious  work  of 
grace  in  my  own  and  others'  souls,  and  in  preparing  us  for  our  un- 
changeable bliss  in  the  other  world  ?  My  God  hath  not  only  a 
book  of  remembrance  for  every  good  word,  but  also  a  book  of  ob- 
servance and  account  for  every  idle  word.  Lord,  within  a  few 
days  I  shall  go  the  way  that  I  shall  not  return  ;  thine  angel  may 
say  concerning  me,  that  time  shall  be  no  more  ;  thou  wilt  never 
trust  me  with  another  life,  nor  afi'ord  me  another  day  of  grace ; 
this  is  the  only  time  that  I  shall  have  to  provide  against  the  com- 
ing of  my  Lord.  Nay,  whilst  I  hve,  thou  mayest  part  me  from 
thy  people,  and  deny  m»  that  happy  privilege  of  their  society  that 
I  now  enjoy.  For  the  Lord's  sake,  help  me  to  '  work  whilst  it  is 
day,  and  to  walk  whilst  it  is  light,  because  the  night  is  coming 
wherein  I  can  neither  work  nor  walk.' 

I  wish  that  my  tongue  may  never  be  so  set  on  fire  of  hell,  as  to 
speak  evil  of  those  that  are  the  heirs  of  heaven.  It  were  better 
for  me  to  be  sick  and  solitary  in  my  bed,  than  to  be  censuring  or 
reflecting  upon  the  Lord's  servants.  The  devils  themselves, 
though  for  their  own  ends,  could  sometimes  speak  of  righteous 
ones  with  a  seeming:  awe  and  reverence.     '  These  men  are  the  ser- 


Chap.  IV.]  the  christian  man's  calling.  387 

vants  of  the  most  higli  God,  and  shew  unto  us  the  way  of  salvation  ;' 
and  shall  I  at  any  time  be  worse  than  a  devil  at  some  times  ? 
Such  impotency  in  my  tongue  would  be  too  great  a  sign  of  im- 
purity in  my  heart.  Those  that  have  a  blemish  in  their  eyes,  judge 
the  sky  to  be  ever  cloudy.  Caligula,  who  was  a  monster  of  ob- 
scenity and  uncleanness,  thought  there  was  never  a  chaste  person  in 
the  world.  It  is  usual  with  the  wicked,  measuring  others  by  them- 
selves, to  judge  all  to  be  ungodly ;  they  render  others  to  be  de- 
formed, that  their  own  faces  might  be  esteemed  the  more  fair.  Or 
as  the  lapwing,  they  hope,  by  their  false  cries  against  the  godly,  to 
divert  strangers  from  finding  the  nest  of  their  own  filthiness.  They 
would  have  all  good  men  thought  to  be  evil,  that  themselves,  who 
are  fullest  of  evil,  might  be  thought  good ;  but  though  the  seed  of  the 
serpent  spit  their  poison  against  the  seed  of  the  woman,  should  I  do 
so,  who  am  one  of  their  brethren  ?  How  bad  is  that  bird  that 
defileth  its  own  nest !  How  foolish,  as  well  as  sinful,  is  that  child 
that  disgraceth  and  defameth  his  own  family !  If  I  speak  evil  of 
any  of  the  saints,  I  speak  evil  of  myself,  and  of  the  Master  whom 
they  serve.  Though  Christ  was  not  upon  earth  in  Enoch's  days,  yet 
he  tells  me  that  he  will  judge  the  slanderers  of  the  saints  as  blas- 
phemers of  himself  :  '  Behold,  the  Lord  cometh  with  ten  thousand 
of  his  saints,  to  execute  judgment  upon  all,  and  to  convince  them 
of  their  hard  speeches,  which  ungodly  sinners  have  spoken  against 
him,'  Jude  15.  It  is  Satan's  title  to  be  the  accuser  of  the  brethren; 
and  my  God  calleth  such  men  as  are  guilty  of  it  by  no  better  name 
than  devils,  2  Tim.  iii.  3 ;  Tit.  iii.  2.  Would  I  be  willing  to  re- 
semble the  prince  of  darkness  ?  or  can  I  do  it,  and  escape  punish- 
ment ?  Oh,  it  is  dangerous  to  abuse  the  King  of  heaven's  favour- 
ites. Such  arrows  of  slander  and  censure,  shot  out  of  Satan's  bow 
by  my  hand  against  the  saints,  would,  as  a  shaft  shot  against  a 
stone,  rebound  upon  me,  and  hurt  not  the  stone  or  saint,  but  him 
that  shot  it.  He  that  snuffeth  a  candle  with  his  bare  fingers  doth 
foul,  if  not  burn,  his  fingers,  but  makes  the  candle  to  burn  the  more 
brightly.  If  I  censure  the  children  of  God,  I  defile  my  own  con- 
science, but  do  not  make  them  the  less  glorious.  0  my  soul ! 
consider  what  thy  God  hath  said,  '  Cursed  is  he  that  smiteth  his 
neighbour  secretly  ;  and  all  the  people  shall  say.  Amen.'  Thou 
mayest  smite  thy  neighbour  as  really  and  as  dangerously  with  thy 
tongue  as  with  thy  hand.  The  wages  of  both  is  a  curse  from  God, 
from  all  the  people  ;  surely  the  breath  of  so  many  would  blow 
down  the  strongest  person,  the  strongest  dwelling.  Though  the 
causeless  curse  shall  not  come,  yet  when  God  and  men  both  see 


388  THE  CHKISTIAN  MANS  CALLING.  [PaRT  III. 

cause  for  it,  and  say  amen  to  it,  there  is  no  way  to  avoid  it.  I  may 
build  upon  my  profession,  as  if  that  would  secure  me  against  such 
a  stormy  wind ;  but  it  will  prove  a  rotten  foundation.  My  God 
hath  told  me,  '  What  hast  thou  to  do  to  take  my  covenant  in  thy 
mouth  ?  thou  givest  thy  mouth  to  evil,  and  thy  tongue  frameth 
deceit ;  thou  sittest  and  speakest  against  thy  brother,  and  slanderest 
thine  own  mother's  son.'  No  pretence  whatsoever  can  prevent  my 
punishment ;  but  '  I  will  reprove  thee,  and  set  thy  sins  in  order 
before  thee.'  If  God  once  undertake  to  reprove,  it  will  be  cutting, 
it  will  be  killing.  Oh,  let  me  tremble  to  think  of  tearing  the 
names  of  any  of  God's  people,  lest  my  God  tear  me  in  pieces,  when 
there  is  none  to  deliver  me,  Ps.  1.  16,  17,  21,  22.  How  irrational, 
as  well  as  irreligious,  is  it  for  me  to  spend  my  time  in  censuring 
others.  If  they  be  guilty  of  erring,  they  do  but  shew  themselves 
to  be  men,  not  angels.  Am  I  so  foolish  as  to  expect  heaven  upon 
earth,  perfection  in  a  polluted  and  polluting  world  ?  If  I  myself 
were  without  sin,  then  I  might  throw  the  first  stone.  The  actions 
of  the  best  are  but  a  miscellany  of  good  and  evil.  Moses  himself, 
like  the  pillar  that  conducted  him,  had  his  dark  side.  The  cleanest 
corn,  even  after  threshing  and  winnowing,  will  have  some  soil  in  it. 
There  is  a  tincture  of  corruption  that  stains  all  mankind,  otherwise 
there  are  some  graces  that  would  rust  for  want  of  use,  and  be  given 
in  vain.  What  wise  man  will  despise  or  deny  a  mine  to  be  gold, 
because  it  hath  some  dross  or  bad  earth  with  it  ?  or  will  throw 
away  a  beast,  and  say  it  is  not  good  meat,  because  it  hath  guts  and 
garbage  in  it  ?  The  vermin  of  sin  may  sometimes  crawl  in  a 
cleanly,  holy  person,  though  they  be  not  allowed  there.  One  act 
wiU  not  prove  a  habit,  nor  a  few  bad  actions  a  bad  person.  If 
every  sin  unsaint  a  man,  Satan  will  challenge  the  whole  race  of 
mankind  as  his  own  peculiar.  When  I  see  the  course  rather  good 
than  evil,  my  charity  commandeth  me  not  to  think  the  man  other 
than  a  Christian.  Besides,  how  frequent  is  it  for  the  malicious 
world  to  lay  down  false  reports  of  the  saints,  and  shall  I  be  their 
pedlar  to  take  them  up,  and  cry  their  rotten,  deceitful  wares  up  and 
down  the  country  ?  The  priest  under  the  law  was  not  to  judge 
presently  of  the  plague  of  leprosy,  but  to  shut  the  person  suspected 
up  seven  days,  and  then  to  view  him  ;  and  if  the  case  were  not  clear, 
to  shut  him  up  seven  days  more  ;  and  after  that,  seven  days  more, 
before  he  was  condemned ;  and  what  is  the  gospel  of  this,  but  to 
condemn  rash  censuring  of  any,  much  more  of  the  godly  ?  Hath 
not  my  God  told  me, '  He  that  answereth  a  matter  before  he  heareth 
it,  it  is  a  folly  and  shame  to  him'  ?  Prov.  xviii.  13      Lord,  thou 


Chap.  IV.]  the  christian  man's  calling.  389 

imderstandest  what  an  unruly  member  my  tongue  is,  how  hard  to 
be  kept  within  the  bounds  of  sobriety  towards  myself,  or  charity  to- 
wards others.  Oh,  be  pleased  to  undertake  for  me,  and  keep  thou 
the  door  of  my  lips.  It  is  not  good  to  speak  evil  of  those  whom  I 
know  bad ;  but  it  is  much  worse  to  speak  evil  of  those  who  may 
prove  goqd.  Should  I  declare  others'  failings  upon  certain  knowledge, 
it  sheweth  some  want  of  charity ;  but  should  I  publish  their  faults 
upon  a  bare  supposition,  it  would  argue  a  want  of  honesty.  Oh, 
let  me  rather  err  on  the  right  hand,  in  my  charitable  thoughts  of 
those  that  are  bad,  than  on  the  left,  in  my  censorious  opinion  of 
those  that  are  good ;  for  though  he  may  be  evil  that  speaks  good 
of  others  upon  knowledge,  yet  he  can  never  be  good  himself  that 
speaks  evil  of  others  upon  suspicion. 

I  wish  that  I  may  be  so  far  from  speaking  ill  of  them  that  are 
good,  that  I  may  rather  be  silent  than,  without  a  just  cause  and 
call,  speak  ill  of  them  that  are  evil.  Though  the  wicked,  like  dogs, 
faU  upon  the  sheep  of  Christ  with  open  mouth,  and  strive  to  bury 
their  good  names  in  the  open  sepulchre  of  their  wide  throats,  yet 
the  sheep  of  Christ  do  rather  suffer  their  rage  with  patience,  than 
render  reviling  for  reviling.  My  God  hath  commanded  me  to 
bless  them  that  curse  me,  and  to  pray  for  them  that  despitefully 
use  me  ;  and  how  contrary  am  I  to  his  precept  if  I  pay  them  in  their 
own  coin,  and  open  my  mouth  in  backbiting  them,  because  they 
are  forward  to  slander  me  !  It  is  enough  for  them  that  have  not  a 
God  to  undertake  their  cause,  and  revenge  their  quarrels,  to  do  it 
themselves.  If  I  be  one  of  Christ's  members,  he  reckoneth  all  the 
wrongs  offered  to  me  as  done  to  himself,  and  he  will  one  day  vindi- 
cate his  own  honour  and  mine  to  the  full,  when  the  sinner  shall 
answer  for  all  his  treasonable  expressions,  with  hell-flames  about 
his  ears.  The  tongue  that  now  is  blistered  with  blasphemies 
against  God  and  his  j)eople,  at  that  day  will  be  in  a  light  flame,  and 
beg  in  vain,  with  Dives,  tor  a  little  water  to  cool  it.  I  may  there- 
fore be  quiet  in  all  such  cases,  and  commit  my  cause  to  him  that 
judge th  righteously.  He  that  is  robbed  may  not  seek  for  repara- 
tion from  the  country,  if  the  felon  at  the  assizes  be  convicted  and 
executed.  I  need  not  fear  but  the  judge  of  the  whole  earth  will, 
at  the  general  assize,  do  justice  upon  those  thieves  that  steal  away 
my  credit  and  good  name,  and  so  in  the  meantime  may  well  be 
contented.  He  that  is  sure  of  double  interest  hereafter,  may  with 
the  more  comfort  forbear  his  money  at  present.  Besides,  by  de- 
claring his  faults,  only  to  fill  up  a  void  space  of  time,  I  injure  both 
him  and  myself,  whether  my  report  be  true  or  false  ;  if  my  report 


390  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

be  false  I  wrong  him,  by  slandering  and  murdering  his  name  unde- 
servedly, and  I  wrong  myself  by  contracting  the  guilt  of  so  great  a 
sin.  If  the  report  be  true,  I  walk  contrary  to  God's  command, 
'  Speak  evil  of  no  man,'  and  so  defile  my  own  soul,  and  set  him  at  a 
further  distance  from  religion — hardening  his  heart  against  any 
future  reproof,  as  judging  it  to  proceed  from  malice ;  and  so  I  do 
what  lieth  in  my  power  to  destroy  his  soul.  Besides  all  this,  I  may 
injure  my  hearers,  and  make  them  accessory  to  my  sin.  Lord, 
thou  hast  given  me  my  tongue  that  it  might  be  a  trumpet  to  sound 
thine  honour,  and  that  therewith  I  might  speak  good  of  thy  name, 
and  not  to  speak  evil  of  others.  '  Oh  let  my  glory  sing  of  thee,  and 
not  be  silent;  open  thou  my  lips,  and  my  mouth  shall  shew  forth 
thy  praise  ;'  but  let  me  prefer  an  unprofitable  silence  before  sinful 
speaking.  '  Help  me  to  take  heed  to  my  ways,  that  I  offend  not 
with  my  tongue,  and  to  keep  my  mouth  with  a  bridle,  that  I  may 
not  wander  from  thy  commandments.' 

I  wish  that  I  may,  to  the  utmost  of  my  power,  be  serviceable  to 
the  souls  of  my  fellow-members.  The  members  of  the  natural 
body  are  not  idle  or  unprofitable,  but  give  and  receive  nourishment 
for  the  increase  of  the  whole  body.  They  do  not  seek  themselves, 
or  their  particular  interests  apart,  but  the  good  of  the  whole,  and 
their  own  profit  in  relation  thereunto  ;  nay,  the  eye  watcheth  for 
all  the  members,  and  helpeth  to  adorn  them,  and  not  itself  The 
hands  work  to  maintain  and  cover  the  whole,  remaining  themselves 
naked.  Why  should  it  not  be  thus  in  my  Saviour's  mystical  body  ? 
My  God  hath  given  me  and  others  graces  and  gifts  for  that  purpose, 
and  commanded  me,  '  Occupy  till  I  come.'  And  should  I  suffer  them 
to  rust,  for  want  of  use,  I  should  be  found  at  last  but  an  unprofit- 
able servant.  The  several  creatures,  whether  superior  or  inferior, 
do  all  instruct  me  by  their  patterns  in  this  lesson  of  improving  my 
talents,  and  forbid  me  to  bury  them  in  the  grave  of  idleness.  If  I 
look  up  to  the  highest  heavens,  I  may  see,  with  an  eye  of  faith, 
those  sons  of  God,  angels,  his  diligent  servants,  and  putting  forth 
those  abilities  which  they  have  received,  both  for  the  glory  of  their 
Creator,  and  the  good  of  their  fellow-creatures.  Though  they 
are  the  eldest  house,  and,  compared  with  us,  the  firstborn  of  the 
creation,  yet  they  do  not,  as  the  eldest  sons  of  some  men,  plead  that 
privilege  to  patronage  and  cloak  sloth  and  idleness  ;  but  as  they 
have  higher  and  more  noble  natures,  so  they  are  more  active  and 
industrious  than  others,  as  appears  both  by  bearing  their  parts  in 
the  celestial  choir,  and  in  being  ministering  sjjirits  for  the  good  of 
them  that  are  heirs  of  salvation.     If  I  look  to  the  natural  heavens, 


Chap.  IV.]  the  christian  man's  calling.  391 

there,  with  an  eye  of  sense,  I  may  see  the  great  candle  ancUuminary 
of  the  world,  not  folding  up  those  rays  and  cherishing  virtues  which 
he  hath  received,  but  communicating  them  freely  for  the  warming 
and  refreshing  terrestrial  bodies,  though  he  gains  nothing  by  it,  but 
is  many  times  requited  with  the  darkening  his  glory  by  earthly 
vapours.  If  I  look  lower,  I  may  observe  the  earth  even  wasting 
and  wearing  out  herself  to  nourish  and  enrich  others.  She  hath 
received  a  power  of  fructifying,  and  giving  sap  to  that  which  groweth 
upon  her  ;  and  lo,  like  a  tender  nurse,  how  liberally  doth  she  give 
that  milk  to  all  that  hang  on  her  breasts,  though  it  tend  to  her 
own  weakening  I  The  various  inanimate  and  irrational  creatures 
that  are  upon  the  earth,  are  serviceable  one  to  another  in  their 
places,  and  are  in  continual  and  regular  motion  to  those  ends  for 
which  they  were  designed.  The  most  venomous  creatures  are 
useful,  not  only  to  their  fellows  of  the  same  rank,  but  to  man,  their 
master.  Nay,,  if  I  descend  lower,  and  look  into  hell,  I  may  believe 
the  devils  not  to  be  idle  and  unprofitable  to  each  other,  but  to 
conspire  together  in  one,  and  to  be  at  all  times  busy  and  stirring 
for  the  propagating  of  their  poison ;  they  go  to  and  fro  in  the 
earth,  seeking  how  they  may  dishonour  the  name  of  the  glorious 
God,  and  destroy  immortal  souls.  0  my  soul,  what  sayest  thou  to 
these  patterns,  to  these  precedents?  Shall  irrational  creatures 
advantage  others,  and  wilt  thou  monopolise  all  to  thyself  ?  Dost 
thou  not  see  how  they  are  all  in  their  stations  profitable  to  man, 
even  to  the  worst  of  men  ?  The  fish  and  fowls,  and  some  beasts 
feed  him  ;  the  sheep,  and  worms,  and  beaver  clothe  him  ;  the  horse 
and  mule  carry  him  ;  and  wilt  thou  be  worse  than  the  horse  and 
mule,  which  have  no  understanding  ?  Shall  inanimate  creatures 
be  helpful  to  others,  and  wilt  thou  live  only  to  thyself  ?  The  fire 
consumes  itself  to  warm  others ;  the  candle  destroyeth  itself  to 
enlighten  others  ;  salt  wasteth  itself  to  season  others  ;  the  fountain 
sendeth  forth  its  streams  to  refresh  others  ;  the  sun,  moon,  and 
stars  exercise  those  powers  with  which  they  are  endowed,  to  direct 
and  enliven  others ;  and  shall  these  creatures,  which  have  neither 
reason  nor  sense,  rise  up  in  judgment  to  condemn  thee  ?  Do  the 
best  and  highest  of  the  creation  count  it  no  disparagement,  but  an 
honour  and  preferment,  to  serve  the  spouse  of  Christ,  and  wilt  th^u 
shrink  back,  and  not  wait  on  her  in  thy  place  ?  Surely  thou  art 
dull  indeed,  if  so  many  masters  cannot  teach  thee  this  lesson. 
Thou  art  blind  to  purpose,  if  thou  dost  not  see  thy  duty,  when  it  is 
printed  in  so  large  a  letter,  in  so  many  volumes.  Thou  canst  not 
open  thine  eyes,  but  thou  beholdest  this  precept,  and  that  in  the 


392  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III.  ^ 

likeliest  way  of  learning  it,  examples.  Look  upwards,  the  heavens 
are  thy  tutors :  they  are  unwearied  in  their  motion  for  the  good 
of  the  universe  ;  look  downwards,  and  the  devils  will  teach  thee  not 
to  jar  with  thy  fellows,  but  to  unite  with  them,  and  endeavour  their 
comfort ;  look  inwards,  and  the  parts  of  the  body  may  be  thy 
masters :  they  conjoin  for  the  good  of  each  other.  The  eye  seeth, 
the  ear  heareth,  the  mouth  eateth,  the  stomach  digesteth,  the  hands 
work,  the  feet  walk,  for  the  welfare  of  the  whole.  Look  outwards, 
and  the  earth  may  be  thy  monitor— that  is  fruitful,  not  for  its  own, 
but  others'  benefit ;  and  art  thou  not  ashamed  to  be  barren  ? 
Lord,  it  is  thy  will,  that  as  I  have  received  the  gift,  even  so  I 
should  minister  to  others,  as  a  good  steward  of  the  manifold  grace 
of  God,  1  Pet.  iv.  10.  Keep  thy  servant  from  ingrossing  those 
spiritual  riches  to  himself,  which  thou  hast  given  him  for  the  relief 
of  thy  poor.  Oh,  let  me  never  eat  my  morsels  alone,  but,  accord- 
ing to  my  estate,  clothe  thy  naked  ones,  and  feed  the  hungry  with 
good  things.  When  I  was  blind,  thou  didst  send  an  Ananias  to 
me,  saying.  Brother,  the  Lord  Jesus,  that  great  physician,  hath  sent 
me  unto  thee,  that  thou  mightest  receive  thy  sight,  and  be  filled 
with  the  Holy  Ghost ;  and  immediately  the  scales  fell  from  mine 
eyes,  and  I  saw  the  things  that  concerned  my  peace  :  and  shall  not 
I  pity  others'  ignorance,  and  with  meekness  instruct  them  in  the 
way  of  life  ?  How  dull  was  I  of  understanding !  how  slow  to 
conceive  and  believe  spiritual  things  !  yet  thou  didst  bear  with  me 
patiently,  and  didst  give  me  precept  upon  precept,  and  line  upon 
line.  Why  should  not  I  bear  with  my  fellows,  since  thou  didst 
bear  with  one  infinitely  thine  inferior  ?  Thou  hast  enlivened  me 
when  I  was  dead ;  enlightened  me  when  I  sat  in  darkness,  and  saw 
no  light ;  supported  me  in  my  weaknesses,  and  supplied  me  in  all 
my  wants  and  necessities.  Oh  strengthen  me,  that  since  I  am 
acquainted  with  the  sweetness  of  thy  love,  and  the  greatness  of  thy 
]30wer,  I  may  communicate  my  experiences,  and  improve  my  gifts 
for  the  counselling,  quickening,  and  comforting  of  others. 

I  wish  that  my  God  would  so  strengthen  my  back,  tliat  I  may 
bear  with  patience  the  burdens  of  my  brethren.  I  know  unkind- 
nesses  will  happen  between  the  nearest  relations,  and  between  the 
dearest  friends.  Whilst  there  is  flesh  in  us,  there  will  be  failings 
and  fallings  out  among  us ;  till  we  come  to  that  place  where  there 
is  perfect  purity,  there  can  be  no  hope  of  perfect  peace.  But  how 
contrary  am  I  to  my  God,  if  I  do  not  forbear  and  forgive  them  that 
offend  me  !  Am  I  better  than  God  ?  Is  unkindness  to  me,  in  any 
measure,  so  heinous  as  unkindness  to  God  ?    Their  engagements  to 


Chap.  IV.]  the  christian  man's  calling.  393 

me  are  nothing  comparable  to  their  engagements  to  Grod ;  and 
therefore  the  least  wrong  to  God  is  infinitely  greater  and  more 
heinous  than  the  greatest  that  can  be  done  to  me.  Yet  my  God 
winketh  at  the  weaknesses,  and  passeth  by  the  peevishness,  of  his 
people.  He  seeth  no  iniquity  in  Jacob,  nor  transgression  in  Israel ; 
though  they  offer  daily  affronts  and  disrespects  to  him,  and  that 
after  their  sorrow  for  former  miscarriages,  and  promises  of  amend- 
ment, yet  he  doth  not  destroy,  but  is  patient  towards  them ;  and 
shall  not  I  be  merciful,  as  my  heavenly  Father  is  merciful  ?  Be- 
sides, I  have  offended  God  much  more  than  my  brother  can  offend 
me.  I  need  not  say,  according  to  the  worldling's  vain  pleas  and 
pretences,  The  injury  is  great,  therefore  I  cannot  pass  it  by.  My 
offences  against  my  God  are  of  a  higher  nature,  and  a  more  bloody 
colour,  yet  I  hope  he  forgiveth  me.  Or,  This  is  not  the  first  time ; 
he  hath  often  abused  me  thus.  How  often  have  I  sinned  against 
my  God !  My  sins  are  more  than  the  hairs  of  my  head,  they  are 
more  than  can  be  numbered,  yet  he  forgiveth  me  freely  and  fre- 
quently ;  he  multiplieth  pardons,  as  I  multiply  transgressions.  Or, 
But  this  is  expressly  contrary  to  his  duty.  And  is  not  my  dis- 
obedience against  God  contrary  to  that  which  I  ought  to  do  ?  is  it 
not  expressly  against  his  dominion  over  me,  and  that  allegiance 
which  I  owe  to  him  ?  Or,  I  am  his  superior.  Surely  God  is  mine 
much  more ;  oh  the  infinite  distance  that  is  between  the  boundless 
Majesty  of  heaven,  and  a  poor  slimy  worm  !  If  the  whole  creation 
be  nothing  to  him,  what,  then,  am  I  to  him  ?  Or,  But  I  will  have 
nothing  to  do  with  him ;  I  value  not  his  favour ;  I  live  by  him, 
not  upon  him.  Doth  thy  God  live  upon  thee  ?  hath  he  any  need 
of  thee  ?  is  he  any  debtor  to  thee  ?  wouldst  thou  be  glad  he  should, 
upon  this  reason,  say  he  will  have  nothing  to  do  with  thee,  to 
protect,  or  preserve,  or  pardon,  or  save  thee,  because  he  can  live 
without  thee  ?  When  for  all  thy  iniquities  and  offences  against 
him,  and  his  sovereignty  over  thee,  and  independence  on  thee,  he 
beareth  with  thee,  and  forbeareth  thee,  oughtest  thou  not  to  forbear 
and  forgive  others  ?  Again,  thou  mayest  put  this  question  to  thy- 
self, Have  not  I  wronged  others  ?  Doth  not  the  righteous  God 
now  pay  me  in  my  own  coin  ?  May  I  not  say,  as  Adonibezek,  '  As  I 
have  done  to  others,  so  God  hath  requited  me '  ?  Nay,  possibly,  others 
offend  me  ignorantly,  unawares,  or  through  some  violent  tempta- 
tion; but  I  have  offended  others  knowingly,  wilfully,  and  upon 
weaker  inducements.  Oh  what  cause  have  I  to  forgive,  who  am 
so  prone  to  ofi'end !  Lord,  teach  me  to  obey  thy  precept,  in  for- 
bearing my  brethren  that  offend  me,  and  so  to  imitate  that  blessed 


394  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III . 

pattern  of  thy  Majesty,  who  art  pleased  daily  to  requite  evil  with 
good,  that  I  may  be  able  comfortably  to  pray,  '  Forgive  me  my  tres- 
passes, as  I  forgive  them  that  trespass  against  me.' 

I  wish  that  I  may,  according  to  my  poor  ability,  be  helpful  to 
the  weak  and  tender  members  of  Christ,  by  administering  cordials 
suitable  to  their  conditions.     My  duty  is,  not  only  to  counsel  the 
doubtful,  but  also  to  comfort  the  sorrowful.     If  I  saw  a  body  faint- 
ing and  drooping,  I  were  bound  to  afford  it  what  assistance  I  could, 
and  not  to  hide  mine  eyes  from  mine  own  flesh ;  doth  not  my 
neighbour's  soul,  as  far  more  precious,  call  for  more  pity,  and  com- 
mand my  help  to  my  power  ?     If  one  sheep  be  sick,  many  others 
will  flock  about  him,  and  in  a  hot  day,  after  their  manner,  refresh 
him,  by  keeping  the  scorching  sun  from  him.     The  sheep  of  Christ 
should  have  more  sense  of  others'  misery,  and  more  knowledge  of 
the  means  relating  to  their  recovery ;  and  shall  they  be  less  dili- 
gent for  others'  health  ?     To  him  that  is  afflicted,  pity  should  be 
shewn ;  if  I  deny  this,  I  forsake  the  fear  of  the  Almighty.     How- 
tender  was  my  Kedeemer  of  broken  bones  and  sorrowful  saints  ! 
When  he  arose  from  the  dead,  he  appeared  first  to  mournful  Mary, 
and  then  takes  special  care  that  penitent  Peter  have  speedy  notice 
of  that  blessed  news  ;  '  Go,  tell  my  disciples  and  Peter  that  I  am 
risen.'     They  that  have  smarted  with  inward  wounds  themselves, 
have  the  more  reason  to  compassionate  others  in  their  sorrows.    Lord, 
the  time  hath  been  that  thou  didst  cast  me  into  the  deep,  into  the 
midst  of  the  seas  ;  thy  floods  compassed  me  about,  all  thy  billows 
and  thy  waves  passed  over  me  ;  I  roared  by  reason  of  the  anguish 
of  my  spirit,  under  the  sense  of  thy  wrath,  and  the  curse  of  thy 
law.     The  weight  of  my  sins  lay  heavy  upon  my  conscience,  and  I 
was  even  sinking  under  them  into  the  bottomless  pit.    The  sorrows 
of  death  compassed  me  about,  the  pains  of  hell  gat  hold  of  me ;  I 
found  trouble  and  sorrow.     I  knew  not  which  way  to  turn,  nor 
whither  to  go  for  any  ease  or  relief.     If  I  said.  My  friends  should 
help  me,  or  my  possessions  abate  my  grief,  I  soon  found  them  all 
miserable  comforters,  and  physicians  of  no  value.     If  I  said,  My 
bed  should  comfort  me,  and  my  couch  ease  my  complaint,  then 
thou  didst  scare  me  with  dreams,  and  terrify  me  with  visions.    All 
the  creatures  were  unable  to  afford  me  any  succour ;  when  I  lay 
thus  half  dead,  they  all,  as  the  priest  and  Levite,  passed  by  on  the 
other  side  ;  they  had  neither  pity  enough  for  such  dreadful  wounds, 
nor  power  enough  to  work  their  cure.     Then  called  I  upon  the 
name  of  the  Lord  :  0  Lord,  I  beseech  thee,  deliver  my  soul  out  of 
the  belly  of  hell,  cried  I  unto  thee,  and  thou  didst  hear  my  voice  ; 


Chap.  IV.]  the  chkistian  man's  calling.  395 

for  thou  hast  delivered  ray  soul  from  death,  mine  eyes  from  tears, 
and  my  feet  from  falling.  Thou  wast  the  good  Samaritan  that 
hadst  compassion  on  me,  that  didst  bind  up  my  wounds,  pouring  in 
oil  and  wine,  and  undertake  my  cure.  Thou  didst  send  a  Barna- 
bas, a  son  of  consolation,  to  me,  to  proclaim  liberty  to  me,  a  poor 
captive,  and  the  opening  of  the  prison  to  me  that  was  bound. 
How  beautiful  were  his  feet  that  brought  the  glad  tidings  of  peace 
to  my  poor  soul !  Oh  that  I  might  be  able  to  suppoi't  the  weak, 
and  comfort  the  feeble-minded,  with  the  same  comforts  wherewith 
I  myself  have  been  comforted  of  God  ! 

I  wish  that  I  may  be  both  faithful  and  wise  to  recover  a  fallen 
brother  out  of  his  sin  and  error.  Jonathan,  a  true  friend  to  David, 
promised  to  tell  him  if  there  were  any  danger,  and  accordingly 
warned  him,  whereby  he  saved  his  life.  I  profess  myself  a  lover  of 
my  Christian  companions,  but  I  am  false  in  my  profession  if 
suffer  sin  to  lie  upon  them ;  yet  I  confess  it  is  a  difficult  work  to 
j)erform  this  duty  in  a  right  manner.  The  best  plaster  may  be 
ineffectual  if  it  be  not  fitly  applied.  I  can  seldom,  with  Moses,  seek 
to  unite  quarrelling  Christians,  but  one  of  them,  with  the  Hebrew, 
is  ready  to  quarrel  with  me,  and  say,  '  Who  made  thee  a  ruler 
or  a  judge  over  us?'  Men  are  seldom  more  touchy  than  when 
their  sores  are  searched ;  and  therefore  he  that  would  not  have 
their  wounds  to  bring  them  into  a  fever  or  fury,  must  handle 
them  with  much  wariness.  I  desire  that  wisdom,  courage,  and  love 
may  be  the  ingredients  of  which  all  my  medicines  may  be  com- 
pounded ; — wisdom,  that  I  may  observe  the  quality  and  temper  of 
the  offender,  the  nature  of  his  offence,  and  the  fittest  season  and 
manner  of  administering  the  reproof;  the  quality  of  the  person,  if 
he  be  my  superior,  that  I  may  do  it  with  reverence;  rather  exhort- 
ing and  beseeching,  than  plainly  rebuking ;  the  temper  of  the 
offender,  if  he  be  of  a  fierce  nature,  that  I  may  so  manage  my  work 
with  meekness,  as,  when  I  am  endeavouring  to  heal  his  distemper, 
I  may  not  increase  it ;  the  nature  of  the  offence,  if  the  sin  be  small, 
that  I  may  not  make  it  great  by  giving  stronger  medicines  than 
the  disease  requires ;  the  season  of  reproving,  that  I  may  not  give 
open  rebuke  for  private  offences,  but  observe  my  Saviour's  rule,  '  If 
thy  brother  offend  thee,  tell  him  his  fault  between  him  and  thee.' 
The  presence  of  many  may  make  him  take  up  an  unjust  defence, 
who  in  private  would  have  taken  upon  him  a  just  shame.  The 
open  air  makes  sores  to  rankle ;  the  more  public  rebukes  are  for 
magistrates  and  courts  of  justice  to  give.  Possibly  it  may  be  my 
suspicion  more  than  any  real  fault,  as  in  the  case  of  the  blessed 


396  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

Virgin  and  Joseph,  and  then  what  wrong  should  I  do  him  to  accuse 
innocency  before  a  multitude  !  The  manner  of  delivering  it,  that 
I  may  give  him  his  due  praise,  as  well  as  his  deserved  reproof. 
This  will  somewhat  allay  his  passion,  and  make  my  reproof  the 
more  prevalent.  The  iron,  when  heated  red  hot  in  the  fire,  is  bent 
and  beaten  afterwards,  without  breaking,  which  way  the  smith 
pleaseth.  When  I  have  heated  him  hot  with  the  fire  of  commen- 
dation, I  may  then  beat  upon  him  with  reproof  in  greater  hopes  of 
success.  I  would  desire  courage  also,  that  I  may  deal  faithfully, 
and  not  skin  over  a  wound  that  hath  dead  flesh  at  the  bottom. 
Should  I  dally,  I  destroy  the  patient.  If  the  offender  be  so  bold 
as  to  dare  God,  why  should  I  be  so  bashful  as  to  fear  him  ?  Love, 
that  he  may  discern  my  affection  to  his  soul  in  my  detestation  of 
his  sin.  If  he  suspect  me  to  bear  ill-will  in  my  heart,  he  will 
throw  my  potion  in  my  face :  what  man  will  take  physic  from  an 
enemy  ?  Lord,  shouldst  thou  suffer  me  to  go  on  in  sin,  and  not 
call  me  back,  though  by  a  severe  admonition,  it  were  a  sign  thou 
didst  hate  me.  Thou  didst  never  strike  Ephraim  worse  than  when 
tliou  didst  forbear  to  strike  at  all,  but  saidst,  '  Ephraim  is  joined 
to  idols ;  let  him  alone.'  Should  I  not  seek  to  pluck  my  brother 
out  of  the  fire  of  sin  into  which  he  is  fallen,  but  suffer  him  to  lie 
there,  I  hate  him,  and  am  in  thine  esteem  a  murderer.  Oh,  deliver 
me  from  such  blood-guiltiness,  thou  God  of  my  salvation  !  Let  thy 
good  Spirit  so  strengthen  and  direct  me  whenever  thou  callest  me 
to  this  duty,  that  I  may  do  it  with  zeal  to  thine  honour,  not  daring 
to  jest  with  such  an  edged  tool  as  sin  is,  and  with  love  and  wisdom, 
that  if  by  any  means  I  may  bring  back  a  w^andering  sheep  to  thy 
fold. 

I  wish  that  I  may  receive  as  well  as  do  good  by  all  my  converses 
with  those  that  are  good.  Christians  are  trees  of  righteousness, 
planted  in  God's  vineyard,  and  it  is  my  own  fault  if  I  gather  not 
some  good  fruit  from  them.  My  God  tells  me,  '  The  lips  of  the 
righteous  feed  many.'  If,  then,  I  rise  hungry  from  the  table,  it  is 
a  sign  I  am  sullen,  and  will  not  eat.  My  Father  delights  to  see 
his  children  distributing  their  spiritual  food  (as  the  disciples  the 
loaves  and  fish  to  the  multitude)  amongst  their  brethren,  till  they 
all  are  filled.  He  hath  acquainted  me  that  it  is  an  argument  of 
wisdom  to  receive,  and  folly  to  refuse  counsel :  '  Give  instruction  to 
a  wise  man,  and  he  will  be  yet  wiser ;  teach  a  just  man,  and  he 
will  increase  in  learning,'  Prov.  ix.  9.  The  holy  apostle,  though 
high  in  the  school  of  Christ,  and  in  the  uppermost  form,  yet  hoped 
to  learn  somewhat  from  those  that  were  far  meaner  scholars.     He 


Chap.  TV.]  the  christian  man's  calling.  397 

writes  to  the  Komans  that  he  hopes  to  be  filled  with  their  company. 
They  that  are  dwarfs  in  religion  may  do  service  to  the  tallest,  if 
they  be  willing  to  accept  it.  A  rush  candle  may  give  me  some 
light,  if  I  do  not  wilfully  shut  mine  eyes ;  a  brazen  bell  may  call 
me  to  prayer  as  well  as  one  of  silver,  if  I  do  not  stop  mine  ears. 
The  smallest  and  meanest  creatures  were  serviceable  to  the  great 
God  against  the  Egyptians ;  and  shall  my  proud  heart  refuse  the 
help  of  mean  Christians  against  the  enemies  of  my  salvation  ?  did 
a  damsel  possessed  with  a  devil  bring  her  master  much  temporal 
gain,  and  may  not  a  poor  servant,  filled  with  the  Holy  Spirit,  bring 
me  much  spiritual  gain  ?  What,  or  who  am  I,  that  none  must 
teach  me  but  those  that  are  eminent  in  grace  and  gifts  ?  I  am 
sure  I  have  nothing  that  good  is,  but  what  I  have  received,  and 
this  pride  of  my  heart  is  too  great  an  evidence  that  I  am  but  poor 
in  holiness.  Those  branches  that  are  fullest  laden  bend  most 
downward.  Those  trees  that  abound  in  clusters  of  fruit,  do  not 
disdain  to  receive  sap  from  the  mean  earth  which  every  beast 
trampleth  on.  It  is  no  wonder  if  a  soul  decline  in  strength,  that 
refuseth  its  food  because  it  is  not  brought  by  the  steward,  but  by 
some  inferior  person  of  the  family.  If  Satan  can  keep  me  in  this 
proud  humour,  he  doth  not  doubt  but  to  keep  me  in  a  starving 
condition,  and  to  hinder  the  efficacy  of  all  means  for  my  growth  in 
grace.  When  this  dropsy  once  seizeth  upon  my  vitals,  I  may 
expect  a  consumption  of  my  whole  body.  Lord,  it  were  my  duty 
to  hear  thy  voice,  though  it  were  through  the  mouth  of  a  Balaam ; 
thou  hast  sometimes  conveyed  the  water  of  life  through  these  pipes 
of  lead,  and  sent  considerable  presents  to  thy  chosen  by  contemp- 
tible messengers.  Oh,  suffer  me  not  to  be  wise  in  mine  own  eyes, 
and  thereby  to  turn  away  mine  ears  from  the  words  of  them  that 
are  indued  with  spiritual  wisdom ;  but  cause  me  to  hear  counsel, 
and  receive  instruction,  that  I  may  be  wise  for  my  latter  end. 

I  wish  that  I  may  be  so  much  my  own  friend,  as  to  esteem  a  bitter 
admonition  better  than  the  sweetest  flattery,  and  never  quarrel  at 
any  for  waking  me  out  of  my  spiritual  lethargy.  The  world  indeed 
is  full  of  them  that  rage  at  such  as  would  prevent  their  ruin,  choosing 
rather  to  have  their  woimds  fester,  though  they  kill  them,  than  be 
searched  thoroughly  to  recover  them.  Their  words  to  their  neighbours 
are  like  the  Jews'  to  the  prO]jhets,  '  Prophesy  not  unto  us  right  things, 
prophesy  unto  us  smooth  things,  prophesy  deceits,'  Isa.  xxx.  10. 
And  their  works  are  like  theirs  too  ;  if  a  Stephen  deal  but  faithfully 
with  them,  and  tell  them  of  their  faults,  they  are  presently  cut  to 
the  heart,  and  gnash  at  liim  with  their  teeth  ;  their  bones  are  so  out 


398  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

of  order,  that  the  smallest  disturbance  makes  them  fret  and  fume. 
Like  owls,  if  any  offer  to  lay  hold  on  them,  they  soon  make  him 
feel  their  claws  ;  rebuke  a  scorner  and  he  will  hate  thee.  But  I  have 
not  so  learned  Christ.  Though  toads  are  no  sooner  touched  but  they 
swell,  and  are  ready  to  spit  out  their  poison  in  the  face  of  him  that 
handleth  them,  yet  sheep  will  be  felt  and  shorn,  and  suffer  their 
sores  to  be  dressed  with  patience.  Though  fools  hate  him  that  i-e- 
proveth  in  the  gate;  yet,  'rebuke  a  wise  man,  and  he  will  love  thee,' 
saith  God,  Prov.  ix.  8.  Oh  that  I  might  never  be  so  void  of  love  to 
my  fallen  brother,  as  not  to  give  him  a  serious  reproof,  nor  so  void 
of  love  to  myself,  as  not  to  receive  a  serious  reproof !  The  nipping 
frosts,  though  not  so  pleasant,  are  as  profitable  as  the  summer  sun- 
shine. I  deceive  myself  if  I  judge  no  liquor  wholesome  but  what 
is  toothsome.  There  is  no  probable  way  of  curing  some  diseases, 
but  by  blisters,  and  cupping-glasses,  and  painful  medicines.  Is  it 
not  better  for  me  to  accept  an  admonition  and  amend,  than  to  walk 
on  in  a  wicked  way  to  my  destruction  ?  Will  it  not  be  much  easier 
for  me  to  bear  a  rebuke  given  in  love,  and  with  meekness,  from  my 
fellow-creature,  than  to  provoke  the  jealous  God,  with  eyes  full  of 
fury,  to  take  me  by  the  throat,  and  ask  me  what  I  am  doing ;  how 
I  dare  thus  slight  his  laws,  and  contradict  his  will  ?  Oh,  how  can  my 
heart  endure,  or  my  hands  be  strong,  in  the  day  that  he  shall  deal 
with  me !  Well  might  my  God  say, '  He  that  hatetli  reproof  is  brutish.' 
Lord,  let  me  never  be  so  much  a  beast,  as  to  lie  snoring  in  a  nasty 
kennel  of  filth,  and  when  any  come  to  wake  me,  fly  in  their  faces  ; 
but  let  me  prefer  a  sharp  admonition,  before  the  smoothest  deceits. 
When  any  praise  me  for  the  good  in  me,  cause  me  to  suspect  my- 
self ;  when  any  reprove  me  for  the  evil  in  me,  let  me  accept  it  with 
thanks.  Make  me  able  to  say,  with  that  sweet  singer  of  Israel, '  Let 
the  righteous  smite  me,  it  shall  be  a  kindness ;  and  let  him  reprove 
me,  and  it  shall  be  an  excellent  oil,  it  shall  not  break  my  head.' 

I  wish  that  I  may  by  no  means  repine,  but  always  rejoice  at  the 
gifts  and  graces  of  others.  If  the  other  members  of  the  body  thrive, 
the  heart  doth  not  grieve,  but  is  glad  at  it.  It  is  ordinary  for  younger 
brothers  to  boast  and  glory  in  the  large  estate  and  great  possessions 
which  their  elder  brothers  have  left  them  by  their  fathers.  Why 
should  not  my  soul  be  joyful  at  the  great  share  of  spiritual  riches 
which  the  only  wise  God  hath  given  some  of  my  brethren  ?  If  a 
man  love  sweet  smells,  the  greater  degree  of  them  he  observeth  in 
any  place,  the  more  he  is  refreshed  with  them.  He  that  delights 
in  pictures,  if  he  see  one  in  a  room,  exactly  and  exquisitely  drawn 
above  all  the  rest,  that  shall  have  more  of  his  eye  and  his  heart.     Is 


Chap.  IV.]  the  christian  man's  calling.  399 

not  grace  compared  to  sweet  ointments,  and  shall  not  I  be  com- 
forted the  more  for  the  greatness  of  its  savour  ?  Is  not  the  image 
of  my  God  amiable  in  mine  eye,  and  ought  I  not  to  delight  most 
in  that  copy  which  is  nearest  the  original  ?  Surely,  if  I  envy  any 
their  spiritual  excellencies,  I  shew  myself  too  like  a  child  of  the 
devil.  ■  There  is  hardly  any  worm  that  gnaweth  that  unclean  spirit 
more  painfully  than  the  grace  which  God  gives  his  children ;  their 
sins  are  his  utmost  joy,  their  graces  are  his  extreme  grief.  Would 
I  be  found  in  Satan's  livery  at  the  last  ?  Oh  that  I  might  be  so  far 
from  murmuring  at  that  double  portion  of  the  Spirit  which  my  God 
bestoweth  upon  some  of  his  people,  that  I  might  bless  God  heartily 
for  it,  and  beg  of  God  to  add  to  it  a  hundredfold,  how  great  so- 
ever it  is !  The  pretty  birds  sing  the  more  merrily,  the  higher  the 
sun  mounteth  in  the  heavens.  I  have  cause  to  be  the  more  cheer- 
ful, the  nearer  any  ascend  to  heaven,  and  the  higher  they  mount  in 
holiness.  My  love  to  my  God,  to  my  brother,  nay,  to  myself,  all 
command  me  to  it.  My  love  to  my  God  ;  he  that  loves  his  sovereign 
will  rejoice  that  he  hath  any  subjects  eminent  above  others  for  duty 
and  loyalty.  They  that  have  much  spiritual  strength  will  do  my 
God  much  spiritual  service.  The  more  grace  they  have,  the  more 
glory  they  bring  to  God.  It  is  an  honour  to  the  Father  of  spirits 
when  his  children  keep  open  house,  according  to  their  estates, 
clothing  the  naked,  feeding  the  hungry  soul,  and  relieving  liberally 
such  as  are  in  want ;  I  am  no  Christian  if  I  be  not  tender  of  my 
God's  honour^  and  joyful  when  that  is  exalted  in  the  world.  Besides, 
love  to  my  brother  should  quicken  me  to  this  duty.  If  I  love  him 
as  myself,  I  shall  both  grieve  at  his  soul-losses,  and  rejoice  at  his 
sjjiritual  gains.  Love  delighteth  in  the  welfare  of  the  party  loved  ; 
the  hotter  the  beams  of  grace  are  in  the  party  beloved,  the  more 
"they  rejoice  the  heart  of  the  lover.  Why  should  any  man's  eye  be 
evil  towards  his  brother,  because  God's  is  good  to  him  ?  Have 
others  the  less  because  some  have  so  much  ?  Or  is  it  not  my  own 
fault,  that  I  am  not  as  holy  and  gracious  as  he  ?  God  is  a  foun- 
tain of  grace,  always  running  over,  but  he  derives  it  to  us  accord- 
ing to  our  capacities  ;  if  I  go  to  the  well  of  salvation,  and  receive 
but  little  of  the  water  of  life,  I  may  know  the  cause — my  vessel  was 
no  bigger.  Nay,  love  to  myself  may  make  me  glad  at  others'  gifts 
and  graces.  The  greater  the  saint's  estate  is,  the  more  he  will  re- 
lieve others  ;  as  the  earth,  though  it  sucketh  in  so  much  water  as 
will  give  herself  a  competent  refreshment,  conveyeth  many  springs 
through  her  veins  for  the  cherishing  and  refreshment  of  others  ;  so 
the  saints  do  not  only  advantage  their  own,  but  also  others'  souls. 


400  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Lord,  thoiigli  in  hell  there  be  little  else  but  murmuring  and  re- 
pining at  the  good  of  thy  chosen,  yet  in  heaven  there  is  no  empti- 
ness in  themselves,  no  envying  at  others ;  every  saint  there  hath 
his  joy  doubled  for  another's  joy,  and  is  glorified  in  another's  glory. 
Suffer  not  thy  servant  to  make  his  heart  a  little  hell,  by  fiHing  it 
with  grief  at  the  good  of  thy  chosen,  but  oh  make  it  thy  lesser 
heaven ;  be  thou  pleased  to  dwell  in  it,  and  then  I  shall  begin  the 
work  of  eternity  in  time,  magnify  and  bless  thee  for  thy  love  to 
them,  and  praise  and  bless  them  for  their  likeness  to  thee. 

Finally,  I  wish  that  I  may  so  carry  myself  in  all  my  converses 
with  the  children  of  God  here,  that  I  may  meet  them  in  the  Father's 
house,  and  sit  down  with  them  at  the  supper  of  the  Lamb.  Lord, 
if  communion  with  thy  saints  be  so  pleasant  and  delightful  on 
earth,  how  pleasant  and  deliglitful  will  it  be  in  heaven  !  Here  my 
communion  with  them  is  imperfect ;  my  flesh  will  not  suffer  me  to 
receive  the  good  I  might  from  them,  nor  their  flesh  allow  them  to 
do  the  good  they  might  to  me.  But  there  shall  be  no  evil,  no 
occasion  of  evil,  no  appearance  of  evil ;  no  sin  shall  clog  the  chariots 
of  our  souls,  no  flesh  shall  fetter  us  from  running  to  embrace  and 
delight  in  each  other ;  but  all  shall  be  free  to  rejoice  and  refresh 
one  another.  Ev^ery  saint  shall  be,  as  it  were,  a  fountain  of  com- 
munion in  the  sweetest  manner  and  fullest  measure ;  from  every 
one  shall  flow  rivers  of  water  of  life,  and  every  one  enlarged  to 
relish  and  receive.  If  Jonathan,  beholding  a  little  grace  in  David 
on  earth,  loved  him  as  his  own  soul,  how  doth  heP  love  him  in 
heaven !  Here  our  communion  is  much  lamed  by  the  defects 
in  our  bodily  organs ;  we  cannot  impart  our  minds  without 
our  members,  which,  being  defective,  make  our  communion  so. 
But  there  we  shall  be  as  angels,  seeing  each  other  without  eyes, 
hearing  each  other  without  ears,  and  embracing  each  other  with-' 
out  hands.  Here  our  communion  is  interrupted ;  our  particular 
calling,  our  eating,  our  drinking,  our  sleeping,  our  many  occasions, 
call  us  from  it.  But  there  is  no  calling  but  our  general  calling  of 
worshipping  and  enjoying  our  God  ;  no  feeding  but  on  the  tree  of 
life,  that  groweth  in  the  midst  of  paradise ;  no  drinking,  but  of 
the  rivers  of  God's  own  pleasures ;  and  no  night,  no  sleeping,  but 
that  rest  which  remaineth  for  the  people  of  God.  Oh,  what  dark- 
ness, what  night  can  be  there,  where  all  the  righteous  shall  shine 
infinitely  brighter  than  the  sun  in  his  noonday  lustre  ?  Here  our 
communion  is  hindered  by  the  differences  that  frequently  arise ; 
like  children  of  the  same  father,  we  quarrel  and  wrangle ;  but 
they  wiU  all  be  like-minded,  having  the  same  love,  being  of  one 


Chap.  IY.]  the  christian  man's  calling,  401 

accord,  and  one  judgment.  There  indeed  Jerusalem  is  a  city 
compact  together,  and  at  unity  within  itself.  There  Paul's  desire 
is  granted — that  they  all  speak  the  same  thing ;  they  are  one  in 
affection,  one  in  opinion,  and  one  in  expression.  There  Christ's 
prayer  is  granted — Father,  that  they  may  be  one  as  we  are  one  ;  as 
thou.  Father,  art  in  me,  and  I  in  thee,  that  they  may  be  one  in  us. 
If  it  be  so  good  and  pleasant  a  thing  for  brethren  here  to  dwell  to- 
gether in  unity,  and  it  be  as  a  precious  ointment,  and  as  the  dew 
which  descended  upon  the  mountains  of  Zion,  where  the  Lord 
commanded  his  blessing,  even  life  for  ever ;  how  good  and  plea- 
sant will  it  be  for  those  to  dwell  together  in  perfect  unity  there, 
where  the  consolation  of  Christ  is  perfect,  the  fellowshiji  of  the 
Spirit  entire,  the  comfort  of  love  complete !  No  crying,  no  com- 
plaining, no  angry  word,  no  frowning  look,  no  suspicious  thought ; 
but  as  old  Gryneus  said.  There  Zuinglius  and  Luther  are  well 
agreed.  Our  communion  here  is  but  with  a  few,  we  are  acquainted 
but  with  few ;  and  our  communion  is  not  so  large  as  our  acquaint- 
ance, we  have  seen  but  few,  we  have  heard  but  of  few,  and  we 
have  discoursed  with  fewer.  There  are  but  few  in  the  counties,  in 
the  kingdom,  where  we  live,  and  many  of  them  are  wholly  un- 
known to  us.  But  there  is  a  glorious  company  of  patriarchs,  pro- 
phets, apostles,  a  noble  army  of  martyrs,  a  numberless  number  of 
saints,  of  all  countries,  callings,  conditions,  relations ;  a  thousand 
thousand  are  before  him,  and  ten  thousand  times  ten  thousand 
minister  to  him.  If  Peter,  when  he  saw  but  two  of  the  children  of 
God  in  glory  with  Christ  on  earth,  cried  out,  '  Master,  it  is  good  to 
be  here ;'  how  good  will  it  be  to  be  there,  where  there  shall  be  '  a 
great  multitude,  which  no  man  can  number,  of  all  nations,  and 
kindreds,  and  people,  and  tongues,  standing  before  the  throne,  and 
before  the  Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands  ;  and  crying  with  a  loud  voice.  Salvation  unto  our  God  that 
sitteth  upon  the  throne,  and  to  the  Lamb  for  ever,'  Kev.  vii.  9, 10. 
Oh  what  a  blessed  time,  or  rather  eternity,  will  that  be,  when  I  shall 
fully  understand  what  the  communion  of  saints  meaneth  !  If  Solo- 
mon could  say  of  militant  saints,  '  As  ointment  and  perfume  rejoice 
the  heart,  so  doth  the  sweetness  of  a  man's  friend  by  hearty  coun- 
sel ; '  how  much  better  might  he  speak  it  of  saints  triumphant  ? 
What  is  the  sweetness  and  joy  of  that  society,  where  every  soul  is 
a  bed  of  spices,  an  orchard  of  pomegranates,  a  cabinet  of  perfumes, 
for  their  mutual  delight  and  refreshment !  If  David  was  so  taken 
vnth.  the  beauty  of  the  church  in  this  world,  notwithstanding  her 
blaclaiess,  by  reason  of  corruption  and  affliction,  that  he  saith,  '  If  I 
VOL.  II.  2  c 


402  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

forget  tliee,  0  Jerusalem,  let  my  right  hand  forget  her  cunning  ;  if 
I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my 
mouth  ;  if  I  prefer  not  Jerusalem  before  my  chief  joy/  How  much 
is  he  taken  with  the  spouse  of  Christ  there,  where  it  is  granted  unto 
her  to  be  arrayed  in  fine  linen,  pure  and  white,  which  is  the  right- 
eousness of  the  saints,  not  only  imputed,  but  also  inherent ;  to  be 
clothed  with  the  embroidered  graces  of  the  Holy  Spirit,  perfect 
knowledge,  perfect  love,  perfect  joy,  and  all  the  beauties  of  holiness, 
without  the  least  spot  or  wrinkle,  or  any  such  thing  !  There,  in- 
deed, he  prefers  Jerusalem  before  his  chief  joy,  whilst  he  beholds 
her  all  fair,  .completely  conformed  to  Christ,  with  such  a  peculiar 
resemblance  of  his  glory,  as  if  the  name  of  Christ  was  written  on 
her  forehead,  and  her  spiritual  affinity  and  kindred  manifested  there- 
by. Surely  it  is  a  lovely  communion,  when  saints  sit  down  together 
at  the  Lord's  table  in  this  world,  and  partake  of  his  last  supper;  when 
they  see,  and  hear,  and  taste  the  true  pledges  of  their  Father's  in- 
finite grace,  and  read  their  Kedeemer's  boundless  love  written  by 
himself  in  his  own  blood.  Their  hearts  have  many  a  time  been  so 
ravished  therewith,  that  they  have  wished  the  ordinance  might 
have  lasted  longer,  and  that  Christ  would  have  lain  so  all  night 
between  their  breasts.  But  oh,  how  infinitely  short  is  this  com- 
munion of  that  which  they  shall  have  in  glory,  when  they  shall  be 
called  to  the  marriage  supper  of  the  Lamb ;  when  they  shall  eat  of 
the  hidden  manna,  and  drink  of  the  new  wine  in  their  Father's 
kingdom  !  Then,  then,  indeed,  every  one  may  say,  '  I  sit  under  his 
shadow  with  great  delight,  and  his  fruit  is  sweet  unto  my  taste.' 
Without  question,  that  communion  which  Adam  had  with  Eve,  that 
short  time  which  they  continued  in  innocency,  was  exceeding  sweet. 
She  was  to  him  as  a  crown  of  glory,  a  meet  help,  and  the  delight  of  his 
eyes.  What  a  fair  bride  was  she,  whom  God  himself  dressed  and 
decked  with  all  the  ornaments  of  grace !  What  joy  must  there 
needs  be  at  that  wedding  which  was  celebrated  in  paradise,  covered 
with  the  curious  tapestry  of  those  pleasant  trees,  which  the  very 
hand  of  the  Most  High  had  planted,  and  delighted  with  the  ravish- 
ing notes  of  those  pretty  choristers,  which  infinite  wisdom  had 
taught  to  sing  at  the  marriage  feast,  where  there  was  a  perfect 
likeness  and  love  between  the  married  persons,  where  there  was 
not  the  least  evil,  or  show  of  evil,  to  allay  their  joy,  and  especially 
where  the  Grod  of  all  consolation  was  fully  and  favourably  present, 
as  Master  of  the  feast !  Adam  could  not  but  esteem  her  his  loving 
hind  and  pleasant  roe,  his  sweet  yoke-fellow  and  pleasant  play- 
fellow, the  partner  and  sweetener  of  all  his  comforts ;  he  could  not 


Chap.  V.]  the  chkistian  man's  calling.  403 

but  be  satisjfied  with  her  breasts,  and  ravished  with  her  love.  But 
even  this  is  far  inferior  to  the  communion  of  the  saints  above. 
There,  in  heaven,  are  more  glorious  bands  and  sweeter  knots  of 
loving  fellowship  than  that  of  marriage;  the  attire  of  the  bride  is 
far  richer,  the  beauty  of  the  bride  far  greater;  the  wedding-chamber 
is  the  heavenly  paradise,  the  melody  made  there  will  be  by  celestial 
courtiers,  angels  themselves  ;  and  there  the  fountain  whence  all  joy 
floweth  will  run  more  freely,  and  he  will  turn  that  water  which 
Adam  had  below  into  the  richest  wine.  Lord,  I  acknowledge  to 
thy  glory,  that  I  have  sometimes  been  refreshed  with  the  company 
of  thy  chosen  in  this  world — I  have  seen  thee  in  them,  and  heard 
thee  by  them ;  yet  how  little  good  have  I  got  by  them,  in  compari- 
son of  what  I  might  and  ought !  Pardon  all  my  weaknesses,  and 
do  thou  so  supply  my  spiritual  wants,  that  I  may  both  love  more, 
and  improve  better,  the  society  of  thy  saints  here,  that  so  when  thou 
callest  me  from  this  imperfect  communion  with  some  few,  I  may  be 
carried  to  Abraham's  bosom,  and  enjoy  perfect  fellowship  with  those 
thousands  that  are  before  thee,  where  thou  art  visible  in  all,  every 
one  being  thy  temple,  and  every  heart  being  the  altar  upon  which 
the  fire  of  thy  love  is  ever  burning.  Oh  let  me  praise  thee  in  that 
great  congregation,  and  my  glory  sing  of  thee  before  much  people  ; 
for  there  shall  those  that  mourned  for  Zion  be  filled  with  comfort, 
and  rejoice  for  ever  with  Jerusalem  ;  they  shall  be  borne  upon  her 
sides,  and  dandled  upon  her  knees  ;  they  shall  suck  and  be  satisfied 
with  the  breasts  of  her  consolation ;  they  shall  milk  out  and  be  de- 
lighted with  the  abundance  of  her  glory.     Amen. 

CHAPTER  y. 

How  a  Christian  should  exercise  himself  to  godliness  in  solitari- 
ness.    As  also  a  good  loish  about  that  particular. 

Thirdly,  Thy  duty  is  to  exercise  thyself  to  godliness  in  solitude. 
A  gracious  person  is  not  only  conscientious  in  company,  but  also 
when  he  is  alone  ;  his  whole  life  is  nothing  else  but  a  walking  with 
his  God.  '  When  I  awake  I  am  still  with  thee,'  saith  David,  Ps. 
exxxis.  18.  He  no  sooner  opened  the  eyes  of  his  body  in  the 
morning,  but  he  was  lifting  up  the  eyes  of  his  mind  to  heaven ; 
when  he  was  alone  in  his  bed,  he  was  in  company  with  his  God. 
As  God  was  still  with  him,  so  he  was  still  with  God :  '  Nevertheless 
I  am  continually  with  thee,'  Ps.  Ixxiii.  True  sanctity  is  visible  in 
secrecy  to  him  that  is  omniscient.     The  saint  is  many  times  most 


404  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

busy  when  he  hath  nothing  to  do,  and  may  say  more  truly  than 
Scipio  the  African,  Nunquam  minus  solus,  quam  cum  solus,  I  am 
never  less  alone  than  when  alone.  The  pulse  of  the  body  beats  as 
well  in  solitariness  as  in  company,  and  so  doth  the  pulse  of  the  gra- 
cious soul  towards  his  God  and  Saviour.  It  is  said  of  Domitian, 
that  he  did  one  hour  in  a  day  sequester  himself  from  all  persons 
to  no  purpose,  for  it  was  to  catch  flies,  which  was  the  original  of 
that  answer  to  one  that  asked, ^  Whether  anybody  were  with  the 
emperor  ?  Ne  musca  quidem.  No,  not  so  much  as  a  fly.  A  believer 
hath  business  of  great  weight,  when  he  withdraweth  from  the  press 
of  the  world — it  is  that  he  might  draw  nearer  to  the  Lord.  Isaac 
goeth  into  the  fields  to  meditate  of  God ;  Christ  goeth  into  the 
mountain  apart  to  pray  to  God  ;  Daniel  to  the  river's  side,  Peter  to 
the  house-top,  the  church  to  the  secret  place  of  the  stairs,  and  all 
to  enjoy  communion  with  their  God,  Gen.  xxvi. ;  Mark  i.  35 ;  Cant, 
ii.  4 ;  Dan.  viii.  2,  and  x.  4 ;  Acts  x. 

A  saint,  therefore,  sequestereth  himself  from  the  noise  and  clam- 
our of  company,  and  worldly  businesses,  that  he  might  have  the 
more  free  and  intimate  converse  with  his  Kedeemer.  A  forced 
banishment  from  men,  to  dwell  among  beasts,  hath  been  bewailed 
as  a  great  misery ;  but  a  free  retirement  from  creatures,  to  enjoy 
more  of  the  blessed  God,  is  a  great  felicity.  Woodruff,  an  herb  of 
an  extraordinary  pleasant  smell,  delighteth  in  dark  and  shadowy 
places ;  so  the  Christian,  who  in  company  refresheth  others  with  the 
fragrancy  of  his  graces,  loveth  sometimes  to  be  obscure  and  in  secret. 

Many  of  the  heathen  were  so  affected  with  the  vanity  and  vexa- 
tion of  the  world,  that  they  willingly  left  their  pleasures  and  prefer- 
ments in  courts,  to  live  privately  in  the  country.  Sylla  Felix  laid 
aside  his  dictatorship  to  lead  a  retired  life.  Dioclesian's  two  and 
twenty  years'  reign  could  not  make  him  out  of  love  with  a  solitary 
life,  but  he  voluntary  left  the  empire,  and  could  not  be  prevailed  to 
reassume  it,  though  he  was  threatened  to  it.  Demosthenes  would 
shave  his  beard  half  off,  and  all  his  hair  from  his  head,  to  necessi- 
tate liis  stay  within-doors,  and  his  abode  amongst  his  books.  Thales 
left  the  affairs  of  state,  that  he  might  have  time  for  contemplation. 
Cato,  in  his  old  age,  withdrew  from  Eome,  to  live,  as  he  used  to 
say,  out  of  the  crowd  of  the  world ;  and  the  Komans  were  so  much 
convinced  of  his  prudence  herein,  that  as  they  passed  by  his  house 
to  which  he  retired,  they  would  ordinarily  cry  out,  Iste  solus  scit 
vivere,  This  man  alone  knoweth  how  to  live.  Old  Similis  having 
lived  long  in  the  wars,  and  afterwards  for  seven  years  devoting  him- 

^  Suetonius. 


Chap.  V.]  the  christian  man's  calling.  405 

self  to  solitariness,  when  he  died  left  this  epitaph  behind :  Here 
lieth  old  Similis,  yet  one  that  lived  but  seven  years.  Hiero,  the 
tyrant  of  Syracuse,  gave  over  his  kingdom  to  live  a  solitary  life. 
Others,  out  of  a  deep  melancholy,  have  avoided  all  society,  and  de- 
lighted only,  like  the  shriek- owl  and  bittern,  in  desolate  places  and 
monuments  of  the  dead,  Zeph.  ii.  14,  Socrates,  in  his  Ecclesiastical 
History,  lib.  iv.  cap.  18,  speaks  of  some,  so  strangely  averse  to  all 
correspondence  with  men,  that  they  have  immured  themselves  in 
cells  and  silence,  for  sixty  and  ninety  years  together,  even  as  long 
as  they  lived. 

But,  reader,  I  would  not  advise  thee  to  such  continued  retirement, 
nor  to  any  at  all,  upon  such  low,  mean  grounds.  Those  voluntary 
sequestrations  of  deluded  votaries  amongst  the  papists  from  human 
society,  are,  I  daresay,  as  unacceptable  to  God,  as  uncomfortable 
to  themselves.  Such  solitary  persons  bring  little  comfort  to  their 
own  souls,  little  honour  to  God,  and  do  no  good  at  all  to  others. 
By  how  much  as  doing  God  great  service,  is  better  than  doing  him 
little,  as  doing  good  to  many,  is  better  than  doing  good  only  to  my- 
self, so  much  is  company  before  solitariness.  But  the  most  public 
Christians  have  their  times  for  privacy.  It  is  no  mean  misery  to  be 
either  always  alone,  or  never  alone.  He  that  is  always  crowded 
with  company,  can  neither  enjoy  himself  nor  his  God  as  he  ought. 


Section  I. 

I  shall  first  lay  down  some  motives,  and  then  shew  wherein  we 
should  exercise  ourselves  to  godliness  when  we  are  alone. 

1.  To  quicken  thee  to  exercise  thyself  to  godliness  in  solitude, 
consider  the  benefit  of  solitude ;  well  improved  solitude  is  a  good 
opportunity  for  godliness.  Seneca  was  wont  to  say,  that  he  seldom 
went  into  company,  that  he  came  not  home  worse  than  he  went 
out.  Society,  as  it  hath  much  gain,  so  much  perplexity.  Solitude 
is  a  release  to  the  soul  that  was  imprisoned  in  company.  To  be 
much  in  company  tires  and  wearies  us ;  we  are  prone  to  count  it 
a  bondage,  and  the  persons  we  associate  with  our  fetters.  Eetiring 
seasonably  from  them,  sets  us  at  liberty,  and  giveth  us  freedom  to 
mount  up  to  heaven  at  our  pleasure.  Scipio  would  tell  his  friends, 
I  have  never  better  company  than  when  I  have  no  company,  for 
then  can  I  freely  entertain  my  own  thoughts,  and  converse  with  all 
the  learned  that  have  been  in  former  ages.  Jerome  speaks  better. 
Sapiens  nunquam  solus  esse  potest ;  habet  enim  secum  omnes  qui 
sunt  et  qui  fuerunthoni  .  .  .  et  si  Jiominuin  sit  inopia,  loquitur  cum 


40G  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Deo ;  A  wise  man  can  never  be  alone,  for  he  hath  ever  with  him 
all  the  good  men  that  are,  or  have  been ;  and  if  he  find  any  want 
of  men,  he  can  converse  with  God.  It  was  a  custom  among  the 
Indians,  when  their  king  went  to  bed,  to  pray  with  piping  acclama- 
tions, that  he  might  have  happy  dreams,  and  withal,  consult  well 
for  the  good  of  his  subjects  ;  as  if  the  silent,  secret  night  had  been 
a  friend  to  wisdom.  One  of  the  best  kings  that  ever  the  world  had, 
teUs  us :  '  My  reins  instruct  me  in  the  night  season,'  Ps.  xvi.  7. 
The  sensual  worldling  is  a  stranger  to  such  secrecy.  It  hath  in 
some  respects  an  advantage  of  society  ;  it  hath  not  those  clamours 
nor  distractions  with  it,  which  hinder  us  in  our  heavenly  trade. 
As  it  hath  fewer  allurements  to  good,  so  it  hath  fewer  impediments 
of  good,  and  fewer  suggestions  to  evil ;  and  truly  the  grand  argu- 
ment to  good,  which  is  instar  omnium,  is  not  wanting  to  it.  It 
hath  the  presence  of  God.  Every  godly  man  may  say  in  a  sense, 
as  Christ  did  when  his  disciples  were  to  leave  him  alone,  '  I  am 
not  alone,  because  the  Father  is  with  me,'  John  xvi.  32.  It  is 
reported  of  Numa,  that  after  the  death  of  his  wife  Tatia,  he  left 
the  city,  and  gave  himself  wholly  to  walk  in  fields  and  woods 
consecrated  to  the  gods,  and  thence  was  said  to  enjoy  the  goddess 
Egeria,  and  that  she  made  him  her  husband. — Plut.  in  Vit.  Num. 
Though  such  stories  are  fabulous,  yet  it  is  true  of  the  Christian,  that 
he  enjoy eth  much  of  his  God  when  he  is  out  of  the  world's  crowd. 
Lovers  give  and  return  the  sweetest  kisses  and  embraces,  when 
they  are  together  in  secret.  Isaac  and  Eebekah  thought  them- 
selves in  secret,  when  they  sported  together.  David  had  his  sweet- 
meats and  heavenly  junkets  in  the  night,  when  the  eyes  of  others 
were  closed,  and  saw  not  the  charger  which  was  sent  from  above 
for  his  spiritual  refreshment.  His  solitary  meditations  brought 
him  more  solace  and  comfort  than  the  whole  creation  could  afford 
him :  '  When  I  meditate  on  thee  in  my  bed,  and  think  of  thee  in 
the  night  watches,  my  soul  is  filled  with  marrow  and  fatness,'  Ps. 
Ixiii.  6.  Communion  with  God  in  secret,  is  a  heaven  upon  earth. 
What  food  can  compare  with  the  hidden  manna  ?  Some  persons 
have  excellent  banquets  in  their  closets.  That  bread  which  the 
saints  eat  in  secret,  how  pleasant  is  it !  Ah,  what  stranger  can 
imagine  the  joy,  the  melody,  which  even  the  secret  tears  of  the 
saints  cause.  Believers  find  rich  mines  of  silver  and  gold  in  solitary 
places  ;  they  fetch  up  precious  jewels  out  of  secret  holes,  out  of  the 
bottom  of  the  ocean,  where  are  no  inhabitants.  Naturalists  observe 
that  those  fish  are  sweetest  which  lie  hid.  Saints  have  often  sweet 
joy  and  refreshment  in  secret ;  they  have   meat  to  eat  which  the 


Chap.  V.]  the  christian  man's  calling.  407 

world  knoweth  not  of.  The  fig-tree,  olive,  and  vine,  would  not 
leave  their  sweetness,  fatness,  and  cheerfulness,  to  be  kings  over  other 
trees,  Judges  ix.  11-13.  They  that  know  what  it  is  to  enjoy  Grod 
in  secret,  would  not  leave  it  or  lose  it  to  be  kings  or  commanders 
over  the  whole  world. 

One  place  where  the  Israelites  pitched  in  their  passage  to 
Canaan,  was  called  Jothatha,  from  Jatah  and  Batha,  a  pleasant 
wilderness,  or  delectable  desert.  A  Christian  hath  many  such 
stations  in  his  travels  to  the  heavenly  Canaan.  When  he  is  in  a 
wilderness  alone,  out  of  the  noise  of  Pharaoh's  court,  and  free  from 
the  clamours  and  complainings  of  God's  Israel,  by  reason  of 
Egyptian  taskmasters,  he  hath  the  pillar,  the  extraordinary  pres- 
ence of  his  God,  which  abundantly  satisfieth  and  rejoiceth  his  soul. 
The  highest  princes  sometimes  give  their  largest  gifts  to  their 
favourites  in  private,  to  prevent  that  envy  which  public  notice  or 
knowledge  of  them  might  occasion.  Some  saints  give  their  largest 
alms  in  secret,  that  their  left  hand  scarce  knoweth  what  their  right 
hand  doth.  The  great  and  holy  God  sendeth  many  a  rich  present, 
giveth  many  a  larg-e  alms  to  his  indigent  friends,  when  there  is 
none  by  to  witness  his  bounty  and  charity.  In  the  dead  time  of 
the  night,  when  deep  sleep  seizeth  on  men,  the  earth  receiveth  many 
pleasant,  refreshing  showers.  The  children  of  God  have  many 
costly  collations,  and  much  curious  music,  when  no  eye  but  their 
own  seeth  or  tasteth  the  former,  and  no  ear  save  theirs  heareth  the 
latter.  The  prophet  Hosea  represents  God  thus,  speaking  of  his 
people :  '  Behold,  I  will  allure  her,  and  bring  her  into  the  wilder- 
ness, and  speak  comfortably  unto  her,'  Hosea  ii.  14.  God's  method 
is  marvellous  ;  he  brings  his  church  into  a  wilderness,  and  then 
turns  it  into  a  Canaan,  causing  it  to  flow  with  milk  and  honey. 
By  wilderness  some  understand  a  sorrowful,  and  others  a  solitary, 
condition ;  but  then  God  appears  to  her,  the  God  of  all  consolation, 
for  he  speaks  comfortably  to  her.  He  that  chid  her  when  she  was 
in  the  crosvd  of  the  world,  saying  as  they  said,  and  doing  as  they 
did,  when  he  hath  her  alone,  reflecting  upon  her  sins,  and  recol- 
lecting herself,  will  speak  friendly  and  comfortably  to  her.  In  the 
Hebrew  it  is,  I  will  speak  to  her  heart ;  and  surely  his  powerful, 
satiable  speech  will  banish  all  her  heaviness. 

This  invisible  trade  brings  in  visible  profit  and  comfort.  Secret 
correspondence  with  allies  is  most  difficult,-  but  exceeding  gainful 
and  delightful.  Some  curious  mysteries  are  like  mines  sprung 
underground,  the  less  they  are  known,  the  more  efficacious  and 
effectual  they  are.     The  open  air  or  breath  of  men  would  soil  the 


403  THE  CHKISTIAN  MAN's  CALLING."  [PaET  III. 

beauty  and  lustre  of  exact  pictures.  Christ  calls  liis  spouse  out  of 
the  world's  view  and  light,  when  he  intends  her  the  fullest  seals  of 
his  love :  '  Come,  my  beloved,  let  us  go  forth  into  the  fields  ;  let  us 
lodge  in  the  villages.  Let  us  get  up  early  to  the  vineyards  ;  there 
will  I  give  thee  my  loves,'  Cant.  vii.  11,  12. 

Mark,  there  in  the  fields,  where  no  eye  beholdeth  the  sweet 
meeting  of  our  lips,  the  close  embraces  of  our  arms,  the  intimate 
conjunction  of  our  hearts — there  I  will  give  thee  my  loves.  Kings 
do  not  unbosom  and  open  their  hearts  before  a  multitude.  The 
favourite  is  acquainted  with  the  richest  secrets  of  state  in  pri- 
vate. '  Oh  that  I  were  (saith  Job)  as  in  the  days  of  my  youth, 
when  the  secret  of  God  was  with  my  tabernacle,'  Job'  xxix. 
4.1  As  if  he  had  said,  according  to  some.  Oh  that  I  were 
as  in  my  former  days,  when  God  was  secretly  in  my  family, 
and  gave  me  familiar  visits,  which  the  world  took  no  notice  of ; 
when  I  had  many  reviving  soliloquies  about  God,  and  refresh- 
ing colloquies  with  him.  The  Egyptian  laws  placed  the  image 
of  Silence  in  all  those  temples  where  the  image  of  Serapis,  their 
god,  stood,  as  if  they  might  expect  most  of  her  favour  when 
they  approached  her  privately,  with  as  little  noise  as  might  be. 
Addresses  to  the  true  God  in  secret  have  been  accompanied  with 
great  success. 

2.  Consider,  if  thou  dost  not  exercise  thyself  to  godliness  in  soli- 
tude, thou  wilt  be  in  great  danger  of  running  into  sin,  and  contract- 
ing guilt  on  thy  soul.  The  benefit  of  solitude  rightly  improved,  may 
afford  us  comfort,  but  the  danger  of  it  commandeth  our  caution. 
A  man  in  solitariness  may  be  secure,  because  he  seeth  no  visible 
enemies,  but  he  is  not  therefore  safe.  We  are  no  sooner  alone,  but 
armies  of  evil  thoughts  present  themselves  to  us,  and  they  will  by 
force  quarter  with  us,  if  the  lodging-rooms  of  our  hearts  be  not 
taken  up  beforehand.2  When  the  virgin  is  alone,  then  she  is  in 
most  danger  of  being  ravished.  In  our  solitude  we  should  not  be 
without  fear  of  spiritual  rapes.  Our  danger  will  appear  if  we  con- 
sider three  particulars. 

(1.)  Our  minds  are  restless,  and  .will  be  employed  either  upon 
what  is  good,  or  upon  what  is  evil.  The  mind  of  man  is  as  a  mill- 
wheel,  continually  turning  about,  and  drenching  in  the  waters. 
Our  hearts  are  as  a  stirring  child,  that  cannot  endure  to  sit  still. 
No  virgin  hath  so  many  suitors  for   her  love,  as   our   minds  for 

^  Quando   secrete   Deus    erat   iu  tabernaculo. — Vulgate.      Hre  6   Qebs  €Tna-K0Tr7]v 
fTTOielro  ToO  o'lKov  fioO. — Sept. 
■  Sen.,  Epist.  10. 


Chap.  V,]  the  christtan  man's  calling.  409 

their  thoughts.  The  sun  may  as  soon  be  stopped  from  his  race, 
as  the  heart  from  its  thinking.  We  are  all  in  this  respect  like  the 
sea,  which  cannot  rest,  ever  in  motion.  Is  not  he  a  foolish  miller, 
that  turns  the  water  which  should  grind  his  corn  into  the  highway, 
where  it  doth  no  good  ?  And  is  not  he  a  foolish  Christian,  that 
employeth  those  thoughts  about  needless  toys,  which  should  help  to 
provide  him  spiritual  food?  As  the  natural  heat  will  be  ever 
working,  if  it  have  not  food  to  digest,  it  will  prey  upon  the  spirits, 
and  destroy  itself;  so  the  mind  of  man  will  be  always  busy,  if 
not  in  thinking  of  the  excellencies  of  God,  or  the  love  of  Christ, 
or  the  beauty  and  necessity  of  holiness,  then  in  speculative 
wantonness,  or  contemplative  wickedness,  in  ambitious  fancies, 
or  revengeful  desires.  We  are  like  a  boat  swimming  against 
tide,  there  is  no  standing  still.  If  the  oar  be  left  that  we  go  not 
forward,  the  tide  will  carry  us  strongly  backward.  If  the  ground 
be  not  sown  with  good  seed,  it  will  of  itself  bring  forth  evil  weeds. 

(2.)  Satan  is  subtle,  and  will  not  be  wanting  to  fight  us,  when  he 
finds  us  alone,  and  without  any  seconds  to  assist  us.  The  raven, 
which  is  called  the  devil's  bird,  is  observed  to  haunt  deserts  and 
solitary  places.  When  the  Spirit  of  God  would  speak  of  a  city  deso- 
late and  without  inlmbitants,  he  tells  us,  '  The  raven  shall  dwell  in 
it,'  Isa.  xxxiv.  1] .  When  Satan  was  to  enter  the  list  against  Christ, 
and  would  try  his  utmost  power  and  policy  to  overcome  him,  he  takes 
him  to  a  mountain  alone.  Mat.  iv.  8.  The  scripture,  to  shew  the 
valour  and  strength  of  Christ,  sets  out  his  conquest  and  victory 
over  the  devil  on  his  own  dunghill  in  the  wilderness.  When 
Christ's  lambs  are  in  the  desert  alone,  they  may  soon  be  a  prey  to 
this  roaring  lion.  Satan  is  a  cunning  suitor,  and  will  be  sure  to 
watch  the  time  when  the  parents  are  from  home,  to  woo  the 
daughter,  and  steal  away  her  affections.  He  that  takes  his  leave  of 
men  to  withdraw  himself,  may  be  confident  the  devil  will  come, 
though  more  bold  than  welcome,  and  sit  with  him.  When  we 
know  of  the  coming  of  so  bad  a  guest,  is  it  not  good  policy  to  fore- 
stall him  by  filling  the  house  beforehand  with  loving  and  beloved 
friends  ? 

(3.)  Our  own  carnal  hearts  will  strive  to  improve  our  solitude  to 
draw  us  to  sin.  The  wife  that  lietli  in  the  bosom,  takes  the  op- 
portunity of  the  night,  when  she  is  alone  with  her  husband,  to 
draw  him  to  her  mind,  and  to  bend  him  to  her  will.  Though 
she  were  afraid  or  ashamed  to  mention  or  motion  her  evil  desires 
before  others,  yet  in  secrecy  she  hath  courage  enough  to  do  it,  and 
often  with  success.    Our  flesh  is  nearer  to  us  than  our  wives — more 


410  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

intimate  with  us,  more  powerful  over  us  ;  how  frequently  doth  it 
draw  us  to  those  sins  in  secret,  which  it  dares  not  be  so  bold  as  to 
whisper  to  us  in  public  !  '  They  devise  mischief  on  their  beds,'  Ps. 
xxxvi.  4.  When  the  goodman  is  from  home,  and  gone  a  journey, 
then  the  whorish  woman  commits  adultery  with  strangers. 

Keader,  thou  canst  no  sooner  be  alone,  but  thy  corrupt  heart  will 
send  thee  many,  in  wanton  and  thievish  thoughts,  to  bear  thee  com- 
pany. They  will  come,  as  Lot's  daughters  to  him,  in  the  dead  time 
of  the  night,  and  defile  thy  soul,  and  thou  shalt,  like  Lot,  not 
know  when  they  came  in,  nor  when  they  went  away.  Thou  little 
thinkest  how  subtle  thy  wicked  thoughts  are — ^how  easily  they  will 
wind  themselves  into  and  out  of  thy  mind,  without  giving  warning, 
or  being  taken  notice  of.  As  the  serpent  crept  into  paradise 
secretly,  so  do  sinful  thoughts  into  our  hearts.  They  conspire 
together  against  us,  as  the  adversaries  of  Judah,  and  do  as 
good  as  say,  '  They  shall  neither  know,  nor  see,  till  we  come 
in  the  midst  of  them,  and  cause  the  work  (of  exercising  them- 
selves to  godliness)  to  cease,'  Neh.  iv.  11.  As  God's  Spirit  hath 
filled  his  prophets  with  excellent  revelations  and  visions  in  the 
night  or  day,  when  they  have  been  alone  ;  so  our  flesh  filleth  us 
with  loathsome,  atheistical,  blasphemous  thoughts,  oftentimes  when 
we  are  by  ourselves.  Children  never  dirty  their  hands  and  faces, 
or  defile  their  clothes  more,  than  when  they  get  alone,  from  parents 
and  servants.  When  thou  art  in  solitude,  thou  hast  no  human 
friend  to  watch  over  thee,  and  therefore  hast  the  more  need  to 
watch  narrowly  over  thyself.  No  town  hath  such  need  of  a  warder, 
no  peer's  gate  of  a  porter  to  keep  out  nasty  beggars,  as  thy  heart 
hath  of  watch  and  ward  to  keep  out  wicked  thoughts. 

Section  II. 

Thirdly,  Consider,  the  exercising  thyself  to  godliness  in  solitude 
will  be  a  probable  evidence  of  thy  uprightness.  Men  are  withheld 
in  company  from  doing  evil  by  the  iron  curb  of  fear  or  shame,  and 
provoked  to  do  good  by  the  golden  spurs  of  praise  or  profit ;  but  in 
solitariness  there  are  not  such  rubs  in  the  way  of  lust  to  hinder 
our  passage,  nor  such  baits  in  the  way  of  holiness  to  encourage  our 
progress.  The  naked  lineaments  and  natural  thoughts  of  the  soul 
are  best  discerned  in  secret.  The  darkest  night  may  afford  us 
light  enough  to  see  ourselves  by,  when  outward  objects  and  occa- 
sions do  not  interpose  to  hinder  our  sight,  or  discompose  our  souls. 
No  man's  temper  can  be  discovered  by  his  carriage  in  a  crowd  of 


Chap.  V.]  the  chkistian  man's  calling.  411 

affairs,  no  more  than  his  countenance  in  a  troubled  water.  When 
the  mind  is  stated  in  a  due  repose,  it  bewrayeth  her  truest  affec- 
tions, which,  in  the  midst  of  business,  she  either  doth  not  shew  or 
not  observe.  If  many  servants  and  several  masters  be  together, 
busy  and  active,  we  can  hardly  tell  to  what  masters  the  particular 
servants  belong  ;  but  when  the  masters  be  alone,  and  walk  singly, 
their  servants  attend  on  them,  and  are  known.  Our  affections  are 
the  servants  of  our  souls,  both  rational  and  sensual ;  'whilst  both 
these  masters  are  employed,  as  in  company  it  sometimes  falls  out, 
and  they  wait,  it  is  not  easy  to  judge  which  they  serve  ;  in  solitude, 
one  takes  upon  itself  the  government,  and  then  it  is  visible  what 
attendants  it  hath. 

As  it  is  said  of  grief,  Ille  dolet  vere  qui  sine  teste  dolet,  He  grieves 
truly,  that  weeps  without  a  witness  ;  so  it  may  be  said  of  godliness, 
He  is  sincere  in  his  godliness,  who  is  godly  in  secret.  The  best 
characters,  and  truest  pictures,  which  can  be  drawn  of  the  minds  of 
men,  are  to  be  taken  from  the  bent  of  their  thoughts,  rather  than 
from  their  works.  "Wicked  men  cannot  do  the  mischief  they  con- 
ceive, for  lack  of  the  midwifery  of  fit  instruments  and  opportunities 
to  bring  it  forth  ;  good  men  are  unable  to  act  all  the  good  they 
would,  because  they  want  power  and  ability  for  execution  —  as 
Paul  acknowledgeth  that  he  was  better  at  willing  than  performing ; 
but  every  man  hath  liberty  to  devise  and  meditate,  to  study  and 
contrive,  what  he  will.  Though  a  man's  hand  or  actions  may  be 
overawed  and  overruled  against  his  own  will,  yet  his  heart  and 
thoughts  cannot :  '  As  he  thinks  in  his  heart,'  saith  the  wise  man, 
'  so  is  he,'  Prov.  xxiii.  7.  Practices  may  be  swayed  by  outward 
ends,  but  the  thoughts  are  always  genuine  and  natural.  Violence 
may  cause  the  former,  but  love  carrieth  the  latter  in  its  own  way. 
Hence  good  men  have  been  signalised  for  saints,  from  the  holiness 
of  their  thoughts.  They  ''thought  upon  his  name,'  they  '  meditate 
in  his  law  day  and  night,'  Mai.  iii.  16;  Ps.  i. ;  and  they  have  even 
appealed  to  God  with  comfort,  upon  their  confidence  of  their  up- 
rightness, from  the  goodness  of  their  thoughts,  '  Try  me,  0  God,  and 
know  my  thoughts,'  as  being  the  purest  and  most  unfeigned  issues 
of  the  soul,  and  such  as  have  least  danger  of  infection  from  foreign 
aims.  It  is  observable  also,  that  wicked  men  are  set  forth  by  this 
secret  mark :  '  They  devise  mischief,  they  imagine  wickedness  ;• 
the  thoughts  and  imaginations  of  his  heart  are  evil ;  God  is  not  in 
all  his  thoughts;'  because,  as  Adam  begat  a  son  after  his  own 
likeness,  so  doth  the  heart  of  every  man  beget  thoughts  according 
to  its  own  likeness,  whether  it  be  spiritual  or  carnal. 


412  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

The  bowl  runs  as  the  bias  inclines  it ;  the  ship  moves  as  the 
rudder  steereth  it ;  and  the  mind  thinketh  according  to  the  pre- 
dominancy of  vice  or  virtue  in  it.  The  more  the  fire  of  grace 
burns  clear  in  the  soul,  the  more  of  these  sparks  will  ascend 
towards  heaven.  The  more  earthly  a  soul  is,  the  more  his  thoughts 
will  tend  downward,  the  more  he  will  mind  earthly  things,  Philip, 
iii.  17,  18. 

Naturalisits  tell  us  of  the  Gnomon,  commonly  called  the  mariner's 
needle,  that  it  always  will  turn  to  the  north  star ;  though  it  be 
closed  and  shut  up  in  a  coffer  of  wood  or  gold,  yet  it  loseth  not  its 
nature.  So  the  true  Christian  is  always  looking  to  the  star  of 
Jacob  ;  whether  he  be  shut  up  in  a  prison,  or  shut  himself  up  in  his 
closet,  he  is  ever  longing  after  Jesus  Christ.  A  true  lover  delights 
most  to  visit  his  friend  alone,  when  he  can  enjoy  privacy  with 
him. 

Our  blessed  Saviour  doth  not  without  cause  call  the  pharisees 
hypocrites,  though  they  fasted  and  prayed,  and  gave  much  alms, 
because  they  performed  those  duties  chiefly,  if  not  only,  in  company, 
and  to  be  seen  of  men.  The  applause  of  others  was  the  weight 
that  set  their  clocks  agoing ;  when  that  was  taken  off,  as  when 
they  were  alone,  they  stood  still.  Therefore  Christ  adviseth  his 
apostles  to  take  another  course,  if  they  would  evidence  the  truth 
of  their  Christianity :  '  Enter  into  thy  closet,  shut  thy  door,  and 
pray  to  thy  Father  in  secret,'  Mat.  vi.  6.  One  fervent  prayer  in 
secret  will  speak  more  for  our  sincerity  than  many  in  public. 

When  a  prince  passeth  by  in  the  streets,  then  all,  even  strangers, 
will  flock  about  him,  and  look  upon  him ;  but  his  wife  and  children 
think  not  this  enough,  but  follow  him  home,  and  are  not  satisfied 
unless  they  can  enjoy  him  there.  A  false  Christian,  and  one  that 
is  a  stranger  to  God,  if  he  have  but  a  superficial  view  of  him  in  his 
courts,  is  pleased  ;  but  the  true  believer,  and  one  that  is  nigh  to 
him  in  Christ,  must  have  retired  converses  with  him  in  his  closet, 
or  he  is  not  contented. 

Section  III. 

I  come  now  to  shew  how  a  Christian  should  exercise  himself  to 
•godliness  in  solitude. 

1.  If  thou  wouldst  exercise  thyself  to  godliness  when  thou  art 
alone,  guard  thy  heart  against  vain  thoughts  ;  this  is  the  first  work 
to  be  done,  without  which  all  that  I  have  to  commend  to  thee  will 
be  in  vain.     It  is  to  no  purpose  to  expect  that  a  glass  should  be 


Chap.  V.]  the  christian  man's  calling.  413 

filled  with  costly  wine,  when  it  is  filled  already  with  puddle  water. 
'When  the  house  beforehand  was  taken  up  by  strangers,  there  was 
not  room  for  Christ  himself  in  the  inn.  If  such  flies  be  suffered 
and  allowed  in  our  hearts,  they  will  spoil  our  best  pots  of  oint- 
ment. 

Some  persons,  though  poor,  when  they  are  solitary,  delight  in  the 
fancies  and  imaginations  of  great  preferments,  and  pleasures,  and 
riches,  as  if  they  were  real,  whereas  they  are  the  mere  chimeras 
and  fictions  of  their  own  brains,  and  have  no  existence,  but  in 
their  thoughts.  No  wonder  our  Saviour  saith,  "  EacoOev  jap  eK  ttJ? 
KapSia<i  rcov  avOpuiirwv  cK^pocrvvr],  'Out  of  the  heart  of  man  pro- 
ceedeth  madness,'  Mark  vii.  21,  22.  Such  thoughts  are  distracted 
thoughts,  and  suitable  to  those  that  are  out  of  their  wits,  who 
please  themselves  in  thinking  that  their  filthy  holes  in  Bedlam  are 
stately  palaces,  that  their  nasty  rags  are  royal  robes,  that  their  iron 
fetters  are  chains  of  gold,  and  the  feathers  stuck  in  their  caps  are 
imperial  crowns.  As  the  Spanish  page,  in  a  high  distemper  of 
fancy,  imagined  himself  to  be  some  great  emperor,  and  was  main- 
tained in  that  humour  by  his  lord  ;  so  some  foohsh  men  build  these 
castles  in  the  air,  and  then  allow  themselves  a  lodging  in  them. 

Others  please  themselves  in  the  thoughts  of  sinful  sports,  or 
cheats,  or  unclean  acts,  and  sit  brooding  on  such  cockatrice'  eggs 
with  great  delight ;  it  is  their  meat  and  drink  to  roll  those  sugar- 
plums under  their  tongues.  Though  they  cannot  act  sin  outwardly 
for  want  of  strength  of  body,  or  a  fit  opportunity,  yet  they  act  sin 
inwardly  with  great  love  and  complacency.  As  players  in  a 
comedy,  they  act  their  parts  in  private,  in  order  to  a  more  exact 
performance  of  them  in  public. 

Others  entertain  themselves  with  needless  and  useless  thoughts, 
such  as  tend  neither  to  the  informing  the  mind,  nor  reforming  the 
heart  or  life.  Like  vagrants,  a  man  meets  with  these  in  every 
place,  but  can  neither  tell  whence  they  come,  nor  whither  they  go  ; 
they  have  neither  a  good  cause,  nor  do  they  produce  any  good  effect. 
Such  thoughts  might  be  in  a  Da\ad's  heart,  but  they  were  the  object 
of  his  hate :  Ps.  cxix.  113, '  I  hate  vain  thoughts.'  The  best  Chris- 
tian's heart  here,  is  like  Solomon's  shijDS,  which  brought  home,  not 
only  gold  and  silver,  but  also  apes  and  peacocks  ;  it  hath  not  only 
spiritual  and  heavenly,  but  also  vain  and  foolish  thoughts.  But 
these  latter  are  there  as  a  disease  or  poison  in  the  body,  the  object 
of  his  grief  and  abhorrency,  not  of  his  love  and  complacency. 

Though  we  cannot  keep  vain  thoughts  from  knocking  at  the 
door  of  our  hearts,  nor  from  entering  in  sometimes,  yet  we  may 


414  THE  CHRISTIAN  MAn's  CALLING,  [PaRT  III. 

forbear  bidding  them  welcome,  or  giving  them  entertainment: 
'  How  long  shall  vain  thoughts  lodge  within  me  ?'  Jer.  iv.  14.  It 
is  bad  to  let  them  sit  down  with  us,  though  but  for  an  hour,  but  it 
is  worse  to  let  them  lie  or  lodge  with  us.  It  is  better  to  receive 
the  greatest  thieves  into  our  houses,  than  vain  thoughts  into  our 
hearts.  John  Huss,  seeking  to  reclaim  a  very  profane  wretch,  was 
told  by  him,  that  his  giving  way  to  wicked,  wanton  thoughts  was 
the  original  of  all  those  hideous  births  of  impiety  which  he  was 
guilty  of  in  his  life.  Huss  answered  him,  that  though  he  could 
not  keep  evil  thoughts  from  courting  him,  yet  he  might  keep  them 
from  marrying  him ;  as,  saith  he,  though  I  cannot  keep  the  birds 
from  flying  over  my  head,  yet  I  can  keep  them  from  building  their 
nests  in  my  hair. 

Christian,  be  careful  when  thou  art  out  of  company,  as  well  as 
in  it,  for  these  guests  will  visit  thee  as  soon  as  ever  thou  art 
alone ;  and  if  thou  shouldst  not  frown  upon  them,  they  will  turn 
thy  solitude  into  a  crowd,  as  Jerome  found  Kome  in  a  wilderness. 
The  heathen  Cicero  employed  his  solitude  to  better  purpose  than 
most  seeming  Christians :  I  •  being  weary,  saith  he,  of  living 
amongst  wicked  men,  with  whom  all  places  in  a  manner  swarm, 
betake  myself  to  solitariness  as  much  as  I  can  ;  yet  that  none  may 
think  I  trifle  away  my  time  idly,  to  say  no  more,  let  my  books 
speak  how  I  employ  myself.  Yet,  alas  !  when  many  Christians  are 
retired  out  of  the  crowd  and  throng  of  worldly  men,  they  suffer 
worldly  things  to  crowd  and  throng  so  abundantly  in  their  hearts,^ 
that,  as  it  was  said  of  Ephraim,  strangers  devour  their  strength, 
Hosea  vii.  9.  Earthly  things,  though  tending  to  no  profit,  waste 
their  time  and  devour  their  thoughts,  which,  as  Eeuben,  are  the 
excellency  of  dignity,  and  the  excellency  of  strength. 

Section  IV. 

Secondly,  If  thou  wouldst  exercise  thyself  to  godliness  in  soli- 
tude, labour  to  spiritualise  earthly  things.  I  must  say  this  is  one 
of  the  most  excellent  and  enriching  arts  in  Christianity ;  though 
these  occasional  thoughts  resemble  lightning,  as  well  in  the  sudden- 
ness of  their  journey,  as  the  vastness  of  their  way,  being  able  to 
reach  from  one  end  of  heaven  unto  the  other,  yet  such  light  gains, 
with  quick  returns,  make  a  heavy  purse. 

He  that  hath  learned  this  mystery  is  the  true  chemist ;  he  leaves 
the  dregs  and  lees  of  things,  and  extracts  the  substance  and  quint- 

^  Quid  prodest  solitudo  corporis,  si  non  est  solitude  cordis. — Greg. 


Chap.  V.]  the  christian  man's  calling.  415 

essence  of  them.  He  hath  better  than  Midas's  wish  ;  he  turns  all 
he  toucheth  into  better  than  gold.  Many  a  great  scholar  begs  with 
rare  notions  of  the  nature  of  silver,  and  gold,  and  pearls,  when 
some  merchants  who  never  saw  a  mine,  or  furnace,  or  read  a  book 
concernino;  them,  hath  his  coffers  full  of  them.  The  Eabbis  of 
the  world,  were  they  able,  like  Solomon,  to  speak  of  all  plants,  from 
the  cedar  to  the  hyssop,  and  of  all  beasts,  and  fish,  and  fowl,  nay, 
and  of  all  creatures,  in  a  physical  and  philosophical  way,  are  not 
comparable  to  the  illiterate  countryman  who  can  read  his  God  in 
them,  and  improve  them  for  his  spiritual  advantage. 

Luther  relates  a  story  of  two  cardinals  riding  to  the  council  at 
Constance,"^  how  by  the  way  they  heard  a  shepherd  weeping  and 
crying  out  sadly,  upon  which  they  turned  aside  to  know  what  was 
the  matter,  and  found  the  shepherd  looking  upon  an  ugly  toad. 
They  asked  him  the  ground  of  his  lamentation.  He  answered,  I 
cannot  but  weep  to  consider  the  goodness  of  God,  that  he  did  not 
make  me  such  a  loathsome  creature,  and  my  own  unthankfulness, 
that  I  should  be  no  more  sensible  of  it.  At  which  one  of  the  car- 
dinals was  so  affected,  that  he  fell  from  his  horse  in  a  swoon,  and 
coming  again  afterwards  to  himself,  told  his  brother :  Well  said 
St  Augustine,  Indocti  rapiunt  ccelum,  &cr  The  unlearned  take 
heaven  by  violence,  whilst  we,  with  all  our  parts  and  learning,  wal- 
low in  the  mire  of  the  earth  and  flesh. 

Natural  beings  are  as  spades,  wherewith  we  may  open  the  mines, 
and  dig  out  spiritual  riches.  He  that  hath  a  gracious  fancy,  may,  like 
the  bee,  suck  honey  from  every  flower  in  the  garden  of  the  creation, 
and  climb  up  by  the  stairs  of  the  meanest  creature  to  the  supreme 
and  infinite  Creator.  All  objects  to  a  wise  Christian  may  be  wings 
to  mount  him  up  to  heaven.  As  the  old  Romans,  when  they  saw 
the  blue  stones,  thought  of  Olympus,  so  the  holy  person  by  every 
work  is  elevated  to  admire  some  excellency  in  the  workman. 

There  is  a  threefold  aspect  which  men  cast  upon  the  works  of 
God,  according  to  the  difference  of  their  eyes,  or  the  degrees  of 
their  understandings. 

1.  Ordinary  and  vulgar  persons,  who  differ  little  from  brutes, 
and  behold  the  face  of  nature  as  beasts  do  a  picture,  only  viewing 
the  outside  and  surface  of  it  rudely  and  superficially,  never  consid- 
ering any  art  or  curiosity  in  it.  As  the  horse  and  mule,  which  have 
no  understanding,  they  view  and  drink  of  the  streams,  but  mind 
not  the  purity  or  clarity  of  the  water,  or  the  fountain  whence  it  flow- 
eth ;  these  look  on  God's  works  at  best,  but  as  passengers  on  a 

^  Luth.  Declara.  Popular  de  Terti.  Precept.,  torn.  i. 


416  '  THE  CHRISTIAN  MAn's  CALLING,  [PaRT  III. 

clock,  to  know  tlie  time  of  the  day,  but  take  no  notice  of  the  wheels 
and  poises,  and  their  several  motions  and  contrivances. 

2.  Scholars  and  philosophers,  who  go  a  step  higher,  and  vievv^  this 
picture  somewhat  exactly,  as  artists  contemplating  its  curious  work- 
manship, its  proper  colours,  comely  features,  and  rare  composure 
of  the  whole  with  admiration.  As  Nicostratus,  that  told  the  country- 
man who  wondered  at  his  wondering  at  the  exact  piece  of  Helena 
drawn  by  Zeuxis,  If  thou  hadst  my  eyes,  thou  wouldst  be  affected 
as  I  am. 

3.  Christians  and  spiritual  men,  who  move  above  the  philosopher 
and  most  skilful  naturalists  in  their  own  sphere  ;  these  look  on  the 
face  of  nature  with  a  spiritual  eye,  as  a  lover  on  the  picture  of  her 
beloved,  delighting  more  in  the  resemblance  than  the  table ;  con- 
templating the  matchless  power,  embroidered  wisdom,  and  infinite 
goodness  of  their  God  which  appear  in  his  creatures.  These  are 
the  men  that  can  turn  the  stones  and  dirt  of  the  streets,  yea,  the 
snakes  and  serpents  of  the  earth,  into  bread  for  their  souls;  if  they 
should  be  denied  the  Scripture,  (which  God  forbid,)  they  can  fetch 
spiritual  food  out  of  the  creature.  The  heron  findeth  her  food  in 
lakes  and  rivers,  and  picks  it  out  with  her  long  bill,  where  other 
birds  can  get  none :  so  saith  Hesychius,  The  Christian  by  medita- 
tion can  get  food  for  his  soul,  where  others,  that  understand  not  this 
duty,  starve. 

Our  blessed  Saviour  teacheth  us  to  see  the  face  of  heavenly  things 
in  earthly  glasses,  and  to  make  a  ladder  of  the  creatures,  whereby 
we  may  ascend  to  heaven  in  our  thoughts. i  He  hath  set  us  a  pat- 
tern that  we  should  follow  his  steps.  What  honey  of  profit  and 
pleasure  doth  he  teach  us  to  draw  from  all  the  flowers  and  weeds 
too  that  grow  in  the  garden  of  the  creation !  He  instructeth  his 
disciples  by  lilies  growing,  and  seed  sown  in  the  field ;  by  trees  and 
vines  in  the  orchard  and  vineyard;  by  pearls,  treasures,  tares,  leaven, 
mustard-seed,  water,  bread,  nets,  fish,  salt,  oil,  lamps,  and,  as  at  Cana 
in  Galilee,  turns  all  this  water  into  wine,  as  well  for  their  imitation  as 
information.  A  mean  scaffold  may  serve  to  rear  up  a  goodly  building ; 
and  an  ordinary  creature  may  afford  matter  for  excellent  meditations. 
Gt)d  likens  himself  to  many,  to  shew  that  there  is  something  of  him 
in  all.  He  com^jares  himself  to  a  builder,  to  a  buckler,  to  a  castle, 
a  ca^Dtain,  to  a  fortress,  to  a  fountain  of  living  water,  to  a  helper, 
to  health,  to  a  habitation,  to  light,  to  life,  to  a  rock,  a  refuge,  a 
reward  ;  to  a  shadow,  a  shelter,  a  shield ;  to  a  lion,  an  eagle,  a  leo- 

^  Non  est  uUum  animalculum  tarn  exiguum  in  quo  non  plus  discere  possimus  quam 
in  omnibus  sculptis,  pictis,  aut  fusis  simulachris.  — iauai. 


Chap.  V.]  the  christian  man's  calling.  417 

pard,  a  bear ;  to  fire,  dew,  a  moth,  the  sun.  And  why  ?  but  to 
teach  us  to  read  him  in  his  creatures.  In  heaven  the  Christian  shall 
know  God,  and  all  the  creatures  in  him,  but  on  earth  we  must  learn 
to  know  him  by  them. 

God  hath  given  us  three  books,  which  we  ought  to  be  studying 
whilst  we  are  living :  the  book  of  conscience,  the  book  of  Scripture, 
and  the  book  of  the  creature  ;  in  the  book  of  conscience  we  may  read 
ourselves,  in  the  book  of  the  creature  we  may  read  God,  in  the  book 
of  Scripture  we  may  read  both  God  and  ourselves.  The  great  God 
sets  us  excellent  lectures  in  the  volume  of  the  creation  ;  though  this 
book  hath  but  three  leaves  in  it,  heaven,  earth,  sea,  yet  it  teacheth 
us  many  rare  lessons.  If  we  think  of  the  visible  heavens,  and  be- 
hold those  great  lights  of  the  world  ;  how  swiftly  they  move  in  their 
proper  orbs ;  how  unwearied  they  are  in  their  perpetual  courses ; 
how  they  fail  not  a  minute  of  their  appointed  time,  nor  wander 
an  inch  out  of  their  designed  way ;  how  they  divide  the  day  and 
night,  and  the  several  seasons  of  the  year  ;  how  they  bless  the  earth 
with  their  smiling  aspects,  and  keep  the  inhabitants  of  this  lower 
world  from  finding  it  a  dungeon  by  their  enlightening  beams,  we 
may  therein  discover  the  wisdom  and  power  of  its  Maker,  and  cry 
out  with  David,  Ps.  xix.  1,  and  viii.  2,  3,  '  The  heavens  declare  the 
glory  of  God  ;  and  the  firmament  sheweth  his  handywork.  When 
I  consider  the  heavens,  the  work  of  thy  fingers,  the  moon  and  stars 
which  thou  hast  made  :  what  is  man,  that  thou  art  mindful  of  him  ? 
or  the  son  of  man,  that  thou  dost  thus  visit  him  ?  0  Lord  our 
Xiord,  how  excellent  is  thy  name  in  all  the  earth  !  and  thy  glory 
above  the  heavens  ! '  What  rare  fruit  may  a  soul  gather  from  these 
celestial  trees  !  If  the  porch  of  heaven  be  such  a  curious  piece,  the 
work  of  his  fingers,  i.e.,  an  elaborate  piece  of  embroidery,  how  curi- 
ous is  the  palace  within  !  If  the  outward  court  be  so  glorious,  how 
glorious  is  the  holy  of  holies  !  If  light  be  so  sweet,  and  it  be  so 
pleasant  a  thing  to  behold  the  sun,  how  sweet  is  the  light  of  my 
God's  countenance !  and  how  pleasant  is  it  to  behold  the  Sun  of 
righteousness  !  Oh  what  a  blessed  day  will  that  be,  when  the  light 
of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the  sun 
as  the  light  of  seven  days,  when  all  believers  shall  shine  as  the  sun  in 
the  firmament  of  their  Father  !  Lord,  thou  speakest  to  the  sun, 
and  it  riseth  not,  to  the  moon,  and  it  standeth  still ;  why  should 
not  thy  servant  be  as  obedient  to  thy  command,  even  when  it 
is  against  my  natural  depraved  course  ?  Oh  speak  but  as  power- 
fully to  thy  poor  creature,  and  he  will  as  readily  obey  thy 
pleasure  ! 

VOL.  11.  2  D 


418.  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

If  we  look  a  little  lower,  to  the  clouds,  and  meditate  on  them  in 
their  natural  cause — thin  vapours  exhaled  hy  the  sun ;  in  their 
principal  use — to  di'op  fatness  on  the  earth ;  in  the  tenuity  and 
smallness  of  their  bodies,  the  weight  and  greatness  of  their  bur- 
dens, the  waters  in  them  being  like  lusty  children,  encompassed 
only  with  a  tender  film ;  how  they  are  tossed  to  and  fro,  hurried 
hither  and  thither  with  tempestuous  winds,  and  yet  burst  not  in 
pieces  through  lack  of  vent,  nor  sink  under  the  heaviness  of  their 
load,  nor  leak  out  one  drop  till  the  hand  of  their  Master  unstop 
their  bottles  ;  we  may  well  admire  that  infinite  invisible  power  that 
upholds  and  governs  them,  and  say,  as  Eliphaz,  of  their  author, 
'  He  doeth  great  things  and  unsearchable  ;  marvellous  things  with- 
out number  :  for  he  givetli  rain  upon  the  earth,  and  sendeth  water 
upon  the  fields,'  Job  v.  9,  10.  What  excellent  water  may  I  distil 
with  the  lembics  of  the  clouds  !  If  the  favour  of  a  prince  be  as 
a  'cloud  of  the  latter  rain,'  Pro  v.  xvi.  15,  so  refreshing  and  com- 
forting, what  is  the  favour  of  the  King  of  kings  !  As  the  clouds 
mask  the  sun  from  the  sight  of  mortals,  so  doth  sin  hide  the  smil- 
ing countenance  of  my  God  from  the  view  of  my  poor  soul.  As 
the  cloud  is  consumed,  and  vanisheth  away,  so  he  that  goeth  down 
to  the  grave  shall  come  up  no  more.  If  showers  from  above  make 
the  earth  soft  and  fruitful,  surely  the  showers  of  heaven's  grace 
would  make  my  hard  and  barren  heart  both  tender  and  abundant 
in  holiness.  Lord,  whilst  I  am  in  my  journey  towards  my  heavenly 
Canaan,  let  thy  good  Spirit  be  my  pillar  of  cloud  to  direct  me  • 
suffer  me  not  to  be  as  a  cloud  without  water  ;  do  but  say  unto  me, 
I  have  blotted  out  thy  transgressions  as  a  thick  cloud,  and  I  will 
bless  thee  for  ever. 

If  we  look  to  the  earth  and  view  her  well,  though  she  hath  been 
called  and  counted  the  vilest  and  grossest  of  the  elements,  we  shall 
find  her  a  glorious  body,  and  not  in  the  least  degree  a  disparage- 
ment or  disgrace  to  her  Maker.  Take  her  inside,  and  she  is  curi- 
ously and  wonderfully  made.  Her  centre,  like  the  heart,  is  seated 
in  the  most  convenient  place,  for  the  benefit  of  every  part ;  her 
several  channels  underground,  as  so  many  veins,  do  convey  her 
pure,  though  pale  blood,  for  the  animating  and  actuating,  as  it  were, 
every  member.  Though  her  wealth  lieth  deep,  and  much  of  it  was 
never  discovered  to  any  mortal,  yet  what  rare  jewels  and  rich 
metals  have  been  seen  in  her  very  guts  and  garbage  !  Take  her  out- 
side, and  that  clothing  will  be  found  better  than  of  wrought  gold  ; 
her  garment  is  richer,  in  any  part  of  it,  than  Solomon  in  all  his 
royalty.    The  fine  linen  of  Egypt,  silks  of  Persia,  and  curious  works 


Chap.  V.]  the  christian  mam's  calling.  419 

of  Turkey,  are  exceedingly  inferior  to  her  daily  attire  ;  she  is 
covered  with  the  costly  curious  arras  of  herbs,  and  plants,  and 
flowers ;  embroidered  with  variety  of  all  sorts  of  colours,  perfumed 
with  the  most  fragrant  and  delightful  odours ;  she  is  attended  by 
birds  and  beasts  of  several  orders,  that  all  in  their  proper  ranks 
move  to  and  fro,  acknowledging  their  engagements  to  her.  Oh, 
who  is  like  that  God  that  hath  made  himself  such  a  footstool !  If 
his  footstool  be  so  glorious,  how  glorious  is  his  throne  !  But,  be- 
sides all  this,  he  that  shall  ponder  the  fruitfulness  and  fecundity  of 
her  womb,  her  unweariedness  in  bringing  forth,  her  wonderful  care 
of  her  offspring,  in  bringing  them  up,  providing  them  all,  though 
of  different  kinds,  food  suitable  to  each  of  their  natures  whilst  they 
live,  and  receiving  them  kindly  into  her  bosom  and  embraces  when 
they  die,  and  all  else  are  weary  of  them,  may  well  cry  out  by  way 
of  admiration,  '  0  Lord,  the  earth  is  full  of  thy  goodness,  the  earth 
is  full  of  thy  glory ! '  What  rich  mines  may  I  dig  out  of  the  bowels 
of  the  earth  !  When  my  God  is  angry,  the  earth  shakes  and  trem- 
bleth,  and  the  foundations  thereof  are  moved ;  and  shall  not  my 
flesh  tremble  for  fear  of  the  God  of  the  whole  earth,  and  my  soul 
be  afraid  of  his  righteous  judgments  ?  Hi^  hand  hath  laid  the 
foundation  of  the  earth,  and  his  right  hand  hath  spanned  the 
heavens  ;  when  he  calls  they  stand  up  together,  and  shall  not  I 
hear  his  call  and  obey  his  command  ?  Lord,  if  the  earth  be  thine, 
and  the  fulness  thereof,  the  world,  and  all  that  dwell  therein, 
whose,  then,  am  I  ?  Surely  thine.  Oh  help  me  to  disown  all 
title  to  myself,  to  quit  all  my  interest  in  myself,  and  to  live  as  one 
that  is  not  his  own,  but  the  Lord's.  The  earth  is  full  of  thy  riches, 
let  my  heart  be  full  of  thy  righteousness,  and  that  will  turn  earth  to 
me  into  heaven,  whilst  I  am  full  of  thy  likeness  and  thy  love. 

If  we  consider  the  ocean,  that  amazeth  a  beholder  with  its  fierce 
countenance,  and  seems  to  have  neither  banks  nor  bottom,  how  it 
threatens  the  earth  with  its  boisterous  billows,  as  if  it  intended  to 
swallow  it  up  in  a  moment,  and  yet,  when  it  hath  swollen  itself  to 
the  height  of  its  pride,  and  its  insulting  waves  have  shewed  their 
teeth,  how  soon  it  retreats,  like  a  coward,  as  if  it  were  afraid  of  the 
smallest  worm,  and  had  already  outgone  its  bounds  and  commission ! 
What  innumerable  fish,  both  small  and  great,  take  up  their  cham- 
bers in  the  waters,  and  find  their  food  in  the  jaws  of  that  devourer  ! 
What  multitudes  of  massy  vessels  she  fetcheth  off  from  one  island, 
and  carrieth  upon  her  back,  as  a  porter  his  burden,  and  sets  them 
down  safe  at  another !  how  she  playeth  with  them,  what  frights 
she  puts  them  in  by  the  way,  as  men  do  little  children,  tossing 


420  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

them  up  to  heaven,  and  then  throwing  them  down  again,  as  if  her 
belly  should  be  the  certain  place  of  their  burial,  and  after  all  her 
frowns  and  fury,  refresheth  them  with  her  smiles  and  favour,  and 
doth  but  prepare  them  thereby  to  salute  their  harbour  with  the 
greater  joy  and  gladness  !  How  she  sendeth  out  of  her  storehouse 
provision  for  the  several  families  of  the  world,  furnishing  the 
several  pipes  and  aqueducts  of  the  earth  with  fresh  springs  and 
streams  for  the  comfort  of  man  and  beasts ;  if  we  but  consider 
these  things,  what  cause  shall  we  have  to  say  with  the  psalmist, 
'  They  that  go  down  into  ships  see  his  wonders  in  the  deep ;'  and  with 
those  mariners,  '  What  manner  of  man  is  this,  whom  the  winds  and 
the  seas  obey  ? '  What  manner  of  God  is  this,  who  gathereth  the 
waters  of  the  sea  together,  and  layeth  up  the  floods  in  storehouses ; 
who  shutteth  in  the  ocean  with  bars  and  doors,  and  saith,  '  Hitherto 
shalt  thou  come,  and  no  further,  and  here  shall  thy  proud  waves  be 
stayed  ;'  who  puts  a^bridle  in  the  jaws  of  such  a  monster,  and,  when 
she  threatens  nothing  but  death  and  destruction,  pulls  her  in,  and 
makes  her  retreat  to  her  own  den  without  doing  the  least  hurt  ? 
Oh,  what  a  God  is  this,  whom  the  rugged,  blustering  winds,  and 
raging,  boisterous  seas  obey  !  What  excellent  conclusions  may 
a  Christian  gather  from  such  premises  !  Do  the  winds  and  seas 
obey  God,  as  stubborn  and  surly  as  they  are,  and  shall  not  I  obey 
him  ?  Are  they  kept  within  their  banks,  and  shall  not  I  be  kept 
within  my  bounds  ?  Lord,  thou  stillest  the  noise  of  the  seas,  the 
noise  of  the  waters,  and  the  tumults  of  the  people  ;  oh,  why  dost  thou 
not  quiet  the  headstrong  passions  in  my  breast  ?  Thou  observest 
how  they  roar  and  make  a  noise  continually,  what  frightful  storms 
they  raise  within  me ;  ^  if  thou  wouldst  but  say  to  them  in  their 
height  and  heat,  Peace,  be  still,  there  would  presently  ensue  a 
calm.  Oh,  suffer  not  these  high  winds  to  overturn  me,  nor  these 
swelling  waters  to  overwhelm  me  !  I  am  ever  ready  to  sink,  save 
me.  Master,  or  I  perish. 

Thus  a  Christian  may  consider  the  works  of  God  either  collec- 
tively or  severally,  both  in  their  insides  and  outsides,  to  his  mar- 
vellous advantage.  As  the  Kabbis  say  of  the  word,  I  may  say  of 
the  works  of  God,  Turn  it  over,  and  over,  and  over  again,  for  all  is 
in  it ;  turn  them  over,  and  over,  and  over  again,  for  all  is  in  them. 
There  is  wisdom  in  them,  in  their  variety,  diversity  of  natures, 
subordination,  and  serviceableness  each  to  other:  '0  Lord,  how 
marvellous  are  thy  works !  in  wisdom  hast  thou  made  them  all.' 

^  Every  creature,  saitl^  Bernard,  hath  this  voice,  Qui  fecit  vie  propter  te,  fecit  te 
propter  se. 


Chap.  V.]  the  christian  man's  calling.  421 

There  is  power  in  bringing  with  a  breath  the  whole  creation  out 
of  the  barren  womb  of  nothing :  '  He  spake,  and  it  was  done ;  he 
commanded,  and  it  stood  fast.'  There  is  mercy  in  providing  so 
bountifully  for  every  of  his  creatures :  '  The  whole  earth  is  full  of  thy 
goodness.'  There  is  faithfulness  in  upholding  all  things  in  their 
being:  '  Thy  faithfulness  is  unto  all  generations:  thou  hast  estab- 
lished the  earth,  and  it  abideth ;  yea,  mercy  and  truth  meet  together. 
Thy  mercy,  0  Lord,  is  in  the  heavens,  and  thy  truth  reacheth  unto 
the  clouds.'  Every  of  God's  works  is  so  profitable,  that,  as  the 
aromatic  fruit,  not  only  the  kernel  is  a  nutmeg,  but  the  skin  of  it 
is  mace.  As  in  a  fair  suit  of  arras,  though  the  hangings  never  ap- 
pear to  their  full  advantage  but  when  they  are  opened  in  all  their 
dimensions,  and  seen  together,  yet  a  small  shred  may  assure  you  of 
the  excellency  of  the  colours,  and  richness  of  the  stuff ;  so,  though 
the  divine  perfections  would  appear  most  in  their  beauty  and  glory, 
if  we  were  able,  at  one  view,  to  behold  the  whole  world  in  its  several 
eminences  and  beauties,  yet  a  little  part  of  it  may  speak  the  worth 
and  richness  of  the  whole.  It  was  an  honest  speech  of  a  monk,  who, 
being  asked  how  he  could  endure  that  life  without  the  pleasure  of 
books,  answered.  The  nature  of  the  creatures  is  my  library,  wherein, 
when  I  please,  I  can  muse  upon  God's  deep  oracles.  The  Egyp- 
tians were  instructed  by  characters  and  hieroglyphics :  by  some- 
thing presented  to  the  eye,  notions  were  represented  to  the  under- 
standing. 

Keader,  it  is  thy  privilege  that  thou  mayest  perform  this  duty  in 
any  place.  No  sight,  no  sound,  but  may  afford  matter  for  medita- 
tion. If  thou  walkest  in  thy  garden,  thou  mayest  turn  it  into  an 
Eden  by  delightful  meditations.  Dost  thou  behold  the  flowers 
standing  in  their  ranks,  what  a  goodly  show  they  make,  thou  mayest 
think  what  a  lovely  sight  it  is  to  see  Christians  continuing  in  those 
several  places  and  stations  in  which  God  hath  set  them.  Some 
flowers  open  and  shut  with  the  sun,  so  doth  the  Christian  observe 
the  shining  and  withdrawing  of  the  Sun  of  righteousness.  Some 
flowers  die,  having  a  worm  gnawing  their  root,  so  will  all  hypocrites 
wither,  and  come  to  nothing,  notwithstanding  their  gaudy  show. 
Flowers  are  tender  things,  and  must  be  charily  looked  to,  or  they 
fade  away ;  so  saints,  if  the  Spirit  of  God  were  not  choice  of  them, 
and  ever  watchful  over  them,  would  perish.  How  lovely  are  flowers 
to  the  eye  !  how  pleasant  to  the  taste !  how  soft  to  the  touch  !  what 
ornaments  to  a  house  !  How  amiable  are  the  children  of  God  to 
those  that  have  eyes  to  see  his  image  on  them  !  how  fragrant  is  the 
smell  of  their  spikenard,  and  calamus,  and  cassia  !  what  a  grace 


422  THE  CHRISTIAN  MAN'S  CALLING.  [PaRT  III. 

are  they  to  any  family  or  society  !  Dost  thou  walk  into  thy  garden, 
to  observe  how  thy  flowers  thrive  ?  Cant.  vii.  11  ;  so  Jesus  Christ 
goeth  into  his  garden  to  see  how  his  plants  flourish.  Thou  wilt 
not  allow  any  weeds  or  barren  flowers  in  thy  garden,  and  Jesus 
Christ  will  not  permit  such  wicked,  unprofitable  ones  in  his  church. 
Flowers  are  lovely  and  beautiful  one  day,  and  withered  and  fallen 
off  the  stalk  the  next,  Isa.  xl.  6  ;  so  man  is  a  comely  living  creature 
one  day,  and  a  deformed  corpse  the  next.  Thus  a  saint  may  make 
every  flower  like  the  gillyflower,  cordial  to  him. 

If  thou  walkest  by  a  river,  thou  mayest  change  the  water  there 
into  spirits  by  meditation.  How  fitly  may  thy  thoughts  be  raised 
by  that  object  to  the  cleansing,  refreshing  properties  of  the  word 
of  God,  to  the  water  of  life,  to  the  well  of  salvation,  to  the  river 
whose  streams  make  glad  the  city  of  God,  to  the  rivers  of  pleasures 
at  God's  right  hand  for  evermore !  The  same  water  which,  being 
liquid,  is  penetrated  with  a  horse-hair,  will  bear  the  horse  himself 
when  hard  frozen  ;  so  those  threats  and  judgments  of  God,  which 
]3enetrate  deep  into  the  tender  consciences  of  the  regenerate,  enter 
not  at  all  into  the  hearts  of  carnal  men,  hardened  by  custom  in  sin ; 
and  hence  thou  mayest  gather  the  reason  whence  the  sword  of  the 
word,  that  in  some  divideth  the  joints  and  marrow,  in  others 
glanceth  only,  or  reboundeth,  not  making  the  least  dint  or  impres- 
sion upon  their  frozen,  adamantine  hearts.  If  thou  art  eating  and 
drinking,  thou  mayest  feed  thy  soul  as  well  as  thy  body,  by  medi- 
tating on  the  '  meat  that  endureth  to  everlasting  life' — on  that  '  flesh 
which  is  meat  indeed,  and  that  blood  which  is  drink  indeed.'  Thou 
mayest  think.  If  my  outward  man  need  food,  and  without  it  cannot 
subsist,  surely  spiritual  food  is  as  needful  for  my  inward  man,  and 
without  it  that  will  starve.  If  a  famine  of  bread  and  water  be  so 
dreadful,  that  the  tongues  of  men  cleave  under  it  to  the  roof  of 
their  mouths,  and  their  countenances  become  as  black  as  a  coal, 
how  dreadful  is  a  famine  of  the  word  of  the  Lord  !  If  natural  food  be 
so  pleasant  and  savoury  to  my  taste,  surely  spiritual  food  is  sweeter 
than  the  honey  and  the  honeycomb.  If  all  the  labour  of  man  be 
for  his  belly,  v/hat  labour  doth  the  soul  deserve  !  If  the  ordinances 
of  my  God  now  are  so  pleasant  to  me,  that  my  soul  is  even  filled  as 
with  marrow  and  fatness,  and  refreshed  as  with  wine  on  the  lees, 
well  refined,  what  a  blessed  day  will  it  be,  when  I  shall  eat  bread 
in  the  kingdom  of  heaven,  and  drink  new  wine  in  my  Father's 
kingdom  !  0  '  blessed  are  they  that  are  called  to  the  marriage 
supper  of  the  Lamb.' 

If  thou  beholdest  thy  candle,  thou  mayest  consider  how  that 


Chap.  V.]  the  christian  man's  calling.  423 

light  wliich  makes  small  show  in  the  day,  yields  a  glorious  lustre 
in  the  night,  not  because  the  candle  hath  then  more  light,  but 
because  the  air  hath  then  more  darkness  ;  so  that  holiness  and 
grace,  which  in  a  day  of  prosperity  and  life  seems  of  small  worth 
and  price,  in  a  night  of  adversity  and  death  will  be  of  infinite 
value.     Or  thus,   I   set   up   this   candle   to  help  and  direct  me 
about  my  business ;  so  God  sets  up  the  candle  of  my  life,  and 
affords  me  the  light  of  his  word  for  me  to  work  out  my  salvation, 
not  to  play  by  them.     Or  thus,  this  candle  is  spending  itself  for  my 
good  ;  so  I  should  be  willing  to  spend  and  be  spent  for  the  good  of 
others'  souls.     Or,  this  candle  is  always  consuming,  and  will  at  last 
be  quite  wasted  ;  so  is  my  life  daily  wearing  away,  and  ere  long 
will  be  quite  extinguished.     The  great  candles,  whilst  they  burn, 
make  the  greater  light,  but  when  they  go  out,  leave  the  greater 
stench ;  so  ungodly  men,  the  greater  they  are,  the  more  they  shine 
with  glory  whilst  they  live,  but  when  they  die,  leave  the  more 
stinking  savour  behind  them.     If  thou  art  putting  off  thy  clothes, 
thou  may  est  ponder  thy  duty  to  put  off  the  old  man,  which  is  cor- 
rupt according  to  his  deceitful  lusts,  and  to  put  off  the  works  of 
darkness,  as    also  that  ere  long  thou  shalt  put  off  thine  earthly 
tabernacle.     Art  thou  lying  down  in  thy  bed  ?     Thou  may  est  think 
of  thy  grave,  wherein  thou  must  shortly  lie  down,  and  never  rise 
up  till  the  morning  of  the  resurrection.     Is  the  night  dark  ?     Thou 
mayest  meditate  thence  on  the  darkness  of  thy  mind  naturally,  of 
the  works  of  darkness,  of  the  blackness  of  darkness  for  ever.     Ah, 
what  a  dark  dungeon  is  hell,  where  not  the  least  spark  of  light 
appears,  though  so  much  fire !     My  night  will  end,  but  sinners' 
evening  will  find  no  morning.     If  a  bed  be  so  refreshing  to  my 
wearied  body,  how  refreshing  is  a  Kedeemer  to  a  wearied  soul ! 
How  lovingly  he  inviteth  me,  '  Come  to  me,  all  that  are  weary,  I 
will  give  you  rest ! '     And  how  refreshing  will  that  rest  be,  which 
remaineth  to  the  people  of  God  !     When  thou  wakest  in  the  morn- 
ing, thou  mayest  say  with  the  psalmist,  '  When  I  awake,  I  shall  be 
satisfied  with  thy  likeness  ;'  or,  '  When  I  awake,  I  am  still  with  thee  ;' 
or  rouse  thyself  up  with,   '  Awake  to  righteousness,  and  sin  not. 
Awake,  thou  that  sleepest ;  arise,  and  call  upon  thy  God.'     When 
thou  art  rising,  thou  mayest  meditate  on  the  church's  garment  of 
needlework,  the  fine  linen  of  the  saints'  righteousness  ;  thy  putting 
on  the  new  man,  created  after  God,  in  righteousness  and  true  holi- 
ness ;  thy  putting  on  that  most  excellent  clothing,  which  is  for 
warmth,  for  ornament,  and  defence,  the  Lord  Jesus  Christ.     Dost 
thou  look  on  the  glass  to  dress  thyself?     Think  of  the  glass  of 


424  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  III. 

God's  law,  how  necessary  it  is  daily  to  look  into  it,  for  the  discovery 
of  thy  spiritual  spots  and  filth.  Dost  thou  wash  thy  hands  ?  Oh 
wash  thy  heart  from  wickedness,  and  forget  not  that  great  laver  of 
the  blood  of  Jesus  Christ !  Doth  thy  stomach  call  for  some  food  ? 
Think  of  thy  spiritual  appetite,  and  how  savoury  it  will  make  the 
dainties  of  Grod's  house  to  thee :  '  They  did  all  eat  of  the  same 
spiritual  meat,  and  they  did  all  drink  the  same  spiritual  drink ; 
they  drank  of  that  spiritual  rock  that  followed  them,  and  that  rock 
was  Christ.'  Art  thou  to  go  about  buying  or  selling,  or  worldly 
bargains  ?  Take  some  thoughts  of  buying  that  one  pearl  of  great 
price,  which  the  wise  merchant  sold  all  he  had  to  purchase,  of 
buying  that  gold  of  grace,  and  fine  linen  of  the  saints'  righteous- 
ness. Mat.  xiii.  44  ;  Rev.  iii.  18.  Amongst  all  thy  gains  and  gettings, 
consider  :  '  What  will  it  profit  a  man  to  gain  the  whole  world,  and 
lose  his  own  soul ;  or  what  will  a  man  give  in  exchange  for  his 
soul ! '  If  the  gaining  a  little  silver  or  gold  be  worth  so  much  time 
and  pains,  how  much  is  holiness  and  heaven  worth  !  Surely  ten 
thousand  times  more.  Art  thou  in  the  day  to  take  a  journey,  thou 
mayest  consider,  I  am  but  a  pilgrim  and  stranger  in  this  earth  ;  I 
am  every  day  travelling  towards  my  long  home  ;  I  have  no  abiding 
city  here,  but  look  for  one  that  is  to  come,  whose  builder  and  maker 
is  Grod,  Oh  that  I  could  prepare  for  it,  and  daily  make  some  pro- 
gress towards  it.  Art  thou  to  spend  the  day  in  thy  shop,  or  fields, 
and  about  many  businesses  ?  Think  on  that  of  Christ :  '  Martha, 
Martha,  thou  art  careful  and  troubled  about  many  things,  but  one 
thing  is  needful,  and  Mary  hath  chosen  the  good  part,  which  shall 
never  be  taken  from  her.'  This,  reader,  were  an  excellent  improve- 
ment of  thy  time  in  solitude,  by  such  occasional  meditations,  which 
are  obvious  to  ordinary  understandings. 

Section  V. 

Thirdly,  If  thou  wouldst  exercise  thyself  to  godliness  in  solitude, 
mind  solemn  and  set  meditation.  In  the  former  head  I  advised 
thee  to  occasional,  in  this  to  deliberate,  meditation  ;  hereby  thou 
wilt  not  only  prevent  those  covetous,  ambitious,  lascivious  thoughts, 
which  otherwise  might  crowd  in  upon  thee,  and  pollute  thee,  but 
also  exceedingly  further  thy  soul  in  holiness.  Occasional  medita- 
tions do  some  good,  but  these  much  more,  as  making  a  greater 
impression  upon  the  soul,  and  abiding  longer  with  it.  They  differ 
as  a  taste  and  a  full  meal,  as  a  sip  and  a  good  draught.  Occasional 
meditations  are  like  loving  strangers,  that  afford  us  a  visit,  but  are 


Chap.  V.]  the  chkistian  man's  calling.  425 

quickly  gone.  Deliberate  meditations  are  as  inhabitants  that  dwell 
with  us,  and  are  longer  helpful  to  us.  The  former,  as  the  morning 
dew,  do  somewhat  moisten  and  refresh  the  earth,  but  quickly 
passeth  away ;  the  latter,  as  a  good  shower,  soaks  deep,  and  con- 
tinueth  long.  Because  this  is  of  great  weight,  I  shall  acquaint  thee 
what  solemn  meditation  is,  and  then  give  thee  a  pattern  of  it. 

Solemn  meditation  is  a  serious  applying  the  mind  to  some  sacred 
subject,  till  the  affections  be  warmed  and  quickened,  and  the  reso- 
lution heightened  and  strengthened  thereby,  against  what  is  evil,  and 
for  that  which  is  good. 

There  are  five  things  in  this  description. 

1.  It  is  an  application  of  the  mind.  The  understanding  must  be 
awake  about  tMs  duty ;  it  is  not  a  work  to  be  done  sleeping.  If  the 
mind  be  not  stirring,  the  affections  will  be  nodding.  The  under- 
standing in  this  is,  as  it  were,  the  master  workman — if  that  be  out 
of  the  way,  or  missing,  the  servants  of  the  affections  will  be  idle, 
and  stand  still.  It  is  by  this  sun  that  heat  is  conveyed  to  the  lower 
world.  Darkness,  like  the  night,  is  accompanied  with  damps  and 
cold.  The  chariot  of  light  is  attended  with  warming  and  quicken- 
ing beams. 

2.  It  is  a  serious  applying  the  mind.  Too  quick  digestion  breeds 
crudities  in  the  mind  as  well  as  in  the  body,  and  doth  often  more 
distemper  than  nourish.  There  must  be  a  retentive  faculty  to  hold 
fast  that  which  nature  receiveth,  until  a  thorough  concoction  be 
wrought,  or  little  strength  will  be  gotten  by  it.  Hereby  it  dif- 
fereth  from  occasional  meditation,  which  is  sudden,  and  soon  vanish- 
eth :  this  calls  at  the  door,  salutes  us,  and  takes  its  leave  ;  that 
comes  in  and  stays  some  time  with  us.  Occasional  meditation  is 
transient,  like  the  dogs  of  Nilus,  that  lap  and  are  gone  ;  set  medi- 
tation is  permanent — it,  as  the  spouse  begged  of  Christ,  lodgeth  all 
night  between  the  breasts.  This  duty  cannot  be  done  unless  the 
mind  be  kept  close  to  it ;  the  person  that  is  negligent,  cannot  do 
this  work  of  the  Lord.  Things  of  importance  are  not  to  be  huddled 
up  in  haste ;  loose  thoughts,  as  loose  garments,  hinder  us  in  our 
business.  We  need  as  much  our  hearts  united  to  think  of  God,  as 
to  fear  God.  Short  glances  do  little  good ;  it  is  the  abiding  influence 
of  the  sun  that  turns  the  earth  into  silver  and  golden  metal ;  it  is 
not  once  dipping  the  stuff  into  the  dye- vat,  but  frequently  doing  it, 
that  giveth  the  pure  scarlet  colour.  The  true  mithridate,  which  is 
so  cordial  and  opening,  is  long  a-making.  The  yellow  wax  lieth 
long  in  the  beams  of  the  sun  before  it  changeth  its  colour,  and 
attaineth  a  virgin-like  whiteness  and  purity.     He  that  rides  post. 


426  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

though  he  wearies  himself  in  travelling  from  place  to  place,  is  less 
able  to  give  an  account  of  the  country  through  which  he  passeth, 
than  he  that  is  more  slow  in  his  course,  but  more  constant  ia  his 
abode  ;  omnis  festinatio  cceca  est,  saith  Seneca.  It  is  much  blowing 
that  makes  the  green  wood  to  flame. 

3.  It  is  about  some  sacred  subject.  As  good  meat  and  drink 
breed  good  blood,  so  good  subjects  will  breed  good  thoughts.  There 
is  abundant  matter  for  our  meditation :  as  the  nature  or  attributes 
of  God,  the  states  and  offices  of  Christ,  the  threefold  state  of  man, 
the  four  last  things — the  vanity  of  the  creature,  the  sinfulness  of 
sin,  and  the  love  and  fulness  of  the  blessed  Saviour,  the  divine  word 
and  works  ;  out  of  these  we  may  choose  sometimes  one  thing,  some- 
times another,  to  be  the  particular  subject  of  our  thoughts,  Exod. 
XV.  11 ;  Ps.  i.  1,  and  cxix.  148 ;  Prov.  vi.  22 ;  1  Tim.  iv.  13.  To 
undertake  more  than  one  at  a  time,  will  deprive  us  of  the  benefit  of 
all.  Too  much  food  will  rather  destroy  than  increase  the  natural 
heat.  A  little  wood  may  help  that  fire  to  burn,  which  a  great 
quantity  would  smother.  Whilst  the  dog  runs  after  two  hares, 
now  after  one,  and  presently  after  the  other,  he  loseth  both.  Many 
subjects,  as  a  press  or  crowd  of  people,  do  but  hinder  one  another. 
Those  streams  are  strongest  which  are  most  united.  Greedi- 
ness of  appetite,  and  receiving  too  much  food,  weakeneth  digestion. 
Simples  are  most  operative ;  mixtures  and  compositions  are  often 
used  to  allay  their  force. 

When  thou  hast  fixed  upon  the  subject,  meditate,  if  it  may  be, 
on  its  causes,  properties,  effects,  titles,  comparisons,  testimonies, 
contraries,  all  will  help  to  illustrate  the  subject,  and  to  quicken  and 
advantage  thee  i^they  do  all,  as  so  many  several  windows,  let  in  those 
beams  which  both  enlighten  the  mind  and  warm  the  affections,  but 
they  must  be  considered  in  their  places,  and  methodically.  The 
parts  of  a  watch  jumbled  together  serve  for  no  use,  but  each  in 
their  order  make  a  rare  and  useful  piece. 

4.  It  is  that  the  affections  may  be  warmed  and  quickened.  Our 
hearts  and  affections  should  answer  our  thoughts,  as  the  echo  the 
voice,  and  the  wax  the  character  in  the  seal.  If  our  meditations  do 
not  better  our  hearts,  they  do  nothing.  Whilst  they  swim  in  the 
mind,  as  light  things  floating  on  the  waters,  they  are  unprofitable ; 
but  when  they  sink  down  into  the  affections,  as  heavy  and  weighty 
things,  making  suitable  and  real  impressions  there,  then  they  attain 
their  end.  Our  design  in  meditation  must  be  rather  to  cleanse  our 
hearts,  than  to  clear  our  heads.  '  Whilst  I  was  musing,  the  fire 
burned.'    We  strike  fire  by  meditation  to  kindle  our  affections. 


Chap.  V.]  the  christian  man's  calling.  427 

This  application  of  the  thoughts  to  the  heart  is  like  the  natural 
heat,  which  digesteth  the  food,  and  turneth  it  into  good  nourish- 
ment. 

When  we  are  meditating  on  the  sinfulness  of  sin.  In  its  nature ; 
its  contrariety  to  God,  his  being,  his  law,  his  honour  ;  its  opposition 
to  our  own  souls,  their  present  purity  and  peace,  their  future  glory 
and  bliss.  In  its  causes  ;  Satan,  the  wicked  one,  its  father,  the  cor- 
rupt heart  of  man  its  mother.  In  its  properties  ;  how  defiling  it  is, 
filthiness  itself;  how  infectious  it  is,  overspreading  the  whole  man, 
polluting  all  his  natural,  civil,  spiritual  actions,  and  making  his 
praying,  hearing,  singing,  an  abomination ;  how  deceiving  it  is, 
pretending  meat,  and  intending  marder.  In  its  effects  ;  the  curse 
of  God  on  all  the  creatures,  evident  by  the  vanity  in  them,  the 
vexation  they  bring  with  them ;  in  the  anger  of  God  on  sinners, 
apparent  in  those  temporal  punishments,  spiritual  judgments,  and 
eternal  torments  which  he  inflicteth  on  them  ;  I  say,  when  we  me- 
ditate on  this,  we  should  endeavour  to  get  our  hearts  broken  for  sin, 
ashamed  of  sin,  and  fired  with  indignation  against  sin.  Oh  what  a 
wretch  am  I,  should  the  soul  think,  to  harbour  such  a  traitor 
against  my  sovereign  !  What  a  fool  am  I  to  hug  such  a  serpent  in 
my  bosom  !  What  sorrow  for  it  can  be  sufficient !  what  hatred  of 
it  is  enough  !  What  watchfulness  against  it,  what  self-abhorrency, 
because  I  have  loved  it,  and  lived  in  it,  can  equal  its  desert !  Oh 
that  I  could  weep  bitterly  for  the  commission  of  it,  and  watch  nar- 
rowly for  the  prevention  of  it,  and  pray  fervently  for  pardon  of  it, 
and  power  against  it !  How  much  am  I  bound  to  God  for  his 
patience  towards  so  great  a  sinner  !  How  infinitely  am  I  engaged 
to  Christ  for  taking  upon  him  my  sins  !  It  was  infinite  condescen- 
sion in  him  to  take  upon  him  my  nature  ;  but  oh,  what  humiliation 
was  it  to  take  upon  him  my  sins !  What  life  can  answer  such 
love  !  what  thankfulness  should  I  render  for  such  grace,  such  good- 
ness !  The  close  applying  of  our  meditations  to  our  hearts,  is  like 
the  applying  and  rubbing  in  oil  on  a  benumbed  joint,  which  recovers 
it  to  its  due  sense.  He  that  omits  it  doth  as  a  chapman,  that 
praiseth  ware  and  cheapens  it,  but  doth  not  buy  it,  and  so  is  never 
the  better  for  it.  David  proceeds  from  meditation  of  God's  works, 
to  application  of  his  thoughts :  Ps  viii.  2-4,  '  When  I  consider  the 
heavens,  the  work  of  thy  fingers,  &c.  What  is  man  that  thou  art 
mindful  of  him  ?  and  the  son  of  man,  that  thou  dost  thus  visit  him  ?' 

5.  It  is  a  serious  applying  of  some  sacred  subject,  that  his  resolu- 
tions may  be  strengthened  against  evil,  and  for  good.  The  Chris- 
tian must  not  only  pray  his  good  thoughts,  but  practise  them  ;  he 


428  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

must  not  lock  them  up  in  his  mind,  but  lay  them  out  in  his  life. 
A  council  of  war  or  of  state  is  wholly  useless,  if  there  be  none  to 
execute  what  they  determine.  That  kingdom  flourisheth  best 
where  faithful  execution  followeth  sound  advisements :  therefore  the 
heathen  pronounced  that  city  safe  which  had  the  heads  of  old  men 
for  consideration,  and  the  hands  of  young  men  for  execution. 
Action  without  consideration  is  usually  lame  and  defective ;  con- 
sideration without  action  is  lost  and  abortive.  Though  meditation, 
like  Kachel,  be  more  fair  ;  execution,  like  Leah,  is  most  fruitful. 
The  beasts,  under  the  law,  were  unclean,  which  did  not  both  chew 
the  cud  and  divide  the  hoof.  Ruminatio  ad  sapientiam,  fissa 
ungula  pei-tinet  ad  mores;  Chewing  the  cud  signifieth  meditation, 
dividing  the  hoof  a  holy  conversation,  without  which  the  former 
will  be  unprofitable,  saith  Augustine. 

Eeader,  hast  thou  thought  of  the  beauty  and  excellency  of  holi- 
ness, in  its  nature,  its  conformity  to  the  pure  nature,  and  holy  com- 
mands of  the  blessed  God — in  its  causes,  the  Spirit  of  God  its  prin- 
cipal efficient,  the  holy  Scriptures  its  instrumental ;  in  its  names 
it  is  the  image  of  God,  the  divine  nature,  light,  life,  the  travail  of 
Christ's  soul,  grace,  glory,  the  kingdom  of  heaven  ;  in  its  effects  or 
fruits,  how  it  renders  thee  amiable  in  God's  eye,  hath  the  promise 
of  his  ear,  is  entitled  to  pardon, -peace,  joy,  adoption,  growth  in 
grace,  perseverance  to  the  end,  and  the  exceeding  and  eternal  weight 
of  glory,  and  hast  applied  this  so  close  to  thy  heart,  that  thou  hast 
been  really  affected  with  its  worth,  and  wished  thyself  enriched 
with  that  jewel,  though  thou  wert  a  beggar  all  thy  life ;  and  re- 
solved with  thyself,  Well,  I  will  watch,  and  weep,  and  hear,  and 
pray,  both  fervently  and  frequently,  for  holiness ;  I  will  follow  God 
up  and  down,  and  never  leave  him  till  he  sanctifieth  my  soul  ? 
Now,  I  say  to  thee,  as  Nathan  to  David,  when  he  told  him  of  his 
thoughts  and  resolution  of  building  a  temple :  '  Do  all  that  is  in 
thine  heart,  for  God  is  with  thee,'- 1  Chron,  xvii.  2.  Or  as  God  to 
Moses,  concerning  the  Jews :  '  They  have  well  spoken  all  that  they 
have  said ;  oh  that  there  were  an  heart  in  them  to  keep  my  com- 
mandments ! '  It  is  well  thou  art  brought  to  any  good  purposes ; 
but  it  will  be  ill  if  they  be  not  followed  with  performances.  Good 
intentions  without  suitable  actions  is  but  a  false  conception  ;  or  like 
a  piece  charged  without  a  bullet,  which  may  make  a  noise,  but  doth 
no  good,  no  execution.  Indeed  there  is  no  way  better  to  evidence 
the  sincerity  of  thy  intentions  than  by  answerable  actions.  David 
was  good  at  this :  *  I  thought  on  my  ways,'  there  was  his  serious 
consideration  ;  '  and  turned  my  feet  to  thy  testimonies,'  there  is  his 


Chap.  V.]  the  christian  man's  calling.  429 

holy  conversation  ;  so  again,  '  I  will  meditate  on  thy  precepts,  and 
will  have  respect  to  thy  testimonies.'  It  is  in  vain  to  pretend  that, 
like  Moses,  we  go  into  the  mount  of  contemplation,  and  converse 
with  God,  unless  we  come  down,  as  he  did,  with  our  faces  shining, 
our  conversations  more  splendent  with  holiness.  This,  saith  the 
chief  of  the  philosophers,  will  [bring]  a  man  to  perfect  happiness, 
if  to  his  contemplation  he  join  a  constant  imitation  of  God  in 
wisdom,  justice,  and  holiness. 

Thus  I  have  despatched  those  five  particulars  in  meditations. 
The  first  three  are  but  one — though  for  method's  sake,  to  help  the 
reader,  I  spake  to  them  severally — and  are  usually  called  cogitation, 
the  other  two  application  and  resolution.  Cogitation  provides  food, 
application  eats  it,  resolution  digests  it,  and  gets  strength  from  it. 
Cogitation  cuts  out  the  suit,  application  makes  it  up,  resolution 
puts  it  on  and  wears  it.  Cogitation  betters  the  judgment,  applica- 
tion the  affections,  and  resolution  the  life.  It  is  confessed,  this 
duty  of  set  meditation  is  as  hard  as  rare,  and  as  uneasy  as  extra- 
ordinary ;  but  exj)erience  teacheth  that  the  profit  makes  abundant 
recompense  for  our  pains  in  the  performance  of  it.  Besides,  as 
millstones  grind  hard  at  first,  but,  being  used  to  it,  they  grind 
easily,  and  make  good  flour ;  so  the  Christian,  wholly  disused  to 
this  duty,  at  first  may  find  it  somewhat  difficult,  but  afterwards 
both  facile  and  fruitful. 

Eeader,  to  help  thee  herein,  I  shall  give  thee  an  example,  though 
I  would  desire  thee  to  remember  that  the  advantage  of  meditation 
is  rather  to  be  felt  than  read.  He  that  can  paint  spikenard,  or 
musk,  or  roses,  in  their  proper  colours,  cannot,  with  all  his  art, 
draw  their  pleasant  savour ;  that  is  beyond  the  skill  of  his  pencil. 

Let  us,  0  my  soul,  a  little  retire  out  of  the  world's  company,  to 
converse  with  the  word  of  thy  God.  I  cannot  but  hope  the  male- 
factor hath  a  high  esteem  for  that  psalm  of  mei'cy,  without  which 
he  had  lost  his  life.  I  have  reason  to  believe  that  thou  hast  no 
mean  value  for  that  gospel  of  grace,  and  the  grace  of  that  gospel, 
without  which  thou  hadst  lost  thy  soul,  thy  God,  thy  joy,  thy  delight, 
thine  all,  and  that  for  ever ;  yet  sure  I  am,  the  price  thou  settest 
on  it  is  far  inferior  to  the  worth  of  this  pearl ;  and,  besides,  I  have 
observed  of  late,  whether  partly  because  of  its  constancy  with  thee, — 
tilings  common,  though  never  so  necessary  and  excellent,  being  less 
valued  than  meaner  things  that  are  rare, — or  chiefly  because  of  thy 
old  seeming  friend,  or  rather  real  enemy,  thy  flesh  within  thee,  that 
never  speaks  well  of  it,  because  of  its  contrariety  to  the  word,  from 
which  it  hath  received  its  death-wound,  and  therefore  would  die  as 


430  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

the  thief  on  the  cross,  spitting  out  its  venom  and  malice  at  it,  or 
whatever  be  the  cause,  I  perceive  too  much  thou  beginnest  to  de- 
cline in  thy  respect  to  it ;  what  else  doth  thy  backwardness  to  read  it, 
thy  carelessness  in  minding  what  thou  dost  read,  and  thy  negligence 
in  practising  it,  signify  ?  Therefore  let  us  take  a  turn  or  two  together, 
and  argue  the  case,  lest  it  be  argued  against  thee  in  a  higher  court, 
to  thy  cost ;  and  I  charge  thee  before  the  dreadful  God,  at  whose 
judgment-seat  thou  art  to  stand  or  fall  for  ever,  that  thou  attend  to 
me  seriously,  and  not  dare  to  give  me  the  slip,  till  the  whole  be 
debated,  for  it  is  not  a  vain  thing,  but  is  for  thy  life. 

What  is  this  word  which  thou  art  so  prone  to  despise  ?  Con- 
sider it,  0  my  soul,  first,  in  its  causes,  and  then  tell  me  whether 
the  child  be  not  worthy  of  love  and  esteem  in  the  superlative  degree 
for  his  parent's  sake. 

1.  Its  principal  efficient  cause  is  the  glorious  and  supreme 
Majesty  of  heaven  and  earth,  the  spring  and  fountain  of  all  excel- 
lency and  perfection  :  '  All  Scripture  is  given  by  inspiration  of  God.' 
It  is  the  word  of  the  Lord,  the  breath  of  his  mouth,  the  law  of  his 
lips ;  whoever  were  the  pens  or  scribes,  his  mind  indited,  and  his 
hand  wrote,  every  sentence  in  it.  What  a  word  must  that  be,  which 
is  the  result  of  infinite  wisdom !  How  precious  are  those  tables 
which  are  the  writing  of  God  himself !  How  glorious  is  that  beam 
of  light  which  was  darted  from  this  sun,  to  whom  a  whole  firma- 
ment of  suns  were  worse  than  perfect  darkness !  If  the  breath  of 
a  man  be  so  sweet,  that  his  doctrine  drop  as  the  rain,  and  his  speech 
distil  as  the  dew  ;  if  the  heart  of  a  man  can  indite  a  good  matter, 
and  his  tongue  resemble  the  pen  of  a  ready  writer,  oh  what  is  the 
speech  of  the  tongue  of  a  God  !  '  Never  man  spake  as  he  spake;'  his 
enemies  themselves  being  judges,  John  vii.  46.  The  Queen  of 
Sheba  came  from  the  utmost  parts  of  the  earth  to  hear  the  wisdom 
of  Solomon,  and  blessed  those  servants  that  waited  at  his  table  and 
heard  his  wisdom.  But,  lo,  0  my  soul !  a  greater  than  Solomon 
is  here :  '  How  blessed  are  they  that  wait  at  his  gates,  and  that 
watch  at  the  posts  of  his  doors  ! ' 

2.  The  penmen  and  scribes  of  it  Avere  men  of  choice  gifts  and 
graces.  Some  of  them  were,  like  Saul,  higher  by  the  head  and 
shoulders  than  their  brethren  in  the  fear  and  favour  of  God.  As 
Moses,  the  meekest  man  upon  the  face  of  the  earth ;  David,  the 
sweet  singer  of  Israel,  a  man  after  God's  own  heart ;  Solomon,  who 
excelled  in  wisdom  all  that  were  before  him,  or  came  after  him  ; 
Isaiah,  of  the  blood-royal,  an  evangelical  prophet,  or  prophetical 
evangelist,  whose  prophecy  is  clean  and  clear,  and  curiously  gar- 


Chap.  V.]  the  chkistian  man's  calling.  431 

nished  with  all  kind  of  rhetoric ;  John,  the  beloved  disciple  that 
leaned  on  the  bosom  of  Jesus ;  Paul,  who  was  rapt  up  into  the 
third  heavens,  and  as  famous  for  active  and  passive  obedience  as 
any  in  the  world  in  his  days  ;  all  of  them  were  men  extraordinarily 
inspired,  and  assisted  by  the  Spirit  of  God.  Not  only  the  notions, 
but  the  very  phrases  and  words  were  imprinted  on  them,  and  in- 
fused into  them  by  God  himself.  The  writings  of  some  naturalists 
have  been  bought  at  a  great  price,  and  thought  worthy  to  be  pre- 
sented to  great  princes  ;  but  the  best  of  them  (though  the  prophecy 
of  the  sybils,  which  the  heathen  so  liighly  esteemed,  be  included) 
is  but  a  bundle  of  folly  and  vanity  to  this  book :  '  P]'oj)hecy  came 
not  of  old  time  by  the  will  of  men,  but  holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost'  Oh  how  excellent  must  that 
Scripture  be,  of  which  such  incomparable  persons  were  the  penmen 
or  amanuenses,  and  to  whom  the  infinite  wisdom  of  God  did  dic- 
tate every  word  ! 

3.  The  matter  of  them  is  heavenly  and  divine,  the  epitome  of  all 
equity  and  righteousness,,  the  compendium  of  whatsoever  is  fit  to 
be  believed  or  practised.  The  Scripture  is  a  perfect  rule,  both  for 
faith  and  manners ;  it  informeth  us  fully  in  our  carriage  towards 
God,  and  towards  men — how  we  ought  to  walk  in  all  relations  and 
conditions  ;  it  forbiddeth  evil,  all  evil  in  the  very  thoughts  ;  it  com- 
mandeth  good,  whatsoever  is  good,  in  the  whole  course  of  our  lives  ; 
it  speaketh  of  such  things  as  are  far  above  reason,  and  yet  nothing 
that  is  contrary  to  reason.  The  truths  delivered  in  it,  are  many  of 
them  such  as  no  human  or  created  capacity  could  have  possibly  in- 
vented, yet  such  as  are  all  agreeable  to  a  rational  understanding. 
It  would  have  exceeded  the  wisdom  of  an  angel  to  have  thought 
of  such  a  sweet  mixture  of  justice  and  mercy,  as  is  discovered  in 
the  gospel,  about  the  redemption  of  fallen  man.  It  teacheth  the 
nature  and  excellency  of  God,  the  trinity  of  persons,  the  unity  of 
essence,  the  immensity  of  all  his  attributes  ;  how  he  is  infinite  in  his 
being,  wisdom,  knowledge,  holiness,  mercy,  and  faithfulness ;  how 
he  is  a  pure  act,  without  the  least  passion  ;  a  perfect  being,  incap- 
able of  any  addition  ;  eternal,  without  either  beginning  or  ending  ; 
immutable,  without  the  least  alteration  ;  incomprehensible,  beyond 
all  conceptions  ;  omnipresent,  without  any  circumscription.  It  in- 
structeth  us  in  the  person,  and  offices,  and  states  of  the  blessed  Ee- 
deemer  ;  how  he,  being  the  Son  of  God,  was  partaker  of  the  human 
nature,  that  the  sons  of  men  might  be  partakers  of  the  divine 
nature ;  how  God  and  man  were  united  in  one  person,  that  man 
and  God  might  be  united  in  one  covenant ;  how  the  eternal  God 


432  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

married  our  nature,  that  he  might  exalt  his  boundless  grace  in 
marrying  our  persons ;  how  man  was  the  debtor,  God-man  the 
surety,  who  made  satisfaction  to  God  the  creditor ;  how  he  was 
born  of  a  mean  woman,  that  we  might  be  born  of  the  most  high 
God ;  he  was  tempted,  that  he  might  conquer  Satan  for  us,  and 
succour  us  when  tempted  by  him ;  what  a  life  he  led,  filled  with 
miracles  and  miseries ;  what  a  death  he  died,  imbittered  with 
shame  and  pain,  and  all  that  we  might  be  exalted  to  eternal  hon- 
our and  pleasure ;  how  he  triumphed  over  death,  the  grave,  the 
curse  of  the  law,  Satan,  and  hell,  in  his  resurrection,  and  ascended 
into  heaven,  leading  captivity  captive ;  appears  in  his  Father's  pres- 
ence, pleading  his  death,  as  the  price  of  his  chosen's  safety  and 
life,  sitteth  at  his  right  hand,  and  ever  liveth  to  make  intercession 
for  us.  Its  precepts  excel  all  the  commands,  and  statutes,  and 
laws,  that  ever  were  in  the  world,  in  purity,  and  justice,  and  good- 
ness, much  more  than  the  firmament  of  stars  doth  a  wisp  of  straws  ; 
its  promises  are  exceeding  great  and  precious,  of  special  efficacy, 
superlative  excellency,  and  unquestionable  certainty.  In  a  word, 
the  Scripture  hath  all  in  it  requisite  either  for  counsel  or  comfort, 
for  necessity  or  delight,  for  knowledge  or  action,  for  direction  in 
life,  or  consolation  in  death. 

4.  The  form  of  the  Scripture  renders  it  worthy  my  highest 
esteem  and  hottest  affection. 

(1.)  Its  inward  form  is,  that  perfect  correspondence  and  agreement 
between  the  commands  and  promises  laid  down  in  the  word,  and 
that  infallible  and  certain  truth  of  God's  own  understanding.  The 
books  of  men  are  suitable  to  their  minds,  and  their  minds  being 
but  in  part  sanctified,  their  works  must  be  answerably  imperfect ; 
but  the  Lord's  understanding  being  infinitely  pure  and  true,  his 
word  must  bear  some  proportion  to  it.  God  is  truth,  without 
the  least  shadow  of  error  ;  holy,  without  the  least  tittle  of  mixture  ; 
hence  his  word  is  certain,  without  the  smallest  colour  for  doubts : 
'  Thy  law  is  the  truth  ; '  pure,  not  admitting  of  the  least  sin  or  dark- 
ness; 'thy  word  is  very  pure,  therefore  doth  thy  servant  love  it.' 
Because  of  its  exact  conformity  to  the  eternal  will  of  God,  it  is 
called  his  word.  As  a  man  maketh  known  his  mind  by  his  words,  so 
doth  God ;  hence  it  is  called  the  mind  of  God,  Prov.  i.  23  ;  the 
word  of  God,  1  Pet.  i.  15 ;  the  counsel  of  God,  Acts  xx.  27  ;  the 
oracles  of  God,  Kom.  iii.  2  ;  the  law  of  God,  Ps.  i.  2.  Not  only  in 
regard  of  its  author,  which  is  the  divine  wisdom,  but  also  in  regard 
of  its  matter,  which  is  the  divine  will. 

(2.)  Its  outward  form  is  both  plain  and  difficult ;  according  to 


Chap.  V.]  "the  christian  man's  calling.  433 

Grregory,  so  shallow  that  lambs  may  wade  in  it,  and  so  deep  that 
elephants  may  swim  in  it.  Its  style  is  so  plain  as  to  encourage  the 
most  unlearned,  and  yet  so  difficult  as  to  exercise  the  greatest 
scholars  and  most  profound  rabbis.  To  those  that  are  babes  in 
understanding,  the  Scripture  is  milk;  to  them  that  are  men  in 
knowledge,  the  word  is  strong  meat ;  it  is  therefore  called  light, 
the  nature  of  which,  is  both  to  discover  itself  and  other  things  also. 
'  Thy  word  is  a  light  to  my  feet,  and  a  lamp  unto  my  paths ; '  it  is 
'  a  light  that  shineth  in  a  dark  place,  until  the  day  dawn,  and  the 
day-star  arise  in  our  hearts,'  Ps.  cxix.  105  ;  2  Pet.  i.  19. 

It  is  plain  in  regard  of  fundamentals  and  things  necessary  to  be 
known  and  done.  What  we  are  to  believe  concerning  God,  the 
Mediator,  our  own  estate  of  innocency,  apostasy,  recovery ;  what 
we  are  to  practise  in  order  to  salvation,  are  all  perspicuous  and 
clear  to  ordinary  capacities.  Though  there  be  some  whose  '  eyes 
the  god  of  this  world  hath  blinded,  lest  the  light  of  the  glorious 
gospel  should  shine  upon  them ; '  yet  '  all  wisdom's  ways  are 
plain  to  him  that  understandeth,'  2  Cor.  iv.  4 ;  Prov.  viii.  9.  The 
Scripture  sheweth  the  greatest  simplicity,  both  in  words  and 
phrases  and  figures,  that  the  v/eakest  need  not  be  afraid  of  search- 
ing into  it.  There  is  such  obscurity  also  in  things  not  absolutely 
necessary  to  salvation,  that  the  deepest  understandings  need  not  be 
ashamed  of  reading  and  studying  it.  Peter  affirms  that  in  the 
epistles  of  Paul,  there  are  Bvavorjra  rlva,  some  things  hard  to  be 
understood.  There  ar'C  such  abstruse  texts  in  the  word  of  God, 
that  no  man  can  make  a  certain  comment  on  them.  The  Jews 
themselves  confessed  that  in  the  latter  end  of  Ezekiel,  there  are 
many  things  mentioned  which  are  beyond  all  their  apprehensions, 
against  which,  and  all  other  difficulties  in  the  Old  Testament, 
they  comfort  themselves  according  to  the  expression  of  the  woman 
of  Samaria,  llessias  venturus  est,  qui  nobis  annunciabit  omnia,  The 
Messiah  will  come  and  tell  us  all  things.  Now  the  wise  God  seeth 
fit  to  let  some  truths  in  Scripture  be  dark  ;.— 

(1.)  To  shame  us  for  our  ignorance,  which  is  the  fruit  of  our  fall 
from  him.  The  pride  and  height  of  man  is  laid  low,  by  the  pro- 
found and  hard  places  in  the  word  of  God. 

(2.)  To  quicken  us  to  diligence,  in  reading  and  meditating,  and 
comparing  scripture  with  scripture.  The  deeper  a  mine  of  gold 
lieth  in  the  earth,  the  harder  we  must  labour  to  dig  it  out. 

(3.)  To  raise  our  price  of  the  word  of  God.  We  are  apt  to  slight 
things  that  are  easy  and  ordinary,  and  to  value  things  at  the  highest, 
that  cost  us  dearest. 

VOL.  IL  2  E 


434  THE  CHKISTIAN  MAN'S  CALLING.  [PaRT  III. 

(4.)  To  provoke  us  to  pray  to  God,  that  he  would  give  us  his  key, 
whereby  we  may  unlock  this  cabinet  of  precious  jewels.  He  only 
that  made  the  Scripture  can  best  acquaint  us  with  his  mind  in  the 
Scripture ;  therefore  David  entreated  divine  light,  that  he  might 
understand  the  divine  law:  Ps.  cxix.  18,  '  Open  mine  eyes,  that  1 
may  see  the  wonderful  things  of  thy  law.' 

5.  The  final  cause  of  the  word,  will  speak  it  full  of  value  and 
worth ;  namely,  the  glory  of  the  great  God,  and  the  salvation  of 
lost  man,  John  vii.  18.  The  honour  of  God  shines  more  brightly 
than  the  meridian  sun,  through  the  whole  heaven  of  the  Scripture, 
2  Cor.  iv.  6.  The  Scripture  exalteth  God  in  regard  of  his  infinite 
nature  and  being,  his  transcendent  excellencies  and  perfections,  his 
eternal  decree,  his  works  of  creation  and  providence.  It  advanceth 
God  in  all  his  attributes,  declaring  to  us, 

(1.)  His  wisdom;  how  he  is  the  only  wise  God.  The  foolishness 
of  God  is  wiser  than  the  wisdom  of  men ;  yea,  that  angels  them- 
selves are  fools  to  him.     His  understanding  is  infinite. 

(2.)  His  power;  how  he  is'mighty  in  strength,  the  Almighty  God  ; 
to  him  nothing  is  impossible ;  doth  whatever  he  pleaseth  ;  can  do 
more  than  he  will  do. 

(3.)  His  mercy ;  how  he  is  full  of  mercy,  rich  in  mercy,  the  Father 
of  mercies  ;  hath  multitudes  of  tender  mercies,  his  mercy  endureth 
for  ever,  hath  a  height,  and  depth,  and  length,  and  breadth  in  it 
which  none  can  reach. 

(4.)  His  justice;  how  he  fails  not  the  least  in  the  performance  of 
his  promises,  and  accomplishment  of  his  threatenings  ;  how  he  will 
by  no  means  clear  the  guilty,  not  the  greatest  of  his  favourites,  not 
for  the  least  of  their  offences ;  how  he  hath  manifested  his  justice 
in  the  deluge  brought  on  the  old  world,  in  the  destruction  of  Sodom 
and  Gomorrah,  in  his  carriage  towards  apostate  angels,  rebellious 
Israelites,  his  own  chosen  people,  and  the  Mediator  his  own  Son, 
when  he  took  upon  him  man's  sin ;  in  the  instruments  of  eternal 
death,  which  ha  hath  prepared  in  hell  for  sinners,  and  the  solemn 
triumph  which  justice  shall  have  at  the  great  day,  and  to  all  eternity 
in  the  other  world. 

(5.)  His  holiness ;  how  he  loathes  sin  with  the  greatest  abhorrency, 
cannot  behold  the  least  iniquity,  shoots  the  arrows  of  his  ven- 
geance against  its  actors  and  authors ;  will  be  sanctified  in,  or 
upon,  all  that  approach  him ;  is  terrible  in  his  holy  places,  for- 
biddeth  the  least  compliance  with  sin,  though  but  in  a  sudden 
thought ;  and  makes  it  his  end  in  his  providences,  ordinances,  the 
gift  of  his  Son,  his  Spirit,  to  make  men  holy.     I  might  shew  how 


Chap.  V.]  the  christian  man's  calling.  435 

it  exaltetli  him  in  all  his  properties,  but  I  pass  on.  It  glorifieth 
him  in  every  part  of  it.  Its  precepts  and  commands  speak  his 
purity  and  dominion ;  its  promises  and  covenant  speak  his  bound- 
less mercy  and  compassion ;  its  threatenings  and  comminations 
speak  his  justice  and  jealousy  ;  its  prophecies  and  predictions  speak 
his  wisdom  and  omniscience. 

The  Scripture  tendeth  also  to  the  eternal  good  of  men.  It  is 
helpful  to  beget  a  soul  to  Christ:  of  his  own  will  begat  he  us 
again  by  the  word  of  truth.  The  word  of  grace  is  instrumental 
for  the  conveyance  of  grace,  Acts  ii.  37  ;  Eom.  x.  14.  It  is  helpful 
to  build  the  soul  up  in  Christ :  '  As  new-born  babes,  desire  the  sin- 
cere milk  of  the  word,  that  ye  may  grow  thereby,'  1  Pet.  ii.  2. 
Grace  is  increased  by  the  same  means  by  which  it  is  generated  ;  as 
the  same  sun  that  begets  some  living  creatures  is  helpful  for  their 
growth.  The  word  of  God,  of  stones  raiseth  up  children  to  Abra- 
ham, and  of  children  maketh  young  men  and  fathers.  It  is  so 
penned,  that  all  sorts  of  persons,  all  ranks  of  Christians,  may  be 
directed  into  the  way  of  truth,  and  guided  by  it  in  the  way  of  life. 
It  is  able  to  make  us  wise  to  salvation :  To  shew  the  path  of  life, 
2  Tim.  iii,  15;  Ps.  xvi.  11.  As  Joshua,  it  leads  the  Israelites 
into  Canaan.  All  Scripture  is  given  by  inspiration  of  God,  and  is 
profitable, — 

1.  For  doctrine.  Where  Scripture  hath  not  a  tongue  to  speak, 
I  must  not  have  an  ear  to  hear.  Scriptura  est  regula  fidei,  Scrip- 
ture is  the  rule  of  faith ;  hence  the  doctrine  of  the  apostles  and 
prophets  is  called  a  foundation,  Eph.  ii.  20. 

2.  For  reproof.  It  is  the  hammer  of  heresies.  Ignorance  of 
Scripture,  is  one  main  cause  of  error.  '  Ye  err,  not  knowing  the 
Scripture.'  By  this  sword  of  the  Spirit  Christ  vanquished  Satan, 
Mat.  iv.  4  ;  and  the  Jews,  John  v.  45  ;  and  Saddiicees,  Mat.  xxii.  29. 
Lapidandi  sunt  hceretici  sacrarum  Uterarum  argumentis,  Heretics 
are  to  be  stoned  with  Scripture  arguments,  saith  Athanasius.  The 
word  of  God  hits  that  unclean  bird  in  the  eye,  and  wounds  it 
mortally. 

3.  For  correction  of  manners.  The  sword  of  the  word  pierceth 
the  sinner's  conscience ;  like  Christ  to  the  woman  of  Samaria,  it 
tells  him  all  that  ever  he  did,  and  makes  him  smite  upon  his  thigh, 
and  say,  What  have  I  done  ?  Scripture  is  a  glass,  which  sheweth 
him  the  spots  that  are  in  the  face  of  his  heart  and  life. 

4.  For  instruction  in  righteousness.  It  is  the  way  in  which  we 
should  walk,  the  rule  of  our  spiritual  race.  What  is  written  on 
some  psalms,  may  be  written  on  every  psalm  and  chapter  in  the 


436  THE  CHRISTIAN  MAn's  CALLING,  [PART  III. 

whole  Bible,  Maschil,  or  psalm  for  instruction.  Its  precepts  teach 
us  what  to  follow,  its  prohibitions  tell  us  what  to  forsake ;  its 
promises  are  to  allure  us  to  sanctity,  its  threatenings  to  affright  us 
from  sin.  The  good  example  of  the  saints  speaketh  as  Christ  to 
Peter,  Follow  thou  me  ;  the  wicked  actions  and  ends  of  sinners 
cry  aloud,  as  Abner  to  Joab,  Knowest  thou  not  that  it  will  be 
bitterness  in  the  end  ? 

5,  For  comfort.  There  is  no  such  cordial  for  a  fainting  spirit 
as  a  promise  in  the  word.  The  gospel  in  the  Greek  is  glad  tidings, 
and  not  without  cause :  '  This  is  my  comfort  in  my  affliction,  for 
thy  word  hath  quickened  me.'  When  souls  have  been  ready  to 
despair  under  the  sense  of  their  wickedness,  and  to  sink  in  deep 
waters,  the  word  of  Grod  hath  held  them'  up  by  the  chin,  and  pre- 
served tliem  from  drowning :  '  Unless  thy  law  had  been  my  delight, 
I  had  perished  in  mine  affliction.' 

6.  For  salvation.  The  word  is  called  the  kingdom  of  lieaven, 
partly  because  it  revealeth  God's  thoughts  of  such  an  inestimable 
happiness  to  the  children  of  men.  The  celestial  Canaan  was  terra 
incognita  till  that  discovered  it.  '  He  hath  brought  life  and  im- 
mortality to  light  by  the  gospel,'  2  Tim.  i.  10,  partly  because  it 
prepares  the  soul  for  heaven  :  the  word  sanctifieth,  and  so  saveth, 
precious  souls.  By  filling  us  with  grace,  it  fitteth  us  for  glory, 
Kom.  i.  16  ;  John  xvii.  17,  partly  because  it  is  the  seed  of  heaven. 
As  the  harvest  is  potentially  in  the  seed,  and  a  tall  oak  potentially 
in  an  acorn  ;  so  heaven  and  eternal  life  is  potentially  in  the  word 
of  life.  It  is  called  the  grace  of  God  that  bringeth  salvation.  It 
bringeth  salvation  to  men,  and  it  bringeth  men  to  salvation. 

Secondly,  Consider  it,  0  my  soul,  in  its  properties ;  they  will 
also  speak  its  preciousness. 

I.  It  is  pure  and  holy.  There  are  some  dregs  that  wiH  appear 
in  the  exactest  writings  of  the  best  men,  when  they  have  been 
shaken  by  a  critical  hand  ;  but  none  could  ever  justly  fasten  the 
least  filth  upon  the  Holy  Scriptures.  The  word  of  Christ  is  like 
the  spouse  of  Christ :  there  is  no  spot  in  it.  The  Alcoran  of 
Mahomet  alloweth  polygamy,  promiseth  sensual  pleasures  as  the 
reward  of  his  servants  ;  but  the  Scripture  winketh  not  at  the  least 
sin,  no,  not  so  much  as  in  a  motion  of  the  heart,  or  a  glance  of  the 
eye,  and  its  promises  are  also  pure  and  spiritual.  The  doctrine  of 
the  wisest  heathen  and  philosophers  were  a  mixture  of  good  and 
bad.  Theft  was  no  fault  amongst  Lycurgus'  laws,  but  if  done  slily 
commended  highly.  Aristotle  permitted  revenge,  and  obscene 
jesting,  which  Scripture  expressly  forbids.    '  Thy  word  is  very  pure  ;' 


Chap.  V.]  the  christian  man's  calling.  437 

'  the  words  of  the  Lord  are  pure  words,  as  silver  tried  in  a  furnace 
of  earth,  purified  seven  times.'  There  is  not  the  least  dross  of  evil 
or  error  in  it. 

1.  Its  principal  author  is  the  original  and  exemplar  of  all  holi- 
ness, his  nature  is  the  pattern,  and  his  will  the  rule  of  purity, 
Exod.  XV.  4 ;  Isa.  vi.  3. 

2.  The  scribes  of  it  were  holy  men,  moved  and  actuated  by  the 
Holy  Ghost. 

3.  Its  effect  is  to  sanctify  and  make  holy :  '  Ye  are  clean,  through 
the  word  that  I  have  given  you.' 

4.  The  matter  of  it  is  holy ;  its  commanding  part  is  holy.  '  The 
law  is  holy,  just,  and  good,'  Kom.  vii.  12.  Its  assertory  part  is 
holy :  what  it  affirms  to  be,  is ;  what  it  denieth  to  be,  is  not,  Ps. 
xix.  7.  Its  promissory  part  is  holy,  both  formaliter,  in  its  own 
nature,  and  effective,  in  its  end  and  fruit.  Its  historical  part  is 
holy :  other  books  are  properly  called  profane  histories,  in  distinc- 
tion from  this.  The  Scripture's  expressions  are  pure,  of  the  most 
impure  actions.  '  He  knew  her  no  more.: '  '  men  with  men  doing 
what  is  unseemly,'  Gen.  xxxviii.  26 ;  Eom.  i.  27. 

II.  It  is  powerful.  As  fire,  it  can  melt  the  hardest  metal ;  as  a 
hammer,  it  can  break  the  most  stony  heart,  Jer.  xxiii.  29. 

1.  It  is  powerful  for  conviction.  It  sets  men's  sins  before  their 
eyes,  and  makes  them  behold  their  ugliness  and  deformity,  whether 
they  will  or  no.  It  tells  the  sinner,  as  Elisha,  concerning  the 
Syrian  king,  to  the  king  of  Israel,  what  he  doth  and  saith  in  his 
bed-chamber,  in  the  retiring-room  of  his  heart.  It  makes  the 
spirit  of  the  stoutest  sinner  to  tremble,  as  the  leaves  with,  the  wind  ; 
and  though  he  strives  to  put  off  his  quaking  fits  by  some  humane 
cordials,  yet  he  finds  his  soul-ague  still  continuing  upon  him. 
Sturdy  murderers  of  Christ  spring  in  trembling,  and  an  earthly 
Felix  quakes  under  the  power  of  this  word.  This  voice  of  the  Lord 
is  powerful,  it  shakes  the  cedars  of  Lebanon.  The  batteries  of  the 
word  have  shaken  the  senseless  conscience,  and  shattered  the  flinty 
heart  in  pieces. 

2.  It  is  powerful  for  conversion.  It  is  able  to  change  the  nature, 
and  turn  a  heart  of  stone  into  a  heart  of  flesh.  It  hath  many  a 
time  enlightened  dark  minds  to  see  the  things  which  they  never 
saw ;  enlivened  dead  souls,  and  enabled  them  to  stand  up  from  the 
dead.  '  The  law  of  the  Lord  is  perfect,  converting  the  soul'  It 
hath  dispossessed  the  strong  man,  cast  him  out  of  his  strongholds, 
wherein  he  had  reigned  many  years,  and  subdued  the  soul  to 
another  Lord  and  Sovereign.     What  hath  been  said  of  God,  may 


438  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

be  said  of  the  word  in  the  hand  of  the  Spirit :  Who  ever  resisted 
its  will  ?  How  powerful  is  that  word  which  can  make  the  proudest 
creature,  that  scorned  former  reproofs  and  precepts,  threatenings 
and  judgments,  to  cry  and  weep  bitterly,  like  a  child  under  the 
rod  ;  that  can  create  the  new  creature,  the  choicest  of  God's  works  ! 
By  the  word  of  the  Lord  are  the  new  heavens,  wherein  dwelleth 
righteousness,  made,  and  all  the  glorious  host  thereof,  of  sparkling 
graces,  by  the  breath  of  his  mouth. 

3.  It  is  powerful  for  conquering  spiritual  enemies.  The  noble 
victories  achieved  by  the  Lord's  worthies  are,,  most  of  them,  ob- 
tained by  this  sword  of  the  Spirit ;  whole  armies  of  sins  have  been 
discomfited  and  forced  to  fly  before  the  face  of  this  weapon.  God 
hews  these  by  his  prophets,  and  slays  them  by  the  word  of  his 
mouth.  This  word,  like  the  rod  in  the  hand  of  Moses,  worketh 
wonderfully  for  the  destruction  of  such  Egyptian  enemies.  Satan 
is  another  enemy  of  the  Christians,  but,  as  powerful  and  as  politic 
as  he  is,  he  falls  down  like  lightning  from  heaven  before  the 
preaching  of  the  word.  This  sword  hath  so  wounded  that  leviathan, 
that  destroyer  of  souls,  that  he  can  never  recover  himself :  '  They 
overcame  him  {i.e.,  the  devil,)  by  the  blood  of  the  Lamb,  and  the 
word  of  their  testimony,'  Rev.  xii.  11.  In  a  word,  it  must  needs 
be  strong :  for  it  is  '  the  power  of  God  to  salvation  ; '  '  the  rod  of 
his  strength,'  Rom.  i.  16  ;  Ps.  ex.  2. 

III.  It  is  perfect  y  it  contains  in  it  all  that  is  necessary  and  suffi- 
cient for  our  eternal  salvation^  It  is  a  full  and  complete  rule  and 
measure,  both  of  things  to  be  believed  and  practised  ;  it  will  admit 
no  addition,  because  it  is  defective  in  nothing  ;  it  will  suffer  no 
diminution,  for  it  is  redundant  in  nothing.  If  any  man  shall  add 
unto  it,  God  shall  add  unto  his  plagues.  If  any  man  shall  take 
away  from  the  words  of  this  book,  God  shall  take  away  his  part 
out  of  the  book  of  life.  Jesus  Christ,  who  was  the  great  teacher 
sent  from  God,  was  faithful  in  his  office,  and  gave  his  church 
whatsoever  precepts  or  doctrines  were  needful  for  her,  in  order  to 
her  endless  good.  He  tells  us,  '  Whatsoever  I  have  heard  of  the 
Father,  I  have  made  known  unto  you,'  John  xv.  15.  And  his 
apostle  speaks  to  the  same  purpose :  Acts.  xx.  21,  'I  have  not 
shunned  to  declare  unto  you  the  whole  counsel  of  God/  Besides, 
it  is  able  to  make  the  man  of  God  perfect,  and  thoroughly  furnished 
unto  every  good  work,  which  it  could  never  do  if  it  were  not  perfect 
itself  Nil  dat  quod  non  liahet,  nothing  can  give  that  which  it 
hath  not  in  itself,  either  formally  or  virtually.  Traditions  are  no 
way  necessary  to  complete  the  canon  of  Scripture.     Since  God  did 


Chap.  V.]  the  christian  man's  calling.  439 

reveal  his  will  in  writing,  every  age  had  that  revealed  to  it,  which 
was  siif3Eicient  for  that  age,  to  make  such  as  then  lived  wise  to  sal- 
vation ;  but,  as  God  was  pleased  to  reveal  more,  the  latter  did 
assist  us  in  the  understanding  of  the  former,  therefore,  so  long  as 
any  truth  was  necessary  to  be  more  fully  known,  he  inspired  holy 
men  to  do  it,  and  the  completing  of  the  divine  canon  was  reserved 
for  Christ  and  his  apostles,  John  xv.  15,  vii.  8,  and  vi.  13;  Acts 
XX.  27 ;  Gal.  i.  6-8. 

IV.  It  is  true  and  certain.  Not  a  tittle  of  it  shall  fail.  It  is 
called  truth,  '  the  truth,'  Ps.  cxix.  142  ;  '  thy  truth,'  John  xvii.  17  ; 
'  the  Scripture  of  truth,'  Dan.  x.  21 ;  '  the  word  of  truth,'  Eccles. 
xii.  10  ;  '  the  gospel  of  truth,'  Col.  i.  4  ;  '  a  more  sure  word,'  2  Pet. 
i.  19  ;  the  comparative  for  the  superlative ;  *  the  most  sure  word,' 
Gal.  i.  8  ;  Christ  prefers  it  before  information  from  the  dead,  Luke 
xvi.  31  ;  the  apostle  before  revelation  from  angels,  or  any  other 
way  whatsoever,  2  Pet.  i.  19. 

1.  The  precepts  of  it  are  true ;  they  are  perfectly  agreeable  to 
the  mind  of  the  speaker :  '  Thou  art  near,  0  Lord,  and  all  thy 
commandments  are  truth,'  Ps.  cxix.  151.  The  words  of  men  may 
be  true,  but  the  word  of  God  only  is  truth.  There  is  no  error,  no 
mixture  in  it,  it  is  therefore  called  '  sincere  milk,'  1  Pet.  ii.  2. 

2.  The  promises  of  it  are  true  ;  they  are  accomplished  to  the 
least  particle  of  them.  Hence  they  are  called  the  sure  mercies  of 
David.  The  promises  of  God  are  unquestionable,  because  their 
speaker  is  unchangeable,  and  one  for  whom  it  is  impossible  to  lie. 
They  are  surehold,  and  will  eat  their  way  through  all  the  Alps  of 
opposition  :  '  Not  one  good  thing  hath  failed  of  all  that  the  Lord 
our  God  hath  promised,'  Joshua  xxi.  45. 

3.  The  histories  of  it  are  true  ;  whatsoever  is  written  in  it  of  the 
first  or  second  Adam,  of  any  persons^  or  nations,  is  exactly  true. 
There  never  was  such  an  impartial  historian  as  the  inditer  of  the 
word.     This  is  the  book  which  hath  no  errata  in  it. 

4.  The  threatenings  are  true.  The  sinner  shall  as  certainly  feel 
them,  as  he  reads  or  hears  tliem.  He  shall  as  surely  be  damned  as 
if  he  were  already  damned,  therefore  he  is  said  to  be  '  condemned 
already,'  John  iii.  18,  to  speak  its  certainty.  He  shall  find  the 
gnawing  worm  and  the  eternal  fire,  as  unquestionably  as  if  he  felt 
them  at  this  hour.  Hence  God  appeals  to  the  consciences  of  the 
Jews,  whether,  though  the  prophets  died,  his  threatenings  (which 
were  denounced  by  those  prophets)  did  not  live,  and  take  hold  of 
them,  Zech.  i.  5. 

5.  It  is  true  in  the  predictions  and  prophecies.     The  predictions 


440  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

of  tlie  Israelites'  distress  in  Egypt  four  hundred  years,  and  deliver- 
ance thence,  of  their  possessing  Canaan,  of  Cyrus'  birth,  of  the  Jews' 
redemption  out  of  the  Babylonish  captivity,  of  the  four  monarchies, 
and  of  Christ's  coming  in  the  flesh,  his  mean  birth,  afflicted  life, 
death,  burial,  ascension,  are  all  already  accomplished.  Those 
prophecies  in  Daniel  and  Eevelation,  concerning  the  future  estate 
of  the  church,  the  ruin  of  Pope  and  Turk,  the  vocation  of  the  Jews, 
and  the  glorious  and  pure  condition  of  the  people  of  God  in  the 
latter  days,  shall  all  to  a  tittle  be  fulfilled.  It  is  observable,  there- 
fore, that  some  predictions  that  were  or  are  future  are  set  down  in 
the  present  tense  :  '  To  us  a  son  is  born,'  Isa.  ix.  6  ;  '  Babylon  the 
great  is  fallen,  is  fallen,'  Kev.  xviii.  2  ;  to  assure  us  that  they  shall 
be  as  certainly  fulfilled  as  if  they  were  fulfilled  already. 

6,  It  is  the  rule  of  all  truth.  Other  boohs  are  true  no  further 
than  they  are  agreeable  and  commensurable  to  this.  All  other 
sayings  and  writings  are  to  be  tried  by  this  touchstone.  It  is  not 
what  sense  saith,  or  what  reason  saith,  or  what  fathers  say,  or  what 
general  councils  say,  or  what  traditions  say,  or  what  customs  say, 
but  what  Scripture  saith,  that  is  to  be  the  rule  of  faith  and  life. 
Whatsoever  is  contrary  to  Scripture,  or  beside  Scripture,  or  not 
rationally  deducible  from  Scripture,  is  to  be  rejected  as  spurious 
and  adulterate  :  '  To  the  law  and  to  the  testimonies,  if  they  speak 
not  according  to  this,  it  is  because  there  is  no  light  (no  truth)  in 
them,'  Isa.  viii.  20. 

Thirdly,  Consider  it,  0  my  soul,  in  its  names,  and  they  will  speak 
much  to  the  excellency  of  its  nature.  What  is  this  word  which 
thy  thoughts  are  now  upon  ?  It  is  called  '  Scripture,'  John  x.  35  ; 
or  '  Scriptures,'  Mat.  xxii.  29 ;  by  an  antonomasy  or  excellency  of 
phrase,  as  the  most  worthy  writings  that  ever  saw  the  light.  It  is 
called  the  '  word  of  God,'  1  Pet.  i.  15 ;  both  in  regard  of  its  effi- 
cient cause,  which  is  the  '  Spirit  of  God,'  2  Tim.  iii.  15  ;  the 
material  cause,  '  which  is  the  mind  of  God,'  Eph.  i.  9  ;  the  final 
cause, '  which  is  the  glory,  of  God,'  Eph.  iii.  9.  It  is  called  the  '  law 
of  the  Lord,'  Prov.  xx.  .17 ;  the  '  law  of  liberty,'  James  i.  25  ;  the 
'  law  of  faith,'  Eom,  iii.  27  ;  '  a  perfect  law,'  Ps.  xix.  7  ;  '  a  royal 
law,'  James,  i.  8  ;  the  '  book  of  the  law,'  Josh.  i.  8  ;  '  the  book  of 
the  Lord,'  Isa.  xxxiv.  16  ;  '  the  book  of  life,'  2  Kings  xxii.  8  ;  the 
'gospel  of  peace,'  Eph.  i.  16  ;  the  '  gospel  of  God,'  Kom.  i.  1  ;  the 
'  gospel  of  God's  grace,'  Acts  xx.  24 ;  the  '  counsel  of  God,'  Acts 
XX.  27  ;  the  '  charge  of  God,'  1  Kings  ii.  3  ;  the  '  breath  of  God,' 
Job  xxxvii.  10  ;  '  the  mouth  of  God,'  Jer.  ix.  12  ;  the  '  oath  of  God,' 
Deut.  xxix.  12  ;  the  '  oracles  of  God,'  Acts  vii.  38  ;  the  '  paths  of 


Chap.  V.]  tee  christian  man's  calling.  441 

God,'  Micah  vi.  9;  the  'wisdom  of  God/  Prov.  viii.  14.  It  is 
called  a  '  good  thing,'  Eom.  x.  14  ;  the  '  good  part/  Luke  x.  42  ; 
the  '  key  of  knowledge/  Mat.  xvi.  19  ;  the  'key  of  heaven/  Luke 
xi.  52  ;  '  tidings  of  salvation/  Luke  ii.  10  ;  '  glad  tidings  of  peace/ 
Isa.  lii.  7  ;  '  a  good  way/  1  Sam.  xii.  23  ;  a  '  perfect  way/  Ps.  ci.  2  ; 
a  '  narrow  way/  Mat.  vii.  13.  Many  other  titles  it  hath  which  shew 
the  excellency  of  this  word  of  truth. 

Fourthly,  Consider  it,  0  my  soul,  in  its  comparisons,  which  will 
shew  thee  somewhat  of  its  perfections.  Whereunto  is  this  word 
resembled  ?  It  is  resembled  to  a  light,  to  a  lamp.  Solomon  tells 
us,  '  The  commandment  is  a  lamp,  and  the  law  is  light,'  Prov.  vi. 
23  ;  it  is  likely  he  learned  it  of  his  father,  '  Thy  word  is  a  light  to 
my  feet  and  a  lanthorn  to  my  paths,'  saith  David,  Ps.  cxix.  105. 

1.  It  is  light  for  its  clarity  and  beauty  ;  light  is  the  ornament  of 
the  world,  which  is  most  incorporeal  of  all  corporeal  beings,  there- 
fore termed  spiritual.  Though  it  discovers  all  the  pollutions  of 
the  earth,  yet  it  is  not  polluted  therewith.  The  word  is  the  glory 
of  this  lower  world  ;  the  law  is  spiritual,  and  its  beauty  is  not  faded, 
nor  its  purity  stained,  by  all  the  filth  of  false  doctrines  and  heresies 
which  have  been  cast  into  the  face  of  it,  from  the  beginning  of  the 
world  to  this  day.     The  word  of  the  Lord  abideth  for  ever. 

2.  Light  is  pleasant  and  delightful ;  darkness  is  affrighting  and 
dreadful,  but  light  is  refreshing  and  reviving.  '  Light  is  sweet,  and 
it  is  a  pleasant  thing  for  the  eyes  to  behold  the  sun,'  Eccles.  xi.  7. 
The  word  of  God  is  sweet,  and  it  is  a  pleasant  thing  with  the  eyes 
of  faith  to  behold  the  glorious  sun  of  divine  truths.  The  eye  is  not 
more  affected  with  curious  sights,  nor  the  ear  with  ravishing  music, 
nor  the  palate  with  rare  meats,  than  a  spiritualised  understanding 
with  spiritual  truths.  David  found  not  only  delight  in  the  singu- 
lar, but  delights  in  the  plural  number,  all  sorts  and  degrees  of  de- 
lights in  the  word  of  God  ;  '  Trouble  and  anguish  have  taken  hold 
of  me,  but  thy  commandments  are  my  delights.'  His  delights  in 
the  law  of  God  were  so  rare  and  ravishing,  that  they  quite  extin- 
guished all  sensual  delights,  as  the  light  of  the  day  the  light  of  a 
candle,  and  drowned  the  noise  of  all  his  crosses  and  troubles  by 
their  loud  and  amazing  melody.  Chrysostom  compares  the  Scrip- 
ture to  a  pleasant  garden,  wherein  every  flower  yields  a  fragrant 
flavour.  Ambrose  to  a  feast,  wherein  every  book  is  a  dainty  dish, 
affording  food  both  pleasant  and  wholesome. 

3.  Light  discovereth  and  maketh  things  manifest.  The  night 
conceals  things,  and  the  day  reveals  them  ;  '  That  which  maketh 
manifest  is  light,'  Eph.  v.   13.     Light  discovers  things  in  their 


442  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

proper  shapes  and  colours,  whetlier  beauties  or  deformities.  When 
the  sun  appeareth,  we  see  the  duct  in  corners,  and  dirt  in  ditches, 
which  before  hiy  hid.  The  word  of  God  maketh  a  discovery  of  an 
unknown  world  of  siu  in  the  heart  of  man,  and  the  great  mystery 
of  iniquity  which  lay  hid  there.  '  I  was  alive  without  the  law,  but 
when  the  commandment  came,  sin  revived,  and  I  died,'  Kom.  vii. 
9.  The  faults,  and  spots,  and  defects  of  his  duties,  were  visible  by 
the  light  of  the  word  ;  '  All  things  are  naked  and  open  before  it ; 
it  is  a  discerner  of  the  thoughts  and  intents  of  the  heart,'  Heb.  iv. 
12.  The  word  sheweth  the  beauty  of  holiness,  the  love  and  loveli- 
ness of  the  Redeemer. 

4.  Light  directs  us  how  and  where  to  walk.  In  the  night  we 
wander  and  go  out  of  the  way,  we  stumble  and  fall,  but  the  day 
helpeth  us  both  to  see  our  way  and  to  walk  in  it,  without  stum- 
bling. '  If  any  man  walk  in  the  day,  he  stumbleth  not,  because  he 
seeth  the  light  of  this  world,'  Jolm  xi.  9.  The  word  of  God  doth 
preserve  us  from  sin,  and  guide  our  feet  in  the  way  of  peace,  Luke 
i.  73.  It  is  our  pole-star,  as  we  are  mariners  ;  our  pillar  of  fire,  as 
we  are  travellers.  '  The  law  of  God  is  in  his  heart,  none  of  his 
steps  shall  slide,'  Ps.  xxxvii.  31.  Our  feet,  by  the  light  of  the 
word,  are  preserved  from  falling,  and  our  steps  from  sliding,  Ps. 
cxix.  105. 

5.  Light  scattereth  darkness.  As  the  sun,  where  it  ariseth,  and 
displayeth  its  beams,  dispelletli  mists  and  clouds,  causetli  an  altera- 
tion in  the  face  of  the  air,  and  makes  tlie  shadows  to  fly  before  it, 
that  they  cry,  like  the  angel  to  Jacob,  '  Let  me  go,  for  the  day 
breaketh  ; '  so,  the  light  of  the  word  scattereth  that  darkness  which 
was  before  upon  the  minds  of  men. 

(1.)  It  dispelleth  the  '  darkness  of  error,'  Mat.  xxii.  29.  Naked 
truth  conquereth  armed  error ;  and  little  David  with  his  small 
stones  out  of  the  silver  streams  of  the  sanctuary,  the  great  Goliath 
of  heresy.  With  this,  silly  women  have  confuted  and  conquered 
profound  doctors,  notwithstanding  their  deep  and  intricate  argu- 
ments, and  have  wounded  them  as  mortally,  as  that  woman  with- 
out weapons  did  Abimelech,  that  great  captain,  with  a  millstone. 

(2.)  It  dispelleth  the  darkness  of  ignorance.  The  word  is  the  key 
of  knowledge,  and  openeth  the  door  that  lets  us  into  the  treasures 
of  wisdom  and  knowledge.  It  is  that  precious  eyesalve  with  which 
our  blind  eyes,  being  anointed,  see.  It  is  sent  '  to  open  the  eyes  of 
the  blind,  and  to  turn  men  from  darkness  to  light,'  Acts  xxvi. 
18.  When  the  word  comes,  the  '  people  that  sat  in  darkness  see 
a  great  light,'  Mat.  iv.  16. 


Chap.  V.]  the  christian  man's  calling.  443 

(3.)  It  dispelletli  the  darkness  of  profaneness.  This  weapon  of 
the  word  stabbeth  lust  under  its  fifth  rib,  and  letteth  out  the  very 
heart  blood  of  it.  The  devil  puts  off  his  rotten  wares  in  the  dark 
shops  of  heathen,  and  unbelieving,  and  unchristian  Christians  ;  but 
where  the  word  hath  arisen  upon  any  soul,  it  discerneth  his  cheat, 
and  is  too  wise  to  be  cozened  by  him.  '  By  what  means  may  a 
young  man  cleanse  his  way  ?  By  taking  heed  thereto,  according 
to  thy  word,'  Ps.  cxix.  9. 

The  word  is  resembled  to  rain,  to  water,  to  dew.  Moses  tells  the 
Israelites,  '  My  doctrine  shall  drop  as  the  rain,  and  my  speech 
distil  as  the  dew.'    Christ  calls  it  the  water  of  life,  John  vi.  35. 

1.  Eain  is  from  above.  God  keeps  that  key  under  his  own  girdle. 
'  Can  any  of  the  vanities  of  the  heathen  cause  rain  ?  Art  not  thou 
he  ? '  Jer.  xiv.  22.  Man  may  speak  long  enough  to  the  clouds  be- 
fore they  will  distil  one  drop ;  but  if  God  command  those  bottles, 
they  are  presently  unstopped,  and  pour  down  in  abundance.  '  He 
covereth  the  heavens  with  clouds,  and  prepareth  rain  for  the  earth,' 
Ps.  cxlvii.  8.  Thus  the  word  of  God  came  down  from  above. 
Every  of  the  penmen  of  it  might  have  spoken  as  David,  '  The 
Spirit  of  the  Lord  spake  by  me,'  2  Sam.  xxiii.  2.  It  did  im- 
mediately inspire  me  what  particulars  to  utter,  and  in  what 
phrases  to  deliver  them.  That  which  is  said  of  some  of  the  pro- 
phecies, may  be  said  of  every  book,  and  of  every  chapter  and 
verse  in  every  book,  '  Thus  saith  the  Lord  ; '  '  The  word  of  the 
Lord  which  came  to  Amos  ; '  '  The  mouth  of  the  Lord  hath  sjooken 
it.'  It  is  all  one  to  say,  'The  Scripture  saith,'  and  'God  saith.' 
Compare  Kom.  iv.  3,  and  x.  11,  with  Rom.  ix.  25,  and  Heb.  iv.  3, 
and  Gal.  iii.  21,  with  Rom.  xi.  32.  Some  observe  that  the  word 
which  Moses  useth  for  doctrine  dropping  like  rain,  signifieth  re- 
ceived doctrine,  because  the  doctrine  in  the  word  is  received  from 
God,  not  devised  by  men,  Deut.  xxxii.  2.  '  I  received  from  the 
Lord  that  which  I  also  delivered  unto  you,'  1  Cor.  xi.  23. 

2.  Rain  is  mollifying  and  softening.  When  the  earth  hath  been 
like  brass  and  iron  under  our  feet,  by  long  drought  or  hard  frosts, 
a  few  good  showers  supple  it  and  make  it  tender.  Therefore 
David  speaking  of  the  eavth,  saith,  '  Thou  makest  it  soft  with 
showers,'  Ps.  Ixv.  10.  So  the  heart  of  man  is  compared  to  a  stone, 
to  a  rock,  to  a  flint,  to  an  adamant — the  hardest  of  stones — for  its 
hardness  hath  been  suppled  and  softened  by  the  word.  The  Jews 
that  had  embrued  their  hands  in  the  blood  of  Christ  had  certainly 
very  hard  hearts.  The  thought  of  such  a  murder  would  have 
made  a  deep  impression  upon  any  conscience,  that  was  not  seared 


444  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

with  a  red  hot  iron,  yet  this  word  preached  melted  them,  as  hard 
metal  as  they  were.  When  they  heard  these  things  they  were 
pricked  to  the  heart.  Peter's  sermon,  like  Moses'  rod,  fetched 
water  out  of  the  roek.  Acts  ii.  37.  David,  upon  the  disorder  and 
intemperance  of  his  soul  in  the  matter  of  Uriah,  had  a  hard  swell- 
ing, which  continued  and  increased  upon  him  several  months  ;  yet 
when  Nathan  comes  and  gently  bathes  it  with  this  oil  of  the  word, 
it  groweth  soft  and  tender,  as  appeareth  by  the  title  of  Ps.  li., 
'  A  Psalm  of  David,  when  Nathan  the  prophet  came  to  him,  after 
he  had  gone  in  to  Bathsheba.' 

3.  Eain  maketli  the  earth  fruitful,  therefore  some  call  it  the 
earth's  husband,  because  it  helps  the  earth  to  bring  forth.  '  He 
watereth  the  hills  from  his  chambers,  the  earth  is  satisfied  with 
his  works ;  he  causeth  the  grass  to  grow  for  the  cattle,  and  herbs 
for  the  service  of  man,'  Ps.  civ.  13,  14;  so  Ps.  Ixv.  9-12.  So  the 
word  of  God  turns  that  heart  which  was  as  a  barren  wilderness 
into  a  fruitful  meadow,  1  Pet.  ii.  2. 

4.  Eain  reviveth  and  refresheth  the  earth.  When  the  earth  is 
chapped  and  faint,  when  it  gaspeth  and  is  weary,  a  shower  of  rain  re- 
covers and  refresheth  it.  The  psalmist  tells  us  that  upon  such 
droppings  from  above,  '  the  pastures  and  valleys  shout  for  joy,  they 
also  sing,'  Ps.  Ixv.  13.  Thus  the  Christian,  scorched  with  the  ap- 
prehension of  God's  wrath  due  to  him  for  sin,  draweth  all  his  com- 
fort and  refreshment  out  of  those  wells  of  salvation,  the  promises  of 
the  word.  When  conscience  is  sore  and  raw  through  the  wounds 
sin  hath  made  in  it,  and  the  weight  of  guilt. that  lieth  continually 
grating  upon  it,  '  He  sendeth  his  word,  and  healeth  them,'  Ps. 
cvii.  20.  David  had  experience  what  a  healing  medicine  the  word 
was :  '  In  the  multitude  of  my  thoughts  within  me,  thy  comforts  de- 
light my  soul.'  When  Philip  had  preached  the  word  to  the  eunuch, 
he  went  away  rejoicing.  That  milk  which  runs  from  the  breasts  of 
the  two  Testaments  is  never  sucked  with  the  mouth  of  faith  without 
abundant  satisfaction.  That  wine  which  is  drawn  from  the  pipes  of 
the  promises,  rejoiceth  the  heart  of  man  indeed.  These  things  are 
written  that  your  joy  may  be  full.  The  saint  never  sits  at  a  fuller 
table  of  joy,  than  when  he  is  feasting  on  the  dainties  of  the  gospel. 

0  my  soul,  how  many  thoughts  mightst  thou  spend  about  those 
several  things  to  which  the  word  is  aptly  and  excellently  resem- 
bled !  It  is  compared  to  armour,  to  a  tree  of  life,  to  a  portion,  to 
milk,  to  strong  meat,  to  pastures,  to  seed,  to  an  ornament  of  grace, 
to  rest,  to  a  crown  of  glory,  to  hidden  treasures,  to  gold  tried  in  the 
fire,  to  a  glass,  to  oil  and  ointment,  all  which,  as  so  many  curious 


Chap,  V.]  the  cheistian  man's  calling.  445 

colours  well  laid,  may  help  thee  to  admire  and  prize  more  the 
beauty  of  that  face  which  they  resemble  and  represent. 

Glorious  things  are  spoken  of  thee,  0  thou  word  of  God.  Many 
books  have  done  virtuously,  have  acted  famously  for  the  overthrow 
of  sin  and  Satan,  for  the  advancement  of  Christ  and  holiness,  but 
thou  hast  excelled  them  all.  Tliou  hast  changed  lions  into  lambs, 
ravens  into  doves,  beasts  into  men,  and  men  into  angels.  Thou 
hast  subdued  headstrong  passions,  mortified  natural  and  riveted 
corruptions,  tore  up  old  and  sturdy  lusts  by  the  roots,  conquered 
principalities  and  powers,  led  captivity  captive,  and  turned  the 
world  upside  down.  By  thee  wonders  are  wrought,  the  blind  re- 
stored to  their  sight,  the  dead  raised,  the  deaf  hear,  the  dumb 
speak,  the  lepers  are  cleansed,  and  the  poor  have  the  gospel 
preached  to  them,  and  are  changed  into  the  nature  of  it.  Where 
thou  ridest  conquering  and  to  conquer,  the  whole  world  runneth 
after  thee.  Thy  neck  is  like  the  tower  of  David,  builded  for  an 
armoury,  wherein  there  hang  a  thousand  bucklers,  all  shields  of 
mighty  men.  Thy  weapons  are  not  carnal,  but  spiritual,  and 
mighty  through  God  to  the  pulling  down  of  strongholds,  casting 
down  imaginations,  and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  Christ.  By  thee  poor,  weak,  and  contemp- 
tible men  have  subdued  kingdoms,  wrought  righteousness,  obtained 
the  promises,  stopped  the  mouths  of  roaring  lions,  quenched  the 
violence  of  hellish  fire,  escaped  the  edge  of  heretics'  and  persecu- 
tors' sword,  out  of  weakness  were  made  strong,  waxed  valiant  in 
fight,  turned  to  flight  the  armies  of  the  aliens.  Thou  hast  not 
only,  like  Saul,  slain  thy  thousands,  but,  with  David,  thy  ten 
thousands.  Thou  hast  broken  the  serpent's  head,  destroyed  the 
great  leviathan,  tramplest  on  scorpions  and  vipers,  and  nothing  can 
hurt  thee.  Thou  bringest  heaven  down  to  earth,  and  carriest  earth 
up  to  heaven.  Thou  art  the  joyful  message  from  a  far  country, 
the  river  whose  streams  make  glad  the  city  of  God.  Infinite 
wisdom  contrived  thee  ;  infinite  truth  proclaimed  thee,  and  infinite 
goodness  discovered  thee ;  the  Father  indited«thee  ;  the  Son  confirmed 
thee ;  and  the  Spirit  revealed  thee  to  the  children  of  men.  The 
countries  and  kingdoms  of  the  earth  were  overwhelmed  with  worse 
than  Egyptian  darkness,  till  thou  didst  arise  upon  them,  and  with 
thy  glorious  beams  enlighten  and  enliven  them.  By  thee  fools 
have  been  made  wise,  sinners  made  saints,  ignorant  men  have  been 
instructed,  wandering  men  reduced,  weak  ones  confirmed,  and  lost 
ones  saved.     By  thee  the  heavens  were  established,  the  foundations 


446  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

of  the  earth  formed,  the  sorrowful  are  comforted,  the  scandalous  re- 
formed, the  needy  relieved,  and  the  righteousness  of  God  revealed. 
Thou  art  eyes  to  the  blind,  and  feet  to  the  lame,  and  food  to  the 
hungry,  and  rest  to  the  weary,  and  physic  to  the  sick,  and  life  to 
the  dying.  The  ablest  historian  will  infinitely  fall  short  in  describ- 
ing thy  heroic  deeds.  None  can  declare  thy  noble  acts,  or  display 
half  thy  praise.  Angels  may  well  pry  into  thee  with  admiration 
and  astonishment,  and  make  the  contents  of  thy  chapters  the  sub- 
ject of  their  songs  and  substance  of  their  hallelujahs  to  all  eternity. 
When  that  heavenly  host  preached  on  earth,  thou  wert  their  text ; 
be  thou  their  triumph  in  heaven  for  ever. 

Oh  thou  savour  of  life,  thou  living  water,  thou  well  of  salvation, 
thou  tidings  of  great  joy  to  all  nations,  thou  ministration  of 
righteousness,  thou  mystery  of  godliness,  thou  mine  of  unsearch- 
able riches,  thou  way  of  holiness,  thou  word  of  the  kingdom,  that 
thou  wert  written  on  the  tables  of  my  heart,  and  graven  with  a  pen 
of  iron,  and  the  point  of  a  diamond  on  that  rock  for  ever  !  Thou 
Avast  once  written  on  tables  of  stone  with  the  hand  of  God  himself; 
how  precious  was  that  book  wherein  every  leaf  was  immediately 
of  God's  making,  and  every  line  in  it  of  God's  writing  !  My  heart 
is  a  heart  of  stone,  I  find  it  by  too  much  experience,  but  if  thou 
wert  engraven  on  it,  it  would,  be  a  precious  stone  ;  its  price  would 
be  far  above  rubies,  the  onyx  and  the  sapphire  should  not  be  valued 
with  it ;  the  gold  and  the  crystal  should  not  equal  it,  neither 
should  it  be  exchanged  for  coral  or  pearls.  Oh  that  I  were  mani- 
festly declared  to  be  the  epistle  of  Christ,  written  not  with  ink,  but 
with  the  Spirit  of  the  living  God,  known  and  read  of  all  men.  Oh 
that  my  soul  were  the  house,  and  thou  the  inhabitant  for  ever.  Oh 
that  the  word  of  Christ  might  dwell  richly  within  me,  that  I  were 
able  to  say  with  holy  David,  '  I  delight  to  do  thy  will,  0  God,  thy 
law  is  within  my  heart,  or  in  the  midst  of  my  bowels.'  Thou  art 
the  oracles  of  God,  all  thy  sayings  are  faithful  and  true,  and  worthy 
of  all  acceptation  ;  when,  oh  when  shall  I  give  it  them  !  Thou  art 
worthy  of  the  eye  :  '  Blessed  is  he  that  readeth  the  words  of  this 
prophecy,'  Kev.  i.  3.  'Thou  art  worthy  of  the  ear :  '  Blessed  are 
they  that  hear  the  word  of  God  and  keep  it.'  Thou  art  worthy  of 
the  heart ;  oh  that  1  could  hide  thee  in  mine  heart,  that  I  might 
not  sin  against  the  Lord.  Thou  art  a  counsellor  to  the  doubting,  a 
comforter  to  the  distressed ;  thou  art  health  to  the  navel,  and 
marrow  to  the  bones,  an  ornament  of  grace  unto  the  head,  and  a 
chain  of  gold  about  the  neck.  They  that  walk  in  thy  ways  are 
safe,  and  their  feet  do  not  stumble.     Thou  teachest  in  the  ways  of 


1 


Chap.  V.]  the  christian  man's  calling.  447 

wisdom,  and  thou  leadest  in  right  paths  ;  oh  that  my  ways  were 
directed  to  keep  all  thy  commandments,  for  thy  steps  tend  to  holi- 
ness, and  thy  paths  take  hold  of  heaven. 

0  my  soul,  is  it  possible  for  thee  to  hear  the  excellency  of  Scrip- 
ture thus  opened  to  thee,  and  not  to  burn  in  love  to  it  ?  Hast 
thou  been  all  this  wliile  in  such  a  hot  bath,  and  still  cold  and 
shivering  ?  Hast  thou  felt  its  power,  tasted  its  savour,  seen  its 
beauty,  often  heard  its  awakening  voice,  and  known  its  universal 
virtue,  and  dost  thou  yet  doubt  its  divinity,  or  question  its  excel- 
lency ?  Surely,  if  ever  thou  shouldst  again  through  unbelief  ask  it 
the  same  question,  which  the  scribes  did  Christ,  when  they  beheld 
his  miraculous  actions  :  '  By  what  authority  dost  thou  these  things, 
or  who  gave  thee  this  authority  ?'  thou  mayest  answer  th3'self  in 
the  words  of  tlie  man  born  blind,  and  then  seeing,  to  the  Jews :  '  Is 
it  not  strange  ? '  or,  '  This  is  a  marvellous  thing,  that  thou  knowest 
not  whence  it  is,  yet  it  hath  opened  thine  eyes,'  John  ix.  30.  Was 
there  not  a  night  of  dread  and  horror  with  thee,  when  thou  didst 
sit  in  darkness,  and  in  the  shadow  of  death,  till  this  sun  did  arise, 
with  light  and  life  under  his  wings.  Oh  cry  out  with  the  psalmist, 
'  I  will  never  forget  thy  precepts,  for  by  them  thou  hast  quickened 
me.'  I  was  wallowing  in  my  filth,  weltering  in  m}''  blood,  rotting 
in  the  grave  of  corruption,  till  thou  didst  say  unto  me,  live ;  yea, 
till  thou  didst  say  unto  me,  live.  Thy  voice  is  powerful,  overcom- 
ing all  opposition.  The  love  revealed  in  thee  is  wonderful,  far 
surpassing  the  love  of  woman.  Thy  promises  are  exceeding  great 
and  precious,  more  to  be  desired  than  gold,  yea,  than  much  fine 
gold.  Thy  Maker  may  well  prevail  for  thine  acceptance.  Who 
would  not  reverence  the  issue  for  the  author's  sake  ;  surely  that 
coin  deserves  esteem,  which  hath  that  King's  image  and  superscrip- 
tion on  it.  The  matter  in  thee  merits  respect :  thou  art  a  love- 
letter  from  God  to  his  creature,  revealing  his  eternal  thoughts  of 
good  will,  publishing  his  acts  of  grace  and  oblivion  to  all  traitors 
and  rebels  in  arms  against  his  Majesty,  upon  condition  they  will 
throw  down  tlieir  weapons  and  become  loyal  subjects  for  the  future. 
Thou  art  the  church's  charter,  containing  all  the  privileges  which 
the  blessed  Jesus  purchased  for  her.  What  wise  man  would  not 
value  the  deeds  and  evidences  which  speak  and  give  a  right  to 
pardon,  love,  grace,  joy,  peace,  and  the  undefiled  inheritance  for 
ever  ?  When  thou  comest  to  a  soul,  salvation  comes  to  that  soul ; 
thou  art  always  attended  with  a  rich  train  of  all  sorts  of  comforts. 
The  good  tidings  thou  bringest,  and  great  blessings  thou  conveyest 
wherever  thou  comest,  may  well  make  thee  welcome.     I  may  well 


448  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

say  unto  thee,  beliolding  tlie  bracelets  and  ear-rings  wherewith, 
thou  adornest  the  spouse  of  the  true  Isaac,  as  Laban  to  Abraham's 
servant :  '  Come  in,  thou  blessed  of  the  Lord ;  why  standest  thou 
without  ?  I  have  prepared  lodging  for  thee.' 

If  I  am  bound  to  bless  my  Grod  for  the  natural  lights  which  he 
hath  made,  the  greater  to  rule  the  day,  and  the  lesser  to  rule  the 
night,  because  thereby  it  appears  that  his  mercy  endureth  for  ever, 
Ps.  cxxxvi.  7-9 ;  how  much  am  I  bound  to  bless  him  for  the 
spiritual  light  of  his  word,  that  true,  that  marvellous  light  which 
shineth  in  a  dark  place,  till  the  eternal  day  dawn  !  Oh  what  mercy, 
what  mercy  enduring  for  ev^er,  is  there  in  every  leaf,  in  every  verse, 
in  every  line  of  that  sacred  book  !     If  regeneration  be  a  mercy,  to 
be  partaker  of  the  divine  nature,  the  stamping  the  lovely  image  of 
the  glorious  God  upon  thee  ;  then  the  word  is  a  mercy,  for  that  is 
the  seal  in  the  hand  of  the  Spirit  which  imprinteth  it  on  thee, 
James  i.  18.     Is  faith  a  mercy,  that  shield  of  the  soul,  whereby  it 
quencheth  the  fiery  darts  of  the  devil,  that  ladder  by  which  the  soul 
mounteth  to  heaven,  and  converseth  daily  with  its  Lord  and  Master  ? 
then  the  word  is  a  mercy,  for  '  faith  comes  by  hearing,'  Rom.  x. 
14,  the  word  is  '  the  door  of  faith,'  Acts  xiv.  27.     If  repentance  be  a 
mercy,  those  second  and  best  thoughts  of  the  soul,  that  recovery  of 
the  man  to  his  wits  and  right  mind  ;  then  the  word  is  a  mercy,  for 
it  is  the  voice  of  Christ  in  the  word  that  casteth  the  devil  of  im- 
penitency  and  sensuality  out  of  the  heart,  where  it  reigned  and 
raged,  sending  out  fire  and  flames,  like  Jlltna,  for  many  years,  and 
makes  the  man  like  him  in  the  Gospel,  out  of  whom  the  devil  was 
cast,  to  sit  at  Jesus's  feet  in  his  right  mind,  bitterly  weeping  and 
mourning  for  his  former  folly  and  madness  :  it  is  the  hot  beams 
of  love  that  shine  in  the  gospel  that  thaw  the  frozen  spirits.  Is  hope 
a  mercy,  that  helmet  of  salvation  which  defendeth  the  head  of 
Christians  from  swords  and  muskets,  the  souls  of  saints  from  the 
darts  and  dangers  of  temptations,  those  bladders  of  the  soul,  which 
keep  it  from  sinking  in  deep  waters?    then  the  word  is  a  mercy, 
for  we  through  '  patience  and  comfort  of  the  Scripture  have  hope,' 
Eom.  XV.  4.     Hope  had  never  looked  out  at  the  window,  longing 
for  the  coming  of  its  beloved,  if  the  word  had  not  come  before  as  a 
faithful  messenger,  and  brought  certain  news  that  he  was  upon  the 
way.     Are  pardon,  reconciliation  with  God,  adoption,   growth  in 
grace,  yea,  heaven  itself  a  mercy  ?  then  the  word  is  a  mercy :  all 
those  jewels  are  locked  up  in  that  cabinet.     Man  durst  not  have 
presumed,  he  could  not  have  conceived  that  the  glorious,  jealous 
God  should  ever  have  such  infinite  respect  for  such  wretches  and 


Chap.  V.]  the  cnmsTiAisr  man's  calling.  449 

rebels,  if  he  had  not  found  it  written  with  his  own  hand  in  the 
word.  It  is  on  the  waters  of  the  sanctuary  that  the  saint  saileth 
safely  through  the  sea  of  this  world  to  the  port  of  salvation.  There 
was  no  visible  bridge  laid  over  the  gulf  of  God's  wrath  for  sinners 
to  pass  into  the  kingdom  of  grace  here,  and  glory  hereafter,  till  the 
gospel  erected  one. 

0  my  soul,  what  honour  can  be  high  enough,  what  love  hot 
enough,  for  the  Holy  Scriptures  ! 

1.  Consider  the  preciousness  of  them  in  the  eyes  of  good  men, 
and  the  love  they  had  for  them.  Job  preferred  them  before  food, 
before  his  necessary  food ;  Solomon  before  ornaments  of  gold,  crowns 
of  glory ;  Paul  before  all  other  doctrines,  though  preached  by  angels; 
David  before  the  honey  and  the  honeycomb,  great  spoils,  thousands 
of  gold  and  silver,  all  riches.  And  when  he  ceaseth  to  compare, 
beginneth  to  admire  its  worth.  '  Wonderful  are  thy  testimonies,' 
and  his  own  fervent  affection  to  it,  '  Oh  how  love  I  thy  law  !  it  is 
my  meditation  all  the  day.' 

2.  The  price  paid  for  it.  It  cost  the  blood  of  thy  beloved  ;  well 
may  the  Scriptures  be  called  testaments,  they  were  both  sprinkled 
with  blood  and  made  valid  by  the  death  of  the  testator.  Heb.  ix. 
15-17,  '  And  for  this  cause  he  is  the  mediator  of  the  new 
testament,  that  by  means  of  death,  for  the  redemption  of  trans- 
gressions that  were  under  the  first  testament,  they  which  were 
called  miglit  receive  the  promise  of  eternal  inheritance  ;  for  where  a 
testament  is,  there  must  of  necessity  also  be  the  death  of  the  tes- 
tator ;  for  a  testament  is  of  force  after  men  are  dead,  otherwise  it  is 
of  no  strength  at  all  whilst  the  testator  liveth.' 

3.  The  pearl  hid  in  it.  The  Lord  Jesus  Christ  is  the  matter  as 
well  as  the  author  of  it.  Well  may  it  be  called  the  word  of  Christ. 
'  Search  the  Scripture,  for  they  are  they  that  testify  of  me.'  He  was 
the  substance  of  the  law,  and  he  is  the  sum  of  the  gospel.  Thou 
hadst  not  known  sin  but  for  the  law  ;  nor  the  Saviour,  but  for  the 
gospel. 

When  David  considered  the  kindness  he  had  received  from 
Jonathan,  he  said  to  his  servants,  '  Is  there  none  left  of  the  house 
of  Saul  that  I  may  shew  kindness  to,  for  Jonathan's  sake  ?  '  He 
could  not  but  in  gratitude  study  some  return  suitable  to  that  good 
Avill  of  his  dear  friend.  Great  is  the  kindness  I  have  received  from 
the  Scripture  ;  what  wilt  thou  say,  what  wilt  thou  do,  0  my  soul,  for 
this  word  of  thy  God  ?  '  Oh,  swear  unto  the  Lord,  and  vow  unto  the 
mighty  God  of  Jacob ;  surely  I  will  not  come  into  the  tabernacle  of  my 
house,  I  wiU  not  go  up  into  my  bed,  I  will  not  give  sleep  to  mine  eyes, 

VOL.  II.  2  F 


450  THE  CHRISTIAN  MAN's  CALLING.  [PaET  III. 

nor  slumber  to  mine  eyelids,  until  I  find  out  a  place  for  the  law  of  the 
Lord,  and  an  habitation  for  the  gospel  of  the  God  of  Jacob.'  Wilt 
thou  not  willingly,  0  my  soul,  rather  than  this  worthy  guest  should 
lie  without  doors,  take  it  into  thy  heart  ?  Oh  that  thou  wert  the 
ark  wherein  the  two  tables,  the  two  testaments,  might  be  laid  up 
for  ever.  Lord,  I  will  through  thy  strength  ponder  all  thy  sayings 
in  my  heart,  and  make  them  the  rule  of  my  life  ;  I  will  delight  in 
thy  law,  and  meditate  therein  day  and  night.  I  will  give  diligence 
to  reading,  be  frequent  in  hearing,  and  uniform  and  constant  in 
obedience  to  it.  I  will  teach  it  diligently  my  children,  and  talk  of 
it  when  I  sit  in  mine  house,  and  when  I  walk  by  the  way,  when  I 
lie  down,  and  when  I  rise  up ;  I  will  bind  it  for  a  sign  upon  my 
hand,  it  shall  be  as  a  frontlet  between  mine  eyes ;  I  will  make  thy 
statutes  my  songs  in  the  house  of  my  pilgrimage,  I  will  rejoice  in 
thy  testimonies  more  than  they  that  find  great  spoils ;  I  will  choose 
thy  statutes  as  my  heritage  for  ever,  for  they  are  the  joy  of  my  heart ; 
I  will  delight  in  the  law  of  God  after  the  inner  man.  I  will  incline 
my  heart  to  keep  thy  statutes  always  unto  the  end  ;  I  have  sworn, 
and  I  will  perform,  that  I  will  keep  thy  righteous  judgments. 
But  ah.  Lord,  what  do  I  say  ?  1  have  even  cast  thy  law  behind  my 
back,  I  have  broken  thy  bands  asunder,  and  cast  thy  cords  from 
me.  My  carnal  mind  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be  ;  I  can  of  myself  break  thy  law,  but  only  through  thy 
strength  keep  it ;  I  have  gone  astray  like  a  lost  sheep,  oh  seek  thy 
servant,  and  I  will  keep  thy  statutes.  Be  surety  for  thy  servant  for 
good,  that  I  may  observe  thy  precepts,  I  am  a  stranger  in  this 
earth,  hide  not  thy  commandments  from  me.  Incline  my  heart 
unto  thy  testimonies,  and  not  unto  covetousness.  Make  me  to  go 
in  the  path  of  thy  commandments,  for  therein  do  I  delight.  Teach 
me,  0  Lord,  the  way  of  thy  statutes,  and  I  will  keep  it  unto  the  end. 
Give  me  understanding,  and  I  will  keep  thy  law  ;  yea,  I  shall  keep 
it  with  my  whole  heart.  Thou  art  good,  and  dost  good  ;  oh,  teach 
me  thy  statutes.  Thy  hands  have  made  me  and  fashioned  me  ;  oh 
give  me  understanding  that  I  may  keep  thy  commandments.  I 
will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge 
my  heart.  Oh  send  out  thy  light  and  thy  truth ;  let  them  lead  me, 
let  them  bring  me  unto  thy  holy  hill,  unto  thy  heavenly  habita- 
tion. Then  will  I  go  into  the  presence  of  God,  even  of  God  my 
exceeding  joy ;  yea,  upon  the  harp  will  I  praise  thee,  0  God  my 
God,  for  ever. 

Fourthly,  If  thou  wouldst  exercise  thyself  to  godliness  in  soli- 
tude, accustom  thyself  to  soliloquies,  I  mean  to  conference  with 


Chap.  V.]  the  christian  man's  calling.  451 

thyself.  He  needs  never  be  idle  that  hath  so  much  business  to  do 
with  his  own  soul.  It  was  a  famous  answer  which  Antisthenes 
gave  when  he  was  asked  what  fruit  he  reaped  by  all  his  studies. 
By  them,  saith  he,  I  have  learned  both  to  live  and  talk  with  myself. 
Soliloquies  are  the  best  disputes  ;  every  good  man  is  best  company 
for  himself  of  all  the  creatures.  Holy  David  enjoineth  this  to  others, 
'  Commune  with  your  own  hearts  upon  your  bed,  and  be  still. 
Selah,'  Ps.  iv.  4.  Commune  with  your  own  hearts ;  when  ye  have 
none  to  speak  with,  talk  to  yourselves.  Ask  yourselves  for  what 
end  ye  were  made,  what  lives  ye  have  led,  what  times  ye  have  lost, 
what  love  ye  have  abused,  what  wrath  ye  have  deserved.  Call 
yourselves  to  a  reckoning,  how  ye  have  improved  your  talents,  how 
true  or  false  ye  have  been  to  your  trust,  what  provision  ye  have 
laid  in  for  an  hour  of  death,  what  preparation  ye  have  made  for  a 
great  day  of  account.  '  Upon  your  beds : '  Secrecy  is  the  best  oppor- 
tunity for  this  duty.  The  silent  night  is  a  good  time  for  this 
speech.  When  we  have  no  outward  objects  to  disturb  us,  and  to 
call  our  eyes,  as  the  fool's  eyes  are  always,  to  the  ends  of  the  earth; 
then  our  eyes,  as  the  eyes  of  the  wise,  may  be  in  our  heads ;  and 
then  our  minds,  like  the  windows  in  Solomon's  temple,  may  be 
broad  inwards.  The  most  successful  searches  have  been  made  in 
the  night  season ;  the  soul  is  then  wholly  shut  up  in  the  earthly 
house  of  the  body,  and  hath  no  visits  from  strangers  to  disquiet  its 
thoughts.  Physicians  have  judged  dreams  a  probable  sign  whereby 
they  might  find  out  the  distempers  of  the  body.  Surely,  then,  the 
bed  is  no  bad  place  to  examine  and  search  into  the  state  of  the 
soul.  '  And  be  still : '  Self-communion  will  much  help  to  curb  your 
headstrong,  ungodly  passions.  Serious  consideration,  like  the  cast- 
ing up  of  earth  amongst  bees,  will  allay  inordinate  affections  when 
they  are  full  of  fury,  and  make  such  a  hideous  noise.  Though 
sensual  appetites  and  unruly  desires  are,  as  the  people  of  Ephesus, 
in  an  uproar,  pleading  for  their  former  privilege,  and  expecting 
their  wonted  provision,  as  in  the  days  of  their  predominancy,  if 
conscience  use  its  authority,  commanding  them  in  God's  name, 
whose  officer  it  is,  to  keep  the  king's  peace,  and  argue  it  with  them, 
as  the  town-clerk  of  Ephesus,  '  We  are  in  danger  to  be  called  in 
question  for  this  day's  uproar,  there  being  no  cause  whereby  we 
may  give  an  account  of  this  day's  concourse,'  all  is  frequently  by 
this  means  hushed,  and  the  tumult  appeased  without  any  further 
mischief.  '  Selah : '  This  signifieth  elevation,  or  lifting  up  either  the 
mind,  or  voice,  or  both.  For  the  matter  of  it,  it  importeth, — 
1.  An  asseveration  of  a  thin;?  so  to  be.     Hence  the  Chaldee 


452  ^         THE  CHKISTIAN  IVIAN's  CALLING.  [PaRT  III. 

paraphrast,  and  some  other  Hebrews,  have  turned  it,  For  ever. 
The  foregoing  assertions  are  true,  and  shall  be  so  for  ever.^ 

2.  An  admiration  at  it.  Such  truths  call  both  for  our  assent 
and  wonder.  Selah  is  affixed  by  way  of  emphasis,  to  note  the 
excellency  of  the  thing  asserted,  and  the  impression  it  should  make 
upon  our  spirits. 

As  David  enjoined  this  duty  to  others,  so  he  practised  it  himself. 
Ps.  Ixxvii.  6,  '  I  call  to  remembrance  my  song  in  the  night,  I  com- 
mune with  mine  own  heart,  and  my  spirit  made  diligent  search.' 
He  communed  with  his  own  heart,  was  not  a  stranger  at  home. 
Indeed,  a  hypocrite,  as  the  philosopher  speaks  of  a  vicious  person, 
is  not  friends  with  himself,  but  endeavours  more  to  avoid  himself 
than  any  others,  and  is  never  in  so  bad  company  as  when  he  is 
alone,  for  then  he  is  forced  to  keep  company  with  himself.  Where 
conscience  is  an  abused  and  incensed  judge,  it  is  no  wonder  that  a 
guilty  malefactor  would  flee  from  its  presence.  The  servant  that 
hath  rioted  all  day,  is  unwilling  his  master  should  reckon  with  him 
at  night.  The  heathen  persecutors  would  not  hear  the  Christians, 
because  their  cause  would  have  appeared  so  just  that  nature  itself 
would  have  justified  them.  The  ungodly  will  not,  for  a  contrary 
reason,  hear  the  indictments  which  conscience  prefers  against  them, 
because  their  cause  will  appear  so  bad,  that  they  cannot  avoid  con- 
demning themselves.  It  may  be  said  of  whorish  hearts,  as  of  the 
harlot,  '  Her  feet  abide  not  within  her  house.'  But  the  sincere 
Christian,  that  allows  himself  in  no  sin,  delights  to  commune  with 
his  own  soul,  and  when  he  is  debating  things  with  his  own  con- 
science, esteems  himself  in  good  company.  He  had  rather  God's 
deputy,  conscience,  should  admonish  him  to  contrition,  than  that 
God  himself  should  do  it  to  his  confusion. 

According  to  the  apostle's  doctrine,  every  one  of  us  must  give 
account  of  himself  to  God ;  therefore  every  one  of  us  must  take 
account  of  himself  beforehand.  It  will  be  but  a  sad  account  which 
some  will  give  at  the  great  audit-da}^  when  conscience  shall  confess 
against  them,  '  They  made  me  keeper  of  others'  vineyards,  but  my 
own  vineyard  have  I  not  kept.'  And  it  is  but  a  poor  trade  that 
they  drive  at  present,  who  make  little  use  of  their  shop-books. 
The  greatest  merchants,  and  the  most  thriving,  are  much  in  their 
counting-house. 

5.  In  solitude,  accustom  thyself  to  secret  ejaculations  and  con- 
verses with  God.  Lovers  cast  many  a  glance  at  each  other,  when 
they  are  at  a  distance,  and  are  deprived  of  set  meetings.     A  little 

^  Ainsw.  ou  Ps.  iii.  2. 


Chap.  V.]  the  christian  man's  calling.  453 

boat  may  do  us  some  considerable  service,  wlien  we  have  not  time 
to  make  ready  a  great  vessel.  The  casting  of  our  eyes  and  hearts 
up  to  heaven,  will  bring  heaven  down  to  us  :  '  My  meditations  of 
him  shall  be  sweet,'  Ps.  civ.  34.  Secret  ejaculations  have  meat  in 
their  mouths,  and  will  abundantly  requite  such  as  entertain  them. 
If  they  be  much  in  our  bosoms,  as  Abishag  in  David's,  they  will 
cherish  us,  and  put  warmth  into  us.  They  are  sweet  in  the  day, 
like  the  blackbird,  cheering  us  with  their  pleasant  notes,  and  do 
also  afford  us,  with  the  nightingale,  songs  in  the  night.  A  true 
Israelite  may  enjoy  more  of  his  God  in  a  wilderness  than  in  an 
earthly  Canaan.  Christians  are  nearest  their  heaven,  when  farthest 
from  the  earth.  What  care  I  how  much  I  am  in  solitude,  so  T 
may  but  enjoy  his  desirable  society  ?  Ah,  how  foolish  are  those 
persons  that  neglect  the  improvement  of  this  glorious  privilege ! 
They  that,  like  swine,  can  look  everyway  but  upward,  may  well  lie 
rooting  in  the  earth,  desiring  no  more  then  fleshly  pleasures,  be- 
cause they  know  no  better.  Surely,  the  company  of  my  God  is  of 
such  weighty  consequence  and  universal  influence,  that  I  need  no 
other,  I  can  have  none  to  equal  it.  The  society  of  my  best  friends, 
for  all  their  love  to  me,  and  tenderness  of  me,  is  but  as  the  com- 
pany of  snakes  and  serpents,  to  the  company  of  my  God.  They 
have  not  pity  enough  for  the  thousandth  part  of  my  misery,  nor 
power  enough  to  answer  in  any  degree  my  necessities.  Their 
hearts  are  infinitely  short  of  my  God's ;  his  love  to  me,  like  his 
being,  is  boundless  ;  but  their  hands  come  far  short  of  their  hearts  ; 
though  they  are  not  unwilling,  they  are  unable  to  relieve  me.  How 
often  have  I  told  them  of  my  doleful  case  and  distressed  condition 
in  vain,  when  thereby  I  have  rather  added  to  their  afilictions  than 
lessened  my  own  ?  But  my  God  is  all-sufficient,  both  for  pity  and 
power  ;  he  hath  bowels  and  mercy,  enough  for  my  greatest  sufferings 
and  sorrows,  and  strength  and  might  enough  for  my  support  and 
succour.  My  best  friends  are  waspish,  and  upon  a  small  cause  are 
ready  to  snap  asunder  their  friendship,  when  my  God's  good  will  is 
everlasting,  and  though  he  scourge  me,  he  will  never  remove  his 
loving-kindness  from  me.  What  need  I  those  puddle  streams, 
whilst  I  have  this  well  of  living  water?  Oh,  let  me  enjoy  him 
more,  though  I  never  enjoy  friend  more. 

Because  I  shall  have  opportunity  to  speak  more  to  soul  confer- 
ences, and  also  to  converse  with  God  in  secret  duties,  in  other  parts 
of  this  treatise,  I  shall  speak  no  more  in  this  place. 


454  THE  CHEISTIAN  MAN's  CALLING.  [PaRT  III. 


A  good  tvisJi  about  the  exercising  ou7'selves  to  godliness  in  solitude, 
ivherein  the  former  particulars  are  applied. 

The  blessed  and  infinite  wise  God,  who  made  my  soul  for  him- 
self, and  knoweth  it  will  never  be  satisfied  without  himself,  com- 
manding me  in  all  company  to  converse  with  his  sacred  Majesty, 
and  calling  me  sometimes  to  solitude,  that  being  freed  from  worldly 
distractions,  I  might  have  more  of  his  society ;  I  wish  that  my 
nature  may  be  so  suitable  to  his  holy  being,  and  my  love  so  great 
to  his  gracious  presence,  that  though  his  providence  should  cast  me 
alone  into  a  prison,  yet  enjoying  his  favour  there,  I  may  esteem  it 
sweeter  and  pleasanter  than  the  stateliest  palace.  It  is  both  his 
precept  and  my  privilege,  that  in  the  greatest  company  I  should  be 
alone  to  him ;  and  in  my  greatest  solitude,  in  company  with  him. 
There  is  not  the  most  solitary  place  I  can  come  into,  nor  the  least 
moment  of  my  life,  but  I  have  still  business  with  my  God,  and 
such  as  is  neither  easy  nor  of  mean  concernment.  All  my  trans- 
actions with  men  about  house,  or  land,  or  food,  or  clothes,  or  the 
most  necessary  things  of  this  present  life,  are  nothing  to  my  busi- 
ness with  God  about  my  unchangeable  being  in  the  other  world. 
If  they  were  all  laid  in  the  balance  with  this,  they  would  be  found 
infinitely  lighter  than  vanity  and  nothing.  My  understanding  is 
ready  to  be  overwhelmed  with  the  apprehension  of  an  endless 
eternal  state.  All  my  business  with  meat,  or  drink,  or  sleep,  or 
family,  or  friends,  or  mercies,  or  afflictions,  nay,  or  the  means  of 
grace,  or  ordinances  themselves,  is  no  more  worth  or  desirable  than 
they  tend  to  the  furthering  my  everlasting  good.  All  other  things 
are  but  as  passengers,  to  which  I  may  afford  a  short  salute,  but  it 
is  my  home  where  I  must  abide  for  ever,  that  my  heart  must  be 
always  set  upon  ;  and  it  is  my  God,  upon  whom  this  blissful  endless 
life  depends,  that  I  have  most  cause  to  be  ever  with.  0  my  soul, 
by  this  thou  mayest  gather  with  whom  to  deal,  and  about  what  to 
trade  when  thou  art  alone  ;  tell  me  not  henceforward,  in  the  words 
of  the  lazy  worldling,  I  am  idle,  for  I  have  nothing  to  do.  Hast 
thou  pardon  of  sin,  the  image  of  thy  God,  an  interest  in  thy  Ke- 
deemer,  freedom  from  sin,  the  law,  the  wrath  to  come,  a  title  to  life 
and  salvation  to  get  and  secure,  without  which  thou  shalt  be  a  fire- 
brand of  hell  for  ever,  and  hast  thou  any  while,  any  time  to  be  idle  .? 
Hast  thou  that  high,  that  holy,  that  weighty  work  of  worshipping 
and  glorifying  the  great  God  of  heaven  and  earth,  and  of  working 
out  thy  own  salvation,  and  yet  hast  thou  nothing  to  do  ?     Oh  that 


Chap.  V.]  the  christian  man's  calling.  455 

I  might  never  hear  such  language  in  thy  thoughts,  much  less  read 
it  in  thy  life,  when  thou  hast  so  much  business  of  absolute  necessity 
to  be  done,  lying  upon  thy  hands,  that  if  all  the  angels  in  heaven 
should  offer  thee  their  help,  unless  the  Son  of  God  himself  do 
assist,  thou  canst  not  despatch  it  in  many  millions  of  ages  !  Lord, 
I  am  thine,  absolutely  thine,  universally  thine  ;  all  I  am  is  thine, 
all  I  have  is  thine.  Oh,  when  shall  I  live  as  thine  ?  I  have  no 
business  but  with  thee,  and  for  thee.  Oh  that  I  could  live  wholly 
to  thee !  I  confess  it  is  thine  infinite  grace  to  suffer  such  a  worm 
as  I  am,  to  converse  with  thy  glorious  Majesty ;  that  heaven  should 
thus  stoop  to  earth,  and  the  most  holy  condescend  to  so  great,  so 
grievous  a  sinner.  Oh,  affect  my  heart  with  thy  kindness  herein, 
and  so  fill  me  with  thy  blessed  Spirit,  that  as  thou  art  ever  with 
me,  whether  I  am  alone,  or  in  company,  so  when  I  awake,  I  may 
be  still  with  thee. 

I  wish  that  I  may  3steem  solitude,  when  my  God  calls  me  to  it, 
a  gracious  opportunity  for  more  united  and  intimate  converses  with 
his  Majesty.  How  often  hath  the  company  of  men  distracted  my 
spirit,  and  hindered  me  from  having  my  conversation  in  heaven. 
Their  misaj^prehensions,  and  carnal  interests,  and  predominant 
passions,  do  frequently  bring  such  prejudice  to  their  associates,  that 
none  would  be  over-fond  of  their  honey  who  hath  once  felt  their 
stings.  If  I  converse  with  wicked  men,  I  hear  their  oaths,  and 
blasphemies,  and  ribaldry,  their  mocks,  and  taunts,  and  jeers, 
against  God  and  his  people  ;  I  see  their  intemperance  and  profane- 
ness,  and  injustice,  and  oppression,  and  persecution  of  them  that 
fear  the  Lord ;  I  can  read  in  their  wicked  language,  and  cursed  car- 
riage, their  bitterness,  and  rage,  and  enmity,  against  their  Maker 
and  Redeemer ;  I  may  behold  the  body  of  Christ  wounded,  and  his 
precious  blood  trampled  on,  the  law,  and  love,  and  worship,  and 
honour,  of  the  blessed  God,  scorned  and  despised,  and  such  vileness 
and  wickedness  committed  in  an  hour,  as  shall  be  bewailed  and 
lamented  for  ever.  Such  sights  as  these  call  for  my  deepest  sorrow, 
and  the  best  that  I  can  get  by  such  company  is  inward  trouble 
and  abundant  grief ;  but  it  is  many  to  one  if  they  do  not  make  me 
either  directly  or  indirectly  to  contract  real  guilt.  Oh  what  pleasure 
can  I  take  to  be  in  a  room  filled  with  smoke,  which  will  certainly 
wring  tears  from  mine  eyes,  and  probably  smut  and  defile  me  ?  If 
I  converse  with  good  men,  though  their  company  in  many  respects 
be  desirable,  and  I  have  found  it  to  be  profitable,  and  I  would 
pVize  them  whom  God  esteemeth,  and  love  them  that  have  his 
beautiful  image,  and  with  whom  I  must  live  for  ever ;  yet  how  many 


456  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

things  are  in  them  to  allay  the  virtue  and  benefit  of  their  society. 
Their  peevishness,  and  passion,  and  pride,  and  selfishness,  which 
are  still  too  much  in  them,  the  difference  of  their  judgments,  and 
dispositions,  causeth  their  company  to  be  far  the  less  eligible  and 
lovely.  Besides,  their  readiness  and  activeness  to  propagate  their 
errors,  and  their  power  and  prevalency  to  draw  others  to  join  with 
them  in  their  wanderings  from  the  truth,  doth  not  a  little  abate  of 
that  comfort  and  delight,  which  I  might  have  in  them.  Again, 
their  miseries,  and  wants,  and  necessities,  which  are  many,  and 
great,  and  urgent,  which  I  am, wholly  unable  to, relieve  or  remedy, 
call  me  to  tears  and  weeping.  Once  more,  their  slips,  and  falls, 
and  weaknesses,  and  backslidings,  which  I  must  observe,  and  reprove, 
and  bewail,  are  far  from  being  occasions  of  joy  or  pleasure  to  me. 
They  are  at  best,  as  we  say  of  children,  certain  cares,  and  uncertain 
comforts.  Though  they  are  roses,  they  have  prickles  which  offend, 
as  well  as  their  pleasant  smell  to  refresh  us ;  the  truest  friend  I 
have  may  occasion  me  as  much  trouble  as  comfort.  When  I  travel 
with  a  cheerful  good  companion,  I  promise  myself  much  delight  in 
my  journey,  but  anon  he  falls  and  wounds  himself,  or  tires,  or 
proves  sick,  and  unable  to  go  further ;  and  instead  of  going  forward, 
I  must  stay  to  attend  on  him ;  and  thus,  instead  of  being  my  help, 
he  becomes  my  hindrance.  Indeed  I  have  the  more  cause  to  bear 
with  it  in  another,  not  knowing  how  soon  it  may  be  my  own  case  ; 
but,  however,  these  accidents  which  too  often  fall  out,  as  they  speak 
the  benefit  of  it  to  one,  so  also  the  perplexity  and  trouble  of  it  to 
another.  If  I  converse  with  great  or  rich  men,  what  disdainful 
looks  do  they  give  me  !  at  what  a  distance  do  they  behold  me !  It , 
is  hard  to  obtain  the  liberty  of  speaking  to  them ;  but  if  I  would 
obtain  their  favour  it  will  cost  me  more  than  it  did  the  chief  cap- 
tain for  his  Eoman  freedom  ;  unless  I  can  gratify  their  lusts,  I  must 
not  expect  their  love.  If  I  can  drink,  and  swear,  and  curse,  and 
roar,  at  their  hellish  prate,  it  may  be  they  will  afford  me  a  good 
word ;  but  alas,  what  man  in  his  wits  would  pay  for  their  best 
words  so  dear  a  price  ?  Their  friendship  can  hardly  be  got  with- 
out a  breach  with  my  God ;  and  what  wise  man  would  lose  the 
goodwill  of  the  Lord  for  the  gain  of  the  whole  world  ?  When  I 
have,  by  many  friends,  and  with  much  difficulty,  and  even  danger 
to  my  soul,  procured  their  favour,  how  little  am  I  the  better  for  it ! 
The  most  rotten  tree  is  not  so  hollow ;  for  as  cunning  wrestlers 
they  will  get  within  me  to  give  me  a  fall :  the  wind  itself  is  not 
more  wavering  than  they  are  ;  except  I  can  be  contented  to  be  their 
footstool,  that  by  their  treading  on  me  they  may  be  lifted  higher  in 


Chap.  Y.]  the  christian  man's  calling.  457 

the  world,  I  must  expect  to  be  quite  cast  by.  It  is  possible  whilst 
they  may  make  some  use  of  me  to  decoy  and  trepan  others,  or  to 
raise  and  advance  themselves,  they  may  carry  me  upon  their 
shoulders,  as  men  do  their  ladders,  when  there  is  hopes  thereby  of 
climbing  to  their  desired  height ;  but  when  that  is  done,  or  if  the 
ladder  prove  too  short,  they  will  throw  it  upon  the  ground.  If  I 
will  not  always  be  some  way  or  other  making  provision  for  their 
flesh,  I  shall  be  dismissed  with  the  brand  of  an  unworthy  fellow. 
If  I  converse  with  mean  and  poor  men,  I  find  but  little  comfort  in 
their  company;  I  see  their  poverty,  and  indigency,  and  hunger,  and 
nakedness,  which  I  cannot  help  or  prevent ;  I  hear  their  cries,  and 
groans,  and  complaints,  by  reason  of  oppressing  landlords,  or  tyran- 
nical revengeful  neighbours,  or  unfaithful  friends,  or  distempered 
bodies — all  which  affect  my  soul,  and  grieve  me  to  the  heart,  that 
I  am  ready  to  sit  in  the  dust,  and  cry,  and  groan,  and  mourn  with 
them.  Let  me  go  where  I  will  to  converse  with  any,  in  this  wilder- 
ness of  the  world,  I  find  little  but  briars,  and  brakes,  and  thorns, 
and  thistles,  and  matter  of  sorrow  and  lamentation ;  but  when  I 
retire  alone  to  converse  with  my  God,  I  am  freed  from  those  dis- 
tracting clamours  and  vexations,  cries  and  disturbing  noise,  and 
might,  could  I  but  leave  an  ungrateful  unbelieving  heart  behind 
me,  find  in  him  a  heaven  upon  earth.  I  may,  with  Moses,  go  up  to 
Mount  Pisgah,  and  take  a  view  with  the  prospective  glass  of  faith, 
of  Palestine,  and  that  goodly  land  flowing  with  milk  and  honey. 
I  may  enter  into  the  suburbs  of  the  new  Jerusalem,  taste  some 
clusters  of  the  grapes  of  Canaan,  and  view  as  in  a  glass  those  celes- 
tial beauties  and  glories  which  I  hope  one  day  to  see  face  to  face, 
and  to  be  partaker  of  0  my  soul,  what  needest  thou  care  how 
much  the  world  scorns  thy  company,  or  to  what  place  thy  Grod  see 
fit  to  banish  thee,  if  thou  canst  but  as  Zaccheus,  when  gotten  out 
of  the  crowd,  climb  up  into  the  sycamore  of  meditation  and  obtain 
a  sight  of  thy  Saviour  ?  If  he  want  no  comj^any  who  is  with  the 
king,  surely  thou  mayest  deny  all  the  company  on  earth  for  the 
King  of  kings  !  Look  how  lovingly  he  invites  thee  to  take  a  turn 
or  two  with  him  alone  in  the  fields.  '  Come,  my  beloved,  let  us  go 
forth  into  the  fields;  there  I  will  give  thee  my  loves.'  Hast  thou 
not  many  a  time  sighed  out  to  him,  '  0  kiss  me  with  the  kisses  of 
thy  lips,  for  thy  love  is  better  than  wine.'  Lo,  he  tells  thee  the 
place  wherq  he  will  answer  thy  petition.  There  will  I  give  thee 
my  loves.  Thy  bridegroom  is  bashful ,  and'  desirous  to  satisfy  thy 
longings  in  secret.  Isaac  met  his  bride  in  the  fields,  and  thou  mayest 
meet  thy  beloved  when  thou  turnest  aside  from  the  world  to  enter- 


458  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

tain  thyself  in  solitude.  Oh,  how  pleasant  should  solitude  be  to 
thee  for  his  sake  !  What  matters  it  whether  thou  art  driven,  or 
M^ho  be  the  whips  that  drive  thee,  when  thou  art  driven  farther 
from  men  to  be  nearer  the  Lord  Jesus  Christ  ?  A  loving  husband 
is  instead  of  all  company  to  a  faithful  spouse.  Is  not  Christ  dearer 
to  thee  than  all  the  world  ?  Be  not  thou  dejected  though  thou 
shouldst  be  turned  as  he  was  into  a  wilderness,  but  expect  an  angel, 
even  the  angel  of  the  covenant,  to  be  sent  from  heaven  for  thy 
comfort.  Lord,  it  is  my  support  that  wherever  I  am  thou  art  con- 
tinually with  me.  Oh  that  I  were  able  to  say,  I  am  continually 
with  thee.  I  would  willingly,  with  Jacob,  leave  all  my  company 
to  meet  thee  alone,  so  I  might  but  as  he  did,  weep  in  secret,  and 
make  supplication,  so  as  to  prevail  with  thee  for  thy  blessing. 
Though  I  should  find  cause  to  say  with  David,  '  Lovers  and  friends 
stand  aloof  from  me  ; '  and  with  Job,  '  My  friends  scorn  me  ; '  yet, 
if  thou  pleasest,  by  parting  me  from  them,  to  draw  me  nearer  to 
thyself,  and  to  afford  me  more  of  thy  quickening,  cheering  presence, 
I  shall  account  their  absence  a  desirable  advantage.  The  best 
society  without  thee  is  as  a  barren  desert,  and  a  howling  wilder- 
ness ;  the  greatest  solitariness  with  thee  is  as  a  fruitful  country  and 
delectable  Canaan.  How  precious  are  thy  thoughts  (my  thoughts 
of  thee)  to  me,  0  Grod.  Let  me  rather  dv/ell  alone  in  a  prison  with 
thy  company  than  in  a  palace  without  thee. 

I  wish  that  I  may  be  the  more  careful  of  my  carriage  in  secret, 
lest  what  I  intend  as  an  opportunity  for  my  God's  service  should 
prove  a  season  and  advantage  for  Satan.  The  body  must  be  looked 
to  narrowly  when  it  comes  out  of  a  hot  bath,  lest  the  pores,  being 
open,  it  should  take  cold.  The  soul  must  be  carefully  tended  when 
it  comes  from  Christian  communion,  lest,  in  solitude,  it  lose  what 
it  hath  gained  in  good  company.  When  the  countryman  hath  been 
at  market,  and  filled  his  purse,  he  is  in  most  danger  of  robbing  as 
he  goeth  home  alone.  The  tempter  will  be  sure  to  be  present  with 
me,  whoever  be  absent.  He  walks  to  and  fro  in  the  earth,  and 
whilst  I  am  in  his  circuit,  I  must  expect  his  company.  Though 
he  be  more  bold  than  welcome,  and  though  I  deny  his  desires,  defy 
his  works,  and  resist  him,  and  sometimes  foil  him,  yet  he  will  still 
attend  to  solicit  me  to  folly.  Wherever  I  go,  he  will  find  me  out ; 
and  whatever  I  do,  I  must  expect  him  at  my  elbow ;  he  hath  a 
double  advantage  of  me  in  solitude,  partly  in  that  I  have  no  visible 
second  to  assist  me  ;  he  hopes,  when  I  am  alone,  it  is  a  good  time 
to  set  upon  me,  and  that  he  is  strong  enough  by  force  to  ravish  and 
defil-e  me.     Partly  in  that  shame,  which  restrains  from  sin  in  public. 


Chap.  V.]  the  chkistian  mans  calling.  459 

hath  no  place,  no  prevalency  in  private.  He  will  tell  me  that 
secrecy  may  be  a  curtain  to  hide  my  sins  from  the  world's  eye,  of 
which  I  am  so  much  afraid.  As  Joseph's  mistress,  he  will  cry, 
'  Come  lie  with  me,  be  bold  to  sin,  to  take  thy  pleasure,  for  here  is 
no  man  present  to  know  it,  or  to  reveal  it  to  thy  disgrace.'  And 
for  God,  he  hath  forgotten,  he  hideth  his  face,  he  will  never  see  it. 
How  shall  God  know?  can  he  judge  through  the  dark  cloud? 
Thick  clouds  are  a  covering  to  him,  that  he  doth  not  see,  and  he 
walketh  in  the  circuit  of  heaven.  But,  0  my  soul,  thy  double 
danger  calleth  upon  thee  to  be  the  more  vigilant  and  diligent  in 
minding  thy  duty.  When  thou  hast  no  human  friend  to  watch 
over  thee,  thou  art  the  more  concerned  to  watch  over  thyself.  They 
that  live  far  from  neighbours  are  the  more  liable  to  thieves,  and 
therefore,  if  wise,  will  make  up  that  want  by  extraordinary  watch- 
fulness, and  a  greater  provision  of  armour  and  weapons.  If  one 
devil  be  too  hard  a  match  for  many  secure  Christians,  how  unable 
will  one  single  Christian  be  to  encounter  with  many,  with  a  legion 
of  devils  !  Shouldst  thou  be  idle  in  solitude,  or  suffer  thy  thoughts 
to  wander,  expect  more  than  good  company,  and  such  as  will  em- 
ploy thee  about  works  of  darkness.  Besides,  consider,  though  thy 
thoughts  are  mantled  from  the  view  of  men,  yet  thy  God  knoweth 
thy  thoughts  afar  off,  long  before  thou  thiukest  them,  and  will 
judge  the  secrets  of  men's  hearts  according  to  his  gospel.  He  that 
numbereth  the  stars  of  heaven  numbereth  all  the  thoughts  of  thy 
heart :  '  I  know  the  things  that  come  into  your  mind,  0  house  of 
Israel,  every  one  of  them,"  Ezek.  xi.  5.  And  he  that  punisheth 
men  for  wicked  deeds,  doth  not  let  them  escape  for  their  evil 
thoughts  :  '  Hear,  0  earth,  behold  I  will  bring  upon  this  people  the 
fruit  of  their  thoughts,'  Jer.  vi.  19.  Nay,  thy  God  will  scourge 
men  both  for  and  by  their  thoughts  ;  accusing  thoughts  are  sting- 
ing vipers.  That  worm  of  conscience  Avhich  will  ever  gnaw  the 
sinner's  heart,  to  his  inconceivable  misery,  is  bred  in  his  thoughts. 
Oh,  therefore,  wash  thy  heart  from  wickedness,  let  not  vain  thoughts 
lodge  within  thee.  Kemember  also,  0  my  soul,  if  thy  most  re- 
tired thoughts  are  legible  to  thy  God,  then  thy  secret  actions  are 
all  open  and  visible  to  his  eye.  Never  presume  upon  sin  in  hope 
of  secrecy,  for  though  thou  mayest  cover  the  candle  of  creatures  with 
a  bushel,  yet  thou  canst  not  the  glorious  Sun  of  righteousness  ; 
nothing  is  hid  from  his  sight.  There  is  no  darkness  nor  shadow  of 
death  where  the  workers  of  iniquity  can  hide  themselves.  Lord, 
thou  hast  told  me,  '  There  is  nothing  hid  which  shall  not  be  re- 
vealed, nor  secret  which  shall  not  be  made  known.'     I  confess  my 


460  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

wicked  heart  is  apt  to  argue  impunity  from  secrecj^,  and  to  think  I 
am  invisible  to  thee,  because  thou  art  invisible  to  the  eye  of  my 
sense.  Oh,  affect  my  heart  so  thoroughly  with  thine  omniscience 
and  omnipresence  that  I  may  keep  thy  precepts,  because  all  my 
ways  (whether  inward  or  outward)  are  before  thee. 

I  wish  that  I  may  have  this  comfortable  evidence  of  my  sincerity,  by 
the  conscientiousness  of  my  behaviour  in  secret.  The  lineaments 
and  features  of  the  body  are  best  discovered  in  the  night,  when  it 
is  stripped  naked  of  those  garments  which  in  the  daytime  covered 
it,  and  were  not  wholly  answerable  to  the  proportion  of  its  several 
parts.  The  shape  and  countenance  of  the  soul  is  much  better 
revealed  when  it  retires  from  the  world,  and  is  freed  from  those 
objects  and  businesses  which  hurried  it  hither  and  thither,  possibly 
much  differing  from  its  own  inclination.  There  is  no  right  judging 
of  the  patient  by  his  water,  till  it  is  settled ;  nor  true  discovery  of 
the  state  of  a  Christian  by  his  heart,  till  it  be  quiet  and  composed. 
When  men  are  busy  upon  the  stage  of  the  world,  surrounded  with 
spectators,  they  put  on  strange  habits,  and  act  not  their  own,  but 
the  parts  of  others,  and  so  are  not  easily  known  who  or  what  they 
are ;  but  he  that  followeth  them  into  the  retiring  room,  where  they 
undress  themselves,  may  soon  discover  them.  The  frame  and  bent 
of  my  heart  in  private,  to  sin  or  holiness,  will  speak  its  temper 
whether  good  or  bad.  The  soul  is  not  at  such  liberty  to  vent  itself 
and  to  manifest  its  genius  and  disposition  in  its  outward  actions, 
as  in  its  inward  motions  and  meditations.  External  acts  may 
flow  from  external  principles,  which  as  a  team  of  horse  draw 
the  cart  after  it  by  force,  but  internal  thoughts  ever  flow  from 
an  internal  principle,  which,  as  the  natural  and  proper  off- 
spring of  the  mind,  discover  what  its  parent  is.  The  laws 
of  men,  the  fear  of  punishment,  the  hope  of  reward  may  tie  my 
hands  in  company  ;  but  it  is  nothing  but  the  fear  of  my  God 
can  bind  my  heart  to  its  good  behaviour  in  secret.  My  thoughts 
are  not  liable  to  an  arraignment  at  any  earthly  bar,  nor  my  person  to 
any  arrest  from  men,  for  any  tumult  or  disorder  in  them,  because 
the  law  of  the  magistrate  can  take  no  cognisance  of  them,  they 
being  locked  up  from  all  human  eyes  in  the  privy  cabinet  of  my 
heart.  Though  I  am  limited  in  my  words,  not  to  speak  what  I  will, 
and  also  in  my  works,  not  to  do  what  I  will,  by  reason  of  that 
shame  or  penalty,  or  ill-will  from  friends  or  superiors,  which  dis- 
honest actions  and  unseemly  expressions  may  bring  upon  me  ;  yet 
my  thoughts  in  this  sense  are  free  :  I  may  think  what  I  will, 
notwithstanding  any   of    these   considerations.      Again,   outward 


Chap.  V.]  the  christian  man's  callimg.  461 

actions,  both  good  and  bad,  materially  considered,  are  common  both 
to  sinners  and  saints.  What  good  duties  are  there,  but  as  to  the 
matter  of  them,  wicked  men  may  perform  them  as  well  as  the  godly? 
Abstinence  from  gross  sins,  praying,  fasting,  hearing,  reading, 
alms-giving,  have  been  practised  by  some  hypocrites  in  a  larger 
measure  than  by  some  sincere  Christians  ;  on  the  other  side,  there 
are  few  sins  so  great,  but  some  of  the  children  of  God  have,  at 
some  time  or  other,  been  guilty  of  them.  Gluttony,  drunken- 
ness, fornication,  incest,  murder,  &c.,  have  been  committed  by  them 
that  were  truly  sanctified:  where  then  lieth  the  difference  be- 
tween them,  so  much  as  in  their  usual  and  predominant  thoughts  ? 
Once  more,  my  God  judgeth  of  my  actions  by  my  thoughts,  and 
therefore,  by  them  I  may  well  judge  of  my  spiritual  condition,  Isa. 
X.  7  ;  Gen.  xxii.  16,  17.  Lord,  I  have  often  heard  out  of  thy  word, 
'  Where  the  treasure  is,  there  will  the  heart  be  also  ; '  I  know  every 
man  will  be  frequent  in  thinking  of  that  which  he  esteems  his 
happiness  and  treasure.  The  covetous  wretch  hugs  and  embraceth 
his  wealth  in  his  heart  and  thoughts,  when  it  is  out  of  his  sight, 
and  in  other  men's  hands ;  the  adulterer  pleaseth  himself  in  the 
meditation  of  his  wanton  dalliances  with  his  foolish  minion,  when 
he  hath  no  opportunity  for  the  execution  of  his  lust ;  the  proud 
man  fancieth  himself  in  a  fool's  paradise,  whilst  he  imagineth 
multitudes  waiting  upon  him,  in  the  presence-chamber  of  his  crazy 
brain,  with  their  bare  heads,  their  bended  knees,  admiring  and 
applauding  the  worth  of  his  person,  the  vastness  of  his  parts,  and 
himself  as  the  only  epitome  of  all  perfections.  Oh,  give  me  that 
character  of  thy  children,  to  meditate  in  thy  law  day  and  night. 
Let  my  thoughts  be  conversant  about  those  riches  that  are  not 
liable  to  rust,  those  pleasures  which  satisfy  a  rational  soul,  and 
that  honour  which  is  from  God  ;  give  me  to  know  that  my  treasure 
is  in  heaven,  with  thyself,  in  thy  Son,  by  having  my  heart  and  my 
conversation  there  also. 

I  wish  that  whenever  I  sequester  myself  from  worldly  business, 
I  might  leave  all  my  sinful  and  worldly  thoughts  behind  me. 
There  can  no  Avork  of  concernment  be  done  in  secret,  unless  these 
disturbers  be  absent.  Should  I  entertain  such  guests,  I  forbid 
Christ  my  company.  Vicious  thoughts  are  his  sworn  enemies,  and 
he  will  not  dwell  in  tl\e  same  heart,  in  the  same  house  with  them. 
If  I  desire  him  to  sit  upon  the  throne  of  my  heart,  I  must  give  him 
leave  to  cast  down  every  imagination,  and  to  bring  every  thought 
to  the  obedience  of  himself ;  places  that  are  full  of  vermin  are  not 
fit  for  a  prince's  presence ;  vain  and  unnecessary  thoughts  about 


462  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

lawful  objects  are  strangers,  though  not  sworn  enemies,  and  will 
give  my  best  friend  distaste.  Though  a  noble  person  should  come 
to  give  me  a  visit,  if  he  should  hear  me  debasing  myself  to  converse 
needlessly  with  inconsiderable  impertinent  fellows,  I  may  look  that 
he  should  pass  by  without  calling  in  ;  Christ  loves  not  to  be  enter- 
tained in  a  room  full  of  dust-heaps  and  cobwebs.  If  vain  thoughts 
lodge  within,  the  blessed  Jesus  will  stand  without ;  gold  and  clay 
will  not  mingle ;  if  these  mists  arise,  and  these  clouds  interpose, 
they  will  hinder  my  sight  of  the  true  sun.  Besides,  my  works  will 
be  answerable  to  my  thoughts  ;  if  my  thoughts  be  wicked  or  fruit- 
less, so  will  my  actions  be.  My  hands  are  but  the  midwife,  to 
briug  my  thoughts,  the  conception  of  my  heart,  into  the  world.  My 
thoughts  are  the  seed  that  lieth  in  the  ground  out  of  sight ;  my 
works  are  the  crop  which  is  visible  to  others ;  according  to  the 
seed,  whether  good  or  bad,  such  will  the  crop  be.  If  men  be  so 
careful  to  get  the  purest,  the  cleanest,  and  the  best  seed  for  their 
fields,  that  their  harvest  may  be  the  more  to  their  advantage ;  how 
much  doth  it  concern  me  that  my  heart  be  sown  with  pure  and 
holy  thoughts,  that  my  crop  may  tend  both  to  my  credit  and  com- 
fort !  Lord,  there  is  no  good  seed  but  what  comes  out  of  thy 
garner.  I  confess  the  piercing  thorns  of  vicious  thoughts,  and  the 
fruitless  weeds  of  vain  thoughts,  are  all  the  natural  product  of  my 
heart.  Oh,  let  thy  good  Spirit  plough  up  the  fallow  ground  of  my 
soul,  and  scatter  in  it  such  seeds  of  grace  and  holiness,  that  my  life 
may  be  answerable  to  thy  gospel,  and  at  my  death  I  may  be  trans- 
lated to  thy  glory. 

I  wish  that  I  may  in  solitude,  when  I  have  no  men  to  dis- 
course with,  converse  with  other  creatures,  and  spell  the  name  of  my 
Creator  out  of  them.  It  is  my  privilege,  that  I  may  with  Samson 
get  honey  and  sweetness  by  occasional  meditation,  out  of  the 
carcase  of  every  creature.  The  whole  world  is  a  great  vast  library, 
and  every  creature  in  it  a  several  book,  wherein  he  that  runs  may 
read  the  power,  and  goodness,  and  infinite  perfections  of  its  Maker. 
Every  object  is  as  a  bell,  which,  if  but  turned,  makes  a  report  of 
the  great  God's  honour  and  renown.  Some  have  compared  the 
creation  to  a  musical  instrument ;  sure  I  am,  every  individual  in  it 
is  a  string,  which,  if  touched  by  serious  consideration,  will  loudly  and 
sweetly  proclaim  its  author's  praise.  He  that  hath  much  stock  may 
well  trade  high.  They  who,  by  every  sight,  by  every  sound,  by  every- 
thing felt  or  tasted,  are  minded  of  their  Father  and  fountain,  may 
well  be  taken  up  with  frequent  apprehensions  and  admirations  of 
him :  '  For  the  invisible  things  of  him  from  the  creation  of  the 


Chap.  V.]  the  christian  man's  calling.  463 

world  are  clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead,'  Kom  i.  20.  The 
highest  and  lowest,  the  kings  and  worms,  the  sun  and  stone,  the 
cedar  and  hyssop,  the  smallest  inanimate  and  irrational  creatures 
read  to  me  dumb  lectures  of  my  God's  might  and  love  ;  they  are 
so  many  masters  to  instruct  me,  though  silently,  in  his  greatness 
and  wisdom.  The  world  below  is  a  glass  in  which  I  may  see  the 
world  above.  The  works  of  God  are  the  shepherd's  calendar,  the 
ploughman's  alphabet,  the  King  of  heaven's  divinity  professors, 
and  why  not  my  catholic  preachers  ?  Certainly  those  several 
varieties,  choice  rarities,  and  excellent  contrivances  which  appear 
in  them,  were  made  as  well  for  my  inward  soul  as  outward  senses, 
and  chiefly  for  my  soul  through  my  senses.  The  word  of  God  is 
food  for  faith,  and  so  may  the  works  of  God  nourish  faith  by  sense. 
Faith  seeth  God  in  himself,  sense  seeth  God  in  his  creatures,  and, 
thereby  may  be  helpful  to  faith.  Take  a  view,  0  my  soul,  of  thy 
beloved  in  those  pictures  which  are  always  before  thee,  representing 
his  glorious  and  eminent  perfections.  Ah,  how  strange  is  it,  that 
he  who  is  so  near  to  thy  senses,  should  be  so  far  from  thy  thoughts ! 
Try  a  little  what  wholesome  cordial  water  thou  canst  distil  out  of 
these  herbs  and  flowers  that  grow  in  this  earthly  Eden,  by  the  fire 
of  meditation :  '  Ask  now  the  beasts,  and  they  shall  teach  thee  ;  and 
the  fowls  of  the  air,  and  they  shall  tell  thee  :  or  speak  to  the  earth, 
and  it  shall  teach  thee ;  or  the  fishes  of  the  sea  shall  declare  unto 
thee.  Who  knoweth  not  in  all  these  that  the  hand  of  the  Lord 
hath  wrought  this?'  Job  xii.  7-9.  Thou  needest  not  judge  the 
attributes  and  excellencies  of  God,  or  the  work  he  I'equireth  of 
thee,  so  mysterious  that  none  but  men  of  extraordinary  parts  can 
reach  or  teach  them.  Though  the  longest  line  of  created  under- 
standing cannot  fathom  his  bottomless  perfections,  and  though  his 
commandments  be  exceeding  broad,  yet  the  meanest  creatures  do 
after  a  sort  teach  thee  his  wisdom  and  power,  and  thy  duty  and 
carriage.  Ask  now  the  beasts,  and  they  shall  teach  thee ;  as  brutish 
as  they  are,  they  may  instruct  thee  in  many  rare  lessons.  They 
will  teach  thee, — 

1.  Gratitude  and  thankfulness  to  thy  Maker  and  preserver  ;  '  the 
ox  knoweth  his  owner,  and  the  ass  his  master's  crib,  but  Israel 
doth  not  know,'  Isa.  i.  2.  If  the  dullest  of  beasts,  the  ox  and  ass, 
acknowledge  their  master,  how  shouldst  thou  thy  benefactor  ! 

2.  Dependence  on  the  fountain  of  thy  being ;  if  they  depend 
on  him  for  provision,  wilt  not  thou  ?  Jezreel  crieth  to  the  corn, 
wine,  and  oil  to  nourish  her  ;  these  cry  to  the  earth,  the  earth 


4G4  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

crieth  to  tlie  heavens,  the  heavens  cry  to  God,  upon  whom  they 
depend,  Hosea  ii.  19.  The  eyes  of  all  wait  upon  thee,  and  thou 
satisfiest  the  desire  of  every  living  thing ;  he  giveth  to  the  beasts 
their  food,  and  to  the  young  ravens  that  cry,  Ps.  cxlv,  15,  and 
cxlvii.  9.  If  the  great  housekeeper  of  the  world  be  so  careful  to 
fodder  his  cattle,  surely  thou  mayest  believe  that  he  will  not  starve 
his  children. 

8.  The  dread  and  awe  of  thy  God  ;  when  the  lion  roareth,  all 
the  beasts  of  the  forest  tremble.  What  fear  should  possess  thee, 
when  thy  God  is  incensed,  and  uttereth  his  terrible  voice  in  his 
threatenings  !  Thy  flesh  may  well  tremble  for  fear  of  him,  and 
thou  hast  good  cause  to  be  afraid  of  his  righteous  judgments. 

4.  Providence  and  diligence  in  thy  place  and  calling  ;  '  Go  to 
the  pismire,  thou  sluggard,  consider  her  ways  and  be  wise ;  she 
provideth  her  meat  in  the  summer,  and  gathereth  her  food  in  the 
harvest/  Pro  v.  vi.  6-8,  If  she  be  so  wise  as  to  know  her  season, 
and  to  improve  it,  how  inexcusable  wilt  thou  be  if  thou  shouldst 
neglect  it ! 

5.  Innocency ;  the  sheep  will  suffer  many  injuries,  and  offer 
none.  He  went  as  a  sheep  to  the  slaughter,  dumb  before  the 
shearer,  and  opened  not  his  mouth. 

G.  Wisdom  and  prudence ;  the  serpent  will,  if  possible,  secure 
her  head,  whatever  part  of  her  be  wounded.  Now  the  serpent 
was  more  subtle  than  any  beast  of  the  field ;  the  Christian  must 
be  careful  to  secure  his  faith ;  be  wise  as  serpents ;  ask  the  fowls 
of  the  air,  and  they  will  tell  thee ;  how  many  truths,  0  my  soul, 
will  the  very  birds  chatter  out  to  thee  !     They  will  tell  thee, — 

(1 )  Concerning  thy  God,  his  goodness  and  mercy.  '  Are  not 
two  sparrows  sold  for  a  farthing  ?  and  yet  not  one  of  them  falleth 
to  the  ground  without  thy  Father's  providence/  Mat.  x.  29.  His 
providence  reacheth  the  meanest  creatures. 

(2.)  Concerning  the  wicked  one,  his  cunning  and  policy.  As  the 
eagle,  when  she  seizeth  on  the  carcase,  will  first  pick  out  the  eyes, 
and  then  feed  on  its  flesh :  so  Satan  first  blindeth  the  mind,  and 
then  leads  them  hoodwinked  to  hell.  As  the  eagle  carrieth  the 
shell-fish  into  the  air,  only  that  he  might  break  them  by  their 
fall,  and  devour  them";  so  the  devil,  by  his  costly  courtesy, 
advanceth  many  to  their  destruction.  Pro  v.  i.  32.  As  birds  are 
caught  with  several  baits  by  the  fowler,  some  with  chaff,  some 
Avith  corn,  some  with  day-nets,  some  with  a  lowbel ;  so  the  arch- 
fowler  hath  various  ways  to  seduce  and  catch  poor  souls :  ye  are 
not  imorant  of  his  devices. 


Chap.  V.]  the  christian  man's  calling.  465 

(3.)  Concerning  thyself,  they  will  tell  thee, — 

[1.]  That  heavenly-mindedness  is  the  only  way  to  cheerfulness. 
Birds  sing  most  when  they  are  got  above  the  earth.  The  pretty 
redbreast  doth  chant  it  as  merrily  in  September,  the  beginning  of 
winter,  as  in  March,  the  approach  of  summer.  Thou  mayest  give 
as  cheerful  entertainment  to  hoary  frosts  as  to  warming  beams,  to 
the  declining  sun  of  adversity  as  to  the  rising  sun  of  prosperity,  if 
thy  conversation  be  in  heaven. 

[2.]  That  simple  souls  are  soon  seduced  and  slain.  When  the 
larker's  day-net  is  spread  in  a  fair  morning,  and  himself  is  whirl- 
ing his  artificial  motion,  by  the  reflecting  lustre  of  the  sun  on  the 
wheeling  instrument,  not  only  the  merry  lark  and  fearful  pigeon 
are  dazzled  and  drawn  with  admiration ;  but  stouter  birds  of  prey, 
the  merlin  and  hobby,  are  invited  to  stoop,  and,  gazing  on  the 
outward  form,  lose  themselves.  So  when  Satan  spreadeth  his 
day-net  of  pleasure  and  honour,  he  allures  not  only  heathens  and 
Indians,  but  even  unsound  and  secure  Christians ;  '  As  the  birds 
that  are  caught  in  the  snare,  so  are  the  sons  of  men  snared  in  an 
evil  time,'  Eccles.  ix.  12. 

[3.]  That  those  that  would  conquer  their  spiritual  enemies  must 
be  full  of  courage  and  valour.  The  kite  is  audax  in  minimis, 
timidus  in  magnis,  bold  in  dealing  with  tame  fowl,  as  chickens 
and  ducks,  but  cowardly  in  meddling  with  wild  ones,  that  will  not 
yield.  Give  not  place  to  the  devil ;  resist  the  devil,  and  he  will 
flee  from  you. 

[4.]  The  misery  and  mischief  of  contention.  The  hawk  thinks 
constantly  to  make  a  prey  of  the  heron,  but  sometimes  the  heron, 
when  she  cannot  by  any  winding  shifts  get  above  the  hawk,  nor 
by  bemuting  his  feathers  make  him  flag-winged,  resumeth  courage 
out  of  necessity,  and  strikes  the  hawk  through  the  gorge  with 
his  bill,  and  so  have  both  been  seen  to  fall  down  dead  together. 
So  rich  men  many  times  presume  that  they  may  oppress  their 
inferiors  at  their  pleasure ;  but  the  event  of  their  strifes  and  law- 
suits (after  all  their  turnings  and  winding  meanders  in  the  law, 
sought  out  to  get  above  each  other)  hath  proved  the  undoing  of 
both. 

[5.}  The  unreasonableness  of  diffidence  and  distrust.  They  will 
teach  thee  a  lesson  of  faith,  and  help  to  banish  our  fears.  '  Behold 
the  fowls  of  the  air,  for  they  sow  not,  neither  do  they  reap  nor 
gather  into  barns,  yet  your  heavenly  Father  feedeth  them  ;  are  ye 
not  much  better  then  they  ?'  Mat.  vi.  28. 

[6.]  The  observation  of  times  and  seasons.    It  is  thy  prudence  to 

VOL.  II.  2  G 


466  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

take  notice  of  the  storms  of  judgments,  and  sunshine  of  mercy. 
'  The  stork  in  the  heaven  knoweth  her  appointed  times  ;  and  the 
turtle  and  the  crane  and  the  swallow  ol)serve  the  time  of  their 
coming ;  but  my  people  know  not  the  judgment  of  the  Lord,' 
Jer.  viii.  7. 

[7.]  The  pains  thou  shouldst  take  for  spiritual  food.  The  fowls 
of  tlie  air  will  fly  far  for  meat ;  where  the  carcase  is,  there  will 
the  eagles  be  gathered  together.  No  labour  should  be  thought 
too  great  for  the  meat  that  endureth  to  eternal  life. 

[8.]  The  regard  thou  shouldst  have  to  the  preservation  and  safety 
of  thyself  and  family.  They  build  on  high,  and  make  their  nests 
on  the  tops  and  small  twigs  of  trees  ;  and  will  spare  it  out  of  their 
own  mouths,  to  feed  their  young.  He  who  provides  not  for  his 
family,  is  not  only  worse  than  an  infidel,  but  also  worse  than  the 
very  birds  of  the  air. 

O  my  soul,  proceed  further.  Speak  to  the  earth  and  it  shall 
teach  thee, — 

1.  A  lesson  of  humility.  Thou  art  but  breathing  earth,  en- 
livened dust,  as  vile  as  the  dirt  that  every  beast  of  the  field 
trampleth  on.  '  Behold,  I  have  taken  upon  me  to  speak  unto  the 
Lord,  who  am  but  dust  and  ashes,'  Gen.  xviii.  27. 

2.  A  lecture  of  thy  frailty,  that  thine  earthly  tabernacle  will 
ere  long  fall  to  the  ground.  '  Dust  thou  art,  and  to  dust  thou 
shalt  return.' 

3.  A  lesson  of  fruitfulness.  It  bringeth  forth  thirty,  forty, 
sixty,  a  hundred  for  one.  '  And  Isaac  sowed  in  the  land,  and  had 
a  hundredfold  increase.' 

4.  A  lesson  of  faith  and  trust  in  God.  The  earth  hangs  on 
nothing,  it  hangs  in  the  tliin  air,  where  a  hair  ball,  nay  a  straw, 
will  not  stay  without  a  support :  Job  xxvi.  7,  '  He  hangeth  the 
earth  upon  nothing.' 

Once  more,  and  the  fishes  of  the  sea  shall  declare  unto  thee. 
Though  they  are  mute  masters,  yet  they  are  great  teachers ;  they 
declare  unto  thee, 

1.  The  affection  and  communion  that  ought  to  be  amongst 
saints.  Fish  of  the  same  kind  flock  together  in  shoals.  The 
Greek  word  for  fish  is  6%^^?,  which  is  derived,  as  some  think,  from 
l')(yeva),  to  come,  and  6vo),  to  be  carried  with  force  and  violence,  so 
the  fish  swim  in  troops  with  great  force.  The  safety  of  saints 
consisteth  much  in  their  society. 

2.  The  misery  of  want  of  government.  The  greater  fish  devour 
the  lesser ;  the  pike  feed  upon  roach.      '  Thou  makest  men  like 


Chap.  Y,]  the  christian  man's  calling.  467 

fishes  of  tlie  sea,  that  have  no  governor,'  Hah.  i.  14.     So  men 
without  magistrates,  Hke  cannibals,  feed  on  each  other. 

3.  The  folly  of  men  that  take  not  warning  by  others.  Silly 
fish  are  caught  by  the  angle  or  net,  and  carried  to  the  fire,  yet 
they  that  remain  are  still  greedy  of  the  bait.  Satan  takes  some 
sinners  with  the  snares  and  baits  of  his  temptations,  jerks  them 
out  of  the  water  of  life,  and  casteth  them  into  the  unquenchable 
fire  ;  yet  those  that  survive  are  as  ready  to  hearken  to  his  sugges- 
tions as  if  there  were  no  such  thing.  Eccles.  ix.  12  ;  2  Tim.  ii.  26, 
'  For  man  knoweth  not  his  time :  as  the  fishes  that  are  taken  in  an 
evil  net,  and  as  the  birds  that  are  caught  in  the  snare  ;  so  are  the 
sons  of  men  snared  in  an  evil  time,  when  it  falleth  suddenly  upon 
them.'  '  That  they  may  recover  themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  at  his  wOl.' 

4.  The  subtle  malice  of  Satan.  When  thou  seest  the  fisher 
baiting  his  hook,  thou  mayest  think  of  the  policy  of  the  devil,  who 
sugars  over  his  poisoned  hooks  with  seeming  profit  and  pleasures. 
Eve's  apple  was  candied  over  with  divine  knowledge  ;  '  Ye  shall  be 
as  gods,  knowing  good  and  evil.' 

5.  The  multitude  of  believers  that  are  begotten  by  the  gospel. 
When  the  psalmist  speaks  of  the  sea,  he  saith,  '  Wherein  are 
things  creeping  innumerable,  both  great  and  small  beasts,'  Ps. 
civ.  25.  The  Latin  piscis  cometh  of  the  Chaldean  word  pusJi, 
which  signifieth,  to  multiply  and  increase,  for  nothing  multiplieth 
more  than  fish ;  so  the  great  increase  of  Christians  under  the 
gospel  is  compared  to  the  number  of  the  fish  of  the  great  sea. 
Ezek.  xlvii.  9,  '  And  there  shall  be  a  very  great  multitude  of 
fish,  because  these  waters  shall  come  thither,  for  they  shall  be 
healed,'  &c. 

6.  The  duty  of  men  to  abide  in  their  places.  Fishes  do  not 
change  their  element ;  birds  are  sometimes  aloft  in  the  air,  some- 
times below  on  the  earth,  but  fish  keep  always  in  the  water.  '  Let 
every  man  abide  in  the  same  vocation  wherein  he  is  called,'  1 
Cor.  vii.  20. 

7.  The  benefit  of  abounding  in  holiness.  Fishes  are  then 
sweetest  and  acceptable  to  the  palate,  when  they  begin  to  be  with 
spawn.  The  fruitful  Christian  is  most  pleasing  to  God.  '  Herein 
is  my  Father  glorified,  if  ye  bring  forth  much  fruit,'  John  xv.  8. 

8.  The  noisomeness  of  sin.  Fish  cannot  abide  any  ill  savour ; 
when  the  pump  of  the  ship  is  emptied,  they  fly  from  the  stench  and 
smell  of  that  nasty  water ;  '  hating  the  garment  spotted  with  the 
flesh,'  Jude  23. 


468  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

9.  The  necessity  of  faith  and  holiness.  No  fish  were  counted  clean, 
but  such  as  had  fins  and  scales ;  the  fins  guide  the  fish,  the  scales 
are  a  defence  and  ornament  to  them ;  faith  is  a  Christian's  guide, 
and  good  works  his  garment.  As  the  fish  by  the  fins  are  raised 
from  the  mud  to  the  top  of  the  water,  so  faith  lifteth  the  soul  from 
earth  to  heaven ;  it  is  the  evidence  of  things  not  seen.  Good  works 
are  as  scales,  a  shield  to  a  Christian,  and  are  not  unfitly  called 
the  breastplate  of  righteousness.  Thus,  0  my  soul,  though  thou 
couldst  not  read  a  line  in  any  printed  book,  thou  mightest  read 
many  good  lessons  in  this  natural  book.  Even  things  without 
mouths  can  preach  and  speak  thy  Maker's  praise  and  pleasure ; 
their  voices  are  heard  in  every  language,  and  their  words  go  to  the 
end  of  the  world,  Ps.  xix.  4. 

Wheresoever,  0  my  soul,  thou  goest,  thou  mayest  by  meditation 
get  some  steps  nearer  thine  eternal  weal.  Art  thou  walking  ?  Con- 
sider, thou  art  but  a  sojourner  and  traveller  in  this  world,  thy  life 
is  a  continued  motion,  thy  way  is  the  Son  of  God,  thy  home  is  the 
Father's  house,  thy  motion  is  painful,  thy  way  is  perfect,  and  thy 
home  will  be  full  of  pleasure.  Why  shouldst  thou  wander  and 
come  wide,  or  loiter  and  come  short  of  heaven  ?  Oh,  be  sure  to 
walk  in  the  right  way,  and  be  content  to  travel  hard,  that  thy  safe 
way  may  find  its  end  in  solace,  and  thy  painful  walk  make  thy 
home  more  welcome.  Art  thou  walking  in  thine  orchard  ?  Thou 
mayest  from  every  tree,  as  a  text,  gather  many  profitable  doctrines 
and  inferences  ;  take  a  turn  or  two  among  the  trees,  and  thou  may- 
est find  much  wholesome  fruit  on  them. 

1.  Some  trees  are  profitable  for  one  purpose,  some  for  another; 
some  to  quench  thirst,  some  to  comfort  and  refresh  the  inward 
parts,  &c.  So  the  children  of  God  are  diversely  serviceable,  ac- 
cording to  the  different  gifts  bestowed  on  them  by  the  Holy  Ghost. 

2.  Every  living  fruit-tree  is  in  some  measure  fruitful ;  though 
some  bring  forth  more  fruit,  some  less,  yet  all  bring  forth  some. 
All  living  Christians  are  thriving  and  bearing  fruit ;  though  some 
are  more  eminent  for  growth  and  proficiency  in  grace,  yet  all  bring 
forth  fruits  worthy  of  repentance.  The  hypocrite,  like  a  dead  stake 
in  a  hedge,  continueth  at  a  stay,  is  without  good  fruit,  nay,  grow- 
eth  more  rotten  every  month  than  other  ;  but  the  true  saint,  like 
the  living  tree,  the  longer  he  continueth  rooted  in  Christ,  the  more 
abundant  he  is  in  the  work  of  the  Lord. 

3.  The  best  trees  have  a  winter,  wherein  they  seem  to  be  dead 
and  barren,  yet  they  have  their  life  and  sap  at  that  time  remaining 
in  the  root.     Christians  under  desertions  and  temptations  may  be 


Chap.  V.]  the  christian  man's  calling.  469 

judged  by  themselves  and  others  to  be  dead  and  undone,  but  even 
at  such  seasons  then*  life  is  hid  with  Christ  in  God ;  though  they 
may  fall  foully,  they  cannot  fall  finally. 

4.  Fruit-trees  are  tossed  and  shaken  by  the  wind,  but  there  is  no 
danger  of  their  overturning  or  death,  whilst  their  root  remains  firm 
in  the  earth.  Saints  may  be  stirred  and  tossed  by  the  high  winds 
of  Satan's  and  the  world's  temptations,  but  can  never  be  over- 
thrown, because  they  are  rooted  in  Christ.  Grace  may  be  shaken 
in,  but  never  out  of,  their  souls. 

5.  The  winter  which  the  trees  suffer  in  frosts  and  snow,  and  the 
continuance  of  their  sap  underground,  is  profitable  for  them,  and 
helpful  to  their  greater  growth  in  spring ;  so  the  various  and  sever- 
est providences  of  God  towards  his  people,  are  serviceable  to  their 
good,  and  their  seeming  delusions,  in  order  to  their  greater  growth  ; 
as  children  under  a  fit  of  an  ague,  they  may  at  present  be  weak- 
ened and  stand  at  a  stay,  but  afterward  they  shoot  up  the  more. 

6.  The  fruits  of  trees  are  harsh  and  little  worth  till  they  are 
grafted ;  so  the  fruits  of  all  by  nature  are  wild  and  unpleasant  to 
God,  till  they  are  grafted  into  Christ. 

7.  Those  trees  that  stand  most  in  the  sun,  bring  forth  the  sweet- 
est and  the  largest  fruit ;  so  those  believers  that  live  nearest  God 
by  a  holy  communion,  do  the  more  abound  in  the  fruits  of  right- 
eousness, and  their  fruits  are  the  more  acceptable,  springing  from 
a  principle  of  love  to  God. 

8.  The  more  the  boughs  are  laden,  the  more  they  bow  down 
to  the  earth ;  so  the  more  abundant  they  are  in  holiness,  the  more 
humble  and  lowly  they  will  be. 

9.  The  husbandman  chooseth  what  plants  he  pleaseth  to  bring 
into  his  orchard ;  and  his  grafting  of  them,  and  care  about  them, 
makes  the  difference  between  them  and  others :  so  God  chooseth 
whom  he  pleaseth,  out  of  the  wilderness  and  waste  of  the  world ; 
and  his  grafting  them  by  regeneration,  and  conduct  of  them  by  his 
Spirit,  distinguisheth  them  from  all  the  rest  of  the  earth. 

10.  The  leaves  drop  from  the  trees  in  the  beginning  of  autumn. 
Such  is  the  friendship  of  this  world  :  whilst  the  sap  of  wealth  and 
honour  lasteth  with  me,  and  whilst  I  enjoy  a  summer  of  prosperity, 
my  friends  swarm  in  abundance ;  but  in  the  winter  of  adversity 
they  will  leave  me  naked.  Oh,  how  miserable  is  that  person  who 
hath  no  friends  but  of  this  world  !  How  happy  is  he  that  hath  the 
sap  of  grace,  which  will  remain  with  him  in  the  coldest  winter ! 
Thus,  0  my  soul,  whili?t  thou  art  walking  with  regenerate  crea- 
tures, thou  mayest  better  thy  spiritual  senses,  and  walk  with  thy 


470  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Creator.  Oh,  how  may  thy  thoughts  be  raised  to  the  trees  that  are 
planted  in  the  house  of  the  Lord,  and  flourish  in  the  courts  of  thy 
God,  that  are  planted  by  the  rivers  of  waters,  and  bring  forth  their 
fruit  in  due  season !  Lord,  I  confess  thy  goodness  in  giving  me 
so  many  ushers,  yet,  alas,  my  dull  and  blockish  heart  to  this  day 
hath  not  learned  those  lessons  which  thou  hast  set  me  by  them. 
Unless  thou,  who  art  the  chief  Master  of  the  assemblies,  undertake 
the  work,  all  will  be  in  vain.  Thy  creatures  are  as  burning  glasses, 
they  cannot  make  the  sun  to  shine,  but  when  it  doth  vouchsafe  its 
heavenly  beams,  they  help  to  increase  both  light  and  heat.  It  is 
thine  own  promise,  that  all  Zion's  children  shall  be  taught  of  God. 
Let  it  please  thee  to  undertake  the  tuition  and  instruction  of  thine 
untoward  scholar.  Oh,  do  thou  spiritualise  my  heart,  and  then  I 
shall  spiritualise  all  the  works  of  thine  hand ;  do  thou  enlighten 
me  so  powerfully  by  thy  blessed  Spirit,  that  I  may  turn  every  spark 
into  a  candle,  and  every  candle  into  a  star,  and  every  star  into  a 
sun  ;  and  by  the  light  of  all  be  enabled  to  see  more  of  thy  beauti- 
ful face  and  blessed  perfections. 

I  wish  that  I  may  not  only  taste  by  occasional,  but  make  a  full 
meal,  by  set  and  serious  meditation,  of  that  food  which  my  God 
provideth  for  my  soul.  If  a  drop,  a  little,  be  reviving  and  strength- 
ening, surely  a  good  draught  will  yield  me  more  comfort  and  profit. 
If  ever  it  be  true  it  is  here,  the  best  is  at  the  bottom.  That  rare 
object  which  upon  a  transient  view  gives  m-e  some  delight,  upon  a 
permanent  vision  will  afford  more  pleasure.  If  my  meat  abide  in 
my  body,  it  will  afford  me  the  better  nourishment.  Fluxes  in  the 
mind,  as  in  the  outward  man,  are  arguments  and  authors  of  weak- 
ness. The  milk  must  be  set  some  time  before  it  will  turn  into 
cream.  The  longer  physic  remains  within  me,  the  more  operative 
it  will  be.  The  flame  of  David's  extraordinary  affection  to  God's 
law,  was  kindled  at  the  hot  fire  of  his  constant  meditation.  '  Oh 
how  love  I  thy  law  !  it  is  my  meditation  all  the  day.'  His  love  was 
hot  burning  coals.  He  speaks  not  barely  by  way  of  affirmation, 
I  love  thy  law ;  and  by  way  of  interrogation.  How  love  I  thy  law  ? 
but  also  by  way  of  admiration,  '  Oh  how  love  I  thy  law  ! '  But  his 
abiding  thoughts  on  it  were  the  warm  beams,  which,  beating  con- 
stantly upon  him,  put  him  into  such  a  violent  heat :  '  It  is  my  medi- 
tation all  the  day.'  As  the  hen,  by  sitting  on  her  eggs  some  weeks, 
warmeth  them  and  hatcheth  young  ones ;  so  may  I,  by  applying 
savoury  subjects  home  to  my  soul,  and  brooding  some  considerable 
time  on  them,  bring  forth  new  affections  and  new  actions.  Though 
my  affections  seem  as  dead  as  the  Shunammite's  son,  by  stretching 


Chap.  V.]  the  chkistian  man's  calling.  471 

my  thoughts  thus  on  them,  I  shall  warm  and  enliven  thfem.    Many 
blows  drive  a  nail  to  the  head,  many  thoughts  settle  a  truth  on  the 
heart.     Oh  that  I  might  not  only  at  some  times  exchange  a  few 
words  with  the  subject  of  my  meditation  occasionally,  as  I  do  with 
a  friend  passing  by  my  door,  but  also  at  set  times  invite  it,  as  Lot 
did  the  angels,  to  stay  with  me  all  night,  being  confident  it  will  pay 
me  bountifully,  as  they  him,  for  my  charges  in  its  entertainment. 
Yet  I  would  not  only  have  my  aflPections  renewed,  but  also  my 
actions  reformed  by  my  meditations.     If  I  meditate  what  is  good 
to  be  done^  and  do  not  the  good  meditated  on,  I  lose  my  labour,  and 
take  much  pains  to  no  purpose.     Cogitation  is  the  sowing  of  the 
seed,  action  is  the  springing  of  it  up ;  the  former  is  hidden  and 
under  the  ground,  the  latter  is  visible,  and  many  are  the  better  for 
it.     If  the  seed  should  still  lie  buried  in  the  earth,  it  is  but  lost 
and  thrown  away,  it  is  the  springing  of  it  up  that  causeth  the  har- 
vest.    Meditation  is  the  womb  of  my  actions  ;  action  is  the  midwife 
of  my  meditations.     An  evil  and  imperfect  conception,  if  it  hath  the 
favour  of  a  birth,  yet  the  mind  is  but  delivered  of  a  monster,  and 
of  that  which  had  better  been  stifled  in  the  womb  than  ever  seen 
the  light.     A  good  and  perfect  conception,  if  it  want  strength  for 
its  birth,  perisheth  and  comes  to  nothing.    Like  Ephraim,  it  playeth 
the  part  of  an  unwise  son,  and  stayeth  in  the  place  of  the  breaking 
forth  of  children.     It  is  pity  that  such  conceptions  should  prove 
abortive,  or  such  beautiful  children  be  still-born.     Lord,  thou  hast 
appointed  me  to  meditate  seriously  on   thy  statutes,   and   those 
excellent  subjects  contained  in  them.     I  confess  my  heart  is  un- 
willing to  this  needful  and  gainful  work,  and  apt  to  be  unfaithful 
in  the  management  of  this  sacred  duty.     If  thou  pleasest  not  to  lay 
thy  charge  upon  it,  and  to  use  thy  power  over  it,  it  will  either 
wholly  omit  it,  or  perform  it  to  no  purpose.     Why  should  it  not 
dwell  now  upon  thee  by  meditation,  with  v/hom  I  hope  to  dwell  for 
ever  ?     What  unspeakable  joy  might  I  receive  in  and  from  thyself, 
could  I  but  get  above  this  earth  and  flesh !     Oh,  who  will  bring 
me  into  that  strong  city  not  made  with  hands  ?     Who  will  lead  me 
into  thy  holy  hill  of  Zion  by  meditation  ?     Wilt  not  thou,  0  God  ? 
Grant  me  thy  Spirit,  I  beseech  thee,  that  my  spirit,  which  lives 
upon  thee,  may  be  united  in  thinking  of  thee,  and  may  live  wholly 
to  thee. 

0  my  soul,  now  thou  art  spending  thyself  in  wishes,  set  upon  the 
work,  and  turn  thy  prayers  into  practice,  for  an  example  and 
pattern  to  others,  and  for  thy  profit.  There  is  one  attribute  of  thy 
God  to  which  thou  art  infinitely  indebted  and  beholden  for  every 


472  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

moment's  abode  on  this  side  the  unquenchable  fire,  even  his  patience 
and  long-suffering.  Ah,  where  hadst  thou  been  at  this  hour  had 
not  that  attribute  stood  thy  friend  ?  Let  the  kindness  thou  hast 
received  from  it  encourage  thee  to  a  serious  consideration  of  it. 
Old  acquaintance  and  former  courtesies  may  well  plead  and  prevail 
also  with  thee  to  afford  it  entertainment  for  some  time  in  thy 
thoughts. 

What  is  this  patience  of  thy  God  to  which  thou  art  so  much 
engaged  ?  It  is  his  gracious  will,  whereby  he  beareth  long,  and 
forbeareth  his  sinful  creatures.  It  is  that  attribute  whereby  he 
beareth  their  reproach,  and  forbeareth  revenge.  It  is  sometimes 
called  slowness  to  anger,  Ps.  ciii.  8.  He  is  not  easily  overcome  by 
the  provocations  of  men,  but  striveth  to  overcome  them  by  his 
patience.  A  small  matter  doth  not  incense  him  to  anger ;  he  is  not 
presently  put  into  a  fury,  and  his  wrath  is  not  easily  heightened 
into  revenge.  '  Thou  wast  a  transgressor  from  the  womb  ;  for  my 
name's  sake  I  will  defer  mine  anger,  and  refrain  for  thee,  that  I  cut 
thee  not  off,'  Isa.  xlviii.  8,  9.  It  is  sometimes  called  long-suffering, 
Exod.  xxxiv.  6.  He  expecteth  and  waiteth  a  long  time  for  the  re- 
pentance of  sinners.  He  doth  not  only  pity  our  misery,  which  is 
his  mercy,  and  notwithstanding  all  our  wickedness  and  unworthi- 
ness  load  us  with  benefits,  which  is  his  grace,  but  also  bears  many 
days,  many  years,  with  our  infirmities,  which  is  his  long-suffering. 
Men  are  transgressors  in  the  womb  ;  before  they  are  able  to  go  they 
go  astray,  yet  after  a  thousand  and  thousand  affronts,  from  the 
womb  to  the  tomb,  he  bears  with  them.  '  Forty  years  long  was  I 
grieved  with  this  generation.'  Infants,  or  green  wood,  are  fit  fuel 
for  the  eternal  fire,  yet  he  forbears  rotten  oaks  and  old  sinners. 
They  owe  an  infinite  debt  to  justice,  and  are  liable  every  moment 
to  the  prison  of  hell ;  but  patience  stoppeth  the  arrest  of  vengeance. 
He  endureth  '  with  much  long-sufi'ering  the  vessels  of  wrath  fitted 
for  destruction,'  Kom.  ix.  22. 

This  patience  of  thy  God  is  amplified  by  considering, — 
1.  How  odious  sin  is  to  him.  The  evil  of  sin  never  obtained  a 
good  look  from  God.  '  Thou  art  of  purer  eyes  than  to  behold 
iniquity.'  He  seeth  all  sins  with  an  eye  of  observation,  but  he  seeth 
no  sin  with  an  eye  of  approbation.  It  is  not  out  of  any  love  to  sin 
that  he  is  so  long-suffering  toward  sinners,  for  sin  is  the  object  of 
his  anger  and  dislike.  '  He  is  angry  with  sinners  every  day.'  Sin  is 
the  object  of  his  wrath,  which  is  anger  boiled  up  to  its  greatest 
heat.  The  wrath  of  God  is  revealed  from  heaven  against  all  un- 
righteousness and  ungodliness  of  men.     Nay,  it  is  the  object  of  his 


Chap.  Y.]  the  christian  man's  calling.  473 

hatred,  which  is  the  highest  degree  of  detestation.  Hatred  is  ab- 
horrency  heightened  to  an  imphicability.  Bare  anger  might  be 
appeased,  wrath  might  be  pacified,  but  hatred  is  irreconcilable. 
'  The  foolish  shall  not  stand  in  thy  sight,  thou  hatest  all  workers  of 
iniquity.'  '  Six  things  doth  the  Lord  hate,  yea,  seven  are  an  abom- 
ination to  him.'  There  is  an  antipathy  in  his  nature  against  the 
smallest  sin,  as  sin  is  contrary  to  his  being,  law,  and  honour. 
Though  he  be  so  perfect  a  God  that  no  sin  can  be  hurtful  to  him, 
yet  he  is  so  pure  a  God  that  every  sin  is  hateful  to  him.  There- 
fore the  Scripture,  speaking  of  God  after  the  manner  of  men,  repre- 
sents it  as  offensive  to  every  of  his  senses.  It  grates  his  ears,  and 
thence  he  complains  of  the  cry  of  Sodom.  It  provoketh  his  eyes, 
and  hence  it  is  said,  *  Evil  cannot  stand  in  thy  sight,  neither  canst 
thou  behold  the  workers  of  iniquity.'  It  oppresseth  his  feeling, 
wherefore  he  is  said  to  be  pressed  with  sin,  as  a  cart  is  pressed  with 
sheaves.  It  displeaseth  his  smell,  and  so  he  calleth  sinners  rotten 
carcases,  open  sepulchres,  that  send  forth  noisome  savours.  He 
proclaims  to  the  world  the  offensiveness  of  sin  to  his  sacred  Majesty 
by  the  names  he  gives  it  in  his  royal  law,  whei^ein  he  forbids  it. 
He  calls  it  dung,  mire,  vomit,  filth,  superfluity  of  naughtiness,  filthi- 
ness,  a  menstruous  clotli,  a  plague,  an  issue,  an  ulcer.  And  yet, 
though  sin  be  thus  infinitely  loathsome  and  odious  to  him,  he  bears 
with  men  that  are  all  over  infected  with  it  in  the  highest  degree. 

2.  The  condition  of  sinners.  His  patience  is  much  heightened 
by  considering  who  they  are  that  distaste  and  provoke  him  with 
their  sins.  They  are  his  creatures,  the  work  of  his  hands.  They 
rebel  against  liim,  who  were  made  and  are  every  day  maintained  by 
him.  They  forget  him  that  formed  them,  and  figlit  against  the 
fountain  of  their  beings.  They  are  his  obliged  creatures,  such  on 
whom  he  hath  laid  millions  of  engagements.  They  cannot  speak  a 
word,  or  think  a  thought,  or  fetch  their  breath  without  him.  They 
live  every  moment  wholly  upon  his  mercy.  Hear,  0  heaven  !  give 
ear,  0  earth  !  he  hath  nourished  and  brought  up  children,  and  they 
have  rebelled  against  him.  He  is  daily  multiplying  mercies  on 
them,  and  yet  they  are  daily  multiplying  iniquities  against  him. 
They  are  creatures  full  of  enmity  against  him.  They  sin 
against  him  out  of  hatred  of  him.  '  The  carnal  mind  is  enmity 
against  God.'  If  it  could  lay  a  plot  to  take  away  the  life 
of  God,  it  hath  malice  enough  to  put  it  in  execution.  Hence 
there  appears  little  reason  why  he  should  pity  or  spare  them.  If 
a  man  find  his  enemy,  will  he  let  him  go  ?  Yet  God  is  patient 
towards  them. 


474  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

3.  The  multitude  and  greatness  of  sins  and  sinners.  He 
cannot  look  down  from  heaven  but  every  moment  he  beholds 
millions  of  transgressors  proclaiming  war  against  him,  walking 
contrary  to  him,  and  provoking  him  before  his  face.  The  whole 
world  is  a  field  wherein  the  inhabitants  are  continually,  with 
drums  beating,  and  colours  flying,  with  brazen  foreheads  and  stub- 
born hearts,  letting  fly  whole  volleys  of  sins  and  impieties  against 
heaven.  Their  whole  work  is  to  stretch  out  their  hands  against 
God,  and  strengthen  themselves  against  the  Almighty.  From 
the  highest  to  the  lowest  they  disown  his  authority,  deny  his 
dominion,  deface  his  image,  dishonour  his  name,  despise  his 
laws,  scorn  his  love,  and  mock  at  his  threatenings.  '  All  sin,  and 
come  short  of  the  glory  of  God.'  The  whole  earth  is  a  kind  of 
hell  in  regard  of  blasphemy  and  pollutions,  and  all  manner  of 
provocations.  His  pure  eyes  behold  the  devil-worship  amongst 
the  heathen,  the  impostor-worship  amongst  Turks,  the  idol- 
worship  amongst  papists,  and  the  belly  and  flesh-worship  amongst 
protestants.  He  seeth  in  the  rich,  oppression,  atheism,  swearing, 
cursing,  pride,  persecution  of  others ;  in  the  poor,  envying,  mur- 
muring, carnal-mindedness,  drunkenness,  and  ignorance  ;  in  the 
young,  headstrong  passions,  uncleanness,  youthful  lusts  ;  in  the 
ancient,  impatience,  covetousness,  profaneness.  He  understandeth 
the  several  hearts  of  men,  so  many  sinks  of  sin  ;  and  the  several  lives 
of  men,  so  many  treasons  and  conspiracies  against  his  being  and 
law ;  and  so  many  men  in  the  world,  so  many  monsters  of  wickedness. 
Though  he  enjoin  them  his  precepts,  they  cast  them  behind  their 
backs.  Though  he  would  allure  them  by  his  promises,  they  scorn 
them  as  babies  to  fool  children  withal.  Though  he  would  affright 
them  with  his  comminations  and  threatenings,  they  laugh  at  the 
shaking  of  those  spears,  and  look  on  all  his  words  no  better  than 
wind.  Though  he  endeavours  by  his  works  to  reclaim  them  from 
their  wickedness,  sometimes  loading  them  with  his  benefits,  that 
his  goodness  might  lead  them  to  repentance—  sometimes  scourging 
them  in  measure,  that  they  might  not  be  condemned  with  the 
world — yet  they  slight  his  favour,  are  not  afraid  of  his  fury,  and, 
by  their  impenitency  and  continuance  in  sin,  dare  him  to  his 
very  face. 

He  sendeth  his  ministers  to  tell  them  of  their  danger,  he  sets  up 
conscience  within  them  to  mind  them  of  their  duty,  he  hangs  up 
others  before  them  as  spectacles  of  his  wrath,  that  they  might  take 
warning  and  escape  destruction  ;  and  yet  they  laugh  at  ministers 
for  their  weeping  over  them,  check  conscience  for  its  boldness  to 


Chap.  V.]  the  chkistian  man's  calling.  475 

check  them,  and  think  themselves  wiser  than  to  be  frighted  with 
the  scarecrows  of  God's  judgments  on  others.  They  sin  against 
his  wisdom,  his  power,  his  goodness,  his  faithfulness,  his  patience, 
his  providence,  his  ordinances,  his  Son,  his  Spirit,  his  law,  his  gos- 
pel, their  own  promises  and  engagements,  the  voice  and  cry  of  his 
vicegerent  within  them,  and  that  day  after  day,  and  this  through- 
out the  whole  earth ;  and  yet,  notwithstanding  all  these  high 
affronts  and  notorious  indignities,  repeated  and  continued  every 
moment,  he  beareth  with  them. 

The  meekest  man  in  the  world,  no  not  all  the  men  in  the  world, 
have  patience  enough  for  one  sinner  ;  what  patience  then  hath  God, 
that  beareth  so  much  with  a  world  of  sinners  !  It  is  the  saying  of 
one,i  If  but  any  tender-hearted  man  should  sit  one  hour  in  the 
throne  of  God  Almighty,  and  look  down  upon  the  earth,  as  God 
doth  continually,  and  see  what  abominations  are  done  in  that  hour, 
he  would  undoubtedly  the  next  set  all  the  world  on  fire.  Oh,  how 
patient  is  that  God  that  beareth  with  it  so  many  years  !  The 
m-eekest  man  upon  earth  could  not  endure  the  frowardness  of  one 
people,,  and  they  the  best  people  in  the  world ;  the  peevishness  of 
the  Jews  drove  him  into  that  passion,  for  which  he  was  excluded 
the  earthly  Canaan.  How  meek  and  patient  then  is  God,  who 
beareth  the  evil  manners  of  all  the  nations  of  the  world,  the  greatest 
part  of  which  make  it  their  work  to  spit  their  venom,  and  malice, 
and  blasphemy  in  his  face  every  day  !  The  whole  world  is  a  volume, 
in  every  leaf,  and  in  every  line  of  which  patience,  meekness,  gentle- 
ness, long-suffering,  forbearance,  are  written  in  broad  letters. 

4,  How  he  knoweth  all  their  sins.  He  doth  not  forbear  sinners 
from  ignorance  of  their  sins ;  he  seeth  and  knoweth  all  things. 
All  the  ways  of  man  are  before  the  eyes  of  the  Lord,  and  he  pon- 
dereth  all  his  goings.  His  eyes  behold,  and  his  eyelids  try  the 
children  of  men.  Men  bear  with  others,  because  they  know  not 
their  secret  treasons  and  heart-rebellions  ;  but  God  knoweth  all  the 
wickedness  that  is  committed  in  the  world,  he  telleth  man  his 
thoughts.  All  secret  sins  are  public  to  him  ;  all  men  are  naked 
and  open  to  him.  He  knoweth  every  thought,  word,  and  action  of 
every  man  as  exactly  as  if  he  had  none  but  him  to  mind.  His 
knowledge  is  infinite ;  he  knoweth  all  the  sins  of  all  men  clearly ;  they 
are  as  visible  to  his  eye  as  if  they  were  written  with  the  brightest 
sunbeam  on  the  clearest  crystal.  He  knoweth  all  the  sins  of  men 
distinctly,  not  in  a  confused  heap  or  lump,  but  one  by  one; 
knoweth  all  the  sins  of  all  men  every  moment.     All  the  sins  that 

1  Mr  Bolton. 


476  THE  CHRISTIAN  MAN's  CALLING.  [PaET  III. 

are,  that  ever  were,  or  that  ever  shall  be,  are  continually  in  his 
eye  and  view. 

5.  How  he  is  able  to  revenge  himself  every  moment.  David  did 
bear  with  Joab,  because  the  sons  of  Zeruiah  were  too  hard  for  him. 
He  was  a  tender  plant  that  was  scarce  rooted,  and  feared  to  be 
overturned  by  their  fury  ;  but  God  beareth  with  sinners  though  he 
be  Almighty,  and  can  do  all  things.  He  can  as  easily  turn  the 
sinner  into  hell,  as  tell  him  of  hell ;  he  can  blow  the  sinner  with 
his  breath  into  the  bottomless  pit.  By  the  blast  of  God  they  perish, 
by  the  breath  of  his  nostrils  they  are  consumed.  The  most  secret 
sin  is  within  the  sight  of  his  countenance,  and  the  strongest  sinner 
within  the  reach  of  his  vengeance.  This  is  wonderful  indeed ;  he 
is  infinite  in  patience  who  is  infinite  in  power.  '  The  Lord  is  slow 
to  anger,  and  great  in  power,'  saith  the  prophet,  Nahum  i.  He  that 
can  in  a  moment  speak  the  whole  creation  into  nothing,  beareth 
many  years  with  his  rebellious  provoking  creatures.  The  Lord  looked 
upon  the  Egyptians  and  troubled  them.  It  is  an  easy  matter  to 
look,  especially  for  him  that  made  the  eye.  A  glance  of  his  eye 
will  overthrow  the  proudest,  stoutest  sinner.  Men  are  great  in 
anger,  who  are  little  in  power  ;  theii'  hearts  are  good,  I  should  say 
bad  enough,  speedily  to  ruin  such  as  offend  them  ;  but  their  hands 
are  weak  and  straitened,  that  we  may  thank  their  want  of  power,  not 
their  patience,  for  our  preservation.  But  God,  who  is  all  power,  is 
all  patience.  He  that  can  spurn  the  whole  world  into  endless  woe, 
more  easily  than  all  the  men  of  the  world  can  spurn  a  football  into 
the  water,  forbeareth  them  year  after  year. 

6.  He  doth  not  only  forbear,  but  also  do  men  good.  His  good- 
ness towards  them  is  positive  as  well  as  privative ;  he  upholds 
them  in  their  beings,  protects  them  in  their  goings,  supports  them 
by  his  power,  supplieth  them  by  his  providence,  as  well  as  forbear 
them  by  his  patience.  His  enemies  are  hungry,  he  feeds  them ; 
they  are  thirsty,  he  gives  them  drink.  He  gives  them  that  corn, 
and  wine,  and  oil,  which  they  bestow  on  Baal ;  he  bestows  on  them 
those  mercies  with  which  they  fight  against  him  ;  he  blesseth  them 
with  life,  health,  strength,  food,  raiment,  sleep,  reason,  friends, 
peace,  liberty,  riches,  honours,  the  gospel,  sermons.  Sabbaths,  offers 
of  pardon  and  life,  whilst  they  persist  in  theu'  provocations  against 
him.  He  is  at  infinite  cost  and  charge,  night  and  day,  in  sending 
provision  into  the  camp  of  his  enemies. 

7.  He  wooeth  us  to  be  reconciled.  He  doth  not  only  command 
and  enjoin  rebellious  man  to  throw  down  his  weapons  of  unright- 
eousness, but  even  prayeth  and  entreateth  him  with  much  impor- 


Chap.  V.]  the  christian  man's  calling.  477 

tunity  to  accept  of  peace  and  pardon.  '  As  though  God  did  beseech 
you  by  us,  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God.' 
He  is  earnest  and  instant  by  his  ministers,  by  the  motions  of  his 
Spirit,  by  the  calls  and  convictions  of  conscience,  that  he  might 
persuade  miserable  men  to  be  happy,  2  Cor.  v.  15,  20 ;  2  Chron. 
xxxvi.  15  ;  Isa.  Ixv.  2,  and  xlii.  14.  '  I  have  stretched  out  my  hand 
all  the  day  long  to  a  rebellious  house,  that  have  walked  in  a  way 
that  is  not  good.' 

8.  He  doth  all  .this  without  any  expectation  of  advantage  to 
himself.  He  gains  not  by  our  holiness,  neither  is  he  a  loser  by 
our  wickedness.  The  arrows  of  sin  are  always  too  short  to  reach 
him,  and  he  is  so  high  that  he  is  far  above  our  highest  service,  our 
blessings,  and  praises.  Infinite  perfection  admits  of  no  addition. 
'  Can  a  man  be  profitable  to  God,  as  he  that  is  wise  may  be  profit- 
able to  himself?  Is  it  any  pleasure  to  the  Almighty  that  thou  art 
righteous,  or  is  it  gain  to  him  that  thou  makest  thy  ways  perfect  ?' 
He  begs  as  hard  as  if  it  were  for  his  own  life,  but  it  is  wholly  for 
ours ;  he  loseth  not  the  least,  if  we  be  lost ;  he  saves  nothing  by 
our  salvation  ;  it  is  all  one  to  the  sun  whether  men  open  their  eyes 
and  are  refreshed  with  its  light,  or  shut  their  eyes  and  behold 
nothing  of  its  glorious  splendour. 

9.  He  forbeareth  us,  who  is  infinitely  our  superior.  It  were 
much  for  a  king  to  bear  with  affronts  from  a  vile  beggar;  but  it  is 
infinitely  more  for  the  King  of  kings  to  bear  with  indignities,  and 
treasons,  and  malice,  and  hatred,  from  his  vile  creatures.  Oh,  the 
patience  of  God  !  Man  cannot  suffer  a  disrespect  from  his  fellow ; 
but  God  doth  from  them  that  are  infinitely  his  inferiors.  The 
apostles  were  good  men,  yet  upon  a  little  disrespect  from  some  of 
the  same  make  and  mould  with  themselves,  they  presently  call  for 
fire  from  heaven.  What  patience  and  goodness  is  then  in  God, 
who  beareth  with  such  innumerable  and  notorious  affronts  from  his 
slaves  and  vassals,  from  them  that  in  comparison  of  him  are  much 
less  than  nothing ! 

10.  He  warneth  before  he  strike th  ;  he  threatens  that  he  might 
not  punish,  and  thundereth  with  his  voice,  that  he  might  not  over- 
throw us  with  his  hand ;  he  shoots  off  his  warning  pieces,  that  he 
might  spare  his  murdering  pieces.  Men  that  are  set  ui^on  revenge 
are  silent.  When  Absalom  resolved  on  the  destruction  of  Amnon, 
he  spake  not  a  word  to  him,  either  good  or  bad  ;  but  God  tells  men 
fully  what  is  intended  against  them  by  his  justice,  that  it  might  be 
prevented  by  their  fitness  for  mercy.  The  bitterest  cup  of  threaten- 
in.2:s  hath  the  sweet  of  love  at  the  bottom. 


478'  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

11.  He  punisheth  temporally,  that  he  might  spare  eternally. 
When  he  is  forced  to  strike,  he  uses  the  rod  that  he  might  not  use 
the  axe  ;  we  are  chastened  of  the  Lord,  that  we  might  not  be  con- 
demned with  the  world  ;  he  forceth  tears  in  this  world  to  prevent 
eternal  weeping.  How  many  a  man's  way  doth  he  hedge  up  with 
thorns,  that  he  might  not  find  the  path  to  eternal  death. 

12.  He  is  thus  patient  towards  men,  who  did  not  wait  at  all  on 
angels.  The  angels  were  more  noble  creatures,  and  able  to  have  done 
him  more  and  better  service  than  man  ;  yet,  when  they  sinned,  he 
did  not  wait  a  moment  for  their  repentance  ;  but  he  stretches  out 
his  hand  all  the  day  long  to  man.  He  that  would  not  wait  upon 
disloyal  courtiers,  waits  upon  rebellious  beggars. 

Consider  the  causes  of  it. 

The  moving  cause  is  his  own  gracious  nature.  Men  forbear  punish- 
ing malefactors,  sometimes  because  they  are  related  to  them,  some- 
times from  hope  of  advantage  by  them,  sometimes  because  they  are 
afraid  of  them ;  but  Grod  forbears  none  upon  any  such  grounds. 
His  goodness  is  the  only  string  that  tieth  his  hand  from  striking  ; 
'  Yea,  many  years  didst  thou  forbear  them,  for  thou  art  a  gracious 
and  a  merciful  God,'  Neh.  ix.  30,  31. 

The  final  cause  is  manifold. 

1.  That  he  might  exalt  his  great  name.  It  is  light  straw  that 
upon  the  least  spark  takes  fire.  The  discretion  of  a  man  deferreth 
his  anger,  and  it  is  his  glory  to  pass  by  infirmities  ;  mean  and  low 
spirits  are  most  peevish  and  passionate ;  sickly  and  weak  persons 
are  observed  to  be  the  most  impatient.  God  makes  his  power  known, 
when  he  endureth  with  much  long-suffering  the  vessels  of  wrath 
fitted  for  destruction.  He  intendeth  the  advancement  of  his  praise 
in  the  lengthening  of  his  patience :  '  For  my  name's  sake  will  I 
defer  mine  anger  ;  for  my  praise  will  I  refrain  for  thee,  that  I  cut 
thee  not  off,'  Isa.  xlviii.  9. 

2.  That  sinners  might  amend.  He  is  patient,  that  men  might  not 
perish.  '  The  Lord  is  not  slack,  as  some  men  count  slackness,  but  is 
long-suifering  to  us-ward,  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance.'  He  defers  their  execution,  that 
they  might  sue  out  their  pardon.  The  Lord  waiteth,  not  that  he 
might  be  blessed  in  himself,  but  that  he  may  be  gracious  to 
sinners. 

3.  That  impenitent  sinners  might  be  left  without  excuse.  If 
sinners  that  are  turned  out  of  the  womb  into  hell,  will  justify  God, 
surely  those  upon  whom  he  waited  twenty,  or  thirty,  or  forty,  or 
fifty  years  for  their  conversion,  will  condemn  themselves.    If  all 


Chap.  V.]  the  christian  man's  calling.  479 

mouths  shall  be  stopped,  then  they  that  tasted  so  largely  of  for- 
bearing mercy  may  well  be  silent.  Oh,  how  little  will  they  have 
to  say  for  themselves  upon  whom  grace  waited  so  many  years, 
knocking  hard  at  the  door  of  their  hearts  for  acceptance,  and  they 
refused  to  open  to  it,  or  bid  it  come  in.  How  justly  will  they 
suffer  long  in  the  other  world,  to  whom  God  was  so  long-suffering 
to  no  purpose  in  this  world,  Kom.  iv.  2. 

How  fully,  0  my  soul,  doth  the  Scripture  mention  this  patience 
of  thy  God  !  '  The  Lord  passed  by  and  proclaimed  his  name.  The 
Lord,  The  Lord  God,  gracious,  long-suffering.'  Though  sinners  try 
his  patience  by  their  heaven-daring  provocations,  yet  the  Lord  is 
gracious,  slow  to  anger,  and  of  great  kindness  ;  oftentimes  they  do 
their  utmost  to  kindle  the  fire  of  his  anger,  but  many  a  time  turned 
he  away  his  anger,  and  did  not  stir  up  all  his  wrath.  What  monu- 
ments of  his  patience  hath  he  reared  up  in  his  word  !  It  is  also 
written  in  broad  letters  in  his  works  ;  he  bore  with  the  Jews  after 
their  unparalleled  murder  of  his  own  Son,  above  forty  years.  The 
old  world  had  larger  experiences  of  his  forbearance.  '  My  Spirit  shall 
not  always  strive  with  man,  yet  his  days  shall  be  an  hundred  and 
twenty  years.'  The  Egyptians,  though  cruel  persecutors  of  his  own 
people,  that  were  as  dear  to  him  as  the  apple  of  his  eye,  yet  were 
suffered  four  hundred  years.  He  beareth  with  men  till  he  can  no 
longer  forbear.  The  woman  with  child  is  forced,  though  she  hold 
out  long,  to  fall  in  labour  at  last.  '  I  have  long  time  holden  my 
peace  ;  I  have  been  still,  and  refrained  myself :  now  will  I  cry  like 
a  travailing  woman,'  Isa.  xlii.  14. 

0  thou  dear  friend  of  mankind,  that  thou  wert  imprinted  in  my 
thoughts,  engraven  in  my  heart,  and  always  before  mine  eyes  !  O 
my  soul,  consider  this  long-suffering  of  thy  God,  till  thou  tastest 
some  relish  of  its  sweetness !  This  name  of  thy  God  is  as  ointment 
poured  out,  which  yieldeth  a  refreshing  fragrancy  ;  hath  it  been  all 
thy  days  so  near  thee,  and  done  so  much  for  thee,  and  wilt  thou 
not  give  it  some  warm  entertainment  within  thee  ?  Hast  thou  not 
infinite  cause  to  cry  out,  '  Oh  the  depth  of  the  patience  and  forbear- 
ance of  God  !'  As  soon  as  thou  wast  conceived,  thou  wast  corrupted  ; 
before  thou  wast  born,  sin  was  brought  forth  in  thee  ;  thy  God 
might  have  turned  thee  out  of  thy  mother's  belly  into  the  belly  of 
hell ;  devils  might  have  been  the  midwife  to  deliver  thy  mother  of 
such  a  monster,  and  their  dungeon  of  darkness  the  first  place  in 
which  thou  didst  breathe ;  yet  he,  who  might  have  caused  eternal 
death  to  have  trodden  upon  the  heels  of  thy  natural  birth,  spared 
thee.     Had  he  then  suffered  the  roaring  lions,  his  executioners,  to 


480  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

have  dragged  thee  to  their  own  den,  he  had  got  himself  glory,  and 
prevented  much  dishonour,  which  thou  hast  since  brought  to  his 
name.  As  thou  didst  grow  up,  sin  grew  up  in  thee,  and  patience 
grew  up  with  thee.  Numberless  have  thine,  iniquities  been,  and 
his  advantages  for  thy  destruction,  yet  he  hath  forborne  thee.  What 
hath  he  got  by  all  his  long-suffering  towards  thee  ?  He  might 
have  ruined  thee,  to  his  eternal  honour ;  but  his  forbearance  hath 
seemed  to  impair  the  revenues  of  heaven.  Wicked  men  question 
his  power,  and  good  men  quarrel  with  his  providence,  and  all  be- 
cause of  his  patience.  When  some  sinners  are  hanged  on  gibbets,  as 
spectacles  of  his  justice,  others  are  kept  in  the  more  awe  ;  but  if 
judgment  be  not  speedily  executed,  the  hearts  of  the  sons  of  men 
are  set  in  them  to  do  mischief.  The  thanks  that  are  usually  paid 
him  for  his  patience,  are  indignities  and  affronts ;  the  sleeping  of 
vengeance  occasioneth  the  awakening  of  sin.  Besides,  their 
thoughts  of  him  are  the  more  profane  as  well  as  their  actions.  If 
he  be  patient  towards  the  sinner,  he  is  judged  a  party  in  the  sin. 
'  These  things  thou  didst,  and  I  kept  silence  ;  thou  thoughtest  that  I 
was  altogether  such  a  one  as  thyself ; '  because  he  is  silent,  they 
judge  him  consenting.  0  my  soul,  may  not  thy  God  be  well 
called  the  God  of  all  patience,  when  he  aboundeth  so  much  in  it, 
though  he  be  so  great  a  loser  by  it  ?  Was  not  the  patience  of  thy 
Redeemer  on  earth  wonderful,  in  bearing  such  mockings,  smitings 
on  the  cheek,  spittings  in  his  face,  scourgings  on  his  back  ?  But  thy 
Redeemer  in  heaven  endureth  more  affronts  every  moment  against 
his  divine  nature,  than  he  did  all  his  time  of  abode  in  this  world, 
against  his  human  nature.  Oh,  why  art  thou  no  more  warmed 
with  it,  and  wondering  at  it  ?  Even  a  Saul  was  so  affected  with  the 
forbearance  of  David,  that  he  should  spare  his  enemy  when  he  had 
him  in  his  hands,  and  might  as  easily  have  cut  his  throat  as  the 
skirt  of  his  garment,  that  he  lift  up  his  voice  and  wept.  And  art 
not  thou  affected  with  the  patience  of  thy  God,  in  whose  hand  is 
thy  life,  and  breath,  and  all  thy  comforts,  who  can  with  a  glance  of 
his  eye  turn  thee  into  the  fiery  furnace,  against  whom  thou  art  an 
open  traitor  and  professed  rebel,  that  he  should  spare  thee  so  many 
years,  and  instead  of  heaping  up  judgments  on  thee,  lade  thee  with 
his  benefits  ?     Consider, 

1.  He  is  not  patient  towards  all  men  as  he  hath  been  towards 
thee.  Some  have  found  justice  arresting  them  immediately  upon 
their  contracting  of  new  debts,  and  haling  them  presently  to  hell 
upon  the  commission  of  their  sin.  There  are  those  of  the  serpent's 
brood,  that  have  been  crushed  in  the  egg,  and  others  that  have 


Chap.  V.]  the  christian  man's  calling.  481 

stayed  longer,  have  been  ripe  for  ruin,  before  they  had  attained 
their  full  age.  Though  the  creditor  hath  forborne  thee  five  hundred 
talents,  yet  he  hath  not  forborne  some  others  five  hundred  pence  ; 
wrath  hath  sometimes  followed  sin  so  close,  that  it  hath  lodged 
where  sin  supped.  Gehazi's  leprosy  and  lie  were  contemporary ; 
Absalom's  life  and  treason  against  his  father  expired  together.  A 
sudden  thunderbolt  from  heaven  hath  struck  some  into  hell  with- 
out any  forerunner  to  give  warning  of  it,  yet  thy  God  hath  spared 
thee. 

2.  He  that  forbore  thee  who  hast  so  often  offended  him,  did  not 
forbear  angel«  a  moment,  after  they  had  once  offended.  Behold  the 
severity  and  goodness  of  God  !  Towards  angels,  the  highest  and 
noblest  house  of  the  creatures,  severity  ;  towards  thee,  goodness.  He 
that  stated  those  excellent  natures  in  an  irrecoverable  condition  of 
woe  and  misery  upon  their  first  fault,  hath  borne  with  and  forborne 
thee  after  millions  of  affronts. 

3.  He  that  spares  thee  did  not  spare  his  own  Son.  The  Son  of 
God  did  no  sooner  stand  in  the  place  of  sinners,  but  it  pleased  the 
Lord  to  bruise  him,  and  to  put  him  to  grief,  and  to  make  his  soul 
an  offering  for  sin.  Though  he  were  free  from  sin,  he  was  a  man 
of  sorrows ;  and  thou  who  art  little  else  than  sin  hast  not  so  much 
as  tasted  what  such  sorrows  are.  Thy  God  hath  forborne  thee,  a 
monster  of  rebellion  and  wickedness,  when  he  would  not  in  the  least 
forbear  him  who  was  a  miracle  of  obedience  and  dutifulness  ;  nay, 
he  did  not  spare  him,  that  he  might  spare  thee,  and  would  not  for- 
bear him,  because  he  intended  to  forbear  thee.  Wonder,  0  my 
soul,  at  this  transcendent  grace  and  goodness  !  Is  it  possible  for 
thee  to  consider  how  a  sudden  arrow  hath  shot  others  dead  on  thy 
right  and  left  hand  !  how  angels  themselves,  upon  their  first  breach 
of  the  divine  law,  were  without  any  pity  or  forbearance  reserved  in 
chains  of  darkness,  to  the  judgment  of  the  great  day  !  Nay,  how 
the  Son  of  God's  boundless  love,  who  never  offended  him,  for  be- 
coming only  a  surety  for  others'  sins,  was  without  the  least  forbear- 
ance arrested  and  forced  to  pay  the  utmost  farthing ;  and  that  thou 
who  art  a  lump  of  lust,  a  sink  of  sin,  an  old  enemy  and  traitor 
against  the  crown  and  dignity  of  the  King  of  heaven,  after  thou- 
sands and  millions  of  provocations  against  law  and  gospel,  light 
and  love,  precepts  and  promises,  are  to  this  day  spared  !  Canst 
thou,  I  say,  consider  all  this,  and  not  be  transported  into  a 
high  and  holy  passion  of  love  and  admiration,  at  such  unparalleled 
patience  ?  Thou  mayest  well  say  with  the  holy  apostle,  '  In  me 
Jesus  Christ  hath  shewed  forth  all  long-suffering  and  patience, 

VOL.  II.  2  H 


482  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

for  an  example  to  them  that  should  hereafter  believe  in  him  unto 
eternal  life.' 

0  my  soul,  what  dost  thou  think  of  these  things  ?  Was  ever 
patience  represented  in  such  lively  lovely  colours  ?  Thou  mayest 
now  fully  satisfy  thyself  in  the  reason  of  thine  abode  so  many  years 
on  this  side  the  unquenchable  lake.  Dost  thou  ask,  Why  was  I 
not  cut  off  from  the  womb,  and  hurried  through  the  light  of  this 
world  to  blackness  of  darkness  for  ever  ?  I  answer,  Because  thy 
Grod  is  patient.  Dost  thou  ask,  Though  I  was  not  as  a  poisonous 
viper,  crushed  to  death,  as  soon  as  brought  forth,  with  the  foot  of 
divine  wrath,  for  the  veuom  which  was  in  me  ;  yet  when  I  put  it 
forth  to  the  injury  of  others,  and  did  spit  it  in  the  face  of  God  him- 
self, why  was  I  spared  ?  I  answer.  Because  God  is  patient.  Thou 
sinnest  often,  every  day,  every  hour,  in  every  thought,  in  every 
word,  in  every  deed,  and  he  spares  as  often,  because  he  is  patient. 
Thou  readest  of  a  season  when  the  patience  of  the  saints  doth 
especially  triumph.  '  Here  is  the  faith  and  patience  of  the  saints  ;' 
this  world  is  the  stage,  and  this  life  is  the  time,  wherein  the 
patience  of  thy  God  doth  act  its  part,  to  the  amazement  of  all  judi- 
cious spectators  ;  here  is  the  faithfulness  and  patience  of  thy  God. 
Oh  that  I  could  affect  and  admire  it,  embrace  and  entertain  it 
according  to  its  worth  !  Oh  that  my  heart  were  filled  with  its 
warmth,  my  tongue  with  its  praise,  and  my  life  with  its  end  !  Oh 
thou  that  art  so  much  in  favour  with  God,  and  so  great  a  friend  to 
men,  that  thou  wert  engraven  upon  the  palms  of  my  hands,  and 
thy  walls  were  ever  before  me  !  Oh  that  thy  noble  deeds,  and  what 
wonders  thou  hast  wrought  for  the  children  of  men,  were  written 
for  the  generations  to  come,  that  the  people  yet  unborn  might 
praise  the  Lord !  When,  oh  when  shall  this  patience  of  my  God 
make  a  suitable  impression  upon  my  spirit !  I  live  upon  it,  I  live  by 
it,  I  had  been  a  firebrand  of  hell  at  this  moment  had  it  not  been  for 
it,  yet  how  great  a  stranger  am  I  to  it !  It  goeth  with  me  when  I 
walk  abroad,  it  abides  with  me  when  I  stay  at  home,  it  followeth 
me  up  and  down  day  and  night ;  I  am  beholden  to  it  for  my  life 
and  all  my  mercies,  for  my  present  enjoyments  and  future  expec- 
tations ;  yet,  alas,  how  little  am  I  affected  with  it !  I  wonder  at 
the  patience  of  some  choice  Christians,  that  hold  their  tongues 
when  others  revile  them,  and  their  hands  when  others  assault  them ; 
and  do  not  wonder  at  the  patience  of  my  God,  when  their  injuries 
are  nothing  to  his,  either  for  nature  or  number  ;  and  their  patience 
to  his  far  less  than  the  smallest  drop  to  the  ocean.  0  my  soul, 
how  wilt  thou  be  able  to  answer  for  this  senseless  stupidity  .^    Must 


Chap,  Y.]  the  christian  man's  calling.  483 

the  candles  of  creatures  be  gazed  at  with  amazement,  and  thy  Grod 
alone  be  neglected  ?  Is  a  beam  of  the  sun  worthy  of  such  admira- 
tion, and  not  its  glorious  body  worthy  of  much  more  ?  Wilt  thou 
not  value  a  pearl  of  such  infinite  price,  and  disesteem  all  the  meek- 
ness and  forbearance  of  men,  in  comparison  of  the  patience  of  thy 
God?  Oh,  where  is  thy  judgment,  that  thou  vainest  so  little  such 
unsearchable  riches,  that  thou  dost  not  cry  out,  Oh  the  height,  and 
depth,  and  length,  and  breadth  of  the  forbearance  of  God  ?  Where 
are  thy  affections,  that  they  do  not  cling  about  it,  cleave  to  it,  close 
with  it,  delight  in  its  presence,  and  desire  its  continuance  ?  Where 
is  thy  heart,  that  it  doth  not  taste  its  sweetness,  smell  its  savour, 
love  its  gracious  author,  and  meditate  on  its  precious  nature  and 
pleasant  effects  night  and  day  ?  Where  are  my  spiritual  senses,  that 
they  are  not  conversant  about  so  worthy  an  object  ?  I  cannot  open 
mine  eyes,  but  I  may  behold  it  in  everything  that  is  visible.  The 
food,  and  raiment,  and  life,  and  health,  and  strength,  and  liberty, 
that  I  and  others  enjoy,  present  the  patience  of  God  unto  me. 
Every  friend  I  converse  with,  every  drunkard  and  unclean  person 
and  atheist — yea,  every  man  I  meet,  tells  me,  God  is  patient.  The 
oaths,  and  curses,  and  murders,  and  adulteries,  and  blasphemies, 
and  profaneness  of  wicked  men,  cry  aloud  in  mine  ears,  that  God  is 
patient.  The  persecutions,  and  oppressions,  and  prayers,  and  cries, 
and  tears  of  good  men,  proclaim  to  my  conscience,  that  God  is 
patient.  The  Sabbaths  and  ordinances,  and  seasons  of  grace,  and 
offers  of  pardon  and  life,  which  both  good  and  bad  enjoy,  speak 
plainly  and  distinctly,  The  Lord  is  patient.  Oh  that  mine  eyes 
could  see  it,  mine  ears  hear  it,  and  mouth  taste  it,  my  mind  discern 
it,  and  my  soul  relish  it  in  all  these !  0  thou  beautiful  beam, 
darted  from  the  Sun  of  righteousness,  that  callest  poor  mortals  to 
life,  when  they  are  at  the  brink  of  death,  thou  that  art  the"  wonder 
of  glorious  angels,  and  glorified  saints,  be  thou  unto  me  as  a  bundle 
of  myrrh,  and  a  cluster  of  camphor,  always  unto  me ;  let  me  love 
thee  much  for  my  own  sake,  because  thou  hast  done  so  much  for 
me,  but  most  for  the  Lord's  sake,  because  he  is  all  in  all  unto  me. 
Well,  0  my  soul,  how  wilt  thou  requite  the  kindness  thou  hast 
received  from  this  patience  of  thy  God  ?  When  Ahasuerus,  a 
heathen,  had  read  and  considered  how  Mordecai  had  saved  his  life, 
by  discovering  the  two  traitors  that  sought  to  lay  hands  on  the 
king,  he  cried  out,  What  honour  hath  been  done  to  Mordecai  for 
this  ?  and  could  take  no  rest  till  he  had  given  him  some  signal 
honour.  Thou  hast  read,  for  thy  whole  life  is  a  book  written 
within  and  without  with  it,  how  the  patience  of  thy  God  hath 


484  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III, 

saved  thy  life,  the  life  of  thy  soul,  when  sin  and  Satan  conspired 
together  to  take  it  away  ;  now  wilt  thou  not  say  withiu  thyself.  What 
honour  hath  been  done  to  the  patience  of  God  for-  this  ?  and  be 
unsatisfied  till  thou  hast  done  it  some  honour,  for  this  good  office 
it  hath  done  thee  ?  What  love  doth  that  friend  deserve  who  saves 
thy  life  ?  What  esteem  doth  that  hand  of  pity  merit,  that  keeps 
thee  out  of  the  bottomless  pit  ?  What  thanks  is  that  messenger 
worthy  of,  that  brings  thee,  a  condemned  sinner,  certain  news  of  a 
reprieve,  and  great  hopes  of  a  pardon  ?  Surely  the  respect  thou 
owest  to  the  patience  of  God,  which  doth  as  much  for  thee  as  all 
this,  should  be  very  great,  especially  considering  thy  disrespects 
formerly  to  the  God  of  patience  have  been  very  grievous.  Lord,  I 
acknowledge  I  have  formerly  much  abused  thy  patience,  using  it 
as  an  encouragement  to  profaneness,  and  turning  thy  grace  into 
wantonness ;  but  now  through  thy  strength  I  will  no  longer  despise 
the  riches  of  thy  forbearance,  but  be  led  through  thy  goodness  to 
repentance.  I  know  thou  intendest  it  as  a  city  of  refuge  to  the 
penitent,  not  as  a  sanctuary  to  the  presumptuous.  Oh,  let  me  never 
make  it  a  pillow  for  a  hard  heart,  but  a  plaster  for  a  wounded 
spirit !  Let  this  servant  of  thine,  and  friend  of  mine,  obtain  his 
errand,  and  accomplish  the  end  for  which  thou  hast  sent  him. 
Thou  sparest  me  here  that  thou  mightest  spare  me  hereafter,  thou 
waitest  upon  me  that  thou  mightest  be  gracious  unto  me,  and  art 
long-suffering,  because  not  willing  that  any  should  perish,  but  that 
all  might  come  to  repentance.  Gh  that  therefore  I  might  wait  upon 
thee  in  all  thy  providences  and  ordinances  for  grace,  that  so  thy  long- 
suffering  may  be  unto  me  salvation  !  Thou  hast  told  me.  Though 
the  sinner  live  a  hundred  years,  and  God  prolong  his  days,  yet  it 
shall  not  go  well  with  the  wicked.  His  preservation  is  but  a  re- 
servation to  the  sorer  and  great  destruction.  Though  thou  sufferest 
long,  thou  wilt  not  sufier  always  ;  and  when  thou  strikest  impenitent 
ones,  the  slowness  of  thy  pace  will  be  recompensed  in  the  heavi- 
ness of  thy  hand.  The  longer  the  child  of  vengeance  is  in  the 
womb  of  the  threatening,  the  bigger  it  groweth,  and  the  more  pain 
it  will  put  the  sinner  to,  when  it  cometh  to  the  birth  of  its  execu- 
tion. Oh  how  dreadful  will  my  doom  be,  when  thou  comest  to 
reckon  with  me  for  all  thy  patience,  if  I  do  not  at  this  day  prevent 
it  by  repentance  !  If  thy  patience  do  not  now  make  me  bend, 
hereafter  it  will  make  me  bleed  ;  it  is  a  sweet  friend,  but  a  bitter 
enemy ;  no  fury  like  that  which  is  extracted  out  of  abused  patience. 
It  were  far  better  to  be  sent  from  the  mother's  breasts  to  ever- 
lasting burnings,  than  to  live  many  years  at  the  charge  of  patience, 


Chap.  VI.]  the  christian  man's  calling.  485 

and  tlien  to  die  impenitent.  If  I  cause  thee  to  suffer  long  now  in 
vain,  thou  wilt  cause  me  to  suffer  long  in  the  other  world,  and  the 
more  dreadfully  for  thy  long-suffering  in  this.  Since  thou  art 
gracious  and  merciful,  slow  to  anger,  and  of  great  kindness,  oh  take 
me  not  away  in  thy  long-suffering,  but  give  me  to  mind  in  this  day 
of  thy  patience,  the  things  that  concern  mine  everlasting  peace, 
that  I  may  to  eternity  give  thee  honour  and  praise  for  thy  wondrous 
and  boundless  patience.      Amen. 


CHAPTER  VI. 

How  a  Christian  may  exercise  himself  to  godliness,  on  a  iveek-day 
frovfi  morning  to  night. 

Fourthly,  Thy  duty  is  to  exercise  thyself  to  godliness  every 
week-day.  I  have  spoken,  in  the  first  part,  how  a  Christian  may 
make  religion  his  business  on  a  Lord's-day ;  I  shall  therefore  in 
this  place  discover  how  he  may  do  it  on  a  week-day. 

Every  day  with  a  godly  man  is  a  holy  Sabbath  to  the  Lord. 
Godliness  is  not  his  holy  day's,  or  high  day's,  but  every  day's  work, 
and  his  exercise  every  part  of  every  day :  '  I  have  inclined  my 
heart  to  keep  thy  statutes,'  not  by  fits  and  starts,  but  '  always  unto 
the  end,'  Ps.  cxix,  112.  The  flower  called  heliotropium  or  turn-sol, 
turneth  its  face  towards  the  sun  from  morning  to  night,  so  doth 
the  true  Christian  towards  the  Sun  of  righteousness.  The  com- 
mand of  God  is  :  'Be  thou  in  the  fear  of  the  Lord  all  the  day 
long,'  Prov.  xxiii.  17.  And  the  carriage  of  holy  men  is  answerable 
hereunto  :  '  The  twelve  tribes  served  God  instantly  day  and  night,' 
Acts  xxvi.  7.  As  the  angels,  though  they  are  employed  up  and 
down  in  the  world  for  the  service  of  the  saints,  yet  they  always  be- 
hold the  face  of  their  Father  ;  so  the  childi-en  of  God,  though  they 
are  occupied  about  civil  and  natiu-al  actions,  are  called  hither  and 
thither  as  their  occasions  are,  yet  they  pass  the  whole  time  of  their 
sojourning  here  in  fear,  1  Peter  i.  17.  That  watch  is  naught  that 
goeth  only  at  first  winding  up,  and  standeth  still  all  the  day  after ; 
that  man's  religion  is  little  worth  that,  like  Ej)hraim's  goodness,  is 
as  a  morning  cloud  or  dew,  which  vanisheth  away  ere  noon.  The 
rivers  run  ever  towards  the  sea,  notwithstanding  that  hills,  and 
rocks,  and  mountains  interpose  and  force  them  to  their  winding 
meanders  ;  nay,  their  compass  about  is  not  without  profit,  for  they 
water  those  grounds  in  their  passage  through  which  they  seemed  to 


486  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

wander.  The  person  that  hath  the  living  water  of  grace  in  him  is 
always  tending  towards  the  ocean  of  his  happiness,  notwithstand- 
ing his  seeming  diversions,,  by  his  worldly  actions,  and  particular 
vocation  ;  nay,  he  is  doing  good,  and  serving  his  God  and  his  soul, 
as  well  as  his  family  and  body,. in  those  interjections.  The  wheel  of 
a  chariot,  though  it  be  in  motion  all  the  day,  and  turning  about  on 
the  ground,  yet  it  is  but  a  small  part  of  it  that  toucheth  the  earth 
at  one  time,  the  greatest  part  of  it  is  always  above  it ;  so  the  true 
Christian,  though  he  be  all  the  day  busy  about  earthly  affairs,  yet 
it  is  but  his  body,  his  lesser  part,  that  is  employed  about  them ;  his 
soul,  his  affections,  which  are  his  greatest  part,  are  always  above 
them. 


Section  I. 

I  shall  first  offer  thee  two  quickening  motives,  and  then  acquaint 
thee  wherein  thy  daily  exercise  to  godliness  consisteth. 

Firsty  Consider,  any  day  may  be  thy  last  day,  and  therefore  every 
day  should  be  a  holy  day  with  thee ;  I  mean,  not  a  holy  day  for 
play  or  recreation,  but  for  the  work  of  religion.  He  that  knoweth 
not  how  soon  his  master  will  come  and  reckon  with  him,  had  need 
to  be  always  employed  about  his  master's  business.  Because  there 
is  no  time  of  life  in  which  thou  art  secure  from  death,  therefore 
every  day  of  thy  life  thou  oughtest  to  be  about  thy  duty  :  Prov. 
xxvii.  1,  '  Boast  not  thyself  of  to-morrow,  thou  knowest  not  what  a 
day  may  bring  forth.'  Every  day  is  big-bellied,  and  hath  more  in 
the  womb  of  it  than  any  man  knoweth  ;  he  that  salutes  the  morn- 
ing with  a  smiling  aspect,  may  bid  the  world  good  night  for  ever 
before  the  evening.  The  candle  of  thy  life  may  be  blown  out  on  a 
sudden  before  it  is  half  burnt  out.  The  poets  fable  that  Death  and 
Cupid  lodging  together  at  an  inn  exchanged  arrows,  whereby  it 
hath  since  come  to  pass,  that  old  men  dote,  and  young  men  die. 
Death  cometh  up  to  the  young  and  strong,  old  and  weak  men  go 
down  to  death.  Thou  mayest  be  called  forth  to  that  war  in  which 
there  is  no  discharge,  and  not  have  an  hour's  warning  to  prepare 
thyself  for  a  march.  Sturdy  trees  are  overturned  by  an  unexpected 
wind,  lusty  men  by  violent  fevers,  or  outward  accidents ;  our 
enemies  are  strong,  our  earthly  houses  weak,  the  coming  of  our 
landlord  is  unknown,  the  lease  of  our  lives  is  uncertain,  we  are 
every  moment  liable  to  be  ejected,  and  shall  we  not  be  so  employed 
that  our  Lord  when  he  comes  may  find  us  well-doing  ?  I  remember 
I  have  in  some  author  read,  that  the  invention  of  clocks  was  not 


Chap.  VI.]  the  christian  man's  calling.  487 

primarily  to  mind  us  of  the  sun's  posting  in  the  heavens,  but  of  our 
lives  passing  on  earth.  It  was  Calvin's  reason  for  his  unwearied- 
ness  in  his  studies,  when  his  friends  urged  against  it  the  injury  it 
did  his  body.  Would  ye  have  my  Lord  when  he  cometh  find  me 
idle  ?  It  will  be  woeful  for  that  servant  whom  his  Lord  when  he 
cometh  shall  find  doing  evil,  or  doing  nothing :  '  But  and  if  that 
servant  say  in  his  heart,  My  lord  delayeth  his  coming ;  and  shall 
begin  to  beat  the  men-servants  and  maidens,  and  to  eat  and  drink, 
and  be  drunken ;  the  lord  of  that  servant  will  come  in  a  day 
when  he  looketh  not  for  him,  and  in  an  hour  when  he  is  not  aware, 
and  will  cut  him  asunder,  and  will  appoint  him  his  portion  with 
the  unbelievers,'  Luke  xii.  45,  46. 

In  which  words  we  may  observe,  1.  The  sin  of  the  unfaithful 
servant.     2.  The  severity  of  his  Lord. 

In  the  sin,  we  may  take  notice, 

1.  Of  the  nature  of.  He  beats  his  fellow-servants,  and  eats  and 
drinks,  and  is  drunken  ;  he  gives  himself  up  to  all  manner  of 
wickedness  ;  he  is  unrighteous  to  his  fellow-servants,  he  beats  them, 
and  unfaithful  to  his  master,  he  abuseth  his  goods,  he  eats  and 
drinks  and  is  drunken.  Sin  doth  not  lie  skulking  in  the  secret 
trenches  of  his  heart,  but  appeareth  boldly  in  the  open  field  of  his 
life.  It  is  a  sign  an  enemy  hath  great  power  when  he  sheweth 
himself  openly. 

2.  The  occasion  of  it.  His  plea  for  it,  his  Lord  delayeth  his 
coming ;  because  he  hath  not  a  speedy  reward,  he  layeth  aside  all 
good  works  ;  because  of  God's  gracious  forbearance,  he  argueth  a 
general  acquittance  for  all  his  evil  works.  He  makes  bold  to  riot, 
because  he  is  not  called  to  a  speedy  reckoning.  We  tremble  not 
at  the  noise  of  those  cannons  which  we  fancy  to  be  a  great  way 
off.  That  which  is  looked  upon  at  a  distance  seems  small,  and 
so  is  despised,  though  the  same,  beheld  near,  appears  great  and 
terrifieth  us. 

In  the  severity  of  the  Lord,  we  may  read, 

1,  How  sore  his  judgment  is.  He  shall  cut  him  asunder,  and 
give  him  his  portion  among  unbelievers.  These  two  expressions 
speak  the  dreadfulness  of  his  doom,  though  no  words  can  speak 
fully  how  woeful  it  is.  He  shall  cut  him  asunder  ;  an  allusion  to 
some  tortures  then  in  use  amongst  the  heathen,  to  shew  the 
exquisite  pain  which  his  body  shall  suffer,  and  give  him  his  portion 
among  unbelievers.  Because  the  hottest  hell  is  reserved  for  such : 
*  The  wrath  of  God  abideth  on  them,'  John  iii.  36,  to  note  the 
extreme  punishment  which  his  soul  shall  undergo. 


488  THE  CHRISTIAN  MANS  CALLING.  [PaRT  III. 

2.  How  sudden  it  is.  Unexpected  evils  are  most  dreadful.  The 
Lord  of  tliat  servant  shall  come  in  a  day  when  he  looketh  not  for 
him.  Sudden  frights  overwhelm  the  spirits  ;  those  miseries  which, 
seen  at  some  distance,  have  been .  entertained  with  patience,  sur- 
prising men  on  a  sudden,  have  stricken  them  into  despair.  Death 
comes  sometimes  like  a  thief  up  into  our  windows ;  coming  in  at 
the  door  is  ordinary,  but  coming  in  at  the  window  is  unlocked  for, 
Jer.  xix.  2.1.  As  the  snare  secretly  and  unexpectedly  seizeth  the 
silly  bird,  so  doth  a  day  of  .death  the  simple  children  of  men,  Luke 
xxi.  35.  Our  Saviour  speaks,  of  his  coming  in  the  second  or  third 
watch  of  the  night,  which  the  Jews  called,  Intempestum  et  galli- 
cinium,  not  in  the  first  and  fourth,  because,  saith  Theophylact,  they 
are  the  dead  time  of  the  night,  when  men  are  in  their  soundest 
sleep,  to  shew  us  how  suddenly  and  unexpectedly  he  shall  surprise 
most  men,  Luke  xii.  38. 

Eeader,  this  present  day's  work  may  be  the  last  act  of  thy  life,  it 
behoveth  thee  therefore  to  do  it  well.  When  thou  art  in  thy 
closet,  thou  mayest  think  with  thyself,  I  may  possibly  never  pray 
more,  never  read  the  word  of  God  more  ;  how  reverently,  uprightly, 
graciously,  should  I  therefore  pray  and  read !  When  thou  art 
eating  or  drinking,  or  refreshing  nature,  thou  mayest  consider,  for 
aught  I  know,  this  may  be  the  last  time  that  I  may  use  these 
creatures  of  Grod ;  how  fearful  should  I  be  of  abusing  them  !  How 
should  I  eat  my  bread  as  before  the  Lord  !  When  thou  art  in  thy 
shop,  or  about  thy  calling,  thou  mayest  ponder  this.  Possibly  my 
last  sand  is  running,  and  I  must  this  day  bid  adieu  for  ever  to 
wares  and  shops,  and  flocks  and  fields,  and  all  civil  commerce  ; 
oh,  how  heavenly  should  I  be  about  these  earthly  affairs !  How 
spiritual  about  these  temporal  things !  Who  would  not  do  his  last 
work  well !  Ah,  how  holy  should  he  be  at  all  times,  who  hath  cause 
every  moment  to  expect  the  coming  of  a  holy  and  jealous  God,  to 
call  him  to  an  account. 

Secondly,  Consider,  God's  eye  is  all  the  day  long  upon  thee,  and 
therefore  thou  hadst  need  to  be  all  the  day  long  in  his  awe.  It 
was  a  frequent  speech  of  Seneca,  uhicunque  eo  ;  quodcunque  ago  ; 
Demetrium  circmnfero  ;  wheresoever  I  go,  whatsoever  I  do,  I  carry 
Demetrius  along  Avith  me.  Thou  mayest,  upon  better  grounds, 
say,  '  Whatsoever  I  think,  or  speak,  or  act,  wheresoever  I  go, 
whether  to  my  closet,  or  shop,  or  field,  or  neighbours'  houses,  I  have 
a  holy,  jealous  God  along  with  me.'  Thou  mayest  write  over 
every  room  Avhich  thou  enterest  into,  '  Thou  God  seest  me,'  and 
call  it  by  the  like  name  which  Hagar  did  the  well,  '  Beer-lahai-roi ; 


Chap.  VI.]  the  christian  man's  calling.  489 

The  well  of  him  that  liveth  and  seeth  me.'  Thou  hast,  in  all  the 
passages  of  the  day,  that  God  with  thee,  who  takes  notice  of,  and 
will  reckon  with  thee  for  every  passage.  Thou  mayest  call  every 
place  thou  comest  into,  '  Bethel,'  or  '  Penuel,  I  have  seen  God  in 
this  house,'  or,  '  God  is  in  this  place.'  He  is  not  like  Jupiter  of 
Crete,  whom  some  pictured  without  ears,  and  publish  never  to  be 
at  leisure  to  take  notice  of  small  matters.  He  is  all  eye,  all  ear. 
He  observeth  the  greatest,  the  smallest  things  and  actions.  As  the 
optic  virtue  in  the  eye,  he  seeth  all,  and  is  seen  of  none.  Cicero 
tells  us,  The  King  of  Lydia  had  a  ring,  which,  when  he  turned 
the  head  of  it  to  the  palm  of  his  hand,  he  was  invisible  to  others, 
and  yet  others  were  visible  to  him.  The  eyes  of  the  Lord  are  in 
every  place,  beholding  the  evil  and  the  good,  though  none  hath  seen 
God  at  any  time,  nor  can  see  him  ;  as  a  well-drawn  picture,  which 
way  soever  you  turn  yourself,  it  seems  to  have  its  eye  still  upon  you, 
and  to  follow  you.  God  doth  that  really  which  the  picture  doth 
seemingly;  he  beholds  every  person,  and  every  action,  with  so  direct 
a  face,  as  if  he  beheld  none  or  nothing  else. 

Eeader,  it  concerns  thee  to  be  every  day  pious,  who  art  all  the 
day  long  in  so  holy  a  God's  presence  :  '  I  have  kept  thy  precepts,' 
saith  David,  '  for  all  my  ways  are  before  thee,'  Ps.  cxix.  68.  The 
scholar  will  ply  his  book  when  his  master  is  present,  though  he 
play  and  prate  in  his  absence.  The  thief  will  not  steal  when  the 
judge  looketh  on.  He  that  was  accused  to  force  the  queen  before 
the  king's  face  had  a  gallows  for  his  end.  If  the  eye  of  good  or 
great  men  will  prevail  with  us  to  be  handsome  and  comely  in  our 
behaviour  and  carriage,  how  holy  should  tliey  always  be  that  are 
ever  in  the  presence  of  the  infinite  God,  who  is  clothed  with  majesty 
as  with  a  garment,  and  who  is  so  holy  that  the  heavens  are  unclean 
in  his  sight !  If  a  king  sitting  upon  his  throne  scattereth  evil  with 
his  eye,  how  much  more  should  the  eye  of  a  God  !  Prov.  xv. 
The  sun,  locally  in  heaven,  is  virtually  on  earth  ;  its  light,  heat, 
influence,  overspreadeth  the  face  of  sea  and  land.  He  that  shuts 
his  eyes,  and  will  not  see  the  light  of  it,  doth  feel  its  heat  and  in- 
fluence ;  its  presence  scattereth  clouds,  and  mists,  and  fogs.  Though 
God's  glorious  and  most  joyful  presence  be  in  heaven,  his  real, 
essential,  and  gracious  presence  is  on  earth.  They  who  put  out  the 
eyes  of  their  reason  and  conscience,  and  will  not  see  him,  do  yet 
feel  him  in  their  beings  and  blessings,  for  in  him  they  live  and 
move  and  have  their  beings.  Shall  not  his  presence  disperse  those 
clouds  of  sin,  which  would  obscure  his  glory,  and  hinder  the  light 
of  his  countenance  from  shining  on  us  ? 


490  THE  CHEISTIAN  MAN's  CALLING.  [PaKT  III. 

Section  II. 

As  to  the  exercising  tliyself  to  godliness  on  a  week-day,  though 
what  I  have  written  in  former  chapters,  in  this  and  the  two  former 
parts,  hath  much  prevented  me,  yet  I  shall  commend  to  the  reader 
six  particulars. 

.  First,  Begin  the  day  with  God.  Never  expect  a  good  day  unless 
you  begin  with  a  good  duty.  He  hath  the  best  good-morrow  who 
meets  God  first  in  the  morning.  Though  some  sunshiny  mornings 
are  overcast  before  night,  j^et  the  heavens  are  usually  all  day  clear 
to  him  that  sets  out  early  in  the  way  of  God's  commandments.  The 
mind  retains  a  tincture  all  day  of  its  first  serious  exercise  in  the 
morning.  When  the  right  watch  or  clock  is  wound  up  well  in  the 
morning,  it  will  be  regularly  going  and  moving  all  day  after.  He 
that  loseth  his  heart  in  the  morning  in  a  throng  of  worldly  affairs 
seldom  finds  it  to  purpose  in  any  part  of  the  day.  It  was  the 
honour  of  Kusticus,  that  though  letters  were  brought  him  from 
Caesar,  he  refused  to  open  them  till  the  philosopher  had  done  his 
lecture.  Surely  the  worship  of  the  blessed  God  is  of  more  worth 
in  itself,  and  of  more  concernment  to  us,  than  any  moral  philoso- 
phical doctrines  to  him,  or  any  affairs  whatsoever,  and,  therefore, 
ought  to  be  first  minded  and  performed. 

As  soon  as  thou  awakest  lift  up  thine  heart  to  heaven.  Great 
and  noble  persons  are  usually  first  served.  Though  others  that 
are  our  inferiors  wait  our  leisure,  our  superiors  have  the  precedency 
of  our  time.  Let  the  first  messenger  thou  sendest  forth  be  sent  to 
the  Lord  of  thy  life,  to  present  thy  humble  service  and  thanks  to 
him  for  his  providence  over  thee,  and  the  rest  and  refreshment  he 
hath  afforded  thee  the  last  night.  Thou  mayest  say  with  the 
psalmist,  '  I  laid  me  down  and  slept ;  I  awaked,  for  the  Lord  sus- 
tained me.'  For  '  except  the  Lord  keepeth  the  city,  the  watchman 
waketh  but  in  vain ;  he  giveth  his  beloved  sleep,'  Ps.  iii.  5,  and 
cxxvii.  1,2.  Be  mindful  also,  in  some  short  ejaculation,  to  beg  his 
guidance,  protection,  and  blessing,  all  the  ensuing  day.  For  it  is 
he  that  can  make  a  hedge  about  thee,  thine  house  and  all  that 
thou  hast :  '  If  he  bless  the  work  of  thine  hands,  thy  substance  will 
increase  in  the  land,'  Job  i.  10.  This  small  taste  of  ejaculatory 
pra3^er  will  quicken  thine  appetite  after  a  full  meal  of  set  and 
solemn  devotion.  If  thou  canst  after  this  keep  thy  mind  intent 
whilst  thou  art  dressing  thyself  on  some  divine  subject,  thou  wilt 
be  much  the  more  fit  for  thy  secret  duties,  and  in  a  fair  way  to 
walk  with  thy  God  all  the  day. 


Chap.  VI.]  the  christian  man's  calling.  491 

The  next  thing  I  would  advise  thee  to,  or  rather  Christ  enjoineth  : 
*  Enter  into  thy  closet,  and  when  thou  hast  shut  thy  door,  pray  to 
thy  Father,  which  is  in  secret,  and  thy  Father  which  seeth  in  secret, 
shall  reward  thee  openly.'     Here  is, 

1.  A  precept  to  secret  prayer :  '  Pray  to  thy  Father  in  secret.' 
The  priest  was  every  morning  to  renew  the  fire  on  the  altar,  and 
to  offer  sacrifice :  '  And  they  offered  burnt-offerings  unto  the  Lord, 
even  burnt-offerings  morning  and  evening.  And  they  ofi'ered  the 
daily  burnt-offerings  by  number,  according  to  the  custom,  as  the 
duty  of  every  day  required,'  Ezra  iii.  3,  4.  So  also  in  David's 
time,  '  Asaph  and  his  brethren  ministered  before  the  ark  continually, 
as  every  day's  work  required,'  1  Chro.  xvi.  33.  Solomon  took  after 
his  father,  2  Chro.  viii.  14.  And  what  is  the  substance  of  those 
shadows,  but  that  Christians,  who  are  a  spiritual  priesthood,  should 
every  day  have  their  solemn  morning  and  evening  addresses  to 
God,  and  offer  up  holy  sacrifices,  acceptable  to  God  in  Jesus  Christ. 
David  s  purpose  was  to  be  early  at  prayer.  '  0  God,  my  voice 
shalt  thou  hear  in  the  morning  ;  in  the  morning  will  I  direct  my 
prayer  unto  thee,  and  will  look  up.'  And  his  practice  was  answer- 
able: '  I  prevented  the  dawning  of  the  morning,  and  cried,'  Ps.  v. 
3,  and  cxix.  147.  He  was  up  before  the  day,  and  risen  and  at  work 
before  the  sun.  Nay,  he  tells  God,  In  the  morning  shall  my  prayer 
prevent  thee.  As  if  he  would  be  at  his  prayer  before  God  were 
stirring  and  going  abroad.  But  surely  we  cannot  rise  so  early  but 
God  is  awake  before  us ;  for  he  that  keepeth  Israel  never  slumbereth 
nor  sleepeth.  His  eyes  are  ever  waking  who  holdeth  sometimes 
our  eyes  waking.  But  David  mcaneth  rather,  that  his  prayers 
should  prevent  God's  servants,  his  severest  or  most  solacing  pro- 
vidences, not  God  himself.  He  would  send  a  messenger  with 
petitions  or  thanksgivings  to  God,  before  God  should  send  any 
messenger  with  good  or  bad  tidings  to  him ;  he  would  be  too  early 
either  for  crosses  or  comforts. 

2.  The  promise  to  secret  prayer :  '  And  thy  Father  which  seeth 
in  secret,  shall  reward  thee  openly.'  God  heard  Paul  in  the 
dungeon,  as  well  as  Peter  on  the  house-top.  The  Sun  of  righteous- 
ness looks  as  well  into  the  narrow  closet  casement,  as  into  the  large 
church  windows.  Secret  prayers  are  audible  to  him  that  made 
the  ear ;  as  he  bottleth  up  our  secret  tears,  so  he  registereth  our 
secret  prayers.  Though  the  ark  was  close  on  every  side,  that  every 
man  might  not  look  into  it,  yet  it  had  a  window  open  to  heaven. 

As  the  flowers  open  themselves  in  the  morning  to  take  in  the 
sweet  influences  of  the  sun,  so  should  the  Christian  open  his  heart 


4^2  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

in  the  morning,  to  receive  a  blessing  from  tlie  Father  of  lights. 
Mary  went  early  in  tlie  morning  to  the  sepulchre  of  Jesus,  and  had 
the  honour  and  favour  to  have  the  first  sight  of  him,  after  his 
resurrection.  Many  a  saint  hath  had  a  blessed  vision  of  the  glorified 
Saviour  in  a  morning  prayer.  Knowest  thou  not,  0  man,  saith 
Ambrose,  that  thou  owest  the  first  fruits  of  thine  heart  and  voice 
to  God  ?  Therefore  meet  the  Lord  at  the  sunrise,  that  the  sun 
rising  may  find  thee  ready.i  It  is  reported  of  Cardinal  Wolsey, 
that  though  he  was  Lord  Chancellor,  and  had  great  and  weighty 
employments^  yet  he  would  not  go  abroad  any  morning  before  he 
had  heard  two  masses,  I  wish  the  popish  matins  did  not  shame 
the  protestants  for  their  sluggishness,  and  their  frequent  omissions. 
It  is  much  that  some  should  be  so  diligent  at  their  blind  devotion, 
which  comes  to  nothing,  and  others  that  have  experience,  how 
profitable  their  spiritual  trade  is,  so  backward  to  it,  and  careless 
about  it. 

God's  mercies  prevent  us  early,  and  therefore  o-ur  prayers  should 
prevent  him.  '  His  going  forth  is  prepared  as  the  morning,  he 
satisfieth  us  early  with  his  mercies,  that  we  may  rejoice  and  be  glad 
all  our  days,'  Hosea  vi.  3  ;  Ps.  xc.  14.  If  his  mercies  are  renewed 
on  us  every  morning,  our  acknowledgments  may  well  be  renewed 
unto  him.  Every  favour  makes  us  debtors,  and  all  the  pay  he 
expects  is  thanks.  If  any  man  should  every  morning  send  us,  who 
have  little  of  our  ov/n  to  live  upon,  very  considerable  presents,  we 
should  esteem  ourselves  very  uncivil  and  unworthy,  if  we  should 
not  as  often  return  him  our  service  and  thanks,  and  sense  of  his 
kindness.  How  great  and  how  many  are  the  mercies  with  which 
our  God  loadeth  us  every  morning ;  and  are  we  not  sordidly  un- 
grateful if  we  neglect  the  acknowledgment  of  them  ?  Our  ordinary 
mercies  are  of  extraordinary  merit,  and  deserve  hearty  thanks. 
The  damned,  could  we  speak  with  them,  would  tell  us,  that  life, 
a  naked  abode  on  this  side  hell,  were  an  infinite  mercy.  The  sick, 
and  such  as  are  troubled  with  continual  aches,  or  tortured  with 
the  stone,  or  gout,  or  colic,  would  tell  us  that  health  is  a  great 
mercy.  The  blind,  and  lame,  and  deaf  would  tell  us  that  limbs 
and  senses  are  a  great  mercy ;  the  hungry,  and  naked,  and  house- 
less, and  friendless  would  tells  us  that  food,  and  raiment,  and 
habitations,  and  friends,  are  great  mercies.  Poor  prisoners,  and 
such  as  are  vexed  with  cruel  wars,  and  forced  to  fly  before  their 
enemies,  will  tell  us  that  liberty  and  peace  are  great  mercies. 

1  An  nescis,  0  homo,  quod  primitias  cordis  et  vocis  Deo  debeas  ?  Occurre  ergo  ad 
solis  ortum  ;  sol  orieas  iuveniat  te  jam  paratum. — Amh.  in  Ps.  cxix.,  Serm.  xix. 


Chap.  VI.]  the  christian  man's  calling,  493 

The  saints  in  heaven,  could  we  speak  with  them,  would  tell  us, 
the  patience  of  God,  the  gospel  of  our  salvation,  the  tenders  of 
grace,  are  inestimable  mercies  ;  and  do  not  all  these,  which  every 
morning  are,  notwithstanding  our  notorious  abube,  and  frequent 
forfeitures,  renewed  upon  us,  deserve  our  solemn  and  sincere  thanks 
every  morning  ?  The  Jews,  some  tell  us,  are  bound  to  say  over  a 
hundred  benedictions  every  day,  and  among  the  rest  these  two, 
when  they  go  out  in  the  morning  :  Blessed  be  he  that  created  the 
greater  light ;  and  when  they  come  in  at  evening :  Blessed  be  he 
that  caused  darkness.  David  was  frequent  at  this  duty :  '  I  will 
bless  the  Lord  at  all  times  :  his  praise  shall  be  continually  in  my 
mouth.  Seven  times  a  day  do  I  praise  thee  because  of  thy  righteous 
judgments,'  Ps.  xxxiv.  1,  and  cxix.  164.  It  is  a  motto,  say  some, 
often  repeated  in  Mercers'  Chapel,  Think  and  thank. 

Our  many  wants  and  necessities  command  us  to  be  every  morn- 
ing at  heaven's  gate  for  supply.  We  are  needy  indigent  creatures, 
and  must  get  our  living  wholly  by  begging  ;  all  the  day  long  we 
want  forbearing,  preserving,  supporting  mercy.  It  must  be  divine 
power,  that  must  enable  us  to  follow  our  callings,  to  stir  or  move 
about  our  business,  that  must  defend  and  protect  us  in  our  out- 
goings and  incomings,  and  prosper  and  succeed  our  undertakings. 
God  alone  can  shield  us  from  spiritual  and  corporal  enemies,  that 
can  supply  us  with  inward  and  outward  good  things,  and  surely 
such  blessings  are  worth  asking.  They  who  will  have  mercies  that 
are  not  of  the  growth  of  their  own  country,  (earth,)  must  send  thither 
(to  heaven)  where  they  are  to  be  had.  Prayer,  like  the  patriarch's, 
and  Solomon's  good  housewife,  fetcheth  our  food  from  far ;  as  the 
merchants'  ships,  it  supplieth  us  with  commodities  of  all  sorts,  from 
foreign  countries.  No  mercies  hang  on  so  low  a  bough,  as  to  be 
pulled  to  us,  and  gathered  by  our  own  arms,  therefore  it  behoveth 
us  to  beg,  '  Give  us  this  day  our  daily  bread  ;'  besides,  our  dangers 
and  difficulties  every  day  are  many,  and  call  us  to  be  early  and  ear- 
nest at  this  duty.  Our  callings,  every  company,  all  earthly  affairs 
are  snares  and  temptations  to  us,  unless  they  are  sanctified  by 
prayer.  It  is  not  safe  to  drink  of  those  streams  wherein  so  many 
poisonous  creatures  dip  their  venomous  heads,  unless  this  unicorn 
hath  healed  them. 

They  who  walk  abroad  without  prayer,  may  fear  they  walk 
abroad  without  God's  protection.  Oratio  matutina  clavis  diei, 
morning  prayer  is  the  key  of  the  day,  which  openeth  the  treasury 
of  divine  bounty,  and  locketh  the  soul  up  in  safety.  A  prayerless 
person  goeth  all  day  unarmed,  and  may  expect  many  wounds  from 


494  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

that  liellisli  crew,  that  lie  always  in  ambush  to  destroy  him  ;  the 
neglect  of  this  pass,  gives  Satan  a  great  advantage  to  take  the  city  ; 
when  Saul  had  left  off  calling  at  heaven's  gate,  the  next  time  you 
hear  of  him  is  knocking  at  (a  witch's,  at)  the  devil's  door.  Prayer 
is  one  of  the  great  ordinances  that  batters  down  the  strongholds  of 
the  devil ;  hence  he  sets  his  wits  at  work,  to  divert  men  from  it.  It 
is  the  soul's  armour,  and  Satan's  terror;  he  that  knoweth  how  to 
use  this  holy  spell  aright  need  not  fear  but  he  shall  fright  away 
the  devil  himself.  The  Lord  Jesus,  when  he  marched  out  against 
the  powers  of  darkness,  and  was  to  fight  with  them  hand  to  hand, 
armed  himself  beforehand  with  prayer,  Luke  iii.  21,  22,  not  only 
for  his  own  protection,  but  also  for  a  pattern  to  us.  Every  day  we 
walk  ill  the  midst  of  enemies,  which  are  both  mighty  and  crafty, 
and  will  watch  all  advantages  to  undo  us ;  and  should  we  go 
amongst  them  without  prayer,  we  are  sure  to  become  their  prey. 
It  is  too  late  to  wish  for  weapons,  when  we  are  engaged  in  a  battle ; 
Caesar  cashiered  that  soldier,  who  had  his  armour  to  furbish  and 
make  ready  when  he  was  called  to  fight.^  The  moral  of  the  fable 
is  good ;  the  boar  was  seen,  whetting  his  teeth,  when  no  enemy  was 
near  to  offend  him,  and  being  asked  the  reason  why  he  stood  sharp- 
ening his  weapons  when  none  was  by  to  hurt  him,  he  answered.  It 
will  be  too  late  to  whet  them  when  I  should  use  them ;  therefore  I 
whet  them  before  danger,  that  I  may  have  them  ready  in  danger. 

Another  duty  that  concerns  thee  in  secret,  is  to  read  some  por- 
tion of  the  word  of  God.  The  workman  must  not  go  abroad  with- 
out his  tools.  The  Scripture  is  the  carpenter's  rule,  by  which  he 
must  square  his  building  ;  the  tradesman's  scales,  in  which  he  must 
weigh  his  commodities ;  the  traveller's  staff,  which  helpeth  him  in 
his  journey.  There  is  no  acting  safely,  unless  we  act  scripturally. 
'  Bind  it  continually  upon  thy  heart,  and  tie  it  about  thy  neck ; 
when  thou  goest  it  shall  lead  thee,  when  thou  sleepest  it  shall  keep 
thee,  when  thou  wakest  it  shall  talk  with  thee ;  for  the  command- 
ment is  a  lamp,  and  the  law  is  light,  and  reproofs  of  instruction 
are  the  way  of  life,'  Prov.  vi.  21-23.  The  lawyer  hath  his  Lyttleton 
or  Coke,  which  he  consulteth ;  the  physician  hath  his  Galen  or 
Hippocrates,  with  which  he  adviseth ;  the  scholar  hath  his  Aris- 
totle ;  the  soldier  his  Caesar ;  and  the  Christian  his  Bible,  that 
book  of  books,  to  which  all  those  books  are  but  as  a  coarse  list  to 
a  fine  cloth,  and  scarce  worthy  to  be  waste  paper  for  the  binder  to 
put  before  this  to  shelter  it ;  this  will  teach  the  lawyer  to  plead 
more  effectually  than  Cicero,  when,  undertaking  the  cause  of  Quin- 
tus  Ligarius,  one  of  Caesar's  enemies,  he  did  by  the  power  of  his 


Chap.  VI.]  the  christian  man's  calling.  495 

oratory,  make  Caesar  his  sovereign  to  tremble,  and  often  to  change 
colour ;  and  when  he  described  the  battle  of  Pharsalia,  caused  him 
to  let  his  books  fall  out  of  his  hand,  as  if  he  had  been  without  spirits 
and  life,  and  forced  him  against  his  will  to  set  Ligarius  at  liberty ; 
this  will  teach  him  so  to  plead,  as  to  prevail  with,  and  overcome 
God  himself.  This  will  teach  the  physician  to  work  greater  cures 
than  ever  ^sculapius  wrought,  to  produce  more  strange  and  rare 
eifects,  than  the  most  powerful  natural  causes.  The  weapon-salve,  and 
most  extraordinary  cures  that  ever  have  been  wrought,  are  nothing 
to  the  healing  a  vitiated  nature  by  the  Spirit,  and  a  wounded  con- 
science by  the  blood  of  Christ,  which  have  been  frequently  done  by 
the  word  of  God.  It  hath  opened  the  eyes  of  the  blind,  abated  the 
dropsy  of  pride,  softened  the  stone  in  the  heart,  stopped  a  bloody 
issue  of  corruption,  healed  the  falling  sickness  or  backsliding,  and 
raised  the  dead  to  life.  '  He  sendeth  his  word  and  healeth  them,' 
Ps.  cvii.  20.  The  waters  issuing  out  of  the  sanctuary,  are  healing 
waters,  Ezek.  xlvii.  9.  This  will  teach  the  scholar  to  know  more 
than  the  greatest  naturalists,  or  than  the  Delphic  oracle  could 
enable  him  to,  though  it  told  him  his  duty,  even  to  know  himself. 
It  is  a  glass,  clean  and  clear,  wherein  he  may  plainly  see  the  spots 
and  dirt,  and  deformity  of  his  heart  and  life  ;  it  will  teach  him  to 
'  know  the  only  true  God,  and  Jesus  Christ  whom  he  hath  sent, 
whom  to  know  is  life  eternal.'  This  will  teach  the  soldier  how  to 
war  a  good  warfare,  how  to  fight  the  Lord's  battles  against  the 
prince  of  darkness,  and  all  his  adherents,  and  over  all  to  be  more 
than  a  conqueror.  There  is  no  guide,  no  counsellor,  no  shield,  no 
treasure  (among  all  the  books  that  ever  were  written)  comparable 
to  the  Scriptures.  It  is  reported,  that  a  certain  Jew  should  have 
poisoned  Luther,  but  was  happily  prevented  by  his  picture,  which 
was  sent  to  Luther  with  this  warning,  from  a  faithful  friend,  that 
he  should  take  heed  of  such  a  man  when  he  saw  him ;  by  which 
picture  he  knew  the  murderer,  and  escaped  his  hands.i  The  word 
of  God  discovereth  the  face  of  those  lusts  in  their  proper  colours, 
which  lie  ready  in  our  callings,  in  all  companies,  in  our  goings  out 
and  comings  in,  to  defile  us,  and  which  Satan  would  employ  to  de- 
stroy us ;  'By  them  is  thy  servant  forewarned,'  saith  David,  Ps. 
xix.  11.  By  reading  and  applying  it,  we  may  know  their  visage, 
and  prevent  their  venom  ;  '  By  the  words  of  thy  mouth,  I  have  kept 
myself  from  the  paths  of  the  destroyer.'  Cyprian  would  let  no  day 
pass  without  reading  of  Tertullian,  nor  Alexander  without  reading 
somewhat  in  Homer ;  shall  the  Christian  let  a  morning  pass  with- 

^  Melch.  Adam,  in  vit.  Luth. 


496  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

out  an  inspection  into  tlie  word  of  Christ  ?  As  God  commanded 
Moses  to  come  up  into  the  mount  early  in  the  morning,  with  the 
two  tables  in  his  hands  ;  so,  reader,  he  commandeth  thee  to  give 
him  a  meeting  every  morning,  with  the  two  testaments  in  thy 
hand. 

After  the  refreshment  of  nature,  about  which  I  have  given  thee 
directions  elsewhere,  and  therefore  shall  omit  it  here,  it  will  be  re- 
quisite that  thou  shouldst  call  thy  family  together,  and  worship  the 
blessed  God  with  them.  Our  relations,  namely,  children  and  ser- 
vants, have  mercies  bestowed  on  them,  wants  to  be  supplied, 
dangers  to  be  prevented,  natures  to  be  sanctified,  souls  to  be  saved, 
as  well  as  ourselves,  and  therefore  must  not  be  neglected.  Some 
tend  and  feed  the  souls  in  their  families  on  the  Lord's  day,  and 
starve  them  all  the  week  after ;  but  herein  they  are  guilty  of  dis- 
honesty and  unfaithfulness.  They  rob  God  of  the  service  which  is 
due  to  him  from  all  in  their  house  jointly.  They  wrong  the  souls 
in  their  families,  by  not  allowing  them  the  liberty,  at  least  by  not 
calling  and  causing  them  to  hear  the  voice  and  seek  the  face  of 
God  with  others.  And  they  injure  themselves  most,  by  being  false 
to  their  trust.  Should  they  feed  the  bodies  of  their  children 
and  servants  on  the  Lord's  days,  and  make  no  provision  for  them 
on  the  week-days,  their  consciences  Avould  fly  in  their  faces,  and  tell 
them  they  were  inhuman  and  unnatural ;  and  yet  they  omit  all 
regard  of  their  immortal  souls,  which  are  far  more  worthy  of  care 
and  tendance,  without  remorse  and  sorrow,  I  must  tell  such  per- 
sons, that  if  atheism  had  not  the  predominancy  in  their  hearts,  it 
would  not  bear  such  sway  in  their  houses.  Such  men  are  like 
swine  with  their  pigs,  as  if  all  their  noses  were  nailed  to  the  trough 
in  which  they  feed,  they  look  not  up  to  the  God  of  their  food  and  of 
all  their  comforts.  Such  children  and  servants  will  in  the  other 
world  find  cause  to  curse  the  time  that  ever  they  knew  such  fathers 
and  masters. 

Others  there  are — some  of  whom  I  hope  to  be  godly,  though  not 
in  this  particular — that  pray  in  their  families  every  night,  but  omit 
morning  duties,  as  if  God  were  the  God  of  the  night,  and  not  of 
the  day,  as  the  Syrians  blasphemously  affirmed  that  he  was  God  of 
the  hills,  but  not  of  the  valleys.  These,  as  Austin  speaks  of  those 
that  worship  the  moon,  are  atheists  by  day,  as  they  that  worship  the 
sun  are  atheists  by  night.  '  The  day  is  thine,  the  night  also  is 
thine,  thou  jjreparest  the  light  and  the  sun,'  Ps.  Ixxiv.  16.  Surely, 
though  evening  sacrifice  ought  to  be  minded,  yet  there  is  as  much, 
if  not  more  reason  for  morning;  duties.     A  man  at  night  in  his 


Chap.  VI.]  the  christian  man's  calling.  497 

chamber  is  like  a  soldier  in  his  garrison,  subject  only  to  the  un- 
avoidable and  more  immediate  hand  of  God  ;  whereas  in  the  day, 
when  he  straggleth  abroad  from  his  quarters  to  fetch  in  his  sup- 
plies, he  is  then  exposed  to  many  unexpected  casualties,  and  un- 
thought-of  accidents.  Family  perils  and  dangers,  every  day  call 
for  family  pr^ers,  ^nd  duties  every  morning  ;  family  favours  and 
kindnesses,  every  night  call  for  family  thanks,  and  acknowledgments 
every  day.  When  many  are  joined  in  a  bond,  they  go  often  to- 
gether to  see  the  money  paid.  All  in  a  family  join  in  borrowing 
domestic  mercies,  therefore  they  must  all  join  in  paying  hearty 
praises. 

Keader,  if  thou  art  governor  of  a  family,  consider  that  thou  canst 
not  faithfully  serve  God  as  a  commander,  unless  thou  takest  care 
that  all  the  persons  under  thy  power  do  their  duties  in  their  places. 
The  Lord  of  hosts  will  never  thank  that  officer  who  is  careful  to 
fight  for  him  in  his  own  jjerson,  but  suffereth  his  company,  through 
his  carelessness,  to  fall  away  to  the  enemy.  Do  not  pretend  ser- 
vants are  abroad,  or  scattered  here  and  there  about  their  employ- 
ments, and  are  not  at  leisure.     But  answer — 

1.  Art  thou  and  thy  servants  contented  to  go  all  day  without 
God's  protection  and  provision  ?  Without  question  thou  art  most 
unworthy  of  them,  that  dost  not  think  them  worth  asking. 
Surely  God  may  as  well  say  he  hath  no  leisure,  he  hath  other  em- 
ployment than  to  defend,  and  feed,  and  preserve  thee,  as  thou,  that 
thou  hast  no  leisure  to  serve  him. 

2.  Dost  not  thou,  and  do  not  thine,  squander  away  more  time 
idly  and  vainly,  than  need  to  be  taken  up  in  morning  duties  ? 

3.  Do  not  children  and  servants  come  together  every  morning  to 
feed  their  bodies,  and  why  not  to  feed  their  souls  ? 

4.  If  any  man  should  make  use  of  thy  goods,  or  servants  of  thy 
time,  without  leave,  thou  wouldst  take  it  very  ill  at  their  hands. 
Thou  art  God's,  and  all  that  thou  hast ;  may  not  God,  therefore, 
take  it  unkindly  that  thou  shouldst  dispose  of  thyself  and  thine 
affairs  without  his  leave  ? 

5.  Is  it  not  plain  atheism,  and  horrid  disrespect  to  the  blessed 
God,  to  put  thyself,  or  them  under  thy  roof,  upon  worldly  employ- 
ments, without  asking  his  providence  and  blessing  ?  Is  it  not 
too  plain  a  speaking  that  there  is  no  such  need  of  him,  that 
thou  canst  do  well  enough  without  him  ? 

6.  Thou  wilt  not  say  that  thou  and  thine  have  no  leisure  in  the 
morning  to  plough  or  sow,  or  buy  and  sell,  or  follow  earthly  affairs  ; 
and  why  not  leisure  as  well  to  serve  and  worship  the  Lord  ?     His 

VOL.  II.  2  I 


498  THE  CHRISTIAN  MAn's  CALLING.  [PaRT  III. 

worship  is  of  greater  worth,  of  greater  weight ;  it  is  of  more  neces- 
sity, it  concerns  thine  endless  bhss  in  the  other  world ;  it  will  bring 
in  the  greatest  jDrofit.  In  the  doing  of  his  commands  there  is  great 
reward.  Dost  thou  not  believe  that  he  is  a  better  paymaster  than 
the  world  ? 

7.  Art  thou  able  to  do  anything  in  any  part  of  tlTe  day  without 
his  assistance  ?  Dost  thou  not  depend  every  moment  upon  him  for 
all  thy  motions  -and  actions,  and  is  he  not  worth  acknowledging  ? 

8.  Wilt  thou  say  thou  hast  no  time,  no  leisure,  to  be  saved,  to 
escape  hell,  and  to  attain  heaven  ?  I  must  tell  thee,  if  thou  hast 
no  time  to  serve  God,  he  will  have  no  time  to  save  thee. 

9.  Wilt  thou  stand  to  this  plea  at  the  day  of  Christ  ?  When 
God  shall  ask  thee  why  thou  and  thy  family  went  abroad  prayer- 
less,  and  drowned  yourselves  in  worldly  affairs,  and  were  taken  and 
torn  by  snares  and  temptations,  and  disowned  him  and  his  laws,  as 
if  they  were  not  worth  regarding,  dost  thou  think  it  will  be  suffi- 
cient then  to  answer.  Lord,  I  was  a  knight,  or  a  squire,  and  though 
I  had  many  servants,  yet  they  had  their  several  offices  and  employ- 
ments, and  could  not  spare  time  to  pay  that  homage  they  owed  to 
thy  Majesty,  to  implore  thy  mercy,  and  to  entreat  an  interest  in 
the  merits  of  thy  Son.  We  had  other  things  to  look  after  than 
thy  beautiful  image,  and  the  blessed  vision  of  thy  face  for  ever. 
Or  suppose  thou  art  of  an  inferior  rank,  canst  thou  imagine  it  will 
be  a  comfortable  plea  to  say,  Lord,  early  in  the  morning  my 
children  and  servants  were  called  to  tend  my  shop,  or  flocks,  or 
cattle,  or  set  upon  some  needful  business  or  other,  that  they  could 
have  no  leisure  to  mind  their  inestimable  souls,  or  to  approach  thy 
glorious  Majesty  in  holy  ordinances  ?  Oh  blush,  reader,  if  thou  art 
guilty  of  morning  omissions,  and  either  cast  away  thy  frivolous 
pretences,  and  set  upon  the  duty,  or  else  stand  to  thy  foolish  pleas, 
and  try  whether  they  will  bear  weight  at  the  great  and  terrible  day 
of  the  Lord  Jesus ;  but  remember,  in  the  meantime,  that  thou 
hast  had  one  warning  more. 

I  have  written  somewhat  largely  about  family  duties  in  the  first 
part,  and  therefore  had  intended  only  to  have  saluted  them  in  this 
place,  and  so  to  have  left  them ;  but  observing  how  some  families, 
even  where  governors  are  judged  to  fear  God,  are  without  morning, 
though  not  without  evening,  sacrifices,  I  dwelt  the  longer  upon  it, 
to  quicken  them  to  this  duty,  that  they  might  be  able  to  say  with 
Abijah,  '  The  Lord  is  our  God,  and  we  burn  incense,  and  offer 
sacrifice  every  morning  and  evening  unto  him,'  2  Chron.  xiii. 
10,  11. 


Chap.  YI.]  the  christian  man's  calling.  499 


Section  III. 

Secondly,  Spend  the  greatest  part  of  the  day  in  thy  particular 
calling.      He  that  mindeth  not  his  closet  before  his  shop  is  an 
atheist ;  and  lie  that  mindeth  not  his  shop  after  his  closet  is  a 
hypocrite.     The  world  is  God's  great  family,  and  he  will  allow  none 
in  it  to  be  idle.     Though  he  distinguisheth  some  from  the  common 
mass,  and  maketh  them  vessels  of  honour,  as  superiors  and  officers 
in  his  house,  yet  to  every  one  he  committeth  some  talent  or  other, 
and  commandeth  them  to  trade  till  he  come.     The  ancient  Mas- 
silians  would  admit  no  man  into  their  city  who  had  not  a  good  trade, 
knowing  what  pests  and  plagues  such  are  to  the  people  among 
whom  they  dwell.^     He  that  is  void  of,  or  negligent  in,  his  calling, 
is  at  best  as  a  snail,  ((fispeocKO'?,  according  to  the  Septuagint ;  Domi- 
porta,  according  to  the  Latins,)  keeping  house,  and  unprofitable. 
But  usually  such  a  one  is  mischievous,  and  may  not  unfitly  be  com- 
pared to  kites,  that  fly,  lazing  up  and  down,  scarce  moving  their 
wings,  making  a  querulous  complaining  noise,  filching  their  food, 
out  of  the  shambles  or  warrens,  or  out  of  children's  hands  by  force. 
Idleness  is  usher  to  murmuring  and  thieving.     He  quickly  learns 
to  do  ill,  by  doing  that  which  is  next  to  ill,  nothing.    The  air,  when 
still,  corrupts  and  putrifieth.    Wheat,  if  not  stirred,  groweth  musty 
and  unwholesome  for  man's  body.     The  earth,  if  not  tilled,  breeds 
thorns.     Millstones,  if  there  be  no  grist,  waste  and  wear  out  them- 
selves.    The  soul  needeth  exercise  as  well  as  the  body,  to  preserve 
it  in  health ;    action   keeps  the  soul  sweet  and  clean.     It  is  no 
wonder  that  persons  are  almost  choked  with  the  phlegm  of  corrup- 
tion, that  deny  themselves  the  benefit  and  advantage  of  motion  ; 
that  they  do  not  thrive  who  refuse  to  trade.     It  is  a  worthy  speech 
of  holy  Master  Boulton's,^  He  is  a  cursed  drone,  a  child  of  idleness, 
the  very  tennis-ball  of  temptation,  most  unworthy  the  blessings  and 
benefits  of  human  society,  who  doth  not  one  way  or  other  co-operate 
and  contribute  to  the  common  good,  with  his  best  endeavours,  in 
some  honest  particular  calling.    Job  saith,  '  Man  is  born  to  labour  ;' 
but  how  many  gentlemen  sing  the  rich  fool's  requiem  to  their  souls — 
Soul,  take  thine  ease,  thou  hast  goods  laid  up  for  many  years — till 
at  last  they  come  to  his  end,  and  that  place  where  there  is  no  ease 
day  nor  night  for  ever  and  ever  ;  but  as  a  bone  out  of  joint,  so  is  a 
good  man  out  of  his  calling. 

The  sons  of  the  husbandman  in  the  fable,  being  told  by  their 

^  Valer.,  lib.  vi.  cap.  1.  *  Directions  for  Walking  with  God,  p.  49. 


500  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

father  on  his  death-bed,  that  he  had  left  much  gokl  buried  in  his 
vineyard,  fell  presently  a-digging  and  delving  with  diligence, 
whereby  they  obtained,  though  not  the  gold  they  sought  for,  yet  a 
rich  harvest,  by  stirring  the  mould  about  the  roots  of  the  trees :  '  In 
all  labour  there  is  profit,'  Eccles.  v.  Though  the  Christian  doth 
not  ever,  by  diligence  in  his  calling,  reap  that  gold  of  outward 
profit  (which  is  promised  conditionally  so  far  as  Grod  seeth  fit  for 
him)  in  this  world,  yet  he  reaps  peace  and  comfort  in  the  discharge 
of  his  duty,  and  prevents  temptations,  by  being  employed  about 
other  things. 

It  is  in  vain  for  any  to  pretend  that  they  are  so  busy  in  praying, 
and  reading,  and  hearing,  and  holy  duties,  that  they  cannot  attend 
their  particular  callings  ;  for  the  same  God  that  calls  them  to 
sjiiritual  traffic,  commands  them  their  temporal  trades,  and  hath 
allotted  them  sufficient  time  for  both.  He  doth  the  devil  too  great 
a  courtesy,  who  makes  the  commands  of  God  to  quarrel  and  clash 
one  against  another.  If  Satan  can  prevail  with  men  to  neglect 
their  callings  whole  days  together,  and  leave  their  families  declin- 
ing, and  almost  starving  through  their  idleness,  for  private  fasting 
and  praying,  he  never  fears  the  good  such  a  man  shall  get  by  all 
that  devotion,  which  is,  as  Paul  speaks  of  himself,  born  out  of  due 
time.  He  knoweth  God  doth  not  usually  send  in  blessings  at  such 
back-doors,  and  that  he  is  provoked  as  truly  by  leaving  our  shops, 
when  our  callings  require  our  company,  as  by  passing  by  our 
closets,  when  he  calls  us  in  to  speak  with  us  there.  The  best  food 
may  prove  unwholesome  and  burdensome  to  the  stomach,  if  a  fit 
season  for  taking  it  be  not  observed.  Our  best  duties,  like  some 
children,  are  utterly  lost  by  being  brought  forth  before  their  time. 
The  Roman  general  said,  Non  amo  nimium  diligentem,  I  love  not 
them  that  are  too  diligent,  meaning  them  that  leave  their  own 
callings,  and  are  busybodies  in  others.  God  loves  not  such  over- 
diligent,  nor  any  negligent  ones.  As  he  commandeth  our  depend- 
ence on  him  for  a  blessing,  so  he  commandeth  our  diligence  in  our 
several  places. 

But,  having  also  treated  largely  of  the  Christian's  carriage  in  his 
particular  calling  in  the  first  part,  how  he  should  undertake  it  in 
obedience  to  the  divine  command,  follow  it  with  a  heavenly  heart, 
depend  upon  God  for  a  blessing,  I  shall  say  no  more. 
,  Thirdly,  Be  watchful  all  the  day  long.  If  thou  wouldst  walk 
safely,  walk  as  one  that  hath  his  eyes  in  his  head.  Ponder  the  paths 
of  thy  feet.  Every  man  walketh  every  day  in  the  midst  of  traps 
and  gins,  and  rubs  and  blocks  ;  now,  the  secure  person  is  as  a  blind 


Chap.  VI.]  the  christian  man's  calling.  501 

man,  stumbling  at  every  stone.  When  a  man  goeth  upon  cords, 
straightened  and  fastened  on  high,  it  concerns  him  to  look  well  to 
his  footing,  lest  he  totter  and  fall,  and  break  his  neck.  There  is  no 
Christian  but  walks  as  dangerously  as  he  that  danceth  on  the  ropes  ; 
it  behoves  him  therefore  to  walk  watchfully.  The  children  of 
God  are  called  to  be  soldiers,  to  fight  a  good  fight  of  faith  under 
Christ,  the  captain  of  their  salvation ;  but  soldiers  must  be  upon 
their  guard,  especially  such  as  are  encompassed  on  all  sides,  at  all 
times,  with  enemies  of  all  sorts.  Should  they,  who  are  the  mark  at 
which  the  world  and  hell  are  continually  shooting  their  fiery  darts 
to  destroy  them,  give  themselves  to  sleep  ?  '  Watch  ye ;  stand 
fast  in  the  faith ;  quit  yourselves  like  men,'  1  Cor.  xvi.  13.  The 
devil  watcheth  to  devour  us,  and  he  is  politic  to  ensnare  us,  and 
shall  we  slumber  ?  Machiavel  saith,  A  prince  ought  to  know  the 
tempers  of  men,  that  he  may  fit  them  with  baits,  and  wind  them  to 
his  own  ends.  Satan  hath  not  waited  on  men,  and  observed  them 
so  long,  but  he  knoweth  the  length  of  their  feet,  and  can  fit  them 
to  their  will  and  woe  ;  as  Agrippina,  the  wife  of  Claudius,  gave  her 
husband  poison  in  that  dish  which  he  loved  best,  so  he  can  give 
them  that  meat  which  they  love,  with  poison  for  its  sauce.  He  is 
a  serpent  for  his  subtlety,  and  can  bait  his  hooks  answerable  to  the 
love  and  liking  of  poor  silly  fish.  We  read  of  his  wiles,  of  his 
devices.  As  the  chameleon,  that  lieth  on  the  ground  to  catch  flies 
and  grasshoppers,  changeth  himself  into  the  colour  of  the  grass, 
whereby  they  are  deceived  and  caught,  so  Satan  can  transform 
himself  into  any  shape,  even  into  an  angel  of  light  for  a  shift,  that 
he  may  deceive  and  destroy.  Though  he  appeared  in  the  form  of 
a  serpent  to  Eve,  he  appeared  in  the  form  of  a  saint  to  the  second 
Adam.  If  he  should  be  quiet,  yet  our  own  flesh  is  free  and  forward 
to  pollute  and  pervert  us.  Were  he  at  any  time  absent,  (though  I 
fear  he  never  is,  but  watcheth  us  night  and  day,  more  narrowly  than 
ever  keeper  did  his  prisoner,  for  whose  escape  he  was  to  die,)  our 
own  wicked  hearts  are  his  deputy  to  supply  his  place,  and  despatch 
his  business  effectually  for  him.  Occasion  and  our  own  corrupt 
natures  seldom  meet,  but,  like  two  inordinate  lovers,  they  sin  and 
defile  themselves  together.  The  flesh  is  instead  of  a  thousand 
traitors  within  the  garrison,  conspiring  to  deliver  it  up  into  the 
enemy's  hands,  who  is  resolved  to  give  no  quarter ;  and  is  it  not 
time  for  the  soldiers  to  be  upon  the  guard,  and  to  keep  strict  watch  ? 
Though  both  Satan  and  the  flesh  should  grant  a  truce  or  cessation 
for  a  few  hours,  (which  they  never  did,  nor  ever  will,)  yet  the  world, 
like  a  harlot,  is  always  watching,  with  her  fair  breasts  of  pleasure 


502  THE  CHKISTIAIT  MAN's  CALLING.  [PaRT  III. 

and  profit,  to  allure  us  to  folly.  Like  the  whore  the  wise  man 
mentions,  she  is  subtle  of  heart,  and  lieth  in  wait  at  every  corner  ; 
she  catcheth  the  careless  sinner  and  kisseth  him,  and  with  an  im- 
pudent face,  saith  unto  him,  '  I  have  decked  my  bed  with  coverings 
of  tapestry,  with  carved  works,  with  fine  linen  of  Egypt.  I  have 
perfumed  my  bed  with  myrrh,  aloes,  and  cinnamon.  Come,  let  us 
take  our  fill  of  love  until  the  morning :  let  us  solace  ourselves  with 
loves.  With  much  fair  speech  she  causeth  him  to  yield,  with  the 
flattering  of  her  lips  she  enticeth  him.  He  goetli  after  her  straight- 
way, as  an  ox  goeth  to  the  slaughter,  or  as  a  fool  to  the  correction  of 
the  stocks  ;  till  a  dart  strike  through  his  liver ;  as  a  bird  hasteth  to 
the  snare,  and  knoweth  not  that  it  is  for  his  life,'  Prov.  vii.  10  to  the 
end.  Oh  what  reason  hast  thou,  reader,  to  watch,  who  hast  so 
many  and  such  crafty  and  mighty  adversaries,  every  moment  to 
encounter  with  !  '  Watch  and  pray,  lest  you  enter  into  temptation.' 
Believe  it,  if  thou  sleepest,  the  enemy  will  sow  tares. 

Watch  thyself  in  thy  closet ;  good  duties  must  not  be  done  be- 
tween sleeping  and  waking.  Praying  and  reading  are  not  works 
that  can  be  done  nodding.  Therefore  Christ  saith,  '  Watch  and 
pray;'  and  the  apostle,  '  Continue  in  prayer,  and  watch  in  the  same,' 
Col.  iv.  2.  The  nightingale,  that  delights  herself  in  her  night 
songs,  knowing,  if  she  should  fall  asleep,  she  should  be  a  prey  to 
night-birds,  she  keeps  a  thorn  at  her  breast  to  keep  her  waking. 
Watch  in  thy  family  among  thy  relations  ;  thy  wife  and  children 
may  be  Satan's  instruments  to  wound  thee.  Abraham  caused 
Sarah  to  dissemble  ;  Eve  brought  Adam  to  undo  himself  and  all 
his  posterity.  The  nearer  the  person  is  to  us,  that  discharge th  a 
piece  at  us,  the  likelier  to  hit,  and  the  more  dangerous  the  bullet. 
Watch  in  thy  shop  ;  Satan  lieth  in  ambush  in  every  corner,  sin  in 
every  counter,  to  defile  and  destroy  thee.  When  thou  art  in  com- 
pany, when  thou  art  alone,  at  bed,  at  board,  when  thou  goest  out, 
when  thou  comest  in,  keep  thy  heart  with  all  diligence,  for  under 
every  pile  of  grass  there  is  a  snail,  under  every  fig-leaf,  as  Cleopatra 
found  to  her  cost,  there  is  a  poisonous  asp,  in  every  place  there  is 
a  snare. 

Watch  against  the  occasions  of  sin.  They  who  have  a  brand  or 
a  candle  flaming  in  their  hands,  had  need  to  beware  of  thatch  and 
straw.  If  the  flesh  and  opportunity,  like  Shechem  and  Dinah,  meet 
together,  they  will  not  part,  unless  there  be  the  greater  watchful- 
ness, before  they  are  polluted.  It  is  ill  to  parley  with  the  wicked 
one.  The  French  have  a  good  proverb.  When  the  Spaniards  talk 
of  peace,  then  double  bolt  the  door.     The  greatest  wounds  that 


Chap.  VI.]  the  christian  man's  calling.  503 

were  ever  made  in  conscience,  had  at  first  but  weak  beginnings. 
David's  horrid  murder  and  adultery  had  their  rise  only  from  a 
glance  of  his  eye  ;  '  keep  thee  far  from  an  evil  matter,'  Exod.  xxiii. 
7.  The  crocodile,  say  naturalists,  is  no  bigger  at  first  than  a  goose 
egg,  and  yet  groweth  to  thirty  cubits.  An  occasion  of  sin,  em- 
braced but  a  little,  like  a  thief  in  the  candle,  insensibly  makes  sad 
work  and  waste. 

Watch  especially  against  thy  own  sin.  This  is,  as  the  Philis- 
tines said  of  Samson,  the  great  destroyer  of  the  country,  the  great 
destroyer  of  thy  conscience.  Wise  governors  of  a  garrison  besieged 
will  take  care  of  every  j)art  of  the  wall,  and  repair  the  least  decays 
thereof  ;  but  if  one  gate  be  more  likely  to  be  entered  than  another, 
or  if  one  part  of  the  wall  be  weaker  than  another,  they  will  be  sure 
to  set  the  strongest  watch  in  that  weakest  place.  Our  soul  is  our 
garrison,  committed  to  our  trust  by  the  Lord  of  hosts,  to  be  kept 
for  his  use  and  service ;  Satan  is  our  enemy,  that  besiegeth  it,  to 
surprise  it ;  sin  is  the  wall  or  gate,  by  which  alone  he  hopes  to 
enter  and  destroy  us.  Our  beloved  sins,  the  sins  of  our  callings, 
or  conditions,  or  constitutions,  which  we  hug  and  cocker  most, 
which  none  must  touch  or  reprove,  these  are  the  weakest  part  of 
the  wall  or  gate,  and  so  require  a  stronger  watch  and  guard  :  '  Take 
heed  and  keep  thy  soul  diligently,'  Deut.  iv.  9. 


Section  IY. 

Fourthly,  Be  careful  to  redeem  time.  Look  upon  time  as  one 
of  the  most  precious  talents  which  thy  God  hath  intrusted  thee  with, 
and  which  he  will  reckon  with  thee  for,  and  therefore  not  to  be 
vainly  spent,  or  needlessly  squandered  away.  They  are  worthy  to 
be  punished,  that  spend  their  gold  and  silver  lavishly,  and  waste 
their  estates  prodigally  ;  but  of  how  much  sorer  punishment  are 
they  worthy  of  that  are  prodigal  and  lavish  of  time,  that  is  far  more 
precious  than  gold  and  silver  !  Time  is  of  inestimable  value,  in 
regard  of  its  present  use,  and  because,  when  once  lost,  it  is-  irre- 
coverable. Friends  lost  may  be  reconciled,  an  estate  lost  may 
be  regained,  but  time  lost  can  never  be  recalled.  He  is  the  best 
workman  that  can  cut  his  stuff  to  the  least  waste ;  and  he  is  the 
best  Christian  who  can  contrive  his  affairs,  and  cut  out  his  time,  to 
the  least  loss.  Kemember  that  time  is  given  thee,  not  to  squander 
away  in  needless  visits,  or  idle  talking,  or  long  meals,  or  un- 
necessary sleeping,  but  to  get  thy  person  justified,    thy   nature 


504  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

sanctified,  to  secure  thine  interest  in  Christ,  and  the  covenant  of 
grace  and  heaven ;  and  surely  things  of  such  infinite  weight  de- 
serve all 'thy  time,  if  thy  life  were  lengthened  to  the  age  of  Me- 
thuselah. Sleey)  robs  us  of  much  time  ;  friends,  saith  one,  are  the 
greatest  thieves  of  time  ;  vain  discourse,  foolish  sports  and  pastimes, 
idle  company,  sitting  long  at  table,  must  all,  like  luxuriant  branches, 
be  pared  off,  because  they  suck  the  sap  and  juice  away  from  the 
good  boughs.  '  Walk  not  as  fools,  but  as  wise  men,  redeeming  the 
time,'  saith  the  apostle.  Col.  iv.  5  ;  Eph.  v.  16.  It  is  an  allusion 
to  wise  merchants  or  tradesmen,  who,  dealing  for  most  precious 
commodities,  make  the  most  of  their  markets,  and  buy  their  wares 
while  a  fit  time  of  buying  them  serves  ;  '^  and  having  possibly  had 
great  losses  formerly,  or  spent  their  time  idly,  do  by  their  diligence 
seek  to  redeem,  and,  as  it  were,  to  buy  back  again  the  time  that  is 
past.  The  Lacedasmonians  were  penurious  of  their  time,  and  spent 
it  all  about  necessary  business,  not  suffering  any  citizen  either  to 
play  or  be  idle  ;  when  their  Ephori  heard  that  some  used  to  walk 
in  the  afternoons  for  their  recreation,  they  forbade  it,  as  savouring 
too  much  of  pleasure,  and  commanded  them  to  recreate  their  bodies 
by  some  manly  exercise,  which  might  breed  them  to  be  serviceable 
to  the  commonwealth. 

Eeader,  the  time  of  thy  life  goetli  post,  thou  art  hastening  to 
thy  last  stage.  Whether  thou  art  eating  or  drinking,  walking  or 
sitting,  buying  or  selling,  waking  or  sleeping,  death  is  always  mak- 
ing speed  towards  thee ;  ^  the  time  of  thy  departure  hence  is  con- 
cluded and  resolved,  beyond  which  it  is  impossible  for  thee,  whether 
thy  work  be  done  or  undone,  to  stay  one  day  ;  no,  not  one  hour,  nay, 
not  one  moment,  and  shouldst  thou  waste  thy  time  upon  toys  and 
trifles,  as  if  thou  hadst  nothing  to  do,  no  God  to  make  peace  with, 
no  Kedeemer  to  lay  hold  on,  no  soul  to  take  care  of  ?  He  that  hath 
a  great  way  to  go,  or  much  work  to  do,  and  that  upon  pain  of  death, 
and  but  a  little  time  for  it,  hath  little  reason  to  laze  or  loiter. 
When  we  have  but  a  little  paper,  and  much  to  write,  we  Avrite  small 
and  thick.  Oh  how  much  work  hath  every  Christian  to  do  in  this 
world,  which,  if  he  neglect,  he  is  lost  for  ever !  how  many  head- 
strong lusts  to  subdue,  how  many  duties  towards  God  and  men  to 
perform,  how  many  graces  to  exercise,  providences  and  ordinances 
to  improve,  and  can  all  this  be  done  in  a  little  time  ?  The  candle 
of  our  lives  burns  low  ;  if,  like  foolish  children,  we  play  it  out,  we 

^  ^E^ayopa^o/nevoL,  of  e^  and  uyopa^w  rursus  emo.  Metaphora  sumpta  a  mercatoribus. 
—Beza. 

'■'  Labitur  occulte  fallitque  volubilis  eetas. — Ovid.,  Metam.,  lib.  x. 


Chap.  YI.]  the  christian  man's  calling.  5Q5 

may  tliank  ourselves  if  we  go  to  bed  in  tlie  dark,  without  the  light 
of  comfort  to  our  graves. 

It  is  one  of  the  most  irrational,  yet  ordinary  actions  of  the  chil- 
dren of  men,  especially  persons  of  estate  and  quality,  to  waste  time  in 
dicing,  or  carding,  or  hawking,  or  hunting,  or  chambering,  or  revel- 
ling, and  yet  to  murmur  that  they  want  time,  and  tell  us,  It  is  a  pity 
man's  life  is  so  short,  that  it  is  not  spun  out  to  a  longer  thread.  I 
must  tell  such,  that  they  complain  of  God,  when  they  should  of 
themselves ;  he  is  not  penurious,  but  they  are  prodigal  in  mis- 
spending it.  I  must  ask  them,  Why  would  they  have  more  time  ? 
Is  it  to  be  more  riotous,  and  profane,  and  vicious  ?  The  shortest 
moment  is  too  much  for  the  service  of  sin ;  he  that  sinneth  but 
once,  sinneth  too  nmch  by  once.  If  it  be  that  they  might  honour 
God,  and  get  grace,  and  lay  hold  on  eternal  life,  why  do  they  not 
set  about  it,  and  make  it  their  business  ?  Every  one  would  accuse 
him  of  folly,  that  were  condemned  one  assize  to  be  hanged,  but  was 
reprieved  till  the  next,  and  had  that  time  allotted  to  sue  out  his 
pardon,  if  he  should  in  the  interim  give  himself  wholly  to  gaming 
and  drinking,  and  take  no  care  about  his  pardon,  yet  complain 
to  all  that  came  to  him,  that  his  time  was  short,  and  he  had  not 
enough  to  get  his  pardon  in,  or  prevent  his  execution. 

Our  days  are  sufficient  for  our  duties,  had  we  grace  to  number 
them,  and  to  apply  our  hearts  to  wisdom ;  but  there  is  no  overplus 
of  time  to  be  abused  to  fleshly  or  worldly  lusts,  or  to  be  lavished 
away  in  idle  and  unnecessary  things.  A  good  man  that  liveth  all 
the  day  long  in  the  fear  of  his  God,  and  husbands  his  time  to  the 
best  advantage  of  his  soul,  finds  it  so  sufficient  for  his  work,  that  he 
is  always  ready  to  be  called  to  an  account,  and  whenever  he  dieth, 
he  dieth  full  of  days,  and  hath  had  his  fill  of  living ;  but  men 
waste  their  time  in  vanity  and  folly,  sacrifice  their  youth  to  froward- 
ness  and  unprofitableness,  their  manhood  to  pleasure  and  passion, 
their  old  age  (if  they  live  so  long)  to  earthly-mindedness  and 
atheism ;  nay,  they  will  sit  down  and  contrive  sports,  or  send  for, 
or  go  into,  idle  company  to  pass  away  the  time,  and  then  complain 
that  time  is  little,  and  life  is  short,  and  they  have  not  enough  to 
provide  for  death  and  eternity  in.  The  moralist  observeth  truly, 
Non  exiguum  fem2Mris  Imhemus,  sed  imdhnn  perdimus,^  It  is  not 
a  little  time  that  we  have,  but  it  is  much  which  we  waste.  God  is 
bountiful  in  allotting  us  time ;  but  we  are  lavish  of  it,  and  then 
grumble  that  it  is  no  more.  The  largest  possessions  in  a  country, 
though  worth  thousands  per  annum,  are  nothing  in  the  hands  of  a 
^  Sen.  De  Brevit.  Vit.,  cap.  1. 


506  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

prodigal  heir,  who  useth  to  throw  away  thousands  at  a  cast,  and 
must  pay  the  bills  which  pride,  and  luxury,  and  gluttony  send 
him  in  daily ;  but  a  twentieth  part  of  those  revenues  were  a  large 
estate  in  the  hands  of  a  frugal  person.  The  vast  incomes  of  Egypt 
and  all  the  eastern  provinces  were  but  a  small  sum  when  they  were 
gathered  to  maintain  the  pomp  and  ambition  of  Antony,  and  the 
riot  and  fleshly  lusts  of  Cleopatra ;  when  some  prudent,  provident 
emperors  have  lived  freely  and  nobly  a  whole  year  with  less  than 
they  consumed  in  a  day.  Foolish  men  that  are  riotous  and  pro- 
digal of  their  time,  as  if  it  were  given  them  only  to  sjjort,  and  play, 
and  roar,  and  revel  in,  pine  and  whine  at  last  that  they  are  lost, 
because  their  time  is  so  short ;  but  wise  and  gracious  persons  that 
deny  themselves,  and  crucify  the  flesh,  that  can  redeem  time  from 
toys  and  idle  talk,  and  foolish  sports,  and  unnecessary  diversions, 
to  pray,  and  hear,  and  read,  and  examine  their  souls,  and  bemoan 
their  sins,  and  provide  for  heaven,  these  grow  rich  in  good  works, 
and  find  the  days  of  their  pilgrimage  sufficient  for  them. 

Section  V. 

Fifthly,  Call  thyself  to  an  account  at  evening.  Take  a  review  of 
thy  carriage  the  whole  day,  how  thou  didst  behave  thyself.  Begin 
with  the  morning,  consider  whether  thou  didst  awake  with  God, 
what  was  the  frame  of  thy  spirit  in  closet  and  family  duties,  in 
company  and  solitude.  Reflect  upon  thy  actions,  thy  passions,  thy 
speech,  thy  silence,  thy  behaviour  at  table,  in  thy  shop ;  whether 
thy  affections  were  heavenly,  above  the  world,  when  thy  actions 
were  earthly,  about  the  world ;  whether  thou  wast  righteous  in  thy 
particular  calling,  and  didst  set  upon  it  out  of  conscience  to  God's 
precept,  and  with  an  eye  to  his  glory ;  whether  thou  didst  not  lose 
an  opportunity  of  advantaging  thy  brother's  soul,  and  doing  thy 
God  service ;  whether  thou  hast  not  failed  in  thy  thoughts,  or 
words,  or  deeds,  in  thy  demeanour  towards  thy  relations,  or  neigh- 
bours, or  strangers ;  whether  thou  didst  in  all  walk  according  to 
that  rule  which  thy  God  hath  prescribed  thee.  This  is  the  way  to 
make  the  day  more  pious,  and  the  night  more  pleasant.  Conscience 
will  be  the  more  faithful  all  day,  v^hen  it  knoweth  beforehand  that 
it  shall  be  called  to  an  account  at  night ;  and  the  more  conscientious 
we  are  in  the  day,  the  more  cheerful  we  shall  be  at  night.  Seneca 
reports  of  Sextius  the  Roman  philosopher,!  that  every  night  before 
he  took  his  rest,  he  would  examine  his  soul.     Quid  liodie  malum 

^  Sen.  De  Ira,  lib.  iii.  cap.  36. 


Chap.  VI.]  the  cheistian  man's  calling.  507 

sanasti  f  cui  vitio  ohstitisti  f  in  qua  parte  melior  es  f  What  evil 
hast  thou  this  day  healed  ?  what  vice  hast  thou  resisted  ?  in  what 
part  art  thou  bettered  ?  and  then  he  addeth,  How  sweet  is  the  sleep 
which  ensueth  upon  such  a  review  I  ^ 

As  the  shopkeeper  hath  his  day-book,  wherein  he  writes  down 
what  he  buyeth,  what  he  selleth,  which  he  looks  over  in  the  even- 
ing ;  so  must  the  Christian,,  that  would  thrive  in  his  general  calling, 
at  night  reflect  upon  his  well-doing,  his  ill-doings,  his  gains,  his 
losses,  lest  his  books  cast  him  up  (as  some  find  by  experience) 
because  he  will  not  take  the  pains  to  cast  them  up. 

The  merchant  findeth  it  a  ready  way  to  make  his  factors  and 
cash-keepers  faithful,  to  reckon  with  them  frequently.  When  great 
persons  neglect  to  account  with  their  stewards,  they  tempt  them  to 
be  dishonest.  Our  consciences  are  corrupted  as  well  as  other  facul- 
ties, and  will  be  false,  if  not  timely  examined.  Seneca  acquaints 
us  with  his  own  practice,^  which  may  shame  many  Christians : 
Utor  hac  potestate,  et  qiiotidie  apud  me  causam  dico.  Cum  subla- 
tum  e  conspectu  lumen  est,  et  conticuit  uxor,  moris  jam  met  conscia, 
totum  diem  mecum  scrutor,  facta  ac  dicta  mea  remetior.  Nihil 
milii  ipse  ahscondo,  nihil  transeo  ;  quare  enim  quicquam  ex  erroribus 
meis  timeam,  cum  possim  dieere  :■  Vide  ne  istud  ampUus  facias ; 

nunc  tihi  ignosco.    In  ilia  disputatione  pugnacius  locutus  es 

Ilium  liherius  admonuisti  quam  dehebas  ;  itaque  non  emendasti  sed 
offendisti.  I  use,  saith  he,  this  authority,  and  daily  plead  my 
cause  with  myself.  When  the  candle  is  taken  away,  and  my  wife 
(acquainted  with  my  custom)  is  silent,  I  search  into  the  whole  day, 
and  review  all  that  I  have  said  or  done ;  I  hide  nothing  from  my 
own  scrutiny,  I  pass  by  nothing  ;  for  why  should  I  fear  anything  by 
reason  of  my  errors,  when  I  can  say.  See  that  thou  do  it  no  more, 
and  for  this  time  I  will  pardon  thee,  &c. 

Pythagoras  taught  his  scholars  to  talk  thus  with  themselves,  T\ 
7rap6(3T]v,  tI  Be  epe^a ;  What  evil  have  I  committed,  what  good  have 
I  omitted  ?  Keader,  let  not  them  who  knew  not  God  rise  up  in 
judgment  against  thee.  Put  every  night  some  brief  queries  to  thy 
conscience  upon  these  few  heads  :  How  did  I  behave  myself  in  re- 
ligious duties,  in  natural  actions,  in  my  particular  calling,  in  re- 
creations, if  any  were  used,  in  company,  and  in  solitude  ?  Compare 
the  carriage  of  thy  heart  and  life  herein,  to  the  word  and  law  of 
God  ;  bring  all  to  the  touchstone.     Hereby, 

^  Desinet  ira  et  erit  moderatior  qua3  sciet  sibi  quotidie  ad  Judicem  esse  veniendum, 
....  Qualis  ille  somnus  post  recogaitionem  sui  sequitur?  quam  tranquillus  ?  &c.— 
Idem,  ibid.  ^  Idem.  ibid. 


508  THE  CHRISTIAN  MAN's  CALLING.  [pART  III. 

1.  Sin  will  be  prevented.  The  cliild  will  be  the  more  dutiful 
and  diligent  all  day,  who  expecteth  to  be  examined,  by  them  that 
have  power  to  punish  or  reward  for  every  part  of  it,  at  night. 
The  Christian  will  keep  his  heart  as  clean  as  the  neat  maid  her 
house,  who  is  ever  in  fear  of  a  severe  mistress. 

2.  Hereby,  if  sin  be  committed,  it  will  speedily  be  repented  of. 
The  wound  will  be  healed  before  it  be  festered  ;  a  disease  is  much 
more  easily  cured  at  the  beginning,  than  when  it  is  habituated  in 
the  body.  Had  David  called  his  conscience  to  a  serious  account, 
at  the  close  of  that  day  wherein  he  defiled  Bathsheba,  he  had  pre- 
vented both  much  sin,  and  much  sorrow. 

3.  Our  hearts  will  hereby  be  the  better  prepared  for  evening 
duties.  The  reflection  upon  the  sins  committed  in  the  day  past, 
will  make  the  streams  of  our  sorrow  to  run  the  more  freely;  wounds 
when  fresh,  bleed  most.  Our  petitions  also  will  be  the  more  fervent 
for  divine  strength,  when  we  are  newly  affected  with  the  sad  conse- 
quence of  our  own  weakness.  The  more  we  feel  our  pain,  the  more 
urgent  are  our  cries  for  a  physician ;  a  review  of  the  mercies  newly 
received,  will  likewise  enlarge  our  hearts  the  more  in  thankfulness. 
Divine  favours,  like  flowers,  affect  us  most  when  fresh  and  green. 
Old  courtesies,  as  old  clothes,  are  too  often  cast  by,  and  thought 
little  worth. 

4.  Hereby  our  souls  will  be  always  ready  for  our  great  account, 
whenever  God  shall  summon  us  to  give  it  up.  The  keeping  a  diary 
of  receipts  and  disbursements,  facilitates  the  steward's  annual 
reckoning  with  his  lord.  They  who  make  all  even  between  God 
and  their  souls  every  day,  need  not  fear  calling  to  account  any  day. 
None  will  give  up  their  accounts  with  such  comfort  at  the  great 
day,  as  they  that  cast  up  their  accounts  with  conscience  every 
day;  often  reckoning  will  make  long  friends.  He  that  will  not 
hear  the  warnings  of  conscience,  must  look  to  feel  the  worm  of 
conscience. 

Sixthly,  Close  the  day  with  God,  in  praying,  and  reading  his 
word,  both  in  thy  closet  and  family.  Our  bed  is  resembled  to  our 
graves,  sleep  to  death  ;  it  is  of  worse  consequence  to  go  to  bed  be- 
fore we  have  made  our  prayers,  than  to  our  graves  before  we  have 
made  our  wills.  God  is  the  first  and  the  last,  and  ought  to  be  the 
beginning  and  ending  of  every  day :  '  Thou  causest  the  out-goings 
of  the  morning  and  evening  to  rejoice.'  Some  understand  the  in- 
habitants of  east  and  west,  others  the  vicissitudes  of  day  and  night, 
for  which  men  rejoice  in  God.  David  was  mindful  of  the  word  at 
night :  '  I  have  remembered  thy  law,  0  Lord,  in  the  night ;'  and  also 


Chap.  VI.]  the  christian  jLusf's  calling.  509 

of  prayer :  '  Evening  and  morning  will  I  pray  and  cry  aloud/  Ps. 
cxix.  55  ;  and  Iv.  17. 

The  sins  of  tlie  day  call  for  our  mournful  confession.  The 
mercies  of  the  day  call  for  our  sincere  thanksgiving.  The  perils 
of  the  night  call  for  fervent  petitions,  so  that  none  can  want  matter 
for  a  night's  prayer.  Our  wanderings  and  aberrations  in  the  day 
may  well  engage  us  to  confession  and  contrition  every  night.  They 
who  do  not  paddle  in  every  gutter,  or  thrust  their  hands  into  every 
ditch,  though  they  washed  clean  in  the  morning,  find  them  dirty  at 
night.  We  cannot  meddle  with  money,  but  we  foul  our  fingers  ; 
nor  about  earthly  affairs,  but  we  defile  our  soul.  Infirmity  be- 
wrayeth  itself  in  all  the  actions  of  fallen  man.  We  are  steady  in 
nothing  but  wantonness  and  wickedness.  The  feet  of  men  limp  at 
best,  and  are  too  slow  to  follow  the  word  of  Grod  close  at  the  heels. 
If  we  intend  well  in  any  action,  like  arrows  that  are  shot  in  mighty 
winds,  we  wander  from  the  bow  that  sent  it,  and  miss  the  mark. 
Now  whilst  the  ship  leaketh,  the  pump  must  go  ;  whilst  we 
sin  daily,  we  must  sorrow  daily.  He  is  unworthy  of  the  least 
favour  from  his  creditor,  who  thinks  much  to  acknowledge  his 
debt.  Augustine  had  David's  penitential  jjsalms  written  by  his 
bedside,  which  at  night  he  used  to  weep  and  read,  to  read  and 
weep. 

Our  daily  infirmities  and  imperfections  must  not  be  passed  over. 
Some  have  died  of  very  slight  wounds  in  their  fingers  or  toes. 
Small  sands  may  sink  a  great  ship.  Small  drops  of  rain  make  the 
earth  miry  and  dirty.  Vain  thoughts,  spending  time  idly,  omission 
of  doing  good  when  a  price  hath  been  in  our  hands,  are  counted  by 
us  small  sins,  but  such  small  drops  will  pollute  our  consciences  to 
purpose,  if  not  bewailed  timely. 

The  mercies  and  good  providences  of  the  day  deserve  our  ac- 
knowledgment at  night.  If  God  command  his  loving-kindness  in 
the  day-time  ;  his  loving-kindness  may  well  command  our  thanks- 
giving in  the  night  season.  As  David  had  his  soliloquies  in  the 
day,  so  he  had  his  songs  in  the  night,  Ps.  Ixxvii.  6.  All  our  success 
in  our  callings  and  undertakings,  is  the  fruit  of  God's  providence  ; 
we  may  work,  but  God  only  can  prosper.  Human  gains  are  from 
divine  grace.  The  tables  that  are  spread  for  us,  like  Peter's  sheet, 
wherein  were  all  sorts  of  four-footed  beasts,  and  fowls,  come  down 
from  li£aven.  How  many  perils  are  we  protected  in  !  how  many 
dangers  are  we  delivered  from  !  how  many  evils  are  jirevented, 
good  things  bestowed  every  day,  and  shall  not  our  sun  and  shield 
be  adorned  !     We  may  well  every  night  speak  in  the  words  of  the 


510  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

psalmist,  '  Blessed  be  the  Lord,  who  daily  loadeth  us  with  his 
benefits,  even  the  Grod  of  our  salvation,  Selah,'  Ps.  Ixviii.  19. 

The  perils  of  the  night  call  for  our  prayers  at  night.  If  there 
were  no  fear  of  visible  thieves  and  robbers,  yet  there  is  of  invisible 
devils.  We  cannot  bolt  our  doors  so  fast,  but  they  will  find  the 
way  in.  We  never  lie  down  to  sleep,  but  those  roaring  lions  are 
waking  and  waiting  by  our  bed-side  to  devour  us.  If  God  were 
not  our  guard,  we  could  not  sleep  a  moment  in  quiet.  He  that 
goeth  to  bed  before  he  hath  gone  to  Grod,  by  humble  and  hearty 
supplication,  lieth  down  before  his  bed  is  made,  and  may  well 
expect  to  find  it  uneasy  all  night ;  nay,  like  a  foolish  governor  of  a 
fort  beleaguered  with  cruel  and  crafty  enemies,  he  takes  his  rest 
before  he  hath  set  his  watch,  and  is  liable  to  be  called  up  at  mid- 
night, or  to  be  killed  in  his  bed  every  moment. 

Cyril  speaks  of  a  certain  people  that  chose  to  worship  the  sun, 
because  he  was  a  day  god  ;  for,  believing  that  he  was  quenched  every 
night  in  the  sea,  or  that  he  had  no  influence  on  them  that  lighted 
up  candles,  they  were  confident  they  might  be  atheists  all  night. 
I  fear,  many  who  worship  the  sun  are  too  much  of  the  minds  of 
that  people  in  their  night  atheism.  Though  they  know  not,  but 
when  they  close  their  eyes  they  may  sleep  their  last,  and  never 
open  them  more,  yet  they  will  rather  die  intestate,  than  take  the 
pains,  by  fervent  prayers,  to  bequeath  their  souls  into  the  hands  of 
their  dearest  Kedeemer.  Reader,  take  heed  of  going  prayerless  to 
bed,  lest  Satan  take  thee  napping.  How  unworthy  art  thou  of 
God's  protection,  if  thou  dost  not  esteem  it  worthy  a  petition  !  I 
have  read  of  a  prince  that  would  walk  abroad  every  evening  in  a 
disguise,  and  stand  hearkening  and  listening  under  his  subjects' 
windows,  to  understand  what  they  said.  It  is  true  enough  that  the 
great  God  looketh  down  from  heaven  every  evening ;  he  is  under 
thy  window  and  in  thy  chamber,  to  observe  whether  thou  hast  the 
manners  or  grace  to  bid  him  good-night,  before  thou  goest  to  rest. 
Believe  it,  if  thou  forgettest  him,  thou  wilt  fi.nd,  sooner  or  later, 
that  he  will  remember  thee  to  thy  cost. 


A  good  loish  about  the  Christians  carriage  on  a  week-day  from 
morning  to  night,  wherein  the  former  heads  are  applied. 

The  rock  of  ages,  and  everlasting  Father,  to  whom  a  thousand 
years  are  but  as  one  day,  having  out  of  his  rich  mercy  afforded  me 


Chap.  VI.]  the  christian  man's  calling.  511 

a  short  time  in  tliis  world,  not  to  play  or  toy  with  temporal  things, 
but  to  prepare  my  soul  for  my  blessed  eternity,  I  wish  that  I  may 
never  waste  that  precious  season,  which  is  given  me  for  the  working 
out  my  own  salvation,  about  needless  affairs,  but  mind  the  one 
thing  necessary,  and  pass  the  whole  time  of  my  sojourning  here  in 
the  fear  of  my  God.  Every  day  that  I  live,  and  do  not  improve 
for  iuy  eternal  good,  is  lost.  If  I  live  to  eat,  and  drink,  and  sleep, 
the  beast  liveth  in  me,  not  the  man  ;  I  do  but  act  a  brutish  part  in 
a  human  shape.  If  I  live  to  buy  and  sell,  and  increase  my  heaps, 
the  heathen  liveth  in  me,  not  the  Christian ;  what  do  I  more 
than  an  infidel  ?  Time  is  a  silver  stream,  gliding  into  the  ocean ; 
eternity  depends  upon  this  poor  pittance  of  time  ;  as  I  use  time 
well  or  ill,  so  eternity  will  use  me.  The  everlasting  harvest  will 
be  suitable  to  the  seed  that  is  sown  in  time,  whether  wheat  or  tares. 
It  is  irrational  to  expect  a  crop  of  barley,  if  I  sow  thistles  ;  or  a 
crop  of  bliss  for  ever,  if  I  now  sow  to  the  flesh.  My  life  is  given 
me,  to  dress  my  soul  in  for  the  coming  of  my  bridegroom  at  death. 
Whatsoever  I  do,  if  it  hath  not  relation  and  subserviency  to  my 
last  end  and  chiefest  good,  it  is  lost  time,  and  waste  strength ; 
and  though  I  may  be  so  busy  as  to  sweat  about  it,  yet  Christ  may 
say  to  me,  as  to  him  that  stood  in  the  market-place.  Why  standest 
thou  all  the  day  idle  ?  Lord,  my  time  is  not  mine  own,  but  thine  ; 
the  day  is  thine,  the  night  also  is  thine.  It  is  thine  by  creation, 
and  why  not  thine  by  a  religious  observation  ?  It  was  thy  favour 
that  I  was  not  turned  out  of  the  womb  into  the  unquenchable  fire. 
I  could  wish  that,  as  soon  as  ever  the  sun  of  my  life  arose,  I  had 
gone  forth  to  my  spiritual  labour  till  the  evening  of  my  death,  that 
my  childhood  and  youth  had  been  employed  in  remembering  my 
Creator  ;  but  since  it  is  impossible  to  recall  those  days  and  years 
which  I  have  spent  in  folly  and  vanity,  oh  teach  me  so  to  number 
my  remaining  days,  that  I  may  apply  my  heart  unto  wisdom,  and 
live  every  day  of  my  life  in  the  fear  of  the  Lord  all  the  day 
long. 

I  wish  that  the  uncertainty  of  my  life,  and  certainty  of  my  death, 
may  quicken  me  to  be  religious  every  hour  of  every  day.  Every 
day  may  be  my  last,  therefore  every  day  should  be  my  best.  There 
is  no  part  of  my  time  in  which  I  am  privileged  from  an  arrest  by 
the  king  of  terrors.  Am  I  young  ?  yet  I  am  old  enough  to  die. 
Death  observeth  no  order.  Some  drop  out  of  the  arms  of  their 
earthly  mothers,  into  the  embraces  of  their  mother  earth,  and  do 
no  sooner  speak,  but  they  are  sent  to  the  place  of  silence.  My  sun 
may  set  in  the  morning  of  my  age,  and  death  may  tread  upon  the 


512  THE  CHRISTIAN  MAN's  CALLING.  [ParT  III. 

heels  of  life.  Some  have  experienced  those  words  of  the  wise  man  : 
There  is  a  time  to  be  born,  (so  little  to  live  that  it  is  not  mentioned,) 
and  a  time  to  die.  Am  I  strong  ?  this  Samson  of  death  can  fetch 
meat  out  of  the  eater,  and  out  of  the  strong  sweetness.  Death's 
harbinger,  sickness,  which  prepareth  its  way  before  it,  will  make 
me  melt  like  wax  before  the  sun,  though  my  strength  were  the 
strength  of  stones,  and  my  flesh  as  brass.  Fresh  flowers  are  cropped 
in  their  pride  and  greatest  beauty ;  the  autumn  of  death  comes 
ordinarily  before  the  winter  of  old  age.  Besides,  I  am  liable  every 
day  to  many  sudden  accidents,  and  unexpected  surprisals.  How 
many  die  in  their  shops  or  fields,  or  in  the  church  or  streets,  as 
well  as  others  in  their  beds  !  All  men  do  not  go  out  of  the  world 
at  the  fore-door  of  sickness,  many  at  the  back-door  of  a  violent 
death.  When  my  blood  frisketh  merrily  in  my  veins,  and  light 
sparkleth  gloriously  in  mine  eyes,  when  my  countenance  is  most 
fresh  and  lovely,  and  my  senses  are  most  quick  and  lively,  even  then, 
at  my  best  estate,  I  am  altogether  vanity.  I  may  draw  a  long  line 
of  life,  because  nature  may  afford  radical  moisture  enough  for  it,  when 
death  lieth  in  ambush  like  a  thief  in  the  candle,  and  wasteth  all  on  a 
sudden.  Should  I,  as  the  rich  fool,  reckon  falsely  to  a  million,  when 
I  cannot  count  truly  to  one,  and  promise  myself  many  days,  when 
my  soul  may  be  required  of  me  this  night,  how  gross  is  my  delusion  ! 
Ah,  how  sad,  how  fatal  is  that  error  that  can  never  be  mended  ! 

The  time  past  is  gone,  and  never,  never,  to  be  called  back.  All 
my  prayers  and  tears,  all  the  revenues  of  the  world,  cannot  regain 
the  last  moment.  The  time  to  come  is  God's,  not  mine  own ;  it 
is  not  in  my  hands,  therefore  I  have  no  reason  to  reckon  upon  it ; 
I  am  both  foolish  and  dishonest  if  I  dispose  of  another's  goods. 
Eeversions  are  uncertain,  and  he  may  well  be  poor  that  hath  no 
estate  but  what  he  hath  in  hope,  or  rather  presumption.  Lord, 
thou  reckonest  my  life,  not  by  ages,  no,  not  by  years,  but  by  days. 
Thou  hast  told  me  that  my  days  are  few,  my  time  is  little,  though 
my  work  be  great ;  I  acknowledge  my  proneness  to  put  far  from 
me  my  dying  daj'",  whereby  I  gratify  my  grand  enemy,  in  drawing 
nigh  to  the  seat  of  iniquity.  Oh,  help  thy  servant  to  live  every 
day  as  if  it  were  his  last  day  ;  grant  that  I  may  live  well  and  much, 
though  my  life  be  little  and  short,  because  there  is  no  day  of  my 
life  in  which  I  can  promise  myself  security  from  the  arrest  of  death ; 
let  me  expect  it  every  day,  and  every  hour  of  every  day,  that  when- 
ever my  Lord  shall  come,  I  may  be  found  well-doing. 

I  wish  that  since  tlie  eye  of  my  God  is  ever  on  me,  my  eye  may 
be  ever  on  him,  and  I  may  be  so  pious  as  to  carry  myself  all  the  day 


Chap.  VI.]  the  christian  man's  calling.  513 

long  as  in  his  presence.  Whatever  I  do,  my  God  observeth,  what- 
ever I  speak,  my  God  heareth,  whatever  I  think,  he  knoweth  ;  I 
may  call  every  place  I  come  into  Mizpeh,  the  Lord  watcheth  and 
observeth.  Ah,  how  holy  should  he  be,  who  hath  always  to  do 
with  so  pure  and  jealous  a  Majesty  !  The  Jews  were  to  dig  and 
cover  the  natural  excrement  of  their  bodies,  because  the  Lord 
their  God  walked  in  the  midst  of  their  camp.  Sin  is  the  spiritual 
excrement  of  my  soul,  and  infinitely  more  odious  and  loathsome  to 
God;  oh,  how  watchful  I  should  be  against  it,  who  walk  ever  in 
in  his  company  !  The  sun  is  said  by  some  to  be  all  eye,  because 
it  hath  a  thousand  beams  in  every  place  ;  it  filleth  the  largest 
windows,  and  peepeth  in  at  the  smallest  keyhole ;  it  shineth  on  the 
prince's  palace,  and  the  poor  man's  cottage  ;  the  heavens  above,  the 
earth  beneath,  and  air  between  ;  it  looks  on  every  person  with  so 
direct  a  countenance,  as  if  it  beheld  none  beside.  The  natural 
sun  is  darkness  to  the  Sun  of  righteousness ;  the  whole  world  to 
him  is  a  sea  of  glass — he  seeth  it  through  and  through.  The  watch- 
maker knoweth  all  the  wheels,  and  pins,  and  motions  in  the  watch  ; 
he  that  made  me  cannot  be  ignorant  of  me,  nor  of  anything  in  me, 
or  done  by  me.  Whether  I  be  in  my  shop  or  closet,  abroad  or  at 
home,  in  company  or  alone,  the  hand  of  God  is  with  me,  and  the 
eye  of  God  upon  me  ;  oh  that  I  could  set  him  ever  before  me,  and 
set  myself  ever  before  him  !  and  that  I  could  always  see  him  who 
always  seeth  me,  and  like  a  sun-dial,  so  receive  this  sun  in  the 
morning,  as  to  go  along  with  him  all  the  day.  '  Lord,  thou  searchest 
and  knowest  me ;  thou  knowest  my  down-sitting  and  up-rising ; 
thou  understandest  my  thoughts  afar  off;  thou  compassest  my 
paths  and  lying  down,  and  art  acquainted  with  all  my  ways ;  for 
there  is  not  a  word  in  my  tongue,  but,  0  Lord,  thou  knowest  it 
altogether.  Whither  shall  I  go  from  thy  Spirit,  and  whither  shall 
I  flee  from  thy  presence  ?  If  I  ascend  up  to  heaven,  thou  art  there ; 
if  I  make  my  bed  in  hell,  behold  thou  art  there ;  if  I  take  the 
wings  of  the  morning,  and  dwell  in  the  utmost  parts  of  the  sea, 
even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold 
me ;  if  I  say.  Surely  the  darkness  shall  cover  me,  even  the  night 
shall  be  light  about  me ;  yea,  the  darkness  hideth  not  from  thee, 
but  the  night  shineth  as  the  day ;  the  darkness  and  the  light  are 
both  alike  to  thee.'  Oh  teach  me  to  walk  before  thee,  and  to  be 
upright ! 

I  wish  that  the  end  of  all  my  days  may  be  the  beginning  of 
every  day,  that  my  first  thoughts  in  the  morning  may  be  of  him  by 
whom  alone  I  think.     The  firstling  under  the  law  was  to  be  the 

VOL.  IT,  .2k 


514  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

Lord's,  and  why  not  the  first-fruits  every  day  under  the  gospel  ? 
Surely  the  worthiness  of  the  person  deserves  precedency  of  despatch. 
It  is  no  mean  incivility  to  let  an  honourable  man  wait  our  leisure  ; 
what  impiety  is  it,  then,  to  let  the  great  God  stay  till  the  dreggy 
flesh  or  world  be  served  !  Ah,  how  unworthy,  as  well  as  wicked, 
is  it  to  put  that  God  off,  who  deserves  all  I  am  and  have,  with  the 
leavings  of  his  slaves !  Besides,  the  soul  usually  walks  up  and 
down  all  day  in  the  same  habit  in  which  it  is  dressed  in  the  morn- 
ing. The  day  is  usually  spent  well  or  ill,  according  to  the  morn- 
ing employment.  If  Satan  get  possession  in  the  morning,  it  will  be 
many  to  one  but  he  keeps  his  hold  all  day.  What  youth  is  to  age, 
that  is  the  morning  to  the  day  ;  if  youth  be  not  tainted  with  vice, 
age  is  employed  in  virtue ;  he  that  loves  chastity  will  not  marry 
her  that  spent  her  youth  in  whoredom.  A  man  may  give  a  shrewd 
guess  in  the  morning,  when  second  causes  are  in  working,  what 
weather  will  be  most  part  of  the  day.  If  I  set  out  early  in  my 
heavenly  journey,  I  am  the  more  likely  to  persevere  in  it  all  the  day. 
As  some  sweet  oils  poured  into  a  vessel  first,  will  cause  whatsoever 
is  put  into  it  afterwards  to  taste  and  savour  of  it ;  so,  if  godliness 
and  the  immediate  worship  of  God  do  first  in  the  morning  possess 
my  soul,  my  natural  and  civil  affairs  will  probably  relish  of  it. 
Again,  men's  hearts  are  generally  upon  that  in  the  morning  which 
they  esteem  their  happiness  and  portion.  The  covetous  muck- 
worm no  sooner  openeth  his  eyes,  but  his  heart  is  tumbling  in  his 
heaps  ;  the  voluptuous  beast  no  sooner  wakes,  but  he  is  sporting 
in  sensual  waters ;  the  ambitious  peacock  no  sooner  is  able  to 
think,  but  his  gay  feathers,  and  gaudy  dress  for  that  day,  come  into 
his  mind ;  and  why  should  not  my  heart  send  its  first  thoughts  into 
heaven  ?  '  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none 
upon  earth  that  I  desire  in  comparison  of  thee.'  The  birds  early  in 
the  morning  salute  the  rising  sun  with  their  sweet  notes,  and  shall 
not  I  the  Sun  of  righteousness  ?  Further,  my  wants,  my  mercies  call 
for  morning  duties  ;  I  walk  in  the  midst  of  deaths,  of  dangers,  every 
day,  and  shall  I  dare  to  travel  without  my  defence  ?  Men  clothe 
their  bodies  against  the  sharpness  of  the  weather,  and  why  not 
their  souls  against  the  assaults  of  the  flesh,  the  world,  and  the  wicked 
one  ?  There  is  no  safety  without  this  breastwork.  If  Satan  take 
me  out  of  my  trenches  and  strongholds,  as  Joshua  did  the  men  of 
Ai,  it  will  be  no  wonder  if  he  rout  and  ruin  me.  If  I  do  not  bless 
God  in  the  morning,  how  can  I  expect  that  he  should  bless  me  in 
the  day  ?  Is  any  earthly  prince  so  prodigal  of  his  favours,  as  to 
throw  them  away  upon  those  that  esteem  them  unworthy  to  be 


Chap.  YI.]  the  christian  man's  calling.  515 

desired  ?  If  I  do  not  serve  the  precepts  of  God,  I  am  presumptuous 
to  look  that  his  providence  should  serve  me.  Should  I  undertake 
my  affairs  on  earth,  before  I  have  despatched  my  business  with 
heaven,  I  am  a  notorious  cheat  and  thief.  I  am  a  thief  to  God,  by 
robbing  him  of  his  glory,  and  that  natural  allegiance  which  I  owe 
to  my  Maker ;  I  am  a  thief  to  myself,  in  robbing  myself  of  that 
blessing  which  I  might  have  on  my  callings  and  undertaldngs.  Oh 
that  prayer  might  be  the  girdle  to  compass  in  the  whole  body  of 
my  natural  and  civil  dealings  and  concernments.  And  that  I  could 
every  day  of  my  life  forestal  the  world's  market,  by  setting  early 
about  closet  and  family  duties.  Suitors  find  it  fittest  to  wait  upon, 
and  despatch  their  business  with,  great  persons,  betimes  in  the 
morning.  Lord,  freedom  of  access  to  thy  throne  of  grace  is  an 
unspeakable  favour.  Access  is  hard  to  earthly  princes.  No 
worldly  court  is  so  open  as  to  admit  all  comers.  Those  that  with 
much  difficulty  present  their  petitions,  are  often,  against  all  reason, 
denied.  Thy  gates  are  open  night  and  day;  all  that  will  may  come, 
and  be  welcome.  Thou  invitest  souls  to  come  into  thy  presence, 
and  delightest  to  hear  and  grant  their  prayers.  Thine  ears  are 
more  open  and  ready  to  hear,  than  their  mouths  to  ask.  Thou 
pressest  upon  many  undesired  blessings,  but  deniest  none  who  ask 
not  stones  instead  of  bread.  Importunity  never  angers  thee ;  the 
more  fervent  and  frequent  my  soul  is  with  thee  the  more  prevalent. 
Thou  fillest  the  hungry  with  good  things,  and  dost  not  send  any 
that  desire  thy  grace  empty  away  from  thy  gate.  What  care  I  how 
little  notice  or  knowledge  the  nobles  of  the  earth  will  take  of  me, 
when  I  can  speak  so  freely  to  their  better,  their  sovereign,  and  not 
fear  a  repulse.  Oh  teach  me  the  right  art  of  begging  !  and  then  I 
need  not  be  afraid  of  poverty.  If  I  be  but  skilful  to  follow  that 
trade,  my  returns  will  be  both  sure  and  large.  Thy  mercies  are 
renewed  upon  me  every  morning,  so  are  my  necessities  ;  oh  let  my 
praises  and  prayers  be  as  frequent  and  early !  '  I  will  bless  the 
Lord  at  all  times ;  his  praise  shall  be  continually  in  my  mouth. 
0  God,  my  God,  early  will  I  seek  thee  ;  my  soul  thirsteth  for  thee 
in  a  dry  and  barren  wilderness,  where  no  water  is.  My  voice  shalt 
thou  hear  in  the  morning.  0  Lord,  in  the  morning  will  I  direct 
my  prayer  unto  thee,  and  will  look  up.' 

I  wish  that,  having  done  with  the  more  immediate  service  of  my 
God  in  praying  and  reading,  both  in  my  closet  and  family,  I  may 
proceed  to  serve  him  in  my  shop  and  particular  calling.  When 
God  saith,  Man  is  born  to  labour,  I  must  not  sing,  with  the  fool, 
Soul,  take  thme  ease.     An  idle  person  is  like  caterpillers  and  mice, 


516  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

that  devour  God's  creatures,  and  do  no  good  to  others.  It  is  pity- 
he  ever  lived,  the  book  of  whose  life  is  filled  up  with  nothing  but 
ciphers.  Nature  never  intended  men  to  be  drones,  to  feed  on 
others'  labours ;  nor  bats  to  spend  their  lives  in  the  company  of 
sleep,  the  brother  of  death.  My  God,  my  soul,  my  family,  my 
country,  do  all  call  upon  me  to  be  diligent  in  that  calling  whereto 
he  hath  called  me.  My  God  is  a  pure  act  himself,  and  hath 
capacitated  all  his  creatures  for  action.  He  created  all  men,  but 
never  made  a  sluggard.  The  idle  person  wholly  degenerates  from 
the  end  of  his  being,  and  receiveth  his  faculties  in  vain.  The  com- 
mand for  civil  labour  hath  the  same  divine  stamp  as  that  for  sacred 
rest.  I  have  also  his  pattern  for  my  encouragement,  as  well  as  his 
precept  for  my  warrant :  '  Hitherto  my  Father  worketh,  and  I  work.' 
My  soul  also  stands  in  as  much  need  of  exercise  as  my  body.  Idle- 
ness is  the  door  at  which  diseases  enter  into  both.  K-ust  eats  up 
vessels  that  are  laid  by,  and  unused.  The  mind  is  never  more 
bright  than  when  it  is  in  employment ;  from  doing  nothing,  we  pro- 
ceed to  do  evil.  Idleness  is  not  only  a  vice  itself,  but  also  hath  this 
unhappiness,  to  usher  in  all  other.  This  is  [not]  the  least  advantage 
of  industry,  that  it  gives  the  soul  no  leisure  to  play  with  sin,  or  to 
entertain  the  wicked  one.  Standing  waters  do  not  sooner  putrefy 
than  lazy  souls.  It  is  action  that  preserves  the  soul  in  health.  As 
gnats  dance  up  and  down  in  the  sun,  and  then  sit  down  and  sting 
the  next  hand  they  seize  upon,  so  they  who  have  no  time  to  work, 
have  much  to  employ  in  slandering  and  backbiting  others.  One 
sin  never  goeth  alone.  Again,  my  family  may  well  rouse  me  out  of 
the  bed  of  laziness.  If  I  expect  supply  of  their  wants,  it  must 
come  in  with  God's  blessing  at  the  door  of  diligence.  I  am  steal- 
ing from  my  wife  and  children  all  the  while  I  am  loitering.  The 
heavens  may  cause  seed  sown  to  ripen  into  a  joyful  harvest,  but  un- 
tilled  land  will  afford  no  crop,  save  of  weeds  or  stones.  Once  more, 
my  country  commands  me  to  my  calling.  I  am  but  an  ill  member 
in  the  body  politic,  if  as  a  diseased  part  I  take  of  its  nourishment, 
but  rather  hinder  its  growth  than  contribute  to  its  health.  A 
jarring  string  is  not  more  prejudicial  to  the  rarest  viol  in  the  hands 
of  a  skilful  artist,  than  an  idle  person  to  the  music  and  composure 
of  the  universe.  The  most  venomous  creatures  that  nature  pro- 
duceth,  are  some  way  serviceable  to  their  fellow-creatures.  Oh 
that  I  might  never,  by  filling  up  my  life  with  laziness,  be  a  wen  in 
the  face  of  nature,  serving  no  way  to  profit,  only  to  disfigure  it. 
Yet  I  desire  that  my  diligence  in  my  particular,  may  be  regulated 
by  my  duty  towards  my  general  calling.     Oil,  moderately  poured  in, 


i 


Chap.  VI.]  the  christian  man's  calling.  517 

feeds  the  lamp ;  excessively,  drowns  it.  Alexander's  soldier  run  so 
lightly  upon  the  sand,  that  he  made  no  impression  with  his  feet. 
My  duty  is  to  give  earthly  things  my  hands,  but  my  heart  only  to 
the  things  of  heaven.  Lord,  it  is  as  well  thy  pleasure  that  I  should 
work  here,  as  thy  promise  that  I  shall  rest  hereafter.  Let  thy 
grace  be  so  operative  in  me,  that  I  may  never  give  Satan  advantage 
against  me,  by  being  negligent,  or  over-diligent,  in  my  particular 
calling.  Suffer  not  the  interposition  of  the  earth  ever  to  cause  an 
eclipse  of  holiness  in  my  soul ;  but  let  thy  word  so  limit  me,  and 
thy  Spirit  guide  me,  that  as  one  diligent  in  his  business,  I  may 
come  at  last  to  stand  before  the  King  of  kings,  to  my  eternal  com- 
fort. 

I  wish  that  I  may  no  part  of  the  day  be  so  overcharged  with  the 
cares  of  this  life,  by  my  particular  calling,  as  to  expose  myself  to 
wickedness  by  neglecting  my  spiritual  watch.  If  my  heart  be  full 
of  earthly  vapours,  they  will  fume  up  into  my  head,  and  make  me 
drowsy.  A  drunken  man  is  no  sooner  set  in  his  chair,  but  he  is  fast 
asleep.  Sober  and  vigilant  are  sisters  in  Scripture :  1  Thes.  v.  6, 
'  Let  us  watch  and  be  sober;'  1  Pet.  v.  8,  '  Be  sober  and  vigilant.' 
The  immoderate  love  of  the  world  will  incline  me  as  effectually  to 
spiritual  slumbers,  as  immoderate  drinking  of  wine  to  bodily.  If 
Satan  can  get  me  to  take  this  opium,  he  doubts  not  but  to  lock  me 
fast  to  my  bed,  and  to  have  me  at  what  advantage  he  pleaseth. 

Oh  how  easy  is  it  to  destroy  a  sleeping  body,  to  defile  a  sleepy 
soul !  Noah,  Lot,  David,  Solomon,  walked,  in  their  sleep  and 
dreams,  in  strange  and  sensual  paths.  When  the  eye  of  the  soul's 
watchfulness  is  shut,  the  soul  is  open  to  all  dangers  and  assaults. 
Whilst  the  husbandmen  sleep,  the  enemy  soweth  tares.  Sisera's 
head  was  nailed  to  the  earth  whilst  he  lay  snoring  on  the  ground. 
Epaminondas  was  not  more  severe  than  exemplary,  when  he  ran 
the  soldier  through  with  his  sword  whom  he  found  sleeping  upon 
the  guard,  as  if  he  intended  to  bring  the  two  brothers,  sleep  and 
death,  to  a  meeting.  The  hare  therefore,  say  some,  being  liable 
to  many  enemies,  sleepeth  with  her  eyes  open,  to  see  danger  before 
it  surprise  her.  I  walk  continually  in  the  midst  of  powerful  and 
politic  adversaries.  The  Canaanite  is  yet  in  the  land,  though  not 
master  of  the  field,  yet  skulking  in  holes  and  ambushments,  watch- 
ing an  opportunity  to  set  upon  and  destroy  me  ;  there  is  not  only 
an  army  of  temptations  besieging  me  without,  but  also  many 
traitors  conspiring  within  to  open  the  gate  of  my  heart  to  them, 
that  they  may  enter  and  undo  me.  My  own  heart  is  like  Jacob, 
a  supplanter,  and  conspireth  to  rob  me  both  of    the  birthright 


518  THE  CHKISTIAN  MAn's  CALLING.  [PaRT  III. 

and  the  blessing.  Let  me  go  where  I  \^dll,  I  tread  upon  lime-twigs, 
which  the  arch-fowler  layeth  to  entangle  and  ensnare  me.  Saul  sent 
messengers  to  David's  house  to  watch  him,  and  to  slay  him,  1  Sam. 
xix.  11  ;  Satan  sendeth  messengers  after  me  in  all  places  where 
I  come,  to  watch  me,  and  to  slay  me.  The  whole  world  is  as  the 
vale  of  Siddim,  full  of  slime-pits ;  and  without  watchfulness,  the 
anointed  of  the  Lord  are  taken  in  those  pits,  Gen.  xiv.  10  ;  Lam.  iv. 
10.  Sin  is  a  sly  thief,  that  steals  upon  the  soul  to  rob  it  when  it 
is  asleep.  Oh  what  need  have  I  of  the  greatest  watchfulness  and 
circumspection  imaginable  !  As  the  eyelids  guard  the  tender  eyes 
from  harm,  so  doth  watchfulness  preserve  the  soul  from  wicked- 
ness. 0  my  soul,  canst  thou  not  watch  with  thy  Kedeemer  one 
hour,  when  he  ever  liveth  to  make  intercession  for  thee  ?  It  is 
but  the  short  night  of  this  life  that  thou  art  commanded  to  stand 
sentinel ;  ere  long  thou  shalt  be  called  off  the  gu'ard,  and  freed 
from  that  trouble.  Lord,  thou  art  ever  watchful  over  me  for  good  ; 
thou  never  slumberest  nor  sleepest,  but  thy  seven  eyes  are  ever 
upon  me.  Thou  mayest  say  to  me,  as  to  thy  vineyard,  '  I  the  Lord 
do  keep  it,  I  water  it  every  moment ;  lest  any  hurt  it,  I  keep  it 
night  and  day.'  Oh,  since  thou  watchest  to  preserve  me,  let  me 
watch  to  serve  thee  !  set  a  watch,  0  Lord,  before  my  lips.  Be  thou 
the  governor  of  my  heart ;  lighten  mine  eyes,  lest  I  sleep  the  sleep  of 
death.  Let  mine  enemies  never  find  me  nodding,  lest  they  leave 
me  dying.  Thou  hast  told  me, '  Behold,  I  come  as  a  thief ;  blessed 
is  he  that  watcheth  and  keepeth  his  garments,  lest  he  walk  naked, 
and  they  see  his  shame.'  Give  me  so  to  wake  and  watch  now,  that 
death  may  bring  me  a  writ  of  ease,  and  call  me  to  my  endless 
rest. 

I  wish  that  T  may  all  the  day  long  be  even  covetous  of  my  time, 
as  knowing  it  is  allowed  me,  not  for  the  service  of  the  flesh,  but  for 
the  service  of  my  God,  and  to  dress  my  soul  for  heaven.  If  I  be 
lavish  of  my  time,  I  am  the  greatest  prodigal  in  the  world.  If  he 
be  a  spendthrift  that  throweth  away  a  hundred  pound  every  day, 
he  is  a  far  greater  that  wasteth  half  an  hour  in  one  day  ;  time  is 
more  worth  than  the  revenues  of  the  whole  world.  He  that  can 
command  millions  of  treasure,  cannot  command  one  moment  of 
time  :  the  Father  of  eternity  hath  the  sole  disposition  of  time.  The 
value  of  this  commodity  is  not  known  to  this  beggarly  world  in  a 
day  of  life.  Now  men  study  sports,  and  pleasures,  and  company, 
and  plays,  to  waste  time ;  it  lieth  as  a  drug  upon  their  hands,  and 
they  think  themselves  beholden  to  any  that  will  help  them  to  put 
it  off ;  but  when  the  king  of  terrors  with  his  ghastly  countenance 


Chap.  VI.]  the  christian  man's  calling.  519 

approacheth  them,  and  summons  them  to  a  speedy  appearance  be- 
fore the  King  of  nations  to  receive  their  eternal  dooms,  oh  then 
their  judgment  will  be  quite  altered,  and  time  will  be  precious 
indeed.  Then  they  who  play  away  their  time,  and  give  all  to  the 
world  or  flesh,  will  tell  me  that  time  was  good  for  something  else 
than  to  eat,  and  drink,  and  sleep,  and  trade  ;  that  it  was  good  to 
feed  an  immortal  soul  in,  and  provide  for  an  eternal  estate.  Then  the 
rich  and  covetous,  as  well  as  they  loved  their  wealth,  though  it  be  now 
dearer  to  them  than  their  G-od  and  Christ,  and  souls  and  heaven, 
will  part  with  all  they  have  for  a  little  time.  Then  the  swaggerers 
and  gallants  of  the  world,  who  spend  twenty  hours  in  taverns  to 
one  hour  in  the  temple,  and  if  it  were  not  for  play-houses,  and  ale- 
houses, and  whore-houses,  and  hawks,  and  hounds,  and  cards,  and 
dice,  could  not  tell  what  to  do  with  their  time  ;  who  mark  all  the 
days  in  the  calendar  of  their  lives  for  festivals,  and  make  them  all 
play  days,  as  if  there  was  never  a  working  day  among  them ;  that 
are  as  busy  and  tedious  in  dressing  their  worm-eaten  bodies,  as 
children  in  dressing  babies,  and  are  more  troubled  at  the  smallest 
disorder  in  their  hairs,  than  the  greatest  disorder  in  church  and 
state  ;  would  give  up  all,  and  much  more  if  they  had  it,  for  a  little 
time.  Then  the  nobles,  and  kings,  and  emperors  of  the  world,  will 
disesteem  their  honours  and  height,  and  trample  upon  their  robes, 
and  sceptres,  and  crowns,  for  a  little  time.  Then  they  who  dally 
with  their  days  of  grace,  and  delay  the  preparation  of  their  souls 
for  death  and  judgment,  as  if  time  were  at  their  command,  and 
they  could  force  it  to  attend  their  leisure,  that  live  as  if  death  were 
their  servant,  and  must  wait  on  them  till  they  thought  fit  to  come 
to  their  graves,  will  find  that  time  was  time  indeed.  0  my  soul, 
of  what  worth  will  time  be  at  that  day,  and  wilt  thou  waste  it  at 
this  day  ?  Alas,  how  little  is  that  time  which  thou  hast  to  im- 
prove for  thine  unchangeable  estate !  My  life  is  but  a  shadow, 
that  is  gone  when  the  sun  hides  his  head ;  a  bubble,  that  vanisheth 
when  a  small  breath  of  wind  appeareth ;  a  day  that  is  soon  over- 
taken by  a  night ;  a  span,  nothing.  Thou  hast  made  my  days  as  a 
hand-breadth;  mine  age  is  nothing  unto  thee.  Wert  thou  able  to 
secure  a  long  life,  though  thou  hast  work  enough  of  infinite  weight 
to  employ  it  all,  yet  thou  mightest  have  more  colour  of  reason  for 
being  lavish ;  but  when  thy  time  is  little,  and  thy  business  of  such 
consequence,  what  unspeakable  madness  is  it  to  be  wasteful  of  it ! 
He  that  hath  thousands  of  acres  of  land  will  spare  some  for  a  park, 
some  for  a  bowling-green,  some  for  a  courtyard,  some  for  pleasure 
and  pastimes  ;  but  he  that  hath  but  a  little  land,  upon  which  him- 


520  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

self  and  his  family  must  live,  and  by  wliich  they  must  be  main- 
tained, can  spare  none  at  all  for  vain  pleasures,  but  must  improve 
all  to  real  profit.  Man  that  is  born  of  a  woman,  is  but  of  few  days  ; 
he  comes  up  as  a  flower,  fleeth  as  a  shadow,  and  continueth  not ; 
and  wilt  thou,  0  my  soul,  revel  and  riot  away  this  poor  pittance  in 
which  thou  shouldst  work  out  thy  salvation?  Oh  that  I  could 
value  this  jewel  in  some  measure  answerable  to  its  worth,  and  do 
the  work  of  the  day,  in  the  day  allotted  me  for  work !  Time 
rightly  husbanded  is  acceptable  time ;  a  day  well  employed  is  a 
day  of  salvation.  Lord,  though  my  journey  be  great,  my  time  is 
little ;  nay,  how  much  of  that  little  time  have  I  lost !  A  con- 
siderable part  of  it  hath  been  taken  up  with  my  infancy  and  child- 
hood, wherein  I  did  little  above  a  beast.  .My  youth  hath  been 
squandered  away  in  trifles  and  vanity,  and  too  much  of  it  in  lust 
and  iniquity.  Much  of  what  remains,  if  thou  shouldst  add  a  few 
more  days  to  my  life,  must  be  spent  in  eating,  and  drinking,  and 
sleeping,  and  necessary  natural  actions ;  and  shall  I  not  redeem  it 
to  my  power,  for  the  service  of  my  Saviour  ?  Oh  affect  my  soul 
thoroughly  how  eternity  rides  upon  the  back  of  time,  that  I  may 
prize  time  highly,  redeem  it  carefully,  and  improve  it  so  faithfully, 
that  eternity  may  be  my  friend,  and  when  time  shall  have  an  end, 
I  may  enjoy  that  joy  which  hath  no  end, 

I  wish  that  I  may  every  day  so  cast  up  my  accounts,  that  I  may 
be  always  ready  for  the  great  audit-day.  Wise  stewards  do  not 
write  down  great  sums  in  gross,  which  they  have  disbursed  for 
their  lords  at  several  times,  but  set  down  the  particulars,  whereby 
they  are  prepared  for  a  general  reckoning,  and  enabled  to  justify 
their  accounts.  My  trust  is  more  weighty  than  of  any  prince's 
steward  on  earth ;  my  Master  will  be  more  exact  than  the  severest 
human  lord ;  and  am  I  not  then  concerned  so  to  number  my  days, 
as  to  reckon  every  day  what  I  receive  from  my  Lord,  what  I  dis- 
burse for  my  Lord,  and  at  the  foot  of  every  day  to  write  the  total 
sum  ?  How  foolish  is  he  that  rejects  his  books,  till  his  books  reject 
him  !  Ah,  is  it  not  better  for  me  to  look  over  the  book  of  my  con- 
science, and  observe  what  blots  and  errors  are  there,  whilst  I  have 
licence  and  liberty  to  correct  them,  than  to  neglect  them  till  those 
eyes,  which  are  purer  than  to  behold  iniquity,  come  to  look  it  over, 
and  leave  be  denied  of  ever  amending  what  he  finds  amiss  ?  0 
my  soul,  this  evening,  now  I  am  writing  this  page,  I  must  send  to 
thee  Amaziah's  challenge  of  Joash,  '  Come  let  us  see  one  another 
in  the  face  ! '  Why  should  we,  that  are  so  near  together,  be  such 
strangers  to  each  other  ?     I  must  ask  thee,  as  Elisha  did  Geliazi, 


Chap.  VI.]  the  christian  man's  calling.  521 

Whence  comest  thou  ?  Where  hast  thou  been  ?  What  hast  thou 
done  this  day  for  God  and  thyself  ?  Hast  thou  lived,  or  only  been 
in  the  world  this  day  ?  Doth  thy  soul- work,  thine  eternity- work, 
go  forward  or  backward  ?  Hast  thou  lived  as  if  thou  wert  going 
to  die,  and  walked  in  the  fear  of  the  Lord  all  the  day  long  ?  Hath 
the  awe  and  dread  of  the  divine  Majesty  all  along  possessed  thee  ? 
Dost  thou  consider  that  thou  hast  one  day  less  to  live,  and  one  day 
more  to  account  for?  Suppose  God  should  come  to  thee  this 
night,  as  he  did  to  Belshazzar,  with  a  Mene,  onene,  It  is  numbered, 
it  is  numbered ;  thy  days  are  told,  God  hath  counted  them  up  and 
finished  them  ;  thou  shalt  not  live  to  see  a  morrow.  Thy  days  are 
extinct,  the  grave  is  ready  for  thee.  Art  thou  ready  for  thy  grave  ? 
If  God  should  say  to  thee,  as  that  lord  to  his  servant,  Give  an 
account  of  thy  stewardship,  for  thou  shalt  be  no  longer  steward  ; 
Are  thy  accounts  and  God's  even  ?  Dost  thou  reckon  as  he  doth  ? 
What  do  all  the  actions  of  this  day  stand  for  in  thine  account, 
figures  or  ciphers,  something  or  nothing?  What  were  thy  first 
thoughts  in  the  morning  ?  Was  he,  who  came  first  to  thee  with 
his  morning  mercies,  first  served  by  thee  ?  How  didst  thou  pray 
in  thy  closet  and  family  ?  What  sorrow  accompanied  thy  con- 
fessions ?  Was  thy  heart  broken  that  thou  hast  broken  his  holy 
laws  ?  What  faith  and  fervency  did  accompany  thy  requests  ? 
Was  the  heat  of  thy  affections  answerable  to  the  weight  of  thy 
petitions  ?  Didst  thou  i^resent  thy  petition  to  the  master  of  re- 
quests, the  Lord  Jesus  Christ,  by  him  to  be  delivered  to  the  Father  ? 
What  spiritual  joy  and  delight  didst  thou  find  in  thanksgiving  ? 
Didst  thou  wonder  at  that  infinite  cost  which  the  glorious  God  is 
at  with  such  an  unworthy  wretch  ?  How  didst  thou  read  the  word 
this  day  ?  Did  it  come  with  power  and  authority  to  thy  con- 
science ?  Was  it  mingled  with  faith  ?  Didst  thou  hide  it  in  thy 
heart  ?  Hadst  thou  any  resolution  to  make  it  thy  rule,  and  coun- 
sellor, and  comforter,  and  to  order  thy  conversation  according  to 
it  ?  How  didst  thou  eat  and  drink  this  day  ?  Didst  thou  feed 
with  fear  ?  Didst  thou  receive  thy  meat  as  in  God's  presence,  and 
hadst  thou  an  eye  therein  at  his  praise  ?  How  didst  thou  behave 
thyself  in  thy  particular  calling  ?  Did  it  no  way  encroach  upon 
thy  general  ?  Was  thy  conversation  in  heaven,  whilst  thy  deal- 
ings were  about  earth  ?  Wast  thou  diligent  in  the  exercise  of  it, 
righteous  in  thy  dealings  in  it,  depending  on  God  for  a  blessing 
on  it  ?  What  was  thy  carriage  in  company  ?  Was  thy  life  holy, 
spotless,  exemplary,  profitable  to  others?  Mightest  thou  not  in 
such  a  place  have  done  thy  God  more  service,  and  thy  brother's 


522  THE  CHRISTIAN  MAN's  CALLING.  [PaRT  III. 

soul  more  good  ?  May  I  not  say  to  thee,  as  God  to  Jonah,  Didst 
thou  well  to  be  angry  at  such  a  time  upon  no  cause  ?  What  were 
thy  thoughts  in  solitude  ?  How  wast  thou  employed  ?  Had  God 
any  true  share  in  thy  thoughts  ?  Hast  thou  watched  thyself  this 
day,  and  kept  thy  heart  with  all  diligence  ?  Hath  none  of  thy 
precious  time  been  lavished  away  on  unnecessary  things  ?  Answer 
me  faithfully  to  all  these  particulars,  that  I  may  be  able  to  return 
an  answer  to  him  that  sent  me.  Oh  that  I  could  but  employ  one 
half  hour  every  day,  with  seriousness  and  uprightness,  in  such 
soliloquies !  Lord,  thou  didst  create  the  world  in  six  days,  and 
thou  wast  pleased  to  look  back  on  every  day's  work,  and  behold  it 
was  very  good,,  and  then  ensued  thy  Sabbath.  Cause  thy  servant 
to  be  a  follower  of  thee,  as  a  dear  child,  in  minding  every  day  the 
work  thou  hast  given  me  to  do,  that  I  may  every  night  review  it 
with  comfort,  finding  it  good  in  thy  Christ ;  at  the  end  of  all  my 
days,  looking  back  upon  all  my  works,  I  may  see  them  very  good, 
through  the  acceptation  of  thy  grace,  and  with  joy  enter  into  my 
eternal  Sabbath. 

I  wish  that  I  may  end  every  day  with  him  who  is  the  begin- 
ning and  first-born  from  the  dead  ;  that  I  may  every  night  go  to 
bed  as  if  I  were  going  to  my  grave,  knowing  that  sleep  is  the 
shadow  of  death,  and  when  the  shadow  is  so  near,  the  substance 
cannot  be  far  off.  Though  lovers  cannot  meet  all  day,  yet  they 
will  make  hard  shift  but  they  will  find  an  opportunity  to  meet  at 
night.  Should  my  devotion  set  with  the  natural  sun,  I  may  fear  a 
dreadful  night  of  darkness  to  follow.  That  bed  may  well  be  as  un- 
easy as  one  stuffed  with  thorns,  that  is  not  made  by  prayer.  If 
the  soul  lie  down  under  a  heavy  load  of  sin,  the  body  can  have  no 
true  rest.  Jacob  could  sleep  sweetly  upon  a  hard  stone,  having 
made  his  peace  with  God,  when  Ahasuerus  could  not,  though  on  a 
bed  of  down.  I  cannot  sleep  unless  God  wake  for  me,  and  I  can- 
not rationally  expect  his  watchfulness  over  me  unless  I  request  it. 
My  corruptions  in  the  day  call  for  contrition  in  the  night.  How 
many  omissions,  commissions,  personal,  relative  sins,  heart,  life 
wickedness  am  I  daily  guilty  of !  and  should  I  lie  down  under  their 
weight,  for  aught  I  know,  they  may  sink  me  before  morning  into 
endless  woe.  Whilst  blood  is  in  my  veins,  sin  will  be  in  my  soul. 
The  weed  of  sin  may  be  cut,  broken,  pulled  up,  yet  it  will  spring 
again.  I  shall  as  soon  cease  to  live,  as  cease  to  sin.  Though  I 
should  be  free  all  the  day  long  from  presumptuous  enormities,  and 
only  defiled  with  ordinary  human  infirmities,  yet  these,  if  not  be- 
wailed, are  damnino;.     The  smallest  letters  are  most  hurtful  to  the 


Chap.  VI.]  the  christian  man's  calling.  523 

eyes,  and  far  worse  than  a  large  character.  Those  sins  which  are 
comparatively  little,  if  not  lamented,  are  far  more  dangerous  than 
David's  murder  and  adultery,  which  were  repented  of.  When  the 
soul,  like  Tamar,  hath,  notwithstanding  its  utmost  endeavours  to 
preserve  its  chastity,  been  ravished,  and  by  force  defiled,  it  must, 
with  her,  lift  up  the  voice  and  weep.  If  the  sun  may  not  go  down 
upon  my  wrath  against  man,  much  less  may  I  presume  to  lie  down 
under  the  wrath  of  God.  Besides,  how  can  sin  be  mortified,  if  it 
be  not  confessed  and  bewailed  ?  Arraignment  and  conviction  must 
go  before  execution. 

The  favours  of  the  day  past  are  not  to  be  forgotten,  but  to  be 
acknowledged  with  thankfulness.  I  receive  every  day  more  consi- 
derable mercies  than  there  are  moments  in  the  day  ;  and  when  I 
borrow  such  large  sums,  the  principal  of  which  I  am  unable  ever 
to  satisfy,  shall  I  be  so  unworthy  as  to  deny  the  payment  of  this 
small  interest,  which  is  all  my  creditor  requireth?  Whatsoever 
gain  I  have  got  in  my  calling,  whatsoever  strength  I  have  received 
by  my  food,  whatsoever  comfort  I  have  had  in  my  relations  or 
friends,  whatsoever  peace,  liberty,  protection,  I  have  enjoyed  all 
the  day  long,  I  must  say  of  all,  as  Jacob  of  his  venison,  '  The 
Lord  hath  brought  it  to  me.'  Surely  the  hearer  of  my  morning 
prayers  may  well  be  the  object  of  my  evening  praises.  Ah,  how 
unreasonable  is  it  that  I,  like  a  whirlpool,  should  suck  in  every 
good  thing  that  comes  near  me,  and  not  so  much  as  acknowledge 
it !  Should  any  one  be  the  thousandth  part  so  much  indebted  to 
me  as  I  am  to  God,  how  ill  I  should  take  it  if  he  should  not  confess 
it !  If  a  beggar  at  my  door  receive  a  small  alms  from  God, 
by  my  hands,  I  look  for  his  thanks.  How  often  have  I  complained 
of  the  baseness  and  unworthiness  of  some  that  are  engaged  to  me  ! 
Oh  what  tongue  can  express,  what  heart  can  conceive,  how  much  I 
am  indebted  to  my  God  every  moment,  though  I  am  less  than  the 
least  of  all  his  mercies  !  and  doth  not  all  his  goodness  merit  sincere 
thankfulness  ?  Lord,  I  confess  there  is  not  a  day  of  my  life 
wherein  I  do  not  break  thy  laws  in  thought,  word,  and  deed.  Sin 
is  too  much  the  element  in  which  I  live,  and  the  trade  that  I 
drive.  I  find  continually  a  law  in  my  members  warring  against 
the  law  of  my  mind,  and  captivating  me  to  the  law  of  sin  and 
death.  Ah  wretched  man  that  I  am !  who  shall  deliver  me  from 
this  body  of  death  ?  Since  I  am  no  day  innocent,  make  me 
every  night  penitent.  As  my  sins  abound,  let  my  sorrow  abound, 
and  thy  grace  much  more  abound.  Though  I  can  never  requite 
thy  favours,  help  me  to  admire  and  bless  the  fountain  of  them. 


524  THE  CHKISTIAN  MAN's  CALLING.  [PaRT  III. 

Suffer  me  never  to  go  to  bed,  till  I  have  first  asked  thee  my 
heavenly  Father's  blessing.  Let  the  eyes  of  my  soul  be  always 
open  to  thee  in  prayer  and  praise,  before  the  eyes  of  my  body  be 
shut.  And  oh,  be  thou  always  pleased  so  to  accept  my  confessions, 
petitions,  thanksgivings,  my  person  and  performances,  in  thy  dear 
Son,  that  I  may  lay  me  down  in  peace  and  sleep,  because  thou.  Lord, 
makest  me  to  dwell  in  safety. 

Finally,  I  wish  that  every  day  of  my  life  may  be  spent  as  if  it 
were  the  day  of  my  death,  and  all  my  time  employed  in  adorning 
my  soul,  in  trimming  my  lamp,  and  in  a  serious  preparation  for 
eternity.  Whilst  I  am  living  I  am  dying ;  every  moment  my  sand 
is  running,  and  my  sun  is  declining.  I  am  as  stubble  before  the  wind, 
and  as  chaff  that  the  storm  carrieth  away.  I  fly  away  as  a  dream, 
and  shall  not  be  found.  My  life  is  chased  away  as  a  vision  of  the 
night.  The  eyes  which  have  seen  me  shall  see  me  no  more,  neither 
shall  my  place  any  more  behold  me.  I  must  live  now  or  never ; 
if  I  die,  I  shall  not  live  again.  Oh  that  all  the  days  of  my 
appointed  time,  I  could  wait  till  my  change  cometh !  Were  I 
to  take  my  leave  of  the  world  this  night,  and  were  my  life  to 
end  with  the  day,  how  then  would  I  spend  every  hour,  every 
moment  of  it?  Should  I  lavish  away  my  time  about  this  or 
that  vanity  ?  Would  I  play  it  away  in  vain  company  ?  Would  I 
neglect  my  spiritual  watch,  or  waste  my  talents  upon  trifles? 
Should  I  dally  about  secret  or  private  duties,  or  be  careless  of  my 
carriage  in  my  calling  ?  Would  I  starve  my  immortal  soul,  or  cast 
off  all  care  of  eternity  ?  No  ;  but  I  should  all  the  day  long  act  by 
the  square  and  rule  of  the  word.  How  serious  should  I  be  in  pray- 
ing, in  reading,  in  working  for  my  soul,  for  my  salvation  !  how  dili- 
gent to  do  all  the  good  I  could,  to  receive  all  the  good  I  might !  How 
watchful  to  catch  at,  and  embrace  all  opportunities  of  honouring 
and  serving  my  Maker  and  Redeemer,  because  my  time  is  short, 
and  I  must  pray,  and  read,  and  work  for  eternity,  now  or  no  more, 
no  more  for  ever !  And  why  should  I  not  be  as  holy,  though  I  do 
not  know  that  I  shall  die  this  night,  when  I  know  not  but  I  may 
die  this  night  ?  How  foolish  is  he  who  neglects  doing  his  work 
till  his  work  is  past  doing  !  Besides,  other  creatures  are  constant 
and  unwearied  in  serving  their  Maker ;  they  are  every  day,  all  the 
day  long,  in  their  stations  obedient  to  his  commands.  If  I  look  to 
heaven,  to  earth,  to  inanimate,  to  irrational  creatures,  I  behold 
them  all  as  so  many  soldiers,  in  their  several  ranks,  exactly  and 
continually  subject  to  the  orders  which  they  receive  from  the  Lord 
of  hosts  ;  and  shall  I  be  shamed  by  them  ?     I  am  at  present  more 


Chap.  VI.]  the  christian  man's  calling.  525 

indebted,  more  intrusted  by  God.  I  have  a  reward  hereafter  of 
joy  to  encourage  me,  of  pain  to  provoke  me  to  unweariedness  in 
well-doing,  which  they  neither  hope  nor  fear.  Lord,  I  live  every 
moment  upon  thee,  why  should  I  not  live  every  moment  to  thee  ? 
My  life  is  by  thy  providence,  oh  that  it  were  according  to  thy  pre- 
cepts !  I  would  not  be  thine  hireling,  to  serve  thee  merely  for 
wages^thou  thyself  art  my  exceeding  great  reward — ^but  I  would 
be  thy  days-man,  to  work  for  thee  by  the  day,  every  day,  all  the  day 
long.  Oh  help  me  to  live  well  in  time,  that  I  may  live  well  eter- 
nally !  Let  every  day  be  so  devoted  to  thy  praise,  and  every  part 
of  it  so  employed  in  thy  service,  that  I  may  be  the  more  fitted  to 
please  and  worship  thee  in  that  place  where  there  is  no  night,  yet 
all  rest — no  sun,  yet  all  day,  all  light,  all  joy ;  where  I  shall  have 
no  meat,  or  drink,  or  sleep,  or  shop,  or  flocks,  or  family,  and,  which 
is  best  of  all,  no  unbelieving,  selfish,  carnal  heart,  to  call  me  from,  or 
hinder  me  in,  thy  work,  but  I  shall  worship  and  enjoy  thee  without 
diversion,  without  distraction,  without  interruption,  without  inter- 
mission, both  perfectly  and  perpetually.    Amen. 


END  OF  VOL.  II. 


BALLASTYNK  AND  COMPANY,  PRINTERS,  EDINBURGH. 


Prmcelon   Theological   Seminary-Speer  Library 


1    1012  01130  7446  J