€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, 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, heavens, and give ear, 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, 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, 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,
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 ? '
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 ! ' my son Absalom, my son, my son, Absalom !
would God I had died for thee, 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. ' 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,
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, 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. 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, 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,
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, 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, 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, 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, Ephraim ? how shall I give thee up, 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, Ephraim, 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
^ 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, ' wretched man that I am, who shall deliver me from the
death of this body ! ' because he bemoaned sin so much. ' 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, 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. 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, 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, 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, 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 !
' death, where is thy sting ? 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.
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. 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 : ' 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.
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.
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, 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, 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. 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. 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. 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. 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,
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. 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, 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. 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, 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. 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.
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.
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, 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 ; 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. 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. 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. 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, 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, 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. 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, Lord, was not this my
saying in my country ? for I knew that thou art a gracious God,
,&c. Therefore, 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, heavens, give ear, 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, ' 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.
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, 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, 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. 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. 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. 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 : 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, 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, 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 ? 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, ' 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, 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 ! ' 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, 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, 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, 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, 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, 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, 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, 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.
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, 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, 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.
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.
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, 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, 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, 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, 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. 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 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, ' 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, 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, 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, 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, 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, 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, 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, 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, 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, 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, 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, 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.
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, heaven ! give
ear, 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, 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.
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. 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, 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.'
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. 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 ! 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, 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. ' 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, 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, 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, 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, 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.
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. 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. 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, 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. 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, 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 ?
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
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