FIrst MAN is a venerable Creature, but then especially when [Page 2] antiquity prescribes: what a shame then is it, when those Silver locks which God hath appoynted to bee the Emblemes of honor, are by his best Crea­tures made the Pa­geants of cōtempt? We worthilie honor old men for their tempe­rance, moderation, ex­perience, &c. But whē their tottering Taber­nacles are stuft with drunkennesse, lust, and [Page 3] boyish thoughts how shall we honor them then? It is meere mockery for a boyish minde to be suited in the colours of Age;Chrys. in Heb. Hom 7. and whilest old men doe [...] youth it; they become children of yeeres, and GOD makes their old Age most despised.Vere sene­ctus illa vene [...]abilis, &c.

Wouldst thou then have others honor thy graie haires? doe thou first honor them by a [Page 4] godly life:Ambro: Epist. 60. for those yeeres onely are truly honorable which good works, and not hoarie haires onely doe beau­tifie and adorne. Desire not therefore so much to live long, as to live well: wast not the time, which of it selfe hasteth too fast, least thou be constrained to confesse, that though thou hast reckoned many yeeres, yet thou hast lived but a short [Page 5] time, which can no waies comfort a wick­ed life, but this Testi­mony of a well spent life, is a Crowne of dignity and a most comfortable Posses­sion.

ALL that thine hand shall finde to doe, doe it with all thy power: for there is neyther worke, nor invention, nor knowledge, nor wise­dome in the Grave whither thou goest [Page 6] Eccles 9.10.

2 THIS life is a life for mercy, neyther is there any crying, or calling for mercy after it: and therefore our Saviour Christ sayth, the night commeth (to wit of death) in which no man can worke. John. 9 4. Iohn 9.4. Wherefore that thou mayst finde the gate of Mercy open unto thee at thy depar­ture hence, shew mercy and doe good present­ly, [Page 7] and heere;Eccles 11.3. for as the Tree falleth so it ly­eth, and thou canst neyther imagine, nor doe any thing for thy salvation, and peace in the pit of darknesse, and of death.

ASKE not of the Lord preheminence, ney­ther of the King the seate of honor. Ecclus. 7.4.

3 EVERY estate is blessed to a good man, who doth not so much consider what or how [Page 8] much he enjoyeth, as whence, and from whom he receiveth it: whether hee abound, or want, he knowes it is from the Lord, 1. Sam. 2.7.1 Sam. 2 7 And he hath learnt therewith to be content. But when we once begin to give am­bition feete to trample on the good we have, wee are easily carried to a seate as tickle and slipery as the seate of Eli. 1. Sam. 14.18.1 Sam. 14 18. There­fore [Page 9] if the Lord hath graunted thee the re­quest of Agur, Pro. 30.8.Pro. 30, 8. And setled thee in such an estate, as hee knowes best for thee, blesse GOD for the same, and seeke not to climbe those Pinna­cles, of the Court where thou canst ney­ther rest without feare, nor come downe, without falling.

1. THE Soules sweetest Mu­sicke is that blessed [Page 11] close, where two hearts by an unani­mous consent meete in one body; whilst Man and Wife doe thus (like cleane beasts) joyne in an equall yoake, they are (like the Phi­listims Kine to Beth­shemesh) in one path, and turne neyther to the right hand, nor to the left, till they arrive at Heaven. But when (like uncleane beasts) they goe one before [Page 12] the other, though it breeds a discord, yet there is no good Mu­sicke, Aarons Bells doe not then ring but jan­gle: and better is it to feede in the wilder­nesse upon greene Herbs; then to feast it with contentious spi­rits in a statly Palace.

Be not therefore like unto uncleane but fashion thy selfe to the similitude of cleane beasts, strive not for [Page 13] priority, but joyne in that equall yoake of love, which is the Mu­sicke of a pleasant ban­quet, an Emerauld well trimmed with Gold. Ecclus 32.6.Ecclus. 32 6.

BOAST not thy selfe of to morrow, for thou knowest not what a day may bring forth. PRO. 27.1.

2 WEE easily put off the worke of our Re­pentance, and though God call us to it every [Page 14] day, yet we say to him as the unmercifull Man to his neighbour, Come againe to morrow. Pro. 3.28. Pro. 3.28. To morrow say we, we will repent, when GOD knowes whether we shall live till then: or if we doe live til to morrow, yet wee know not what the Day may bring with it.

Walke therefore whilst thou hast the light, and whilst thou [Page 15] mayst be saved strive to salvation by the light of the Gospell, least when it is removed, the darknesse of error & despaire doth come, and then in the darke thou goe thou knowst not whether.

BINDE not two sins together, for in one sinne shalt thou not be unpuni­shed. Ecclus 7.8.

3 ONE scarre may staine the beauty of the fairest face, one dis­ease [Page 16] may bee as dan­gerous and deady as many; and one sinne which a Man conti­nues in without Re­pentance, may bee as damnable, as if there were a Legion.

Hast thou therefore sinned? doe so no more, but pray for thy fore­sinnes that they may bee forgiven thee. Ecclus. 21. Ecclus 21.1. Say not thou of any sinne, as Lot of Zoar, is it not a little one? 1. Gen. 19.20 Gen. [Page 17] 19.20. I shall receive no damage by it: alas, alas, a little sinne im­brac'd, a greater will sollicite for entertain­ment, and no deniall will serve, till it finde acceptance: cast a stone into the water, and presently a circle ariseth, after that another, and another, greater, and greater, till at length the whole water bee full of circles: so ad­mit of one sinne, per­haps [Page 18] (in thine account) a smale one, and a grea­ter will follow, till at length the whole Man be full of sinne.

1. THE poore Mans hand is Christs [Page 19] treasury,Petr. Ra­ve [...]in quo­dam serm. and whatso­ever is put into it that Christ receives, and keepes it safe for thee against the evill day, that when neede is it may comfort and re­fresh thy loynes.

Give therefore, but desire not witnesse to the bargaine; trust God for recompence upon his word, Sound not a trumpet when thou givest thyne almes. Mat. 6.2.Mat. 6.2. Least thou appeare ra­ther [Page 20] like an enemy then a charitable giver. Give earthly trash that thou mayst have heavenly treasure; give a morsell, and receive a whole loafe, nay as many as thou needest. Luke 11.8 Luke 11.8. Give that it may bee given unto thee for what thou givest that thou shall have, but what thou givest not,Flores doct. that another shall take from thee.

CHASTEN thy sonne [Page 21] while there is hope, and let not thy soule spare for his murmuring. Pro. 19.14.

2 CHILDREN are compared to arrowes, and he is an happy Man that hath his quiver full of them. Psal. 127.4.Psal. 127.4 But if for want of Godly discipline, and whole­some instruction they chance to prove ar­rowes in their parents side, how dangerously doe they wound and peirce then?

Doe not therefore out of an hurtfull pit­ty, withhold correction from thy childe, but smite him in affection with the rod, Pro. 23.23. Pro. 23.13. And so shall he give thee rest, and minister blessing to thy soule. Pro. 29.17 Pro. 29.17.

CONFIDENCE in an unfaithfull man in time of trouble is like a broaken tooth, and a sliding foote Pro. 25.19.

A FAITHFVLL friend is an inesti­mable [Page 23] jewell, hee that finds him though hee sell all that he hath for the purchase, yet shall he be no looser by the bargaine; for such an one sticks close to a Man, not being ca­pable of change, yea, closer then a brother. Pro. 18.24 Pro. 18.24. The heate of per­secution scorches him not, the waves of troubles dash him not away, but he loveth at all times. Pro. 17.17.Pr.o. 17.17 there [Page 24] is indeede a friend which like the glow-Worme promiseth a sufficient light, but when you thinke to lay hold on him, hee slideth away like wa­ter grasped with the hand, and deceives your trust.

Therefore hast thou gained a faithful friend closet him in thine heart & thin owne friend and thy fathers friend for­sake thou not. Pro. 27.10. Pro. 27.10. [Page 25] For such an one is long sought, seldome found, and as hardly kept. Pre­serve him therefore by love; for as fire is not better kindled then by fire, so love is not bet­ter maintained then by love, and if thou labour by this meanes to keepe him, thou reservest a treasure that will never be spent, and shalt finde a River that will never be dryed up.

1. THE brute beasts though natu­rally wild, doe not yet complaine when they have that which is sufficient for [Page 27] them: onely man is of an unbounded desire, and cannot content himselfe when his hands are full of Gods blessings; but greedily hunting after more, he even looseth that which already he hath, catching like Esops dog at a vaine shadow.

Learne therefore in every estate to content thy selfe, and be ready with Iacob to confesse, that thou art lesse then [Page 28] the least of Gods mercies: Gen. 32.10.Gen. 32.10. And so shalt thou with a greate deale of ease weede out that vice, which to others is death to pluck up, it is so firmly roo­ted in their hearts.

DID not I weepe with him that was in trouble? was not my soule in heavinesse for the poore? Iob. 30.25.

2 CHRIST Iesus is that good Shepherd. John 10.11 Iohn. 10.11. And all Man­kinde [Page 29] elect and repro­bate are sheepe: but that good Shepheard knowes his owne, and who are his. 2 Tim. 2.19.2 Tim. 2.19. hee hath set his marke upon them that they may be knowne.Revel. 7.3. Reve. 7.3. And though some­time the scabbed may breake into his good Pasture and bee blen­ded among his sounde sheepe, yet hee will feede them with judg­ment, and by his brand [Page 30] judge betweene sheepe and sheepe.Ezek. 34.6.17. Ezek. 34.16, 17. Now the onely brand-marke I read of, by which Christ at the greate Audit will distinguish betweene the cleane and un­cleane, sheepe and fil­thy Goates, is love which consists in af­fection; and action, in mercy and compassion. The workes of tender affection shall beare all the weight at the last [Page 31] day, Come yee blessed of my Father, receive the Kingdome prepared for you, for when I was an hungry ye gave me meete, when I was naked yee cloathed me, sicke and in prison yee visited mee. Mat. 25.34.36.Mat. 25.30.36. There is no better meanes whereby to become gracious before GOD and good men.

Let not them then that mourne be with­out comfort, but weepe [Page 32] with them that weepe. Rom. 12.15.Rom. 12.15 & Ecclus 7.34. Hide not thy selfe from thine owne flesh, then shall thy light breake forth as the mor­ning, and thy health shall grow speedily. Esai. 58 78 Esay 58.7.8.

DEPART from the foolish man when thou perceivest not in him the lips of knowledge. Pro. 14.7.

3 AN VNVVISE man is like a lazie travailer who beholding in his [Page 33] way the pleasant fields, stands gazing upon them so long that hee forgets whether hee is going.

Separate therefore from such an one, and goe not with him, for he will bee as thornes in thy way, and as clogs to thy feete: with the Worlds vanities hee will so blocke up thy way, that hardly shalt thou arive at Heaven, or so much as thinke [Page 34] whither hou art going: But desire rather to heare all godly talke, and let not the grave sentences of knowledge depart from thee. Ecclus 6.36.Ecclus 6 36.

1. GOOD things perverted prove most hurtfull, [Page 35] neyther doth a man of­fend more, then in the abuse of Gods good Creatures: when Gods good blessings rocke, the foolish worldling presently nodds, and dreames of nothing else but mighty barnes, which sudainely drop downe, and destroye him laughing.

Desire not therefore so much a greate estate as how to use it well, to Gods glory, thine [Page 36] owne comfort, and the benefit of thy brethren, especially those who are of the house-hold of faith. Galat 6.10 Gal. 6.10. And the rather considering thy selfe to be but a stew­ard of what thou calst thine owne, who art bound to give a strict account.Luke 16. [...]. Luke 16.2.

EVILL Men shall bow before the good, and the wicked at the gate of the Rigteous. Pro. 14.19.

2 THE godly though [Page 37] poore shall have obey­sance done unto them, and the wicked Rich shall doe it, and though by reason of the body of sin which the godly beare about them, this comes not daylie to passe: yet at last Such ho­nour have his Saints. Yea and many times in this life proud Haman shall honour despised Mor­decai. Hes. 6.10.Hest 9.10

Seest thou then a godly poore Man, des­pise [...] [...] [Page 36] [...] [Page 37] [Page 40] perhappes imagining their torments will be the more tolerable, while they suffer not beyond comparison: for this end (like the Devill their Father) their Table shal be their Snare, and as he by an Apple, so they with their dainties wil seeke to seduce.

If then thou sit at their costly Tables open not thy mouth wide upon it, and say not, be­hold [Page 41] much meate,Ecclus 31 12. & 16. Eccl. 31.12. Eate modestlie that which is set before thee, and devour not, least thou be hated .16. For howsoever they pretend kindnesse, yet death is in their potts, and like dessembling Iael, they feede where they intend to kill.Judge 4.19 Iudg. 4.19. Hold thee there­fore contented with what thou hast, bee it litle or be it much, for it is a miserable thing [Page 42] to goe from house to house, and the poore mans life in his owne lodge,Ecclus 29.24, 25, 26. is better then de­licate fare in another Mans.

[...].1. THE Poets faigne that when Plutos [Page 43] comes from Iupiter hee is slow of foote, but when Pluto sends him he comes running, gi­ving us thereby to un­derstand, that when Men waxe rich by ho­nest meanes they are long a thriving, but when it comes in the Devills name, an heri­tage is hastelie gotten at the beginning. Pro. 20.21.Pro. 20.21. Which while men lust after, they erre from the faith and peirce them­selves [Page 44] through with many sorrowes. 1 Tim. 6. [...]0. 1 Tim. 6.10. And the end thereof shall not bee blessed. Nay, though Men doe by right and wrong seeke to encrease their estates, hoping thereby to rayse them an indu­ring name, yet (vaine hopes of worldly men) they doe but foster a se­cret theife, and coffer up that, which will canker, rust, and bring all to confusion; thus [Page 45] gaping after eternity, they are cut off in the mid­dest of their daies, and at their end they are fooles. Ier. 17.11.Jer. 17.11

If then thou desirest to have thine estate blessed unto thee, and to remaine with com­fort to thy posterity, de­fraud no man, bring not home a pennie which thou hast un­justly gotten; remem­ber that the riches of va­nity shall deminish, and [Page 46] the house of the wicked shall be destroyed. Pro. 13.11 & 14.11. Pro. 13.11. and 14.11. And as in the winnowing of Corne, whilst it is sha­ken up and downe,Chrys. in Mat. ex Busaei. [...] we see the purer graine by litle and litle fall to the ground, whilst the Chaffe only remaineth in the seive: So while men shuffle, and cut in the World, poasting up and downe to en­crease, their estates by any meanes, that which [Page 47] they have well gotten slides away, and no­thing remaines unto them but sinne, and a guiltie conscience pur­suing them with hor­rour, for what they have unjustly gotten.

FALSE ballances are in abomination unto the Lord, but a perfect weight pleaseth him. Pro. 11.1.

2 DECEIPT is a sinne, as ancient as the World, and with it [Page 48] tooke its beginning. Gen. 3.Gen. 3. It was first in­vented by the Devill, and by him exercised upon the woman: the woman seduced the Man and so subverted him, whose comfor­ter shee should have bin. Since it hath so propagated, as that now nothing is more usuall then for the fa­ther to deceive the son, the childe the Father, and for a craftie Law­yer [Page 49] to deceive them both neither doth the seede of the Serpent rest there only; but for brother to deceive bro­ther is ordinary, and for one man to deceive a­nother, is as common as trading; among whom the Ephah (that is the measure) shall bee smale, but the Shekel (that is the price) shall be greate, and the waights shall bee falsified by de­cept, Amos 8.5.Amos 8.5. All which [Page 50] are an abomination unto the Lord: Dut. 25.16. Deut. 25.16.

Let it therefore bee thy dayly care, to be true and just in all thy dea­lings, this being the will of God, even your san­ctification, That no man oppresse or defraude his brother in any matter: God being the avenger of all such things. 1 Thes. 4.6. 1 Thes. 4.6. Agreing where­unto is that of S. Au­stine. August. serm. 215. de [...]emp. No Man ma­keth an unjust gaine [Page 51] without a just losse, where the one is, there will the other be also; the gaine in the Chest, the losse in the consci­ence, which the whole Worlds profit cannot countervaile, nor make a Man a saver by his bargaine.

FAIRE words are as an Hony combe sweetnesse to the soule, and health to the bones. Pro. 16.24.

3 THE Horse, the Camel, the Elephant, the [Page 52] Lyon, &c. Are not natu­rally tame, but that they may become gentle, and serviceable, mans helping hand must be layd too: yet when this little weeping-master of all Gods Creatures hath thus played the Man in subduing o­thers, himselfe main­taines an unruly Rebell within himselfe, ready to overthrow the whole body of Man, the litle Model of a Cō ­mon [Page 53] Wealth which as S. Iames speakes is The tongue, Jam. 3 7.8. an unruly e­vill that no Man can tame. Iames 3.7.8. Blessed is the Man that hath not fal­len by the word of his mouth. Ecclus 14.1.Ecclus 41.1. For he that keepeth his mouth and his tongue, keepeth his soule from afflictions. Pro. 21.23.Pro. 21.23. But hee that openeth his lips unadvi­sedly destruction shall bee to him. Pro. 13.3.Pro. 13.3

Dost thou then finde [Page 54] thy selfe addicted to swearing, and other a­buses of the tongue? why then betake thy selfe to God, implore his aide, for though the preparation of the heart in Man, yet the ans­were of the tongue is of the Lord. Pro. 16.1.Pro. 16.1. Pray therefore with David, Set a watch, Psal. 141 3 O Lord be­fore my mouth, and keepe the dore of my lipes. Psal. 141.3.Psal. 141.3 O Lord Father and governour of all my whole [Page 55] life leave me not to their counsell, and let me not fall by them Ecclus 23.1.Ecclus 23.1

Set a watch before my mouth, and a seale of Wis­dome upon my lips, that I fall not suddenly by them, and that my tongue destroy mee not. Ecclus 22.26.Eccles 22.26.

1. AS sicke Men convert whole­some meates into the nature of the disease they labour off; So doe [Page 57] evill Men subvert good, that it becomes exceedingly bad: Wit, and Learning without grace; is worse then ho­nist sottishnesse: the greatest Clarkes are not alwayes the holiest Men. Seldome hath their bin any great er­rour in Gods Church, which hath not beene the of-spring of some great wit: What hath brought foorth a­mongst us, our Separa­tists, [Page 58] or Pharises, and o­ther troublers of our Church? but an over­weening conceipt of their owne worth and learning; all ages have proved, that there was never any that did so much mischiefe in the Church of GOD, as those who for wit and learning have bin most Eminent.

Hast thou then knowledge, wit, lear­ning, &c. Pray hard for [Page 59] a good spirit from God to guide and direct thee in thy proceedings.

I reade of a sweete answer which one Wil­liam Times made to those bloudy butchers Winchester and Bonner, Acts and Monum: being convented be­fore them: Times sayd the Bishops thou hast a good fresh spirit, it were well, if thou hadst learning to thy spirit, yea my Lord sayd Times, and it were well [Page 60] also, that you are lear­ned so you had good spirits to your learn­ing.

To the Serpent joyne the Dove, both together will doe ex­cellent: but if they be severed, let the World say what it will, a dram of holinesse is better then a pound of wit; for it is not policie, but pietie, not wit, but wis­dome that escaps dam­nation.

GOD will lay up the sorrowes of the Father for the children; when he re­wardeth him hee shall know it. Iob. 21.29.

2 THE soule that sinneth it shall die; doth 4 God then pervert judg­ment! or doth the Al­mighty subvert justice? Joh 8 3. that the sinnes of the Fa­thers should bee visited upon the children, Exod 20.5 and that the sower Grapes which they have eaten should set their childrens Jer. 31.29. [Page 62] teeth or edge? Surely no, but it is commonly seene that wicked fa­thers have children like themselves, who make their fathers sins their owne by imitation; and therefore as Princes doe with equity dis­inherit the posterity of Traytors; so wicked children having their fathers sinnes, and their owne upon their heads, they are Traytors them­selves to God; and so [Page 63] are much more justly punished of the Lord.

Goe not then about to charge God falslie, neyther doe thou cavill at him, or finde fault at his just proceedings; The Law allowes the heire, or executor to be sued for the fathers debt, and what in­justice is it in God, to proceede in like man­ner?Psal. 101.2 Walke therefore in the uprightnesse of thine heart in the middest of [Page 64] thine house, that thou mayst neyther hearten thy familie in evill, nor hinder them in that which is good.

GIVE admonition to the wise, and he will be the wiser; teach a righteous Man, and he will encrease in learning. Pro. 9. vers. 9.

Psal. 133. 3 AS the costly oynt­ment on Aarons head, so is admonition to a good Man, it breakes not his head but as that ranne downe to his beard [Page 65] and so to the border of his garment so doth this distill into all the paths & faculties of soule and body, suppling and softning the hearte, that grace may worke up­on it to salvation.

Submit therefore to reproofe, whether it be by gentle admonition from thy friend, or by open reviling from thine enemie: for how­soever it proceede from malice in him, and bee [Page 66] done with a desire of revenge, yet thou maist make good use of it: for admit thou be not guilty of the particular things he chargeth thee with, yet it may bee thou art faulty in some other things, which God would chastise in thee by this meanes.Seneca de moribus Bee not thou like the dull beast who can hardly be put forward with Spur or Switch, whereas the more [Page 67] noble Steede is ruled by the shaddow of the rod onely; regard cor­rection,Pro. 13.18 and so shalt thou bee honoured;2 Sam. 16.10. Thus was it with Da­vid when Shimei railed on him, whom before he reviled, he present­ly after honoured, and so shall it be with thee,2 Sam. 19.18. and with every one that receiveth instruction.

1. THERE are a sort of people in the World, who are conceipted that it is not according to their [Page 69] Birth, and breeding, to spend their time in la­bour; and that there is no better way to ma­nifest their gentility, then with the Nagros (noble Men amongst the Malabars in the East Indies) by wearing long nailes on their hands, to shew they are no workers; but whi­lest they thus follow the idle, Pro. 28.19 who seeth not how suddenly they are filled with poverty; which [Page 70] comes upon them like an armed man, Pro 6.11. Pro 12.11. and cannot be resisted: whereas he that laboureth, and tilleth his Land shall bee filled with bread; Ecclus 20.27. and shall en­crease his heape. Let this therefore exhorte thee to thrift, which hath both a watchfull eye, and diligent hand for the saving of what we have from perishing. Diligence is requisite for getting, and provi­dence for saving: Re­member [Page 71] that it is the commendations of Sa­lomons vertuous Wo­man (among many o­ther) that she overseeth the waies of her houshould. Pro 31.27. Therefore she hath a double portion, to wit, The fruite of her hands, Vers. 31. and prayse in the gates, whereas such as thinke it a disparagment to their worth to be their owne servants; doe take a ready way to become other Mens slaves in [Page 72] drudgery and beggery.

HEE that passeth by, and medleth with the strife that belongeth not unto him, is as one that taketh a Dog by the eares. Pro. 26. vers. 27.Pro. 20.3

2 IT is a Mans ho­nour (sayth Salomon) to cease from strife, but e­very foole will be medling, And as a wise Man will labour as much as in him lyeth to appease a quarrell, or else de­part, before it grow [Page 73] to too greate a height: so hee that is voyde of understanding sides in contentions, till at length it fall heavie up­on his owne head. Therefore when thou seest the fier of conten­tion beginning to breake forth, eyther la­bour to suppresse it by gentle and friendly ad­monitions; or (when thou perceivest that they may not take place) withdrawe thy [Page 74] selfe, least medling too farre, and stirring the fier too much, the sparkes fly into thy face, and at length the flame thereof catch hold of thee, and so thou perish together in the same combustion. When Lentulus in a beastly and filthy manner did spit in Cato's face as hee was pleading at the barre; he only wiping his face, returned him this answere, Well Len­tulus [Page 75] well, I will hence­forth affirme it among all Men, that they are wonderfully deceived, who say thou hast no Mouth; thus whilest with the tender Plant thou yeeldest to the violent blast, thou shalt recover, and keepe thy station, whilst the busie, and violent med­ler, needlesly thrusting his hand into every fire, shall hardly returne unscorcht, if not ut­terly [Page 76] consumed.

HEE that commit­teth adultery with a wo­man, is destitute of un­derstanding; he that doth it destroyeth is owne soule. Pro. 6. vers. 32.

3 MARRIAGE is honorable among all men, and the bed undefiled, Heb. 13.4 but whoremongers, and a­dulterers God shall judge; and that with shame and poverty, (as Sa­lomon speakes)Pro. 6.26 because of the whorish woman a [Page 77] Man is brought to a mor­sell of bread, shame, and dishonor; or if he escape these, yet rottennesse sendeth, like Ioab after Abner, and smiteth him to the death; or suppose hee live free from all these, so that none of them overtake him in this life, yet Gods judgments shall surely finde him in the World to come. So that he who wantons it in the Chamber, or [...] [Page 76] [...] [Page 77] [Page 78] playes the beast in the feild heere, hee shall howle it in Hell, and fry in torments there; as he burned in lust on Earth, so he shall broile in woe there, and as he coveted darknes rather then light, so darke­nesse shall bee his co­vering, and that with­out end. Keepe thee therefore from the wicked,Pro. 31.3. and strange woman, give not thy strength unto her; ney­ther [Page 79] desire her beautie in thine hearte, neyther let her take thee with wylies, goe not into thy neighbours wife, nor climbe up to his bed;Pro 5.19. But let thine owne wife bee as the loving hinde, and pleasant Roe, let her breasts satisfie thee at all times, and delight in her love continually.

1. AS it is with sin, so is it also with sinners, they cannot endure to goe alone, [Page 81] they hould the old rule, the more the merrier: and being bad them­selves, they have a de­sire to make the good bad also, that they may be bad like themselves. If therefore thou beest called out of the good way wherein thou goest, by such as may say unto thee, come doe as we doe, and thou shalt be rich as we are, consent thou not at any hand; for howsoever [Page 82] it may delight thee for a time, yet the end will be with woe and an­guish. What got Balaam by those wages of sinne which he loved? was he not cast away by them?Judge. 11. so whilest thou sidest with ungodly ones, in the pursuite of unlawfull gaine thou takest a ready course to split thy selfe against a dangerous and inevi­table Rocke, whereon thou must needes [Page 83] make Ship-wracke of thy precious soule:Psal. 37 38 For the transgressors shall perish together, and the end of the ungodly is, they shall be rooted out at the last. Though it be faire sunshine with them for a season, yet ere long a storme will arise, which will dash them with this heavy Me­mento, Psal. 50.18 when thou sawest a Theife thou wentst with him. Psal. 37 37 Keepe thou therefore innocency, and take heede [Page 84] to the thing that is right, and that shall bring thee peace at the last, though it seeme no thriving trade at the first, but a ready roade to poverty, yet at length it will cause thee to inherite the land, Psal. 37.29 and to dwell therein for ever.

IS there not an ap­pointed time to man upon Earth, and are not his dayes as the dayes of an hierling? Iob. 7. vers. 1.

[Page 85]2. MAN is not unfitly com­pared to a Lampe which may have some violent blast, or puft to put it out, or if it escape these, yet there is but a propor­tioned measure of oyle which will be soone extinguished; so, though neyther untim­ly death, nor hart-kil­ing care doe consume, yet is there but an ap­poynted time for Man [Page 86] to walke in, which he speedily traces over and then as the hireling (with his penny in his hand, when the Sunne is set) returnes to his owne home, so Man when the Sunne of life set over him (after all his toyle) with his wages about him re­turnes to his house,Job. 17.13 the Grave. Let this then teach thee christian wisdome, not to stand ideling all day long [Page 87] in the Market place, but to labour and doe the thing that good is, that Men seeing thy good works may glo­rifiie thy Father which is in Heaven: thus shalt thou have prayse of the Master of the Vineyard, in the great Audit, and receive thy wagis with comfort, even an immortall Crowne of glory.

IN Many words there cannot want iniquity, but [Page 88] he that refraineth his lips is wise Pro. 10. vers. 19.

Ecclus 7.3.3 THERE is a time to speake, and a time to keepe silence, and happy is the Man that knowes the season;Pro. 17 18 for as a foole when he holdeth his peace is counted wise, so a wise Man sealing up his lips, when his wisedome should bee manifested, may well beare the badge of a foole, and among many goe for such. There­fore [Page 89] count silence a vertue, and seasonable talke no lesse; let thy words be rather good then many: set a dili­gent watch before the doore of thy mouth, that nothing may come out thence but what thou hast seri­ously pondered be­tweene thy selfe and thee, and then keepe not backe counsaile, Ecclus 4. when it may doe good, neyther hide thy wisedome when it may [Page 90] be famous, this shall bring joy to thy selfe and others, for a word in due season, Pro. 15.23. how good is it? it is then like a goad, & like a Nayle fastned by the master of the as­semblie, Ecclus 12.11. pricking for­ward, and stirring up the good to a ready em­bracing of it, and tak­ing such deepe roote in them, that it cannot at any time be removed, or forgotten.

1. THE Rudder is but a smale thing, yet it guideth the whole Ship, the hearte is farre lesse, yet it ru­leth the whole man: [Page 92] Now as the Marriner though hee know all the dangerous shelves in the Sea, yet many times for want of pre­sent heede, he rushes upon them and suffers Shipwracke; so though Man knowes many things to be evill, yet the heart being neg­lected hee falls upon them, and so makes ha­vocke of all. Therefore set watch and ward o­ver thine heart that it [Page 93] depart not frō the living Lord: watch to pray, and pray to watch, that thou enter not into temptatiō the divel thine adversary is alwayes watching, and if hee catch thee napping, he will take thee as he finds thee, if the guarde of thine heart (grace, faith, &c) be fallen asleepe with­in thee, looke not to be awaked by thine ene­mies warning-peece, but make account (as [Page 94] those who are stung with the Aspis) that thou art fallen into a deadly sleepe, and shalt bee gone in (a trance) a trice the Lord knows whither.

KEEPE thy way farre from the strange woman, and come not neere the doore of her house. Pro. 5.8.

2 THERE is a way which seemes good in a Mans eyes and voyde of danger, [Page 95] which notwithstand­ing if he travaile in, it bringeth him eyther with the Oxe to the slaughter, Pro. 7 22. or with the foole to the stocks: though it bee deckt with orna­ments, carpets, & laces, and seeme all smooth way, yet are there ma­ny dangerous Pit-fals wherein many fal downe 26 wounded, and at length are slaine outright, the best end of it, is woe, sorrow, and certaine [Page 96] destruction for it goeth downe to the chambers of death: and this is the way of a Man with a Mayde. Though the strange women speake praceable, and her words be softer then butter, yet are they very swords prick­ing to the heart, and killing the Soule; though she have a Vir­gins face, yet hath shee a ravenous tayle, and though she tune most Sweete lullabies to the [Page 97] eare, yet if wee stop them not and lend her a deafe one, when all both flesh and blood, Pro. 5.11. is con­sumed, we shall mourne at the end. Come not therefore neere unto the strange woman for it is ill jesting with her, thou mayest as safely preserve thine health among infectious peo­ple, or venemous Ser­pents, as thy goodnesse among harlots: where­fore avoyd them and goe [Page 98] not by them, turne from them and passe by.

KEEPE not company with drunkards, nor with gluttons, for the drunkard and the glutton shall bee poore. Pro. 23. verse. 20. & 21.

3. THERE are two Nations of sinne, eter­nall enemies to the peo­ple of God, (like Moab and Ammon begotten of those two base daugh­ters of health in their fathers forgetfulnesse) [Page 99] Drunkennesse, and Gluttony, of eyther of which may bee sayed that of Ambrose concer­ning dauncing, How many faults are in that one wickednesse. In­temperance in meate and drinke (like the witch Circe) transfor­meth Men into severall sorts of beastes, in which Metamorpho­sis, they thinke them­selves borne only to powre downe strong [Page 100] drinke, and to devoure the good creatures of God: but as the Moth secretly fretteth the gar­ment, so poverty com­meth upon them una­wares, and they end in raggs. Become thou not therefore a pledge with such, neither be thou of that ragged regiment; If thou chaunce to sit at their costly table streatch 14 not thine hand where­soever thine eye looketh, Ecclus 31 12. and thrust it not with it [Page 101] into the dish, Remember 13 that an evill eye is a shrew,Ecclus 19.1.and that a man that is given to drunken­nesse shall not be rich.

1. VVHO so be­leeveth in the [Page 102] Lord keepeth his com­mandements, and hee that trusteth in the Lord shal take no hurt, for the eyes of the Lord have respect unto them that love him to deli­ver their soules from death, to cover them under his winges, and to keepe them sure, un­der his feathers: so that though a thousand fall at their side, Psal. 91.7. and ten thou­sand at their right hand, yet none evill shall come [Page 103] nigh them. Whilist Israel walked in the way of the Lord, neyther Man, nor beast, Earth nor water, nothing could annoy them,Exod 14. [...]. The Sea shall part to make them an easie passage; the earth in forty yeeres travaile shall not make their foote to swell,Deut. 8.4. the noysome, and pestilent beast shall not come nigh to hurt them,Ezek. 34.28 ibid. nei­ther shall Men though Anakims prevaile a­gainst [Page 104] them: But when they once forsooke the Kings high-way, to wander in by pathes, who then were they not a prey unto? If then thou desire to live long, and to see good dayes, eschew evill and doe good;Psal 1.1. Walke not in the counsaile of the wicked, neyther stand thou in the way of sinners, for hee that followeth evill, Pro. 11.19. see­keth his owne death, and becommeth his owne [Page 105] murtherer, but righ­teousnesse delivereth from death, Pro. 10.2 and leadeth unto life Pro. 11.19.

2 LET another Man prayse thee, and not thine owne mouth; a stranger and not thine owne lips. Pro. 27. Vers. 11.

2 THERE are a sort of People in the World, who doe not so much talke of their good deeds because they [Page 106] have done them, as doe them that they may talke of them, but what doe such Men else, then with a great deale of cost, and no lesse paines purchase hatred to themselves? For [...].Suidas. (i: e:) Many will hate thee if thou love thy selfe. Let not then thy mouth be the Herald to pro­claime thine owne worth: rather let that be the office of some o­ther [Page 107] Man, only let it be thy cheifest care to doe all things well that o­thers may profit there­by, in imitating that themselves, which they commend in thee; It is, I grant, a good thing to be praysed, but it is a better to bee prayse-worthy: desire not so much the acclamation of many, as of those that are good; account it as great a misery to be commended of bad [Page 108] Men; as if thou wert well spoken-of for do­ing ill: let it be thy joy when the evill are dis­pleased at thy well-do­ing & judge it a com­mendations beyond cō ­pare, when thou art traduced, & evill spokē-of for thy goodnesse.

LOOKE not thou up­on the Wine when it is red, and when it sheweth his colour in the cup, [...]or goeth downe pleasantly. Pro. 23. vers. 31.

[Page 109]3 THE sight as it is the most noble and ex­cellent sense, so is it also the most delectable, and can hardly be removed from what it hath once entertained; what a sin, and shame then is it, to puddle that Crystalline Spring by presenting a Basiliske to infect,Pro. 23.32. and poyson it? Such is Wine and strong drinke, which whilest some have immoderatelie hunted after, and [Page 110] with too eager a desire gazed upon, they have found death in their potts.Gen. 1. God in the be­ginning made all things good, and shall Man the best of those good crea­tures pervert the first institution? shall that which God ordained to make glad the heart con­tristate and sade the same?Psal. 104.15. God forbid, yet this is done by an ex­cessive use, and super­abundant lusting after [Page 111] the same. Let therefore the counsaile of Paul to Timothy; 1 Tim. 5.23. bee thy doctrine: use Wine or strong drinke, but let it be litle, such as may conduce to health, and not put nature to too heauy a taske, in easing of the burden which hath unmeasureablie bin layd upon it. Re­member that Wine is a mocker, Pr. 20.1. and strong drinke is raging, desire it not therefore over much [Page 112] lest it make thee un­wise.

Psal. 58.3.1. BIRTH begets sinne, (the wicked from the belly have erred, [Page 113] and speake lies) sinne sicknes, sicknesse death, and so all dy forasmuch as all doe sinne: Rom. 5.12. had not Man sinned, he should have drawne out his life to a comfortable maturity, or if his life like some long-kind­led Lampe must have consumed it should have bin without all payne, for without sin there could have bin no punishment. But sinnes generation be­came [Page 114] Mans corruption, and no sooner was it borne but Man began to die.August. de lib. arbit lib. 3. c. 8. Which is not the nature of Man thereto ordained, but the pu­nishment of him con­demned, because hee willingly died in spirit, hee must though a­gainst his will die in body;Job 17.13. The grave must bee his House, And Here he must rest, Mr. Austine in [...]d [...]t in fine. and

Where else should he rest? Is not a mans owne house [Page 115] (to sleep in) best?

Seing then this is the condition of all Men, let it be thy care to fur­nish this house; that thou mayest bee rich and happy in it. Here lay up the precious Oyntment of a good name, here laye up the well kept bookes of a good conscience, here lay up the workes of mercy, here lay up thy bills of exchange of convay, thy treasure to [Page 116] Heaven, where neither theife, nor Moth, nor rust shall annoy it, and having thus deckt, and garnished the same, lay thee downe in the sweete bed of faith, and assurance of mercy, and looking for a glorious Resurrection, say,

MANY devises are in a mans hearte, but the counsaile of the Lord shall stand. Proverbs 19. vers. 21.

2 THE way of man is not in himselfe, [...]er 10.23. ney­ther is it in man to walke and direst his steps, he proposeth, but God disposeth; Man deter­mines, but GODS decree must stand. To morrow sayth Man, I will goe to such, or [Page 118] such a place, or doe this or that whereas he ought to say if the Lord will, and if I live I will doe this or that. James 4.13.15. Vaine Man may thinke to get him a last­ing name, by erecting his cloudy peircing Tower, but God deter­mines to make it Babel a confusion, so vaine are the devices of Man. Doe not thou therefore peremptorilie deter­mine of any thing, ey­ther in the Service of [Page 119] God, or thine owne affaires: but desire of the Lord to bow thine heart unto him, 1 King. 8.58. that thou mayst walke in his wayes, and begin all thy workes in his name, and feare; and so shalt thou bee sure to end them in his favour.

MANY Men will boast every one of his owne goodnes but who can finde a faithfull Man? Pro. 20. vers. 6.

[Page 120]3 IT is bad for a Man to sin, it is worse to delight in it, but it is worst of all to extenu­ate, and lessen it. Whilest Man seeks to shrowde his faults under vertues habit, and boasts him­selfe to bee a very good Man, because hee is not an incarnate Devill, what else doth he but passe on to the second death, like the offender to the first, with merry company? whereby [Page 121] the way may seeme somewhat shortened but the punishment nothing lessened. It is a block which Satan casts in the Christian Mans way (and where­at many stumble) when hee makes a Man to compare himselfe with others, and to thinke himselfe a very holy Saint, if he be not worse then the very worst, and more notoriously wicked, then the most [Page 122] profligate wretch. But alas! this is no sure fence, it is no better then Adams thicket; which cannot shelter a Man from Gods inquisition, who will finde him out in his deepest Hy­pocrysie.

Pro. 20 9.Therefore say not thou I have made my heart cleane, I am cleane from my sinne; but rather ac­knowledge thy selfe to be an unprofitable Ser­vant, a miserable sin­ner, [Page 123] and in the pub­licans tone implore Gods favour,Luke 18.2 13 O God be mercifull to me a sinner.

1.Job. 5.6. MISERY commeth [Page 124] not forth of the dust, ney­ther doth afflicton spring out of the Earth; but a su­preame hand rules over all,1 Sam. 2 7 and it is the Lord only that maketh poore and ma­keth rich. Notwithstand­ing Man, who is of a dogged nature, and cur­rish disposition (like the dog that bits the stone that is throwne at him but regards not him that threw it) is ever wrastling and striving with the Crosse, and [Page 125] affliction that is layd upon him, but he never lookes to the hand that sent it;Psal. 14 1. and with Davids foole he can hardly be brought to thinke on God,Exod 8.19 till with Pharoahs enchanters he be com­pelled to confesse it to be his finger & handy-worke. Man hath no­thing but what he hath received from God in trust, who when hee sees good, will call for what is his owne: and [Page 126] then Man as hee came naked into the World, shrowded onely in bloud; so hee shall re­turne as naked wrapt up peradventure in a sorry cloute. In his pil­grimage here he vaine­ly affected what hee must leave behind him, and like a foolish tra­veller, burthens him­selfe with more then is needefull.

Let this then teach thee, so to use this World, [Page 127] as though thou usedst it not. 1 Tim. 9.8 Hast thou foode and rayment, be therewith con­tent, for it is not much that nature wants, it is lesse that she requires: Take up therefore the care of riches, only to serve thy turne in this life, and as thou findest thy selfe drawing nee­rer home, the more dis­burthen thy selfe of them, knowing that he is but a foolish traveller that will furnish him­selfe [Page 128] for a litle way, as if his journey were of many Miles: and if in thy journey thou meete with any crosse or af­fliction (which the good are most subject unto, being heere from home in a strange place) in body, goods, or good name, first looke backe to thy selfe, what thou hast deser­ved, and then looking up to heaven,1 Sam. 3.18. say with Eli, It is the Lord, let him [Page 129] do what seemeth him good.

No man that warreth, entangleth himselfe with the affaires of this life, be­cause he would please him that hath chosen him to be a Souldier 2. Tim. 2. ver. 4.

2 IT ill becommeth a Souldier that is upon service for his King and Countrey, when hee should be bending both wit and force for the annoying of the ene­my, then to bee contriving, or making [Page 130] Merchandise with him: and as ill, or rather worse, it becommeth a Christian, when hee hath given up his name to become the Souldier of Christ Iesus, then to be traffiqueing and trading with the Devill, dea­ling with him about worldly affaires.

Thou therefore that hast by Baptisme put on Christ Iesus, Gal. 3.27. procla­ming him to be thy King, and vowing thy [Page 131] selfe to be his Souldier; stand to thy tackling, be strong and quite thee like a Man, feare none but God, and yeelde to nothing but godlinesse, which hath the pro­mise of this life, and of that which is to come. Turne thine eyes from the things of this World, and fix them upon heavenly, consider it is a Crowne thou runnest for, a kingdome thou fightest for, fight [Page 132] therefore manfully, and so at last having fought that good fight of faith, thou shalt inherit the Kingdome, and raine regally without oppo­sition or annoyance for ever, for thou shalt please him whose Soul­dier thou art,1 Sam. 2.30. and who hath thus honoured thee.

NOVV will I arise say­eth the Lord, now will I be exalted now will I lift up my selfe. Esay. 33. ver. 10.

[Page 133]3 AS the nource to weane her child from the too earnest desire a­fter her breast, layes some bitter thing there­upon, which having prevailed, shee eyther wipes it off, or throwes it away: So deales God, with the bitter enemies which he stir­reth up against his peopl to weane them frō sin, & the love of the World; hee at the last turnes their rage and fury upon [Page 134] themselves: though they bee for the present Thornes in his Churches side, Numb. 33.55. and Prickes in their eyes, and vexe them in the land wherein they dwell; yet having ex­ecuted, and brought to effect his purpose, hee at the last sweepes them away with the besome of 30 destruction, Esay 14.23 and kills their roote with famine. For their actions procee­ding from an hatred a­gainst Gods people, and [Page 135] not from obedience, they are at the last just­ly punished of God, for that they have in such cruell manner made ha­vocke of his people.

Let this then arme thee with patience when the Hand of God is upon thee,Job 13.15 To trust in him though hee slay thee, or when he doth exer­cise thy faith by wicked instruments, yet still to relie upon him for deliverance, for he will [Page 136] in his due time deliver thee: he will arise and be exalted, so that thou shalt see thy desire upon thine enemies.

1. VVHAT is the [Page 137] life of mā, but a journey, or pilgrimage through the desart of Sin, to­ward the land of Pro­mise, the heavenly Ieru­salem? Esay 33.24 where no inhabitant shall say, I am sick. In which progresse some parents see their childrē consumed for presum­ption, like Nadab and Abihu. Leut. 10.2. Some both pa­rents and children are devoured for rebellion, like Corah & his company. Numb. 16.31. but most children see their [Page 138] parents interred in the Wildernesse, for their manifold transgressi­ons, and disobedience. Man is borne with a condition to die: and not only old men must, but the youngest and lustiest may die. Nay our whole life is a con­tinuall death, Infancy dies in childhood, child­hood in youth, youth in strong age, that in old age, and old age is our Nebo, from whence ha­ving [Page 139] taken a veiw of the holy Land, we die according to the word of the Lord; for it was Satans language; he first spake the word, yee shall not die at all. Deut. 34.5. Some depart out of this World like a guest out of his Inne, willingly, others leave it like a Man pluckt out of his house,Gen. 3.4. against their will, one dyes like a Lampe, or Candle wasted, and consumed, [Page 140] so dyes the old man: the other like fier quen­ched with water, vio­lently, so ends the yong man, so that will they, nill they, yet all re­turne to Golgotha. The workes of God are un­searchable, and his wayes past finding out, wherefore the godly, and the wicked are many times deceived in the end God aimes at. The wicked doe many times so flourish, and [Page 141] end in such pompe, and the godly are so afflict­ed, and die so despised­ly in the eye of the World, that the one thinkes the godly mans life to be but madnes, Wisd. 5.4. and the other, that he hath clen­sed his heart in vaine: but the time will come when the wicked shall be scattered away like chaffe, Psal. 1.5. and the righteous shall stand in great boldnes before the face of such as have tormented him. Wisd. 5.1.

Therefore judge not thou thy selfe hated of God because thou art poore, and endest thy dayes without pleasure, neyther judge thy selfe beloved because thou art rich, and departest in prosperity; but la­bour in both estates to die the Servant of the Lord, and so bee thou low,Wis. 5.5. or high; rich, or poore; thou shalt have thy Portion among the Saints.

ONELY by Pride doth Man make contenti­on. Pro. 13, 10.

2. PRIDE is a dis­ease of the minde, whose efficient cause is the good gift of God abused, to wit, a wealthy estate: yea so easilie doth prosperity infect, that hardly can a Man be rich, and not tainted with this disease. While the families of Abraham & Lot were not greate, there was peace and [Page 144] quiet, but assoone as they were encreased, peace was excluded, and debate admitted in­to the roome: then be­gan the hearts to bee possest with that con­tentious rhetorique of Mine and Thine, which parted those, whom neither adversity, nor peril's in famine, or exile, could sever, or part as­sunder. It is commonly sayd, that poverty parts good company, but it [Page 145] is, more often seene, that those have bin se­vered by prosperity, whom a meaner estate had lovingly knit in a firmer bond: for wealth inflameth the hart, with a desier of priority, so that he now scornes to budge a foote, who a litle before would have bin content to have licked up the very dust of thy feete. Hinc Rixae, I this is it. Wealth begets pride, which dies not [Page 146] issuelesse, but brings forth contention.

Art thou rich, be not high minded, 1 Tim. 6.17, 18.9. trust not in uncertain riches, but in the living Lord, (which giveth us abundantly all things to enjoy) doe good, and bee rich in good works, bee ready to distribute, and com­municate, laying up in store for your selfe a good foundatiō against the time to come, that you may obtaine e­ternall [Page 147] life.

OPEN thy mouth for the dumbe, in the cause of all the children of de­struction. Pro. 31. ver. 8.

3 THERE is a dumbe oratour who by his silent thetorique implores our aide, The poore and helplesse wretch, whom God or none cares for: We say to our lazers, God helpe you, but God sayeth to them that are godly and want helpe, I will helpe [Page 148] where Man will not: If no man else will pleade their cause, God will out of the mouth of Babes and Sucklings ordaine helpe for his.

Oh, therefore joyne in Commission with God,Pro 31.9. open thy mouth, judge righteously, and judge the afflicted, and the poore; defend their cause, who are not able to helpe themselves.Pro. 3.8. So health shal be to thy navell, and mar­row to thy bones, & when [Page 149] time hath consumed it selfe, and wasted these, when time shall bee no more time, then shalt thou inherit an eternall life.

1. THE Devill per­ceiving that man by humble obe­dience [Page 150] may ascend thi­ther, from whence hee by his pride is fallen, envieth him, and is be­come a Satan, that is, an adversary unto him, and that a malicious one, a strong one, and a poli­tique one: hee hath set infinite snares before our feete, and filled all our wayes with traps to catch our soules, he putteth into our hearts evill thoughts, into our Mouths lewd speeches, [Page 151] into our members sin­full actions, when wee are awake hee stirreth us up to unlawfull deeds, in our sleepe to filthy dreames, if wee bee merry hee maks us dissolute, if wee be sad hee laboureth to drive us to desperation. Nay, he doth not only labour to lead us out of the way by manifest errour, but where hee sees us walking by good works, there he seeketh [Page 152] to insnare us.

Seeing then thou art beset with so many tem­ptations, thou hadst need to have Argus eyes, and the faces of Ianus, that thou mayst looke round about on every side for feare of danger. Wherefore as they that know they have ene­mies lying in waite for them, will not goe a­broade without their weapōs. So thou know­ing that the devill conti­nually [Page 153] lieth in waite for thee seeking to devour thee, shouldst have a care to thy paths, that hee may never take thee at advantage, for as hee finds thee he will take thee.Ephes. 6.11 Stand therefore al­wayes compleately fur­nished with the whole ar­mour of God, that so thou mayst be able to withstand the assaults of the Devill, and (as a peice most necessarie and bee-hovefull) take [Page 154] unto thee prayer, which 18 is a strong Tower: the righteous runneth to it and is exalted. Pro. 18 18.

PRIDE goeth before destruction, and an high minde before the fall. Pro. 16.18.

2 IT is Gods ordi­nary proceeding against proud persons, to sub­due, and bring under their pride by vile, and base meanes: and then to bring them to shame when their hearts are [Page 155] puft up with a fond conceipt of their owne worth: when Herod was lifted up, and swelled in pride at the acclamations of those flatterers who told him he spake more like a God then a man, Acts 12.22 then was he suddainly smitten by the Angel of the Lord, and 23 miserably consumed, being eaten up of wormes.

Therfore labour thou for humilitie, thinke basely of thy selfe, and [Page 156] be lowly in thine owne eyes, and so shalt thou be exalted in the sight of God: The Sunne the higher hee is in the fir­mament, the shorter shadow hee maketh, and the neerer he com­meth to the Earth, the shadowes of all things are the longer: So ver­tue the higher, and the more eminent it is, the lesse ostentation it ma­keth, whereas, where vertue is wanting, there [Page 157] is nothing but pride and arrogancy; even as the eares of Corne that have nothing in them but light stuffe, stand perching up above all the rest, but those that are laden with full graines, hang downe their heads. The deeper the Well is the swee­ter is the Water, so the more humble any man is in his owne conceipt, the more acceptable he is to God, and when [Page 158] the other in their high conceipts imagining they stand fast come tottering downe, this man stands fast indeede and at the length shall be exalted with glory.

PREPARE thy worke without, and make ready the things in the field; and after build thine house. Pro. 24.27.

3 IN Worldly affaires deliberation is very ne­cessary, and it is held a great point of policy for [Page 159] a man to deliberate long before hee deter­mine any thing: for want of this wise fore­cast, many men wor­thily undergoe the cen­sure of inconsiderate, and receive nothing else but a mocke for what they take in hand. When Israel without the Com­mandement of the Lord,Numb 14.40.41.42. nay, contrary to his ap­poyntment would bee so forward, as to goe up, and fight against [Page 160] the Amalekites, what was the issue? presum­ing obstinately, and rashly to goe up to the top of the Mountaine, they became a prey to their enemies the Ama­lekits and Canaanites, Num. 14.45. who smote them and consumed them unto Hormah.

In all thy affaires ther­fore whether spirituall, or temporall, be not too forward eyther with tongue or hand, but take hands with advice, in [Page 161] worldly busines, bee sure of meanes how to compasse it, before thou take any enterprise in hand: and in Spi­rituall matters, when thou purposest to give up thy Name to Christ, first sit downe, & cast thine accompts, what it will cost thee to become a Christian: least not being able to undergoe the troubles that shall accompany that profession, thou [Page 162] be found unworthy to be his Disciple.

1. NITIMVR in vetitum is not more old then true, the forbidden Fruit still [Page 163] hangs in our eyes, and we long to be tasting: and whereas wee are dead,Colos. 3.3. and therefore should minde worldly things no more then dead men doe: yet ne­verthelesse, wee are sprightly, and lively in worldly affaires, but heavy, and lumpish, nay dead in spirituall mat­ters: So that unlesse Christ say to us,Marke 4 41. as some­time to the Mayden, I say unto you arise, There [Page 164] could not bee the least endeavour in any of us, to further the worke of grace in himselfe by calling upon God: for as the Apostle sayeth, It is not in him that wil­leth, Rom. 9.16. nor in him that run­neth, but in God that shew­eth mercy. He both pre­pares the good will of man,August. Enchir: cap. 3 1. Repent. Peter fol. 117. that it may be fit to be holpen by grace, and also aydeth it being prepared. Hee preven­teth him that is unwil­ling [Page 165] that hee may bee willing, and followeth him that is willing, that hee may not will in vaine. Blasphemous then is it to hold, that the will of man should worke with Gods Grace in any thing that is good. Indeede as they are workes and acti­ons, so they proceede from the will of man; but as they are good works they are only the workes of grace, as our [Page 166] Savior Christ told his Disciples,John 15.5 Without me yee can doe nothing. Yet in the very act of conver­sion, the will of man is not idle, nor without all motion, and sense, as a dead image, but it fol­loweth the Spirit of God, that draweth it, not by any violent ne­cessitie, but by sweetning and softning our hearts by his holy Spirit. For in one and the same moment, God moveth [Page 167] and boweth the will,Non vio­lenta necessi­ [...]ate, sed in­fandendo suavitatem [...]er spiritum sanctum bid. and causeth us to bee willing indeed: but yet so, as all the efficacy of the worke is from the Spirit of God, who of unwilling maketh obedient, and of slow and dull maketh us runne.

Let this then teach thee himiliation: for if there be no goodnesse nor any aptnesse to that which is good in us, why should we be lift [Page 168] up with any conceipt of our selves? rather glorifie God with ac­knowledgment of thy poverty, and by earnest Prayer crave the assist­ance of Gods grace to quicken thee, and ef­fect the worke of thy conversion; that so thou mayst performe those duties, which God re­quireth of thee. Thus doth the Church of God in divers places: Convert thou me, Jer. 31.18 and I shal [Page 169] be converted. And againe, Turne thou us unto thee O Lord, Lam. 5.21. and wee shall be turned. Yea,Da Domine quod jubes, & jube quod vis Soliloq. cap. 18. S^t. Augu­stine had that sweete Prayer oft in his Mouth, Lord give grace to doe what thou com­maundest, and then com­maund what thou wilt. Otherwise there can be no good looked for in any of us. And there­fore Moyses maketh this the cause, why the peo­ple were no more mo­ved [Page 170] to repentance, by all the gracious pro­ceedings, and admini­strations of God to­ward them in the wil­dernesse; namely, That the Lord had not given them an heart to perceive, Deut. 29.4. nor eyes to see, nor eares to heare unto this day.

QVENCH not the spirit. 1 Thes. 5.19.

2 THE graces of the holy Spirit in this life, are like sparkes of fier, which may soone [Page 171] be quenced with a litle water; as oft as wee sinne we cast water up­on the Spirit of God, and as much as in us lies, wee put out the same.

Therefore let it bee thy speciall care to a­voyde, and make con­science of every thing wherein thou mayst offend, and grieve the holy Spirit of God. He is a Spirit most pure, and will have an unde­filed [Page 172] Temple to dwell in; keepe therefore thy Vessell cleane, thy body pure, which is his Temple, doe nothing that may disquiet, or molest him, least by abusing thy selfe by sinne thou cause the Holy Ghost with griefe to depart from thee.

QVEENE Esther al­so being in danger of death resorted unto the Lord Esther 14.1.

[Page 173]3 THERE bee two things that fill the heart full of endlesse griefe, outward cala­mities, and a wounded conscience which (as Salomon speakes) none can beare; Pro. 18 14 and the only comfort in distresse is to have recourse to GOD by earnest Prayer: and although hee seeme not to heare presently,Job 13.15. yet to trust in him with Iob, even un­to the death.

Rowle thy selfe there­fore upon the Lord, and cast all thy care upon him, who careth for thee, and though GOD or wicked men afflict, and vex thee, yet let it not drive thee from this Rocke of comfort, to vaine and sorry shifts. The Lord hath com­forts for his children that will quiet and sup­port them in any feares and dangers, his conso­lation will make a man [Page 175] sleepe without a Bed, live almost without a Soul; they will make a man bold in danger, quiet in trouble, and live in the jawes of death. Rejoyce there­fore in all thy troubles, but let it be in the Lord, and hee will give thee strength to withstand thē, for the joy of the Lord is our Strength.

1. RICHES of themselves are not simplie e­vill, but as they are cor­rupted [Page 177] by abuse; it is possible (though hard) for a Man to bee rich, and yet to bee a good Man: neyther doth the Prophet advise us to have no riches,Psal. 62 10. but that wee should not set our hearts upon them. But alas; so easilie doth a prosperous e­state make a corrup­ted minde, that po­vertie were much bet­ter for many. There is a fonde imagi­nation [Page 178] possesseth the heart of most men, that wealth brings some happinesse, and that if they have abundance, they are then in safety, and in an happy case; This is evident, by a common speech, that such, or such a man cannot doe amisse, for he is wealthy and hath the World at will; as if they should say, hee is free from danger, no hurt can come unto [Page 179] him. But wealth is a very weake defendant against the LORDS assaults, it shall not stand them in any stead, neyther deliver them in the day of the wrath of the Lord. Ezeck 7.19.

Trust not therefore to thy riches, Ecclus 5.1 and say not I have enough for my life, for thou knowest not how soone they may be taken from thee, or thou thy selfe pluckt from them:Ecclus 1 1 [...] 19. the time [Page 180] draweth neere, that thou must leave all such things unto others, and then whose shall those things be that thou hast provided.

RIGHTEOVS lips are the delight of Kings, and the King loveth him that speaketh right things. Pro. 16. ver. 13.

Ecclus 10.17.2 BLESSED is the Land when the King is the sonne of Nobles, vertuouslie trained up, and delighting in the [Page 181] grave advice of his Sage counsellors; then doth he (like the Sunne in the Firmament) shine gloriouslie, and as it, so hee comfor­teth, and rejoyceth the hearts of all that are under his rule. But when his eares are stopt to honest and whole­some Counsaile, and tyed onely to the tongues of flatterers, and Thrasonicall Sycophāts, a woe it is to the [Page 182] land, Pro. 11.14. for the people must needes fall. 2 Chron. 12.1. When foolish Rehoboam the Sonne of wise Salomon forsooke the Law of the Lord, all Israel went with him. Looke what manner of Man the ruler of the City is such,Ecclus 10.2. are all they that dwell therein: his very example is a secret kinde of Law, and whatsoever hee doth himselfe, he seems to command it to o­thers.

Which may bee a warning not onely to Princes themselves but to all that be in authori­ty, to have a care that they become not pub­lique and notorious of­fenders.

Let me counsaile you in particular, as S. Bar­nard did Eugenius the Pope; It makes much to thy perfection, to a­voide both evill, and the shew of evill in the one thou shalt provide [...] [Page 182] [...] [Page 183] [Page 184] for thy conscience, in the other for thy cre­dite.

REMEMBER thy Creator in the dayes of thy youth, whiles the e­vill dayes come not, nor the yeares approach, where­in thou shalt say, I have no pleasure in them. Ecclus 12. ver. 1.

3 THERE are ma­ny enemies to grace, but none more to bee feared, then those that fight within us a­gainst [Page 185] us: and though all Ages bee fruitfull in evill, yet none more then Youth, which, besides all o­ther enemies, hath it selfe the greatest ene­mie to it selfe, being destitute of its owne, and scorning the good advise of others. That which Salomon spake in jest and derisi­on, the Young man takes in good ear­nest.Eccles 11.9. Rejoyce O young [Page 186] man in thy youth, and let thine heart cheare thee in the dayes of thy youth, and walke in the wayes of thine heart, and in the light of thine eyes, &c. And therefore takes his swinge in pleasures, pre­suming that old age is the onely fit time to turne to God. So that many times by con­tinuance and longer custome in sinne, hee makes his sinnes of a double die, even Crim­son [Page 187] sinnes: yea, his sins,Esay 1.18. become like a Disease in the bones, whereof if one recover many doe rot away.

Oh therefore harden not thy heart, but to day heare Gods voyce calling thee to repen­tance, remember the evill dayes will come;Ecclus 12.1. wherein if thou pre­sume to doe great mat­ters, (to frequent the Church, to heare the Word, &c.) thou mayst [Page 188] peradventure bee de­ceived. It is reported of Alexander that great Conquerour, that when his Master Aristotle perswaded him to for­beare the Warres till hee were growne to a full and perfect age; that hee answered, I feare that if I tarry till I come to that age, I shall loose much of the heate and vigour of my youth: So doe thou answere all tem­ptations [Page 189] whatsoever, which shall perswade thee to put off thy re­pentance till thou beest old: Old Age hath e­nough to doe with its owne griefes, there are so many Aches in thy bones, so many Crampes in thy joynts, and so many paynes in all parts of thy body, that thou shalt have litle leasure to think on any thing that is good.

Would not all Men condemne him for a foole, or a mad-man that should lay the hea­viest burthen upon the weakest beast, who hath enough to doe to beare up it selfe? and should let a stronger goe empty by? So re­member, that it is no lesse folly, to exempt thy youth which is strong and lusty, from the taske of repentance, and to impose the same [Page 191] upon thy decrepit old age, already sinking under it's owne bur­then.

And that it is the greatest injury unto the Lord that can bee, for a man to consecrate the prime day of his youth to the service of the Devill, in the pursuite of sinfull pleasures, and to serve God with the rotten bones of his doating old age; here­in men deale with God [Page 192] like the Israelites, who if they had ever a Lame, a Scabhed, Mat. 1.8. or a sick beast, that they would bring to the Altar: as if any thing had bin good enough for the LORD, but all the fat and well-liking they kept to them selves: and as to the Israelites, so wil God say to such men as these, I have no pleasure in you, neither will I ac­cept your offerings at your hands. Mal 1.10

O therfore let it be thy care to turne unto the Lord betimes, And to seeke him while he may be found: Esay 55.6. Eccles 12.3. before the keepers of the house doe tremble, and the strong men bow themselves, and the grinders cease, because they are few, and they waxe darke that looke out by the windowes So shalt thou be an hap­py old man in thy [Page 193] Youth; as too too many (by deferring the worke of their Repentance) are un­happily yong in their Age.

1. VVEe are ea­silie glew­ed to the things of this life, and doe quicklie fasten our minds up­on [Page 195] each smale content­ment we finde heere; and hence it is that wee are so hardly drawne from them, being is loath to part from them as from our dearest lives, and onely in this case wee sing loath to depart: yea with an eye in Sodome, and an hoofe in Egypt with much auckwardnesse, and backwardnesse wee forsake the one, to [Page 196] save the other; how dearelie soever wee prise these wordlie commodities, yet wee set life at an higher rate, and gladly fell all that wee have to pur­chase this Iewell.

Doe not thou then staine the glorious Splendor of this pre­tious jem by vitious living; much more take heede thou prove not a Re­bell against GOD, [Page 197] by a willfull destroy­ing of his worke­man-ship, doe not thou eyther for the a­voyding of evill, or procuring of good, lay violent hands up­on thy selfe, least seek­ing to shunne a tem­porall calamitie, thou fall into an eternall misery: like the fish that leapeth out of the broyling Pan, into the burning flame.

The Crocadiles of [Page 198] Nilus pursue such only as flie from them, but flie such as stand to them, so doth the Devill, if hee bee resi­sted hee turneth his backe; and onely preasseth upon such as give him ground: Give not place therefore to the Devill, Ephel. 4.27. nor to such horrible motions as he will bee ready to suggest, [...]ohn 5.39 but have re­course to the Scrip­tures, search them for [...] [Page 197] [...] [Page 198] [Page 199] the sweete and gra­cious comforts which they afford, arme thy selfe with a con­stant faith in them,Ephes. 6.16. and so shalt thou bee able to quench all the fiery Darts of Satan, doe thou stoutlie, and valiantly resist him, Iam. 4.7. and hee will flie from thee: but if thou yeeld un­to him, thou must needs fal into his feare­full Snares, and offer violence to that, which [Page 200] should be most chari­ly preserved, and wil­fully perish by thine owne hand.

SHALL wee re­ceive good at the hand of God, and not receive evill. Iob 11. ver. 10.

2 GOD alone knowes best When to wound and when to heale, Deu 32.39 when to kill, and when to make alive, when to afflict with sorrow, & when to send comfort, thus doth hee many [Page 201] times deale with his deare Children, put­ting into all their Cups of comfort, and con­tentment, the bitter drams of sorrow and greife. And all this to teach us, not to expect any perpetui­ty of felicity heere: wee are all subject to vicissitude, change, and alteration, and what wee are to day, wee cannot say with warrant, and make [Page 202] it good, that wee shall bee the same to morrow.

Doe thou therefore from hence learne how to entertaine comforts when GOD sends them, to use them like the World, as though thou usest thē not, so to resolve of them to day, as if to morrow thou wert to take thy leave of them. And as for Crosses, and afflictions, when [Page 203] thou, findest thy selfe eased from them, yet thinke that they have left thee (as the devill did Christ) only for a litle season; and there­fore so take thy leave of them to day, as to morrow to expect their returne.

SVCH are the wayes of everyone that is gree­dy of gaine; hee would take away the life of the owners thereof. Pro. 1 ver. 19.

[Page 204]3 COVETOVSNESSE is called (by the A­postle S. Paul) The roote of all evill, 1 Tim. 6.10. and not without cause, for a covetous man may easilie bee drawne to commit any sinne, be it never so hainous: nothing is too hot, nor too heavy for him, whosoever stand­eth in his way be­tweene him and his Profits he sayth of him (as the husband-men [Page 205] in the Gospel concer­ning the heire) Come let us kill him, Mat. 21.38. that the inheritance may be ours. If Naboths vine-yard lie commodiously for A­hab, 1 King. 21.2.13. he must have it, though it cost the poore man his life.

Yea, Covetousnesse many times maketh men so unnaturall, that they doe not spare the lives of their owne Parents: or if they proceede not so [Page 206] farre, yet they are as sicke of the Father as may be, and wish him fairely layed in his Grave, that they may enjoy his living.

Hate thou this cor­rupt tree which bring­eth forth such evill and accursed Fruite;Mat 7.17. Luke 12.15. Take heede and beware of co­vetousnesse, and because it is an hereditary evill, bred in the bones, and will hardly out of the flesh, therefore as [Page 207] much as in you lyeth let your conversation be free from it,Col. 3.5. which will bee when thy heart shall be continu­ally fenced about with this Prayer of David, Incline mine heart unto thy Testimonies, Psa. 119.36 and not unto covetousnesse.

1. EVILL words and deeds are like Arrowes shot on high, which light­ing on the Shooters head, doe wound his [Page 209] Looke what measure men meete to others, Mat 7.2 the same shall bee measured to them againe, Hee that doth evill, must needs receive evill,Gal. 6.7. for what a man soweth that hee shall reape. Mat. 18.24 28, 30, & 34 That mer­cilesse Servant, who was forgiven the debt of 10000. Talents, and would not beare with his fellow in an hun­dred Pence, had the like cruelty shewed to him, being cast [Page 210] into Prison till hee should pay the whole Debt, which he was never able to doe. If a mans heart bee set upon mischeife, mis­cheife shall light up­on his owne pate; selfe doe, selfe have; Breach for breach, Leuit. 24 10. eye for eye, tooth for tooth, Such a blemish as he hath made in any, such shall bee repayd to him: If Adonibe­zek cut off the Thumes [Page 211] of the Hands and Feete of other kings,Iudg. 1.6. his owne, though a King, shall be cut off.

Mat 7.12. Doe that therefore to others, which thou wouldst have done to thy selfe, Remember how Iesabel that fed on bloud,2 Kin. 9.35 fed Dogs with her bloud; therefore doe no evill though thou mightest, and when thou art tempted to doe an evill worke, thinke that Satan is [Page 212] where his busines is, and therefore say thus to thy selfe, What shall I answer Christ at the Day of Audit? if contrary to my knowledge, and con­science I shall doe this wickednesse.

TEACH a child in the trade of his way, and when hee is old hee shall not de­part from it. Pro. 22. ver. 6.

[Page 213]2 NATVRE tru­ly is very powerfull, and can hardly bee changed, onely e­ducation can alter na­tures property, and mould a man a new. Themistocles seeing men wondering at a young man, whose lewde behaviour was chan­ged into good, sayd, A ragged Coalt may make a good Horse, if hee bee well orde­red, and skilfullie [Page 214] broaken. The young mans minde is like Wax heated, apt to receive any forme; and what is therein imprinted, it retaines when it is cold. The Pot must bee fashio­ned while the Clay is soft; the Vessell seasoned with good liquor, while it is new; the Tree straight­ned while it is a Twigge; otherways if they bee suffered [...] [Page 213] [...] [Page 214] [Page 215] to continue, they may soon [...] bee broaken and spoiled, then bet­tered, and mended. The same must bee done in the instituti­on of youth, and what we hope to have him in age, we must fashion him to in his tender bud.

Let it be thy chei­fest care therefore in this businesse, to ba­nish from his eyes, and eares, all obsceane [Page 216] and filthy talke, and ac­tions, for these litle pit­chers have eares, and doe derive there liberty of sinning from what they heare, and see done by others. Let the cheifest of his time be taken up in the repe­tion of godly and wholesome instructi­ons, and he shall con­tinue in the same, and so shalt thou deliver his soule from Hell (i: e.) from destruction. Pro. 23.24

THOVGH Hand joyne in Hand, the wicked shall not bee unpunished Pro. 11. ver. 21.

3 PHYSITIONS when they meete with a body hard to worke upon, they double their dosses and use more violent meanes: and so deales God with sinners when he finds them obstinate; if his lesser punishments can­not prevaile to bring them home, then hee [Page 218] will lay his loynes up­on them, They must not thinke to runne away with their sins without check, because God in the love of a Father with a great deale of patience ex­pects their returne, No, though God be slow yet is he sure, and how­ever he paces with lea­den feete, yet will hee fall upon them with iron hands. In vaine then doe the wicked [...] [Page 217] [...] [Page 218] [Page 219] bandy against GOD, and fortifie themselves against him: though he deferre his punish­ments for a time, and doe not presently exe­cute his judgements upon them, yet at length hee will bend his bow,Psal. 7. and destroy with his prepared Ar­rowes, he will draw his whetted Sword, and smite his enemies upon the cheeke bone, and will not give o­ver [Page 220] till his Sword have eaten their flesh, and his Arrowes are drunk in their bloud.

Hast thou then sin­ned? doe so no more, but confessing thy sinne get thee to the Lord right humbly, abuse not his patience and long sufferance by making them no bet­ter then bawds to thy sin, least he come upon thee suddainly & spoile thee of thine, arrmour [Page 221] wherein thou trust­edst, and so give thee a shamefull overthrow.

1. TERRENE things are like to Bridlime and the de­light [Page 222] Man takes in them doth so clog the wings of his minde, that whereas he thinks to take God for his comfort, by soaring a loft unto him; he flags in his flight, falling short of Heavenlie things, and lights upon honours, pleasures, pro­fits, or the like, which he then begins to doate upon, and adore as his only healpe and succour. But alas; [Page 223] how doth he disquiet himselfe in vaine, and how weaklie doth he fortifie himselfe a­gainst Gods assaults, who in the tur­ning of an Hand, makes all his dayes sor­rowes, Eccles 2.23. and his travaile greife.

1 Joh. 2.15Therefore love not the World, nor the things of the World, for they will bring thee nothing but vexati­on of spirit: But [Page 224] delight thy selfe in the Lord, Psal. 37.4. and hee shall give thee the desires of thy heart.

Others may make a goodly shew, and promise thee all the Kingdomes of the World, and the glo­ry thereof; but trust them not:Mundus deficit. for though the World promise ease, comfort, and contentment, yet her Motto is Deficiam, I will faile you: [Page 225] though the flesh pro­mise as faire as the World,Caro infic [...]t yet his Word is Inficiam, Daemod in­te [...]ficit, I will infect you; though the devill come not short of ey­ther in his promises, yet his word is Inter­ficiam, I will destroy you, so that vaine is all comfort that can bee expected from them.

Deus refi­cit.But what God pro­miseth thou maist build upon, his Motto is Re­ficiam, Mat. 11.28 I will refresh you.

Say therefore unto him as Peter did to Christ, Master unto whom shall we goe. &c. I have no other comfort but thee, I delight in none but thee, for all other delights shall faile, but With thee there is plea­sure for evermore. Psal. 16.11

VPON the Land of my people shall growe Thornes and Bryars: yea, upon all the houses of joy in the City of rejoycing Esay 30. ver. 13.

[Page 227] Psal 107.34.2 GOD maketh a fruitfull Land barren for the wickednesse of them that dwell there­in; the Bryars and Brambles which it bringeth forth,Gen. 3.18. doe still catch at the heels of us the wofull inha­bitants, and by their silent rhetorique seeme to bidde us to behold the fruits of our Re­bellion. Yea,Esay 32.14 the City of Gods delight shall bee made an heape [Page 228] of desolation, the delight of wild Asses: yea his holy Temple shall be destroyed, and defiled by prophane wret­ches, rather then wick­ednesse shall goe un­punished though in his owne people.

Let this stir up in thee an hearty hatred against sinne, which bringeth forth such fearefull effects, let it Spurre thee for­wards to holinesse [Page 229] of life; though wick­ed worldlings mocke thee for the same, yet thou shalt finde that thou art highly in Gods esteeme: for the Hea­ven over thee shall not be Iron, Levit. 26 19. nor the Earth under thee as Brasse, the Lord will not turne our Land into a standing Poole, nor cause Thornes and Bryars to grow upon the same:Psal. 67.6. but the Earth shall bring forth her en­crease, [Page 230] and God even our God shall blesse us.

AS VINEGAR is to the teeth, and as smoake to the eyes, so is the sloath­full to them that send him. Pro. 10. ver. 26.Pro. 15.19

3. THE way of the sloathfull man, is as an hedge of Thornes, When he should goe about his imployments hee forecasteth a thousand feares: a Lion is with­out, he shall be slayne in the streete,Pro. 22.13. a Beare [Page 231] will meete him,Amos 5.19. or a Serpent out of the wall wil bite him onething or other is a continuall rub in his way, so that he is but a trouble, and a greife to him that im­ployeth him about any businesse.

Have no fellowship therefore with the sloathful man that ma­keth poore, but deliver thy selfe from him,Pro. 10 4. as a Doe from the hand of the Hunter, and as a [Page 232] Bird,Pro 6.5. from the hand of the Fowler, so shalt thou finde comfort, & abundance of precious Treasures.

1.2 Chron. 1.7. SALOMON being [Page 233] bidden of God to aske what hee would, de­sired not silver nor any such earthly trash, but give mee wisdome (sayth he) to goe in, 2 Chron. 1 10. and out, to governe this people. If he who was a governour of mens bodies only, made this choice: then how much more wary ought evry one to be in his election, when body, and soule are un­der his charge?

The Word of God is called a Lanthorne, Psa 119.105. and a Light: now as a man who hath a Lan­thorne and a Candle carried before him keepes himselfe from falling in the darkest night; so hee that suf­fers himselfe to be gui­ded by Gods Word, placing it alway before him, and letting it shine to his heart, he shall by the light there­of keepe himselfe from [Page 235] falling,Psal. 119.11. so that he shall not sinne against the Lord, or if he doe fall through infirmity, (as who sinneth not) yet hee shall not lie along impenitently, for he hath the seede of Gods Word abiding in him, 1 John 3 9 which will reduce, and bring him into the way againe.

Pro. 6.21 Binde therefore the 23 precepts of Gods Word upon thy heart, and tie them alwayes about [Page 236] thy necke, have them alwayes in remem­brance and before thine eyes, and then like a Lanthorne, and a light they shall pre­serve thee from falling into sinfull wayes,Psal. 141.4 with men that worke iniquity.

WINE is a mock­er, and strong drinke is raging; and whosoe­ver is deceived there­by is not wise. Pro. 20. vers. 1.

[Page 237]2 THE Vine bring­eth forth three sorts of Grapes, the first of plesantnesse, the second of drunkennesse, & the third of shame, when men are so taken with the colour, or plesant­nesse of the Wine in going downe, that they tarry by it till night, till the Wine enflame them: Esay 9.21. Then (besides other woes, and sor­rowes which attend thereupon)Pro. 23.29. shame fol­lowes, [Page 238] and leaves them not, till shee hath made them ridiculous: so when it hath stripped them as bare as Noah, then it exposeth them like Noah to Cham, and all that see them doe mocke them.

It is recorded of a Bird which hath the face of a Man, but is so feirce of nature, that sometimes for hunger shee will set upon a man, and slay him: after­wards [Page 239] comming for thirst unto the water, and seeing a face in the water like the face of him whom shee had devoured, for greife that she had killed one like her selfe, takes such sorrow, that she never eateth, nor drink­eth after, but frets, beates, and pines, her selfe to death. What then shall they doe who have not slaine one like themselves, [Page 240] but themselves their very selves with a Cup of Wine?

As Christ therefore sayd remember Lots wife; Luke 17.32. so say I, Remember Lot: one nights drun­kennesse did him more hurt then all his ene­mies in Sodome. Gen. 19.33. Re­member Noah, one howers drunkennesse exposed him to shame, and the contempt of his owne child, by dis­covering the naked­nesse [Page 241] of those things, which he had concea­led,Gen. 19 21.22. and kept hid, six hundred yeeres toge­ther.Ephes. 5.18. Be not then drun­ken with wine, or strong drinke, wherein is excesse, and all kinde of riot, joyned with all kinde of filthinesse, and shamefulnesse of li­ving.1 Thes. 5.8 But thou which art of the day, be sober, and trust perfectly on that grace that is brought unto you,1 Pet. 1.13 in the Reve­lation [Page 242] of Iesus Christ, 14 as an obedient child, not fashioning, your selfe unto the former 15 lusts of your ignor­ance: but as hee which hath called you, is holy so be thou holy in all man­ner of conversation. 1. Peter. 1.13, 14, 15.

WHO ever perish­ed being an innocent? or where were the upright destroyed? Iob 4. ver. 7.

3 MANS extremity is Gods oppertunity, [Page 243] and many times hee suffers his children to sinke so low, that all meanes of helpe seems to faile in so much that they many times become a by-word to wicked and prophane worldlings; Loe these are the men that trusted in God; these are they that tooke him for their comfort: Psal. 37.24 Yet then in mercy hee putteth un­der his hand, not suf­fering them to perish, [Page 244] or to bee cast off.

Doe thou then who hast an heart spiritually afflicted stay thy selfe heere. Feare not any af­fliction, whether im­mediately from God, or from his instru­ments happening unto thee, for God hath comforts for thee in all, and will send com­fort above all tribu­lation. Though hee suffer thee to bee evill entreated of Tyrants [Page 245] and cruell oppressors, yet despise not the chastening of the Lord, neyther faint when thou art rebuked of him, Heb. 12.5 10 knowing that he doth it for thy profit, that thou mayst bee par­taker of his holi­nesse.

1. THERE is no speedier con­junction of Fier and Gunpowder, Fire and Towe, Tinder, or of [Page 247] any other such com­bustable matter, then there is of words: for no sooner is an hasty word sent from the mouth of an angry man, but it catches, and kindles, burning on till it have enflamed him who is of the like hu­mor: then as if it reached some concave it is repercussed, and Echoed into the throate of the speaker. Hence many times it comes to [Page 248] passe, that even be­tweene most loving friends, for trifles, and matters of no moment, most bitter discords, and unnaturall bloud­sheads have arisen, for (sayth Salomon) grieve­ous words stirr up anger, Pro. 1 1. which ends not in the teeth or tongue, nor dies till it come to blading, or handing at the best.

Therefore let it be thy cōmendation that thou canst put up an angry [...] [Page 247] [...] [Page 248] [Page 249] words, and passe by an injury offered, or done unto thee: how­soever the World be­foole thee for it, yet art thou Gods wise­man,Pro. 14 29 for he that is slow to wrath is of great wis­dome, whereas he that is an angry man never lacks woe, and a man of much anger shall suf­fer punishment. Pro 19.19.

YEE are all the children of light, and the children of the day. [Page 252] 1 Thes. 5. vers. 5.

2 TRVTH how­ever it may sometimes be blamed, yet it can never be shamed, but with a constant, and settled countenance it dares behold the Sun: whereas sinne, though it be a bould audaci­ous brood, yet it seeks to shrowde it selfe in obscure places, not daring to behold the light.Pro. 7 9. The whoremaster seekes out whore-howses [Page 251] in the twilight, in the e­vening, when the night begins to bee blacke and darke. Job 24 15 The eye of the Adulterer waiteth for the twilight, and sayeth no eye shall see mee, and dis­guiseth his face. And they that be drunke, are drunke in the night: in which security whilst they are deepe buried, singing sweete lulla­bies to their soules, yea are ensnared in an e­vill hower, and sud­daine [Page 252] destruction comes upon them, 1 Thess. 5.3. that they can­not escape.

Whereas the child of God standing in awe of, and yet joyfully expecting that day, prevents the bitter­nesse thereof by wal­king soberlie as in the Day-time, not fearing who seeth, or scanneth his acti­ons.

Thou therefore who art of the day, be sober & [Page 255] watch, doe such things as doe belong, and ap­pertaine to the light, not walking in the wayes, nor doing the workes of vanity that when thy Master com­meth, and findeth thee doing such things as are pleasing in his eye­sight, thou mayst par­take of that comfor­table invitation, It is well done good servant, Mat. 25.13. and faithfull, enter in­to thy masters joy.

YES, yee are our glory and joy. 1. Thes. 2.20.

3 AS in all other professions, so like­wise in the Ministry; perfection and a good effect is the thing prin­cipally intended, and the salvation of soules cheifely aimed at a good successe is that which every one ex­spects upon his la­bours,1 Thes. 2.19. and the Mini­sters Crowne of rejoycing [Page 255] is, when the word of God, which is by him sowen in the hearts of his people, takes roote downewards, Esay 55. [...]1. and beares fruite upwards, prospering in the things wherunto it is sent.

Let it therefore bee your care (as it is his) when you come to the hearing of the holy word of GOD, to come with a desier to profit by it, and [Page 256] to grow in grace, through the power­full operation of the same: and to this end pray unto God, to o­pen your heart, as hee did the heart of Lydia, Acts 16 12. that you may diligent­ly attend to that which shall bee taught; that so GOD by his holy Spirit working with the Ministrie of his messenger, they may in the great harvest of soules stand before the [Page 259] Lord with great com­fort, and bouldnes, and joyfull say, Behold heere are we, Heb. 2.13. and the children, which God hath given us. which is their joy & glory.

1. COVETOVSNESSE is a Leaprie, [Page 260] which did not onely infect the common sort of people, but appeared also in the Priests skinne; yea it had spread, to their harts and rather then any one should thinke to bee excused (by rea­son of his long jour­ney) from his sacrifice at the Pasover, the House of God shall be made an House of Marchandise for such necessaries as were [Page 259] then required. Christ seeing this, winkes not at it, but was so enfla­med, that he whipt thē all forth; fulfilling that Scripture, The zeale of thine house hath eaten mee .up

And because every ac­tion of Christ, ought to be a patterne for us, to doe the like, though not the same, Therefore let it be thy care to bee eaten up with the zeale of Gods house, (i: e) [Page 260] to be zealously affected allwayes in good things; Gal. 4.18 thinke it not enough to save one, by caring onely for thine owne selfe, but labour ro re­duce others, when thou seest them straying frō the good way. Re­prove sinne whereso­ever, and in whom­soever thou espiest it. Remember, that ser­vant was condem­ned, not for loosing, [Page 263] but because he had not made advantage of his Talent:Mat. 25.27 So will it bee with thee, if (as much as in thee lyeth) thou seeke not to win souls unto Christ. Be zealous therefore and amend, repent, and in all things be a means to bring o­thers to Repentance.