THE Nonsuch PROFESSOR IN His Meridian Splendor, OR THE Singular Actions OF Sanctified Christians.

Laid open in Seaven Sermons at Allhallows Church in the Wall, London.

By WILLIAM SECKER Preacher of the Gospel.

For Isay unto you, Except your righteousnesse shall exceed the righ­teousnesse of the Scribes and Pharisees, you shall in no case enter into the Kingdome of Heaven,

Math. 5. 20.

Non magna loquimur sed vivimus,


London, Printed by M. S. for Thomas Parkhurst, to be sold at his shop at the three Crowns, over against the great Conduit in Cheapside. 1660.

TO THE HONOURABLE, And truly Noble Patriots Sr Edward Barkham, Knight and Baronet; and his Religious consort Dame Francis Barkham of Tottenham in the County of Middlesex.

Honoured Worthies.

THis Piece reflects on no Interest but what is Eternall: You have tide me in so many sil­ken cords of your con­stant favours, that I must live and dye bound in those pleasant fetters; the only returne I am able to make you, is in Ink and Paper to acknow­ledge my self your Debtor: Your Noble minds are like that of Artax­erxes [Page] King of Persia, who thought it as well becoming him to accept of small things from others, as to give great things himself.

Let rotten posts be guilded, and decayed beauties painted; vertue like a precious Diamond needs no varnish: Your own graces will spring you Rivers of praises, with­out the tide of others tongues flow­ing in to brim the banks.

Reall honour is not built on the glittering foundation of refined clay; the flourishing Lawrell of durable excellency, doth not alwayes grow in the smooth field of a brave Geneallogy.

That blood which runs in ver­tues veins, is of a more orient colour then that which swims in other channels: The fairest flowers of humanity, are those that spring up [Page] in the garden of sincerity; piety is a more noble thing then parentage; it is better to be new borne, then it is to be high borne.

I beleeve you count that the sweetest honey which you suck out of Christs hive, and take more plea­sure in your inward goodnesse, then in your outward greatnesse.

I am sensible what prejudices are taken against Epistles commendato­ry; letters are too often like multi­plying glasses, which makes the smallest mole-hills, appeare like the greatest Mountains; But yet I dare shew your unspotted faces, without borrowing the suspitious reflection of any false glasses: You have too cleare a knowledge of God to take any thing into your hands before him, and too deare a love to God, to set any thing in your hearts above [Page] him; you cast more propicious as­pects upon Religion, then ever to think it a friend unto Rebellion, & lookt upon Fear God, and honour the King, as a couple that God had joyned t [...]gether, and that no man might put asunder; and such as have shaken these Pillars with their own hands, have pulled the house upon their own heads; Providence having laid on them the hands of vengeance, that laid on us the hands of violence, and brought them under the sword of the Law, that kept us under the Law of the sword.

You rejoyced in the first dawn­ings of the Morning of our Redemp­tion from Aegyptian slavery and oppression, & deem the superstructi­on of prosperity, is firmliest laid up­on the foundation of Monarchy. When others have sparkled like [Page] Stars in their Orbes, you have shi­ned like a Sun in yours; having neither been like Crabs going back­wards, nor like snails creeping for­wards: When others have sailed with every wind of Doctrine, you have steered your course according to the Compasse of Scripture; and have carried the lamp of Truth in one hand, and the beauty of holiness in the other. It is said of the Fami­lies of some great Personages, That there is more oathes heard in a day, then there are prayers made in a yeare; But I may say of yours, there is more prayers made in a day, then there are oathes heard in a yeare: The oyle of grace that is poured on your heads, runs down to the skirts of your garments. O how comely a Vision is it, to see the Tabernacles of great men, to be the Temples of the great God!

Honoured Worthies, Many jewells God hath hung upon your terrestriall Crown; he hath given you the fatnesse of the earth, as well as the dew of Heaven, Esau's Veni­son, as well as Jacob's Blessing; the nether springs of common bounty, as well as the upper springs of speciall mercy: There are four showers that have watred your Garden.

  • First, a fruitfull Posterity.
  • Secondly, a peaceful Tranquillity.
  • Thirdly, a faithfull Society.
  • Fourthly, a gratefull Memory.

As there is nothing wanting to you, so let there be nothing wanting in you; you cannot complain of God for want of mercy, let not God com­plain of you for want of Duty; as he hath opened his hands to blesse you, so do you open your mouths to blesse him: In the highest flood and [Page] spring-tides of outward mercies, its hard to keep our hearts within the channell.

Respected Sirs, You have a large roome in the bosomes of many that are godly; but alas! the best mens confidences on earth, are insufficient evidences for heaven: A house well compacted is able to bear out a storme, but a dis-joynted building every push will throw it down. The best Patrimony is that above us, & the best Testimony is that within us; give me such hopes as will not only goe with me to my bed of rest, but will lye with me in my bed of dust; as will not only bear me up in the Calme of Life, but will shoare me up in the Tempest of Death.

Sirs, You are like Beacons upon a hill which are visible unto all: A small star may be darkned, and yet [Page] passe unobserved, but the eclipsing of the suns splendor, is a part of the worlds wonder: a crack in the great­est pebble, is not so bad as a flaw in the smallest jewell: O how amiably should you live with men, who look to live eternally with God! The highest preheminence, calls for the exactest obedience; he is unworthy to be the chiefest in a family, that is unwilling to be the choycest of a family; yea, he puts a sword into the hand of Vice, that snatches the scepter out of the hand of grace: None can challenge an interest in the love of God, but such as are indued with the life of God.

Deare Sirs, I know you have af­fections to desire the truth, as well as apprehensions to discerne the truth; and read Books as Bees to fill your Combes, and not as Butter­flies [Page] to paint your wings; and therefore I have presented you with a Piece that is not notionall, but practicall.

A great shooe fits not a small foot, nor a large Saile a little Boat; the subject is fitter for a Christian to live upon, then for a Critick to look upon: They are as cruell Parents that murder the issue of their brains, as those that murder the issue of their loynes.

I hope the dreggs doth not lye so thick in it, but you may draw out some cleer liquor from it; though the Author be contemptible, yet the matter is considerable: God lookes not for what he gives not: (As well as I am able) I have from this Scripture drawn you a Beleevers Picture; and according to this Glass doubt not but your selves will dress. If these bellowes keep the vestall [Page] fire alwayes burning upon the Al­tar, and your graces have their ad­vancement, I shall have my con­tentment. I have here laid the Rods of correction on the backs of offen­ders, and given the words of In­struction to the hearts of believers.

Worthy Sirs, Compare what is spoken in the books of men, with what is written in the Book of God; that the Bristoll stone may not passe for the sparkling Diamond, no [...] Brasse and Copper goe as currant as Gold and Silver. I would lay no o­ther burdens upon your backs, then I would carry upon my own shoul­ders; nor would I have you make any brick, but with Gods straw.

Mans fault cannot prejudice Gods right; though we have lost our abillity of obeying, yet he hath not lost his Authority in commanding: [Page] By how much the greater you are then others, by so much the better you should be then others: where Divine Providence advances to honourable dignity, there Divine precepts ingages to proportionable duty; on earth it's your businesse to serve God, in Heaven it will be your blessedness to see God.

Many by feeding upon one dish grow to maturity, when they that sit down to a multitude are surfited with variety: When others grum­ble to look upon rich mens estates, doe you tremble to think upon rich mens accounts; and as the earth will doe you no good when you dye, so let it do you no hurt whilst you live.

They that are in the right way to Paradise, should greeve at every thing that hinders their progresse: [Page] There are many are the Pictures of piety, but I wish you may be the patterns of piety. Alas! what's the reflection in the glass to the com­plexion in the face? or the form of godlinesse upon us, to the power of godlinesse within us? such Jonah's in the lading of our Vessells, doth but fill the Seas with stormes and tempests.

You Worthies have almost stretcht your lives to Davids stan­dard; and who knowes how soon such may meet with the death of the body that are incompassed with the body of death: Whilst you are de­scending to the bottom of the hill of nature, I wish you may be ascending to the top of the hill of grace; that the nearer your bodies draw to the pit of corruption, the nearer your souls may draw to the place of per­fection; [Page] that your declining Sun may not set under a cloud, that hath so long shined in a clear sky.

Ʋsually their durations are the shortest, whose possessions are the greatest; But you have had as larg a share of being as you have had of blessing.

My hearts desire and prayer to God for both you and yours, is, that you may be as glorious in Heaven, as you have been prosperous on earth; that you may be such jewels of grace, as may be lockt up in the Cabinet of glory; that such silver Cups may be found in the mouths of all your sacks, that the word which hath brought salvation to your souls, may bring your souls unto sal­vation; that as your children sit like Olive plants about your Table, so you and your children may sit [Page] like Olive plants about his Table; that your little family below, may make up that great family above; that when others as chaffe are thrown into the fire, you as wheat may be gathered into the Garner: That you may live long on earth profitably, and for ever in Heaven joyfully, is the Prayer of

Your Humble Servant, William Secker.

The Author to the Reader.


WE live in age that is most censorious, and yet in age that is least religious; where there are any faults men are more skilful to find them, then careful to mend them: But shall we turn the Sun into dark­nesse because of its moats, or the Moon into blood because of her spots? Its in vain to look for clear light where God himself will have a shaddow.

Good meats displease none but di­stempered palats; and must whole­some dishes be barr'd the Table, be­cause they offend aguish stomacks. To serve mens necessity is charitable, to serve mens conveniency is warran­table, to serve mens iniquity is damna­ble, but to serve mens purity is ho­nourable.

Grace needs a Spur to prick it on, as well as Vice needs a Bridle to hold it in.

The design of this Peece is not the ostentation of the Author, but the edification of the Reader. I hope none will blow out such a Candle up­on earth, by the light of which them­selves may see the way to Heaven.

The face of none is so comely in a Saints eyes as the face of Christ, and the voyce of none is so pleasant in a Saints ears as the voyce of Christ.

The Manna of spiritual influences, doth usually fall in the Dew of spi­ritual Ordinances; To set them up was a work of mercy in God to us, and to keep them up is a work of ju­stice in us to God; Whilest we suck at these Breasts, they will stream warm Milk into our mouths.

Dear Christian, In this Subject I have given thee a breviary of Reli­gion▪ The works injoyned in it are weighty and ponderous, and the wa­ges annexed to it are mighty and glo­rious; Christianity is here cloathed in its white Linnen of purity. Wouldst thou obtaine that happinesse which the promise confirms, thou must es­pouse that holiness which the precept [Page] injoynes; The best way to greaten your felicity, is to heighten your acti­vity. Grace as it makes our comforts sweeter, so it makes our Crowns grea­ter; And as it begins in the love of God to us, so it ends in our love to God; Those children that are found moving in the Orbes of obedience, shall have the beautiest Sunshine of their Fathers countenance.

Christians, Be sure to lay your su­perstruction upon an unmoveable foundation; and propagate such a businesse, as hath an immediat tenden­cy to blessednesse. It's an unparalel'd mercy to be kept free from corrupti­on in a time of infection: It's better to be innocent, then it is to be peni­tent; To prevent the malady, then to invent the remedy.

Christians, As you have not a Lease of your lives, so you have not a Brace of your lives; That that which is corrupted in the former, may be corrected in the latter: Had we not need to take heed how we shoot, that have but a single Arrow to direct to the mark: No time is ours but what [Page] is present, and that's as soon past as present: We had need improve that with the greatest diligence, that glides away with the speediest nimblenesse. Shall our rests steal away one half of our time, and our lusts the other.

O Sirs, The more you have of good in you, the more you shall have of God with you; yea spiritual actions they will make you look fresh and orient in the eyes of spiritual Christi­ans, that judge of the trees of righte­ousnesse, by the fruits of righteous­nesse. The enjoyment of this world is neither an argument of Divine an­ger, nor an evidence of Divine favour; Therefore do not judge your selves by your wealth, but by your works, not by the Bags of Gold you have in your hands, but by the Seeds of Grace you have in your hearts: The ambi­tious man shall leave all his greatnesse behind him, when the religious man shall carry all his goodnesse with him. Let Christianity be your shop to trade in, and Eternity shall be your bed to rest in; Every grace that is here exer­cised, shall there be glorified; The [Page] Lord Jesus Christ shall not only see the travels of his soul, but you shall see the travels of yours.

Christians, Either let your works be according to your profession, or else let your profession be according to your works; Never put on the fair suit of profession, to do the fowl work of corruption. God will cut down those degenerate Vines that bear no­thing but sowr Grapes. The lusts of the flesh are pleasurable, where the works of the flesh are visi­ble.

Sirs, The Gospel doth not only require that you should be diligent Christians, but that you should be excellent Christians. By the singu­larity of your actions, you may prove the sincerity of your persons; The Race is short in which you run, but the Prize is great for which you run. Let not us sow such bar­ren Lands in which we loose our time and pains.

I wish that this gail of Divinity may speed your Vessel to the Haven of Fe­licity; And when God gives in more of himself to me, I shall give out more of him to you; in the mean time it shall be my highest ambition, to be in­strumentall to others conversion. Who am and ever desire to be a Lo­ver of him that is a Saviour to us;

Yours in the Lord Jesus, William Secker.

A Table of the chief Contents of this Treatise.

THe Text opened. The Doctrine raised, viz. That singular Christians must perform sin­gular actions.

First, Why it is that Christians must doe more then others.

  • 1. Because more is done for beleevers then is done for others. Page 14.
  • 2. Because they stand in a nearer relation to God then others. p. 17.
  • 3. Because they profess more then others, p. 21.
  • 4. Because every beleever is to be conformed to his Redeemer. p. 25.
  • 5. Because they are more lookt upon then others. p. 28.
  • 6. Because if you do no more then others. it will appear that you are no more then others. p. 31.
  • 7. Because they are to be judges of others. p. 33.
  • 8. Because they expect more then others. p. 37.

Secondly, What it is that Christians must d [...] more then others.

  • 1. To do much good & make but little noise, p. 41.
  • 2. To bring up the bottom of our lives to the top of ou [...] lights, p. 49.
  • [Page]3. To prefer the duty he owes, above the dan­ger that he fears. p. 55.
  • 4. To seek the publick good of others, above the private good of our selves. p. 64.
  • 5. To have the beautifullest conversations amongst the blackest persons. p. 75.
  • 6. To choose the worst of sorrows before you commit the least of sins. p. 82.
  • 7. To be a father to all in charity, and a ser­vant to all in humility. p. 93.
  • 8. To mourn most before God for those lusts that appear least before men. p. 105.
  • 9. To keep our hearts lowest, when God raises our estates highest. p. 117.
  • 10. To be better inwardly in substance, then outwardly in appearance. p. 125.
  • 11. To be more afflicted at the Churches hea­vinesse, then we are affected with our own happi­nesse. p. 132.
  • 12. To render the greatest good for the receit of the greatest evill. p. 139.
  • 13. To take those reproofs best, which we need most. p. 149.
  • 14. To take up all duties in point of perfor­mance, and to lay them down in point of depen­dance. p. 159.
  • 15. To take up our contentment, in Gods ap­pointment. p. 167.
  • 16. To be more in love with the employment of holinesse, then with the enjoyment of happi­nesse. p. 178.
  • 17. To be more in searching our own hearts, [Page] then we are in censuring others states. p. 187.
  • 18. To set out for God at our beginning, and to hold on with God untill our ending. p. 193.
  • 19. To take all the shame of our sins to our selves, and to give all the glory of our services unto Christ. p. 207.
  • 20. To value a Heavenly reversion, above an earthly possession. p. 215.

The Application, 1. For the erection of singular Principles; 2. For the direction of sin­gular Practices.

First, For the erection of singular Princi­ples.

  • The first Principle, That whatsoever is acted by men on earth, is eyed by God in Heaven. p. 225.
  • 2. That after all your present receivings, you must be brought to your future reckonings. p. 230.
  • 3. That God bears a greater respect to your hearts, then he doth to your works. p. 242.
  • 4. There's more bitternesse following upon sins ending, then ever there was sweetnesse flowing from sins acting. p. 248.
  • 5. That there is the greatest vanity, in all created excellency. p. 254.
  • 6. That duties can never have too much care bestowed upon them, nor too little considence pla­cod in them. p. 265.
  • 7. That there's no obtaining what is promised, but by fulfilling what's commanded. p. 273.
  • 8. That its ill dressing our selves for another world, by the Looking-glasse of this world. p. 282.
  • 9. That where man is so diligent as to do his [Page] best, there God is so indulgent as to forgive his worst. p. 290.
  • 10. That inward purity is the ready road to outward plenty. p. 296.
  • 11. That all the time God allows us is little enough to fulfill the task that he allots us. p. 307.
  • 12. That there can never be too great an e­strangen [...]ent from defilement. p. 317.
  • 13. That whatsoever is temporally injoyed, should be spiritually improved. p. 344.
  • 14. That we are to speak well of God what­soever ill we bear from God. p. 354.
  • 15. That the longer God forbears not finding amendment, the soarer he strikes when he comes to judgement. p. 360.
  • 16. That there's no measuring of the inward conditions of men, by the outward dispensations of God. p. 366.
  • 17. That we should cleave the closest, to that good which is the choicest. p. 374.
  • 18. That it is our present businesse, to make sure of our future blessednesse. p. 380.
  • 19. That integrity is the best security. p. 385.
  • 20. That the sweetnesse of the Crown that shall be received, will make amends for the bitternesse of the Crosse that may be endured. p. 390.

Secondly, For the direction of singular Practices.

  • 1. If you would doe more then others, then you must know more then others. p. 399.
  • 2. Would you do more then others, then love morethen others. p. 407.
  • [Page]3. Would you doe more then others, then pray more then others. p. 413.
  • 4. Would you do more then others, then beleeve more then others. p. 421.
  • 5. Would you do more then others, then resolve more then others. p. 429.
  • 6. Would you do more then others, then learn to deny your selves. p. 432.

Courteous Reader, correct with thy Pen the faults of the Presse, either such as are Ver­bal, or such which are Literal, the most whereof thou shalt find in this ERRATA.

PAge 30. read magister: Margent p. 52. bona: p. 96. novos modos: p. 122. ingens: 124. pereunt: 218. despicit: 231. observentur: 247. offerre: 256. excaecavit inferni: 273. quam Judaeos, testamento quaeritis: 276. culpabilis: 279. in sectabere rastru: 282. respectu: 290. Anhelant is: 293. stuporis: 347. obnubilat: 362. Accendimus: 389. dor­mivi: 394. calumnia: 398. auris. For English; Page 20. for singer, r. finger: p. 22. l. 22. adde on rotten Hypo­crites: p. 30. for Natian, Christian: p. 50. for relish, re­ceive: p. 58. 2. suus sanus: p. 192. for heart, body.

THE Non-such Professor IN His Meridian splendor. OR, The singular Actions OF Sanctified Christians.

MATTH. 5. 47.‘—What do ye more then o­thers?’

IN a mountain the Law was propounded to Mo­ses; in a mountain the Law is expounded by Jesus; the one to a man of God who was the meekest; the [Page 2] other by the Son of God who was the greatest: The former to a Prophet of the Lord, the latter by the Lord of the Prophets. As his works were miraculous, so his words are mysteri­ous: But whats light in the book with­out light in the heart: Therefore as he opens the Scripture to our under­standings, so he opens our understand­ings to the Scripture. The Scribes and Pharisees though they knew the letter of the Law, yet they were igno­rant of the spirit of it: as the waves of the sea are discoverable when the wealth of the sea is invisible. They ne­ver crackt the shell, to taste the kernel; nor unlockt the cabinet to find out the jewel. They made a difference of the Tables, as if one side had been of Gods writing, and the other of the Devils scribbling. They could not charge the Law with imperfections, but Christ charges them with mis­interpretations. They were better acquainted with the customs of na­ture, then with the Canons of Scri­pture. How shall the blind see when the Seers are blind! yet their eyes [Page 3] are out which should put others in. The Law requires holiness in our in­ner parts as well as in our outward acts. Its like the Sun, from the lustre of whose rayes the most secret closets are not hid: Not only he that lyes with a woman, but he that lusts af­ter a woman, is an Adulterer: He whose heart is full of hating, though his hand be free from striking, is a Mur­derer. Thus a law may be transgres­sed, when it is observed; as lightning melts the sword without hurting of the scabbard. The lusts of men may be predominate, when the lives of men are not inordinate; as guests may be in the house when they look not out at the door. The precepts of mora­lity they order our conversations, but the precepts of Divinity they order our cogitations. The only way to have chrystal streams, is to cast salt into the spring. He that begins Reli­gion where it should end, will end Religion where it should be begun. I have seen an end of all perfection, but thy commandments are exceeding large, Psal. 119. 96. You may see an end of [Page 4] all perfection, but of the Laws per­fection there is no end to be seen; you may sound the bottom of any deeps but of Gods deeps.

But as the Portal conducts to the Palace, or as the Suburbs directs us to the City, so the context will guide us to the text; Vers. 46. If ye love them that love you, what reward have you? do not the publicans the same? they will shew kindness where kindness is shown, as an eccho returneth the voyce it receiveth: And shall publi­cans be as godly as the godly? shallEos ad al­tius quod dam foe­cunditatis genus Ch [...]i­stus exci­tat & at­tollit, dum hujusmodi illis interrogationem proponit, Quid eximiivos facitis? fructus longè praestantissimos ab iis expectat, qui longè eminentissimum & docto­rem, & doctrinam habuerunt, &c. Rous inter. reg. Dei Tract. 1. cap. 10. p. 157, 158. the sons of men equalize the sons of God, or the Law of nature swell to so high a tide as the law of grace? this were for the dribling river to vye with the drowning ocean.

If you salute your brethren only, what do you more than others?

I shall not curiously carve out the words, least by painting the windows, I shut out the light. The native come­liness [Page 5] of the Scripture scorns the un­natural drugs of bewitching Jezabels. A rough Diamond is of greater value then a smooth counterfeit. I am not about a peice of Oratory, but of Di­vinity; and my design is rather to ex­press affections than to affect expressi­ons. Though the sweetness of the sawce may yeeld us contentment, yet its the soundness of the meat that affords us nourishment.

But that Aarons bells may ring and not jangle, the Text is like a precious jewel, small in quantity, but great in excellency.

In the words you have two parts.

  • 1. An action propounded.
  • 2. A question proposed.

1. An action propounded, about what is lawful, If you salute your bre­thren only.

[...] [...] salutare quidem sig. ni [...]i [...]at, sed osculo, & complexu, qui mos i­slarum gen­tium erat. Bez. in

It signifies to salute with kisses and embraces:

There is a kiss of obedience and subjection, and thats the Subjects kiss. There is a kiss of lusts and temptati­on and that is the Harlots kiss. There [Page 6] is a kiss of treachery and dissimulation, and that is the Traytors kiss. There is a kiss of love and affection, and thats the brothers kiss.

What one verse calls saluting, the other calls loving. Because salutati­on is but a pledge of affection, its but our hearts runing forth at our lips.

2. A question propounded about what is needful, What do you more then others? [...], signifi­cat quid redundans, vel quid superabun­dans. Leigh. [...]rit sacr. [...] quid impar. [...] ul­tra, velquid excellens, [...] su­pra. [...]reg. Etym. par.

[...], what singular thing do ye. [...], or [...], as if it were [...], Syms. Lex. This is as the well from whence I shall draw the water. And that I may not raise a super­struction without a foundation, take this as the corner stone.

Doct. That singular Christians must perform singular actions.

This celestial orbe is large enough for every star to shine in. You cannot rationally imagine that I should sluce out a bitter stream from so sweet a spring. Whosoever shall collect any pearls out of such a heap, will leave as good behinde him as any he carries [Page 7] with him. The Disciples of Christ, as they are more then others, so they should do more then others. A Hea­then may move beyond a Sodomite, but a Christian must move beyond an Hypocrite. Though the naturally dead can do nothing, yet the spiritu­ally dead may do something: Though they can do nothing as to the obtain­ing of the grace of life, yet they may do something as to the using of the means of life. Cicero complains of Homer that he taught the gods to live like men; but grace teaches men to live like gods. Great persons they are like bells, which whilst they are rising strike apace, but when they are up, are set, and strike no more; or like flowers, which by change of soil de­generate into weeds. Thus the high­est mountains are the barrenest grounds. Its sad that we should live so long in the world, and do so little good; or that we should live so little in the world, and do so much evil. All creatures have their several essences; according to the creatures essence, is the creatures actings. Trees are in [Page 8] their bearing, as they are in their be­ing. Other creatures are not more below a sinner, then a Saint is above a sinner. Man is the excellency of the creature, the Saint is the excellency of the man; Grace is the excellency of the Saint, Glory is the excellency of Grace. Believers are among others as Saul among the Israelites, higher by the head and shoulders. They are but base-born to them that are twice born. What is the lowest shrubs in the bottom of the valleys, to the high­est cedars on the tops of the moun­tain? Stars that are placed in the highest orbes, give the clearest lights. Trees planted by the rivers of water yield the choycest fruits. They who look for a heaven made ready, should live as though they were in heaven al­ready. Grace doth not only make a man more a man, but it makes him more then a man. The primitive Christians were the best of men, though they were but men at the best: None were more lowly in their dispo­sitions, and none more lovely in their conversations; Noah was a just man, [Page 9] and perfect in his generation, Gen. 6. 9. He was not a sinner amongst those that were Saints, but he was a Saint amongst those that were sinners: Who would ever have looked for so fair a bird in so foul a nest? In a field of wheat, there may spring up tares. A Saint is not free from sin, thats his burthen; a Saint is not free to sin, thats his bles­sing. Sin is in his soul▪ thats his lamen­tation; his soul is not in sin, thats his consolation; And the Lord said unto Satan, Hast thou considered my servant Job, Job 1. 8. Why, what was there in Job that was so considerable? there is none like him in all the earth. Though there was none so bad as Job in hea­ven, yet there was none so good as Job on earth. He was a man so like unto God, that there was never ano­ther man like unto him. Beleivers in the world, they are the Non-such's of the world. It was the saying of a gracious soul, hearing of the far go­ings of Hypocrites, Let Hypocrites go as far as they can, in that which is good I will follow them, and where they can go no further I will go beyond them. A [Page 10] Christian is not only to do more then all other men will do, but he is to do more then all other men can do. Whatsoever is not above the top of Nature, is below the bottom of grace. Some there are that believe and work not; others there are that work and believe not; but a Saint must do both. He must so obey the Law as if there were no Gospel to be beleived; and so believe the Gospel as if there were no Law to be obeyed. Its by faith that our works are justified; but its by works that our faith is testified. A Christians work doth not lie in belee­ving or in doing, but in beleiving and in doing.

There are Four sorts of things.

First, Some things that are neither good nor pleasant, as envy and de­traction. The eclipsing of anothers sun will never make our own to shine with brighter beams. O pare off those envious nails that are ever scratching those faces that are fairer then your own. Why do you wound your selves with those plaisters that are laid upon your brethrens sores? Or weep at every [Page 11] showre of rain that falls besides your own corn? Who would grudge an Ox its fat pasture, which doth but fit it for the slaughter? Or the Malefactors progress through the meadows which conducts him to the gallows? Thou hast never the less, for others having of the more; and others have never the more, for thy having of the less. Leahs fruitfulness, was not the spring of Rachels barrenness.

Secondly, Some things are pleasant but not good, as sin and transgression. This Bee carries honey in its mouth, but a sting in its tail. When Jael brings forth her milk and her butter, then beware of the nail and the ham­mer. Death is in the pot whilst you are tasting of the broth. The fish by leaping at the bait is catcht upon the hook. If the cup be sinful we must not taste it; if the cup be lawful we must not carouze it: Reason forbids either the tasting of known poyson, or the being drunk with pleasant wine. Sin, it is like a river that begins in a quiet spring, but ends in a tumul­tuous sea.

Thirdly, Some things are good but not pleasant, as sorrow and affliction. Sin that's pleasant, but unprofitable; sorrow that profitable but unplea­sant. God by affliction separates the sin that he hates so deadly, from the soul that he loves so dearly. They are not to take our spirits out of our flesh, but to take our flesh out of our spirits. They are not to pull down the tabernacle of Nature without us, but to rear up the temple of Grace within us. Waters are purest when they are in their motion, and Saints are holiest when they are in affliction. A foul feskue may point us to a fair lesson. Some children never learn their books but when the rod is on their backs. By the greatest affliction God doth give the sweetest instructi­on. Though you may resist the Judge­ments that are laid before you in the word, yet you cannot resist the Judge­ments that are laid upon you by the rod. The purest gold is the most ductible: thats a good blade that bends well without retaining its crooked figure.

Fourthly, Some things that are both good and pleasant, and they are gra­cious operations. A Beleivers bed of graces is more fragrant then a bed of spices. He that gives his Image to us, he loves his Image in us. Finally my bre­thren, whatsoever things are true, what­soever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, if there be any praise, think on these things, Phil. 4. 8. That ye may approve things that are excellent, Phil. 1. 10. But because you cannot see so well by a candle inclosed in a lanthorn, as by a taper burning in the candlestick; I shall crack the shell that you may tast the kernel.

There are two channels that I shall cut out for these Chrystal streams to run in.

First, I shall speak to the Explication of what is Doctrinal.

Secondly, To the Application of what is Practical.

The former is like the cutting out of the suit; the latter is like the putting it upon the back.

First. I shall speak to the Explicati­on of what is Doctrinal. And that I may not sluce in a sea of water into a little river, I shall make a double banck.

First, Why it is that the Disci­ples of Christ must do more then o­thers.

Secondly, What it is that the Di­sciples of Christ must do more then others.

I begin with the first, why it is that the Disciples of Christ must do more then others: Now that these nails may stick the faster, I shall drive them home with an eight fold hammer.

1. Because more is done for Be­leevers then is done for others; there­fore more must be done by Beleivers then is done by others. God gives favours not for their sakes that re­ceive them, but for his sake that be­stows them. Now where there is a superaddition to our priviledges, there must be a superaddition to our practi­ces. You do not look for so much splendor from the burnings of a candle as from the beamings of the Sun. Nor for so much moisture from the drop­ings [Page 15] of a bucket, as from the disol­ving of a cloud. The Philosophers rule is true, Quicquid recipitur, reci­pitur ad modum recipientis. The heat which melts the wax, hardens the clay. The juyce that goes into the Rose makes it sweet, but that which goes into the Nettle makes it stink. The mercies of God if they be not load­stones to draw us to salvation, they will be milstones to drown us in per­dition. To whom much is given, of Quò plura accepisti, gratias eò majores, gloriam (que) da [...]ori re­ferre obli­garis. Rous inter. reg. Dei. p. 153. them much shall be required: God doth not exact much where little is bestow­ed; nor except little where much is received. A drop of praises is not commensurate to a sea of favours. Hear ye the word of the Lord, O children of Israel, you only have I known of all the families of the earth, Amos 3. 2. They were more known to God then o­thers, therefore they must more ac­knowledge God then others. They can never speak good enough of God who have tasted the goodness of God. Its but reason that they should bless most, who are the most blessed. Na­ture hath made other Creatures, but [Page 16] Grace hath made you Christians. In Creation God hath given us to our selves, but in Redemption he hath gi­ven himself to us. Its a greater favor to be converted, then it is to be created; yea better have no being, then not to have a new being. Now differencing mercy calls for differencing duty. They who hold the largest farms, they should pay the greatest rents. Where he sows the preciousest seeds, there he looks for the fruitfulest harvest. When we were full of blood, then he was full of bowels. When thou wert setting sail to the Devil, God blew with a contrary wind and altered thy course. Now will I sing to my beloved, a song of my beloved touching his vineyard; My wel-beloved had a vineyard in a very fruitful hill, and he fenced it, and ga­thered out the stones thereof, and plan­ted it with the choycest vine, and built a tower in the midst of it, and also made a wine press therein, Isa. 5. 1, 2. Here is an Inventory of the goodness of God to his vineyard; now what follows? He looked that it should bring forth grapes, and it brought forth wilde grapes. He [Page 17] looked that they should be better to him then others, because he had been better to them then he had been to others. The flowers of Paradise are seated in a better soil then the weeds of the wilderness. When others are the Devils throughfare, these are Gods enclosure. God hath kissed you that are believers over many shoulders; You are like Dyals in the sun, on which the beams of the sun of Righteousness do shine. How is it that thou wilt shew thy self to us and not to the world, who mightst have shewn thy self to the world and not to us! Joh. 14. 22. He hath exalted you above others, who are of the same mould with others. Hath God shewn himself to you and not to the world, and will not you shew your selves for God, and not for the world? It lies as a great blemish upon Hezekiah, that his returning was not answerable to his receiving. If God do great things for beleivers, he will not accept of small things from believers.

2. Christians they should do more [Page 18] then others, because they stand in a nearer relation to God then others. The nearer the relation, the greater the obligation. In this respect be­lievers on earth have a greater honor then the Angels in heaven: Christ is related to them as a Lord to his Ser­vants; but he is united to these as a head to the members. There is no glased eyes that is set in our Redee­mers head; there is no wooden legs that are united to his body; there is no barren branches that grows upon the Tree of Life. The Lord Jesus is as far from being the head of a body thats ulcerous, as he is from being the head of a body thats monstrous. The everlasting Father, Isa. 9. 6. Others they are made of God, but these are born of God. A son honoreth his father, and a servant his Master; If then I be a father, where is my honor? if a master, where is my fear? Mal. 1. 6. As a Father, so he will be reverenced for his goodness; as a Master, he will be feared for his greatness. Give unto Caesar the things that are Caesars, and unto God the things that are Gods. If [Page 19] honor be not due to him, let it not be bestowed; if it be due to him, let it not be denied. We are all born to serve God, and better we had never been born, then that we should not serve him. As A. Fulvius said to his Son, when he found him in the conspiracy of Cataline, Non ego te Catilinae, genui sed patriae. This is the speech of God to every man, I gave thee not a body and a soul to serve sin withal, but to serve me with­al. Do but see the great out-cry that God makes against his own sons, Isa. 1. 2, 3. Hear O heavens, and be astonish­ed O earth, for I have nourished and brought up children and they have re­belled against me. Where the relati­on is nearest, there the provocation is greatest. Its a more pleasing spectacle to see Rebels becoming children, then its to see children becoming rebels. When Caesar was wounded by the Se­nators, Brutus also gave him a stab, with that he looks upon him and saith, [...], What thou my son Brutus? Sue [...]onius juxta fin [...] vitae Iu [...]. Caes. What mother can endure to see those lips that drew her brests, suck her [Page 20] blood? The unkindness of a friend hath the most in it of an enemy. When others appear before God as prisoners appear before a Judge, Be­leevers appear before him as children do before a Father. The Roman Censors took such a distaste at the son of Africanus, that they pluckt the ring from off his figner in which his fathers image was engraven: They would not suffer him to wear his Fa­thers picture, who was so unlike hisQuin & familiari­bus quaeren. tibus vellet n Olympiae in stadio decurrere? (era [...] enim pedibus ve­lor) soqui­dem, respon­dit, reges sunt meum d [...]certaturi. Plut. in ini [...]vit A. lex & Q. Curt. [...]. 1. fathers person. God will not suffer any man to wear the livery of Christ upon him, who wants the likeness of Christ within him. When his com­panions would have Alexander (that was swift on foot) to run in the O­lympick games; I would, saith he, so there were but Kings and Princes to run with me. Give me such a Saint as will do nothing upon earth that is unsuitable to his birth from heaven. What, shall he walk in darkness, whose father is light? Shall that tongue be found lying so constantly to men, that was found praying so earnestly to God? or those eyes be found ga­zing [Page 21] on sinful objects, that were found reading of sacred Oracles?

The remembrance of our dignity should engage us to the performance of our duty. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, Prov. 31. 4. Such a sin is bad in a Sub­ject, but worse in a Soveraign. As a spot in scarlet is worse then a stain in russet. Thats the second.

3. Christians should do more then others, because they profess more then others. As plants are known by their fruits, so Saints are known by their works. Shall such as have re­ceived Christs press-money, fight un­der Satans colours? Though there be many Professors that are no Be­leevers, yet there are no Beleevers but are Professors. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. A man is not what he says, but he is what he does. To say what we do, and not to do what we say, is to [Page 22] be like trees that are full of leaves, but empty of fruits: Or like a barn wherein there is much chaff but little corn. Its better never to shine, then not to be gold. What is it to put off your old manners, and to keep on the old man? A snake may change her coat, and yet keep her sting. The Gospel professed that lifts a man unto heaven; but its the Gospel practised that leads a man into hea­ven. To be a Professor of piety, and a Practiser of iniquity, its so far from advancing your commendation, that its an encreasing of your condemna­tion. Why call ye me Lord, Lord, and do not the word that I say! Either obey my commands more, or else call me Lord no more. Either take me into your lives, or cast me out of your lips. Our Lord Jesus disdains to have his name seen on, as Princes scorn to have their Effigies stampt on base mettals. Let every one that names the name of the Lord depart from iniquity. If godliness be evil, why is it so much professed? if good­liness be good, why is it so litle practi­sed? [Page 23] Who hath saved us and called us with an holy calling, 2 Tim. 1. 10. A holy calling, should be attended with a holy carriage. Its a greater glory to us that we serve God, then it is to God that we serve him. It is not he thats made happy by us, but its we that are made happy by him. He needs not such servants as we are up­on earth, but we need such a Master as he is in heaven, A man may finde many that talks of grace, but he shall find but a few that tastes of grace. Every one doth no live like a Christi­an that looks like a Christian. Thou that makest thy boast of the Law, through breaking the Law dishonorest thou God! Rom. 2. 23. Its monstrous to see that Christians tongues should be larger then their hands. That they should carry a lanthorn before others, and yet tread in the dark themselves. A vicious patern more infects, then a vertuous doctrine instructs. he that gives good precepts, and then sets bad paterns, is like a man that first blows the fire to kindle it, and after casts water to quench it again. These [Page 24] Physitians whilest they give cordials to others, they faint themselves. I may say of such Professors, as he said of a vicious Preacher, That when in the Pulpit, it was pity he should ever come out, he was so good in his instructi­ons; but when out of the pulpit, that it was pity he should ever come in again, he was so bad in his conversation. We must not be offended at the pro­fession of Religion, because all are not religious that make a profession. The sheep doth not despise his fleece, because the Woolf hath worn it. Who blames a chrystial river because some melancholly men have drowned themselves in its streams. The best Drugs have their adulterate? What though you have been cheated with false colours▪ yet disestimate not them that are dyed in grain: He is a bad husband, that having a spot in his coat will cut off the cloath, when he should wash out the dirt. But when you make a good profession, be sure to make your profession good.

4. The Disciples of Christ are to do more then others, because every Be­leever is to be conformed to his Re­deemer. Jesus Christ, as he is the principle of excellency, to which all must come, so he is the patern of ex­cellency to which all must conform. As he is the root on which a Saint grows, so he is the rule by which a Saint squares. God hath made one Son like unto all, that he might make all his sons like unto one. He [...] to teach us how to live, and he died to teach us how to die. Yea, as he lived and died for our good, so he lived and died in our stead. Its a rule, Primum unoquoque genere est men­sura reliquorum: That which is the first in any kind, &c. Learn of me, for I am meek and lowly, Matth. 11. 29. Never was Nature better graced, and never was Grace better natured. Well may the Stars be obscured, when the Sun was eclipsed. For I have given you an example, that you should do as I have done to you, Joh. 13. 5. If the life of Christ be not your patern, the [Page 26] death of Christ will not be your par­don. The Lord Jesus though he was a man of sorrows, yet he was not a man of sins. Though we cannot e­qualize his holiness, yet we should imitate his holiness: As it is the same light which shines from the body of the sun in its meridian, and which breaks forth in the dawnings of the morning. There's the same water in the streams that bubbles up at the spring-head. Summa religionis est, [...] eum quem colis. Lactant. There should be such a conformity between the life of Christ and the life of a Christian, as there is between the Counterpain and its Original. As face answers to face in the water, so should life answer to life in the Scripture. What he was by nature, that we should be by grace. He that was a way to others, never went out of the way himself. A holy life is a chrystal glass wherein Jesus Christ beholds his own face. In our Sacramental participa­tions, we shew forth the death of Christ, but in our evangelical conver­sations we shew forth the life of Christ. [Page 27] An excellent Christ calls for excellent Christians: And why should we [...]ay his yoke is heavy, when he says his yoke is easie? He went about doing good, Acts 10. 38. As he was never ill imployed, so he was never unim­ployed. Jesus Christ submits his per­son to be judged by his actions. If I do not the works—beleeve me not. If I act not like a Saviour, do not take me for a Saviour. Thus should it be with a Saint; Never take me for a Christian, if I act not like a Christian. If men finde no more among Saints then they find among men, they will say, Here is a man and a man, and not a man and a Christian. Man na­turally is an aspiring piece, and loves to be nearest to those that are highest. Now a Christ that did more then o­thers, calls on Christians to do more then others. Methinks you should take as much delight in those precepts that enjoyn holiness, as in those promises that assures happiness; and be as willing to be ruled by Christ, as you are willing to be saved by Christ. To the Saints that are in the earth, and to the excel­lent, [Page 28] in whom is all my delight, Psa. 16. 3. Was it so in his time, and shall i [...] not be so in our time? The New Testa­ment out-shines the Old, as much as the splendor of the sun doth the bright­ness of the stars. If you live under more glorious dispensations, you should have more gracious conversations. As he is, so are we in this world, 1 Joh. 4. 17. As he was, so should we be on earth; and as he is, so shall we be in heaven. If there be no congruity between Christ and you in holiness, there will be no society between Christ and you in happiness. Thats the fourth.

5. The Disciples of Christ must do more then others, because they are more lookt upon then others. If once a man be a Professor, the eyes of the whole world are placed upon him. Because our profession in the world is a separation from the world, Be­leevers should condemn those by their lives, who condemn them with their lips. Teach me thy way, O Lord, and lead me in a plain path because of mine [Page 29] enemies, Psal. 27. 11. Heb. Because of my observers, or propter insidiatores meos, because of those that lye in wait for me. If you walk in the unpaved road of licentious loosness, the world will not go backwards, like Shem and Japhet to cover your nakedness, but they will march forward, like cursed Cham to uncover your nakedness. They make use of your weakness, as a shield to defend their own wickedness. Men are merciless in their censures, though God hath more equitable scales, and wil give grains of allowance to his own gold. A true Christian though he be a Dove in Gods eyes, yet he is a Ra­ve [...] in theirs. An unholy conversa­tion p [...]lls off the jewels from the beau­tiful Queen of Religion. Sin allowed of in a Saint, its like a slit in a piece of cloth of gold; or like a crack in a silver bell. The foulest spots are soon­est seen in the fairest cloaths. The world will sooner allow its own enor­mities, then of your infirmities. The loose walkings of Christians, are the reproaches of Christ. Si Christus sancta d [...]uisset, sancta à Christianis fierent; qua­lis [Page 30] secta, talis sectatores. Quomodo bo­nus magistor, eujus tam pravos videmus Discipulos? as Lactantius brings in the Heathens ubraiding the Nations. So much malice is there lodged in sinners as to reproach the rectitude of the rule for the obliquity of their lives who swerve and vary from it. Now your pure lives should hang a pad­lock upon their impure lips, who throw the dirt of Professors upon the face of Profession. One hour of the suns eclipsing attracts more eyes to view it, then all its illustrious shinings. Dr. Whitaker reading that fifth of Matthew, breaks forth into these words, Aut hoc non est Evangelium, aut nos non sumus Evangelici; Either this is not Gospel that we Christians pro­fess; or else we are not Christians that profess the Gospel. The curelty of the Spaniards to the Indians made them cry out, Quam malus Deus iste, qui habet tam malos servos? What an evil God is this that hath such evil servants? Gods Jewels should cast a sparkling lustre in the eyes of others. One scar may stain the beauty of the fairest [Page 31] face. It was a glorious Encomium given of Zachary and Elizabeth, They were both righteous before God, walk­ing in all the commandm [...]nts and ordi­nances of the Lord blam [...]ss, Luk. 1. 6. As they were harmless in their actings, so they were blameless in their walk­ings. Pure Religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world, Jam. 1. 2. If you would keep your selves unspotted from the world, you must keep your selves unspotted in the world. Christians, such even threads should be spun by you, as none might fasten a snarl upon you. Thats the fifth.

6. Ground is, Because if you do no more then others, it will appear that you are no more then others. Ʋna actio non denominat fidelem. It is not one action that makes a Beleever, no more then its one Swallow that makes a Summer. As there is none so evil but may do some good; so there is none so good, but may do some evil. [Page 32] Every being nath its proper acting; and where we do not finde the work­ing, we may deny the being. You would be thought to be more then Publicans and Sinners; what, and yet act no more then Publicans and Sinners? Ye shall know them by their fruits, Mat. 7. 20. By the leaves the tree is seen, but by the fruit the tree is known. The hand of the Dyal is without in going, as the wheels of the clock are within in moving. Where the heart is of a good constitution, the life will be of a fair complexion. When the Conduit is walled in, how shall we judge of the Spring, but by the wa­ter that runs out of the pipes? A Sinner may shew the good he wants, but a Saint cannot hide the good he hath. When Saul was made a Sove­raign, he had another spirit poured out upon him, a spirit of Govern­ment for a place of Government; When a sinner is made a Saint, he hath another spirit poured out upon him: As he is what he was not, so he does what he did not. Its reported of a Harlot, when she saw one with whom [Page 33] she had formerly committed folly, she renewed her inticements, to whom he answered, Ego non sum ego, though she was the same woman she was, yet he was not the same man he was. For him that is more then a man, to do no more then a man, where is the Christian? Are ye not carnal, and walk as men? 1 Cor. 3. 3. If men act like beasts, God will call them beasts; and if Christians act like men, he will stile them men. There is no passing for currant coyn on earth, without having of the stamp of heaven. That's the sixth.

7. The Disciples of Christ are to do more then others, because they are to be judges of others. If you consult sacred Records, you shall find that both God, and Christ, and the Saints are said to judge the world; the ordi­nation is Gods, the execution is Christs, the approbation is the Saints. When the Apostle would stop the sinful suits among the Corinthian brethren, that did not want men of Eminency to put a period unto controversie, Do [Page 34] ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1 Cor. 6. 2. If you shall judge in causes between God and man, how much more in causes between man and man? if a­bout matters that are eternal, then about matters that are external? fellons may be jovial in the prison, but they tremble at the Bar. When wicked men come like miserable cap­tives out of their holes, how shall the Saints rise out of their graves like morning suns? Enoch the seventh from Adam prophesied saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, Jude 14, 15. This shall no more de­rogate from Christs Office then the Session of the Justices doth from the authority of the Judge; they are Co­operators, though not Coadjutators in that peculiar act. When the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve Tribes of Israel, Matth. 19. 28. Now the world judges [Page 35] the Saints, but then the Saints shall judge the world; the act of the head is imputed to the members; and the act of the members is acknowledged by the head. Now shall there be no difference between him that sits on the Bench and him that stands at the Bar?

How will you be able to pass a righteous sentence upon others for those evils you are guilty of your selves? In maxima fortuna minima licentia, In the greatest majesty there is the smallest liberty. As he said to Cae­sar, Caesari cum omnia licent, propter hoc minus liceat; Seeing all things are lawful for Caesar to do, it is therefore the less lawful for Caesar to do them. By faith Noah built an Ark by which he condemned the world, Heb. 11. 7. The Saints judge the world not only by their faith but by their facts. In the innocency of your lives, you should shew the world the filthiness of theirs; Thou art more righteous then I. What is the usual prejudice that the world hath against Religion but this, that it makes no man better though it makes [Page 36] some men stricter. Do not we see that they who profess against pride more then others, are themselves as as proud as others? These people they often meet together to be bet­ter, but they are never the better for their often meeting together; do but take away their profession, and you take away their Religion. They have nothing of the sheep but the skin. Do but see how the God of Is­rael doth upbraid the Israel of God; Hath a Nation changed their gods, which are yet no gods? but my people hath changed their glory for that which doth not profit, Jer. 2. 11. Here is a professing people out-gone by a peo­ple that made no profession. The Heathens, if they take up their gods, they will keep up their gods. They were true to their false gods, when these were false to the true God. Hear O heavens, and be astonished O earth, Isa. 1. 2. Why, what is the matter? the ox knoweth his own, and the Ass his Masters crib; but my people doth not know, and Israel doth not consider. God did not call down a Jury of An­gels [Page 37] to condemn them, but empannels a jury of Oxes and Asses to pass sen­tence upon them. O that Oxes and Asses should be more religious, then those who do profess Religion! In their kind they are more kind; for if the owner feeds them, the owner rides them. That is the seventh.

8. Reason why the Disciples of Christ should do more then others, because they expect more then others. And every man that hath this hope, purifies himself as he is pure, 1 Joh. 3. 3. Hope its too pure a plant to grow in an im­pure soil. You must not look to dance with the Devil all day, and sup with Chr [...] at night: or to go from Dali­lahs lap, to Abrahams bosom. If fal­vation were easily come by, it would be slightly set by. Its the not raign­ing of sin in our mortal bodies, which makes way for the raigning of our im­mortal souls. Grace is such a pilot as without its stearage you will suffer shipwrack in your voyage. Blessed are the pure in heart, for they shall see God, Matth. 5. 8. A dusty glass will not re­present [Page 38] the face. We do not look for a Turkish Paradise, but for a sin­less state; nor to bathe our selves in carnal pleasures, but to be consorts of the Immaculate Lamb. Giving thanks to the Father who hath made us meet partakers of the inheritance of the Saints in light, Col. 1. 12. You season the vessel with water, before you trust it with wine; God will season the vessel with the water of grace before he pours into it the wine of glory. Its hard to say whether God discovers more love in preparing of glory for Saints, or in the preparing of Saints for glory. Beleevers, let you [...] present deport­ment be suitable to your future pre­ferment. There is no living a life that is vicious, and then dying a death that is righteous. As Justice crushes none before they are corrupted, so Mercy crowns none before they are converted. Follow peace with all men, and holiness, without which no man shall see the Lord, Heb. 12. 14. Holiness, though it be that which a sinner scorns, yet its that which a Saviour crowns: The soul of man that is the [Page 39] cabinet, and grace that is the jewel; and Christ will throw away the cabi­net, where he doth not find the jewel. Though the wheat be for the Garner, yet the chaff is for the fire. The Scri­pture presents us not only with what God will do for man, but with what man must do for God. So run that ye may obtain. The neglecting of the race of holiness, will be the obstruct­ing of the prize of blessedness. He that made thee without thy assistance, will not save thee without thy obedience. Every tree that beareth not good fruit is hewen down and cast into the fire, Mat. 7. 19. If you be not plants for bearing, you will be sticks for burning. If you be not for fruits, you are for flames. Men are sentenced not only for their sin­fulness, but for their slothfulness. Men may perish for being servants that are unprofitable, as well as for sinners that are abominable. There is no making out of your salvation, but by working out of your salvation. God binds up none in the bundle of life, but such as are the heirs of life. There­fore my beloved brethren, be ye stedfast [Page 40] and unmovable, ever abounding in the work of the Lord, for asmuch as ye know that your labor is not in vain in the Lord, 1 Cor. 15. 58. How abundant should they be in the work of the Lord, that know their labor shall not be in vain in the Lord? How chearfully should we cast in the net, when we are sure to make such an excellent draught? If you do no more then others, you shall enjoy no more then others. If you love them that love you, what re­ward have you? Matth. 5. 46. All this is but nature, that love should be re­turned from whence it hath been re­ceived. Now natural works shall have but natural wages. Common graces shall have but common favours. If you would not have God to put you off with a Pharisees recompence, do not you put off God with a Pharisees performance. God he baits the hook to catch the fish, and spreads the net to inclose the bird. He hangs the pro­mises of the Gospel upon the precepts of the Law. A Merchant will run through the intemperate Zones of heat and cold for a little treasure: [Page 41] And the Souldier undergo a bloody seeds time, to enjoy a happy harvest. Shall they take pains for earthly Mam­mon, and we take none for heavenly Mansions?

Thus have I dispatched the first General, Why it is that the Disciples of Christ should do more then others.

I come now to the second General, What it is that the Disciples of Christ must do more then others.

And here I shall make a golden chain of twenty links, for Beleivers to wear about their necks.

1. To do much good, and make but little noise, thats a singular thing. Others they say much but do nothing, but Christians they should do much but say nothing. To deserve praise where none is obtained, is better then to obtain praise where none is deser­ved. Qui honorem desiderat, non est dignus honore. Abulens. Take heed that Nè propter▪ humanam gloriam bo­ni essent (Christiani) docuit enim illos Magister illorum dicens, Cavete sacere justitiam vestram, &c. Aug. de. Civ. Dei l. 5. c 14, you do not your alms before men, to be seen of men; otherwise you have no re­ward [Page 42] of your Father which is in heaven, Matth. 6. 18. A Saint may be seen doing more works then any, and yet a Saint must not do any of his works to be seen. Non est ingrata Deo elee­mosyna quae videtur, sed quae ideo fit ut videatur. Though good ends makes not bad actions lawful, yet bad ends makes good actions sinful. The harp sounds sweetly though it hears not its own melody. Moses had more glory by his vail, then he had by his face. We should lay our selves in the dust by our humility, when we raise the poor from the dust by our charity. Therefore when They did them in Synagogis, ut videantur à s [...]pientibus: & in vicis, ut videantur à turhis, & hoc non ut den [...] honum ex­emplum videntibus, sed ut honorificentur ab homini­bus. G [...]rran. in loc. thou dost thine alms, do not sound a trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory from men, Matth. 6. 2. What the first verse calls a doing to be seen of men, this calls a doing to re­ceive glory from men. Hypocrites would never care that men should see them, but that by seeing them men should praise them. The indigent [Page 43] was more beholden to their vanity then they were beholden to their cha­rity. They gave alms more for the rich to look upon then the poor to live upon. This is the using of the masters coyn for the ser­vants gain. Hypocrites are more for the market then they are for the closet; and for the corners of the streets then for corners of the house. Its meat and drink for a formalist to fast if others see it. The Nightingale never sings so sweetly, as when others stand by to hear her melody. Come see my zeal for the Lord of hosts, when there was no zeal for the Lord of hosts to be seen. Religion did but hold the stirrup to mount him into the saddle; your sounding souls, are sel­dom souls that are sound. A Jehu's vote is always linked to a Judas heart. Some persons are like hens that after laying must be cackling. If they bestow a little money on a Churches repairs, they will set it down in glased windows. But under the praises of Nature lurks the enemies of Grace. Dum laudatur hypocrita, laedi­tur [Page 44] gratia. Look how much we arro­gate to our own applause, we dero­gate from Gods praises. Vain-glory is like Naamans Leprosie, a foul cha­racter upon a fair paper. What is the acclamations of men to the appro­bation of God? To be cried up on earth by them that are about us, and cried down in heaven by him that is above us? As one flaw robs the dia­mond of the oriency of its splendor; so one flye spoils the Apothecaries box of the fragrancy of its odor. Therefore when thou dost thine alms let Vid. Chem. Harm. E­vang. cap. 5 [...]. p. 772. 773. not thy left hand know what thy right hand doth, Matth. 6. 3. Acts of mercy they are right hand acts, and so sin­gular; but the left hand must not know them because the left hand will make them known. It is a rare thing for a Christian to do much in secret, and to keep it secret when its done. God is nearer to us then we are unto our selves. You need not sound a trum­pet, for any thing that is bestowed; for when the trumpet shall sound, every thing shall be revealed. Where the river is the deepest, there the wa­ter [Page 45] glides the smoothest. Empty casks sound most, when the well fraught vessel silences its own fulness. The shadow of the Sun is largest when his beams are weakest. Honor me before Quid aliud amant (hy­pocritae) quam glori­am, quâ vo­lebanteti­am post mortem tanquam vivere in ore laudan­tium Aug. ubi prius. the people, 1 Sam. 15. 30. There is little worth in outward splendor, if vertue yield it not an inward lustre. When this sun is in its meridian, it may be masked with a cloud. By climbing of too high a bough, you may hang your selves upon the tree. Some had rather suffer the agony of the cross, then the infamy of the cross. Its more to them to be dispraised then it is to be de­stroyed. And a certain woman cast a peice of a milstone upon Abimelecks head, and brake his scull; then he called hastily unto the young man his Armor­bearer, and said nnto him, Draw thy sword and slay me, that men may not say A woman slew me, Judg. 9. 53, 54. Behold saith one, Homo moritur, at superbia non moritur; The man dyes, but his pride dies not. God may reject those as copper, whom men do adore as silve [...]. He is a Jew which is one in­wardly, and circumcision is that of the [Page 46] heart, in the spirit, whose praise is not of men but of God, Rom. 2. 29. The praise of an Hypocrite is not of God but of man; the praise of an Israelite is not of man but of God. The one desires to seem good that he may be praised, the other to be good that God may be pleased. The Saints on earth are to imitate the Angels in heaven; and they had the hands of a man under their wings, Ezek. 1. 8. They had not their wings under their hands, but their hands under their wings: Their hands note their activity, their wings their celerity; Their having their hands under their wings, the obscurity of their motions: They will not have others to fall down to worship them about the Throne, but fall down them­selves to worship him upon the Throne. Our Lord Jesus Christ, that did the most excellent works that ever were done, He shall not cry, nor lift up, nor suffer his voyce to be heard in the streets, Isa. 42. 2. He shall not cry, that is, he shall not be contentious; He shall not lift up his voyce in the streets, he shall not be vain-glorious. The Pharisee stood and [Page 37] prayed with himself, God, I thank thee I am not as other men are, extortioners, un­just, adulterers, or even as this publican, Luk. 18. 11. Hypocrites are better inO quot ba­bet isle in saeculo imi­tatores, qui festu­cam in oculo fratris vi­dent, trabē autem in oculo suo non conside­rant. Stel. in loc. Nec quic­quam jam ferre potest Caesar [...] priorem, Pompeius­ve parem. Lucan. shewing forth their own worth, then they are in shewing forth of their wants; at the displaying the banners of their perfections, then at the dis­covering of the baseness of their trans­gressions. I am not as other men are; as if he had been such a fellow as had no fellow. Ambition is so great a pla­net that it must have a whole orbe to itself, and its impatient of a con­sort. Because he was not so bad as the most, he thought himself as good as the best. A Sun-burnt-face seems fair when compared with a Blackamoor. But can cyphers compleat a sum? This Pharisee was as far from being religious, as he was from being scan­dalous. But upon what foundationCelavit hic Pharisaeus peccata, quae confiteri debuerat & bona si­quae feverat patefecit. Stella loc. jam citato did he rear this superstruction? vers. 12. I fast twice aweek, I give tithes of all I possess. He proclaims all without doors that is done within. They say of the sea it loses as much in one part of the land as it gains in another: [Page 48] Thus what victory formalists seem­ingly get over one lust, they lose it again by being imprisoned to another: They trade not for Gods glory, but for their own glory. If a tear be shed, or a prayer be made, whatever is per­formed by them, shall be divulged by them. He that trafficks in Gods ser­vices, to fraught himself with mans praises, suffers shipwrack in the ha­ven, and loses his wages when he comes to receive pay for his works. Its storied of Alexanders Footman, that he ran so swift upon the sand, that the print of his footsteps were not seen: Thus should it be with Christians, nothing is more pleasing unto God, then a hand that is large­ly opened, and a mouth that is straitly closed. Most persons are like Themi­stocles, that never found himself so much contented, as when he heard himself praised. I will not say a graci­ous heart never lifts up it self, but I will say that grace in the heart never lifts up it self. Grace in the heart ever acts like it self, but a gracious heart doth not always so. A Saint should [Page 49] be like a spire steeple, minimus in sum­mo, that is, smallest where it is highest: or like those orient stars, the higher they are seated, the lesser they are viewed. Usually your greatest boast­ers are your smallest workers. Your deep rivers pay larger tribute to the sea then shallow brooks, and yet empty themselves without a murmu­ring noise. I have read a story of a harlot that offered to build up the walls of a City that Alexander had thrown down, so she might set her own arms upon them. O what will not an Hypocrite do, so he may set his own arms upon it, when it is done? That is the first.

2. To bring up the bottom of our lives to the top of our lights. Look how far our lives are from Gods pre­cepts to do them, so far his ears are from our prayers to hear them. Since the tree of knowledge hath been tast­ed, the key of knowledge hath been rusted. Man sinned away his light, when he sinned against his light. A­dams candle aspiring to be a sun, hath burnt the dimmer ever since. [Page 50] The natural man receiveth not the things of the Spirit of God, for they are foolish­ness to him, neither can he know them, be­cause they are spiritually discerned, I Cor. 2. 14. Spiritual truths, they oppose the wickedness of reason; because they are against it; therefore a natural man cannot relish them. They ex­ceed the weakness of Reason, because they are above it, therefore a natu­ral man cannot perceive them. Its better to be a toe in the foot, and to be sound, then to be an eye in the head, and to be blind. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. Without grace there may be a know­ledge that is seeming, but without grace there cannot be a knowledge that is saving. As the water engen­ders the ice, and the ice the water; so by knowledge is grace produced, and by grace is knowledge increased. If ye know these things, happy are ye if you do them. To obey the truth, and not to know, is impossible; to know the truth and not to obey it is unprofi­table.

Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven, Mat. 7. 21. Divine knowledge is not like the light of the moon to sleep by, but its like the light of the sun to work by. Its not a Loyterer in the market place, but a laborer in the vineyard. A man may be a great Schollar, and yet be a great sinner. Judas the Traytor, was Judas the Preacher. The Toad hath a pearl in its head, and poyson in its bowels. The tree of knowledge may be planted, where the tree of life never grew. A man may be acquain­ted with the grace of truth, who ne­ver knew the truth of grace. Parts and gifts without grace and holi­ness, are but like Ʋriah's letters, that cut the throat of him that carried them. You are never the better for your light, if you be never the bet­ter by your light. The sun that whi­tens the cloth, tanns the Blackamoor. Shall that be the brand of Christians which was the bane of Heathens; Because when they knew God, they glo­rified [Page 52] him not as God, Rom. 1. 21. The flint strikes the steel in vain that pro­pagates no sparks. You had as good let the Devil put out your eyes that you should not see the truth, as let him cut off your legs, that you should not walk in the truth. Naked knowledg it may make the head giddy, but it will not make the heart holy. Who would fraught his ship with such drossy ore? or stay for such a gale as cannot waft him to his harbor? shall we hold a candle in one hand, and draw a sword with the other: How many Professors are thereIsti omnes similes il­lis sunt qui pro bonae va­litudine sacrificant, & in ipso sacro epulis se ingurgitant, quae bone valetudini sunt con­trariae. Stamp. prompt. Mor. p. 120. that know what is to be done, but never do what is to be known? they carry a bright candle in a dark lan­thorn. Give me the Christi­an that perfectly fees the way that he goes, and readily goes the way that he sees. Thats bad ground that brings forth nothing ex­cept it be forced. To him that know­eth to do good and doth it not, to him it is sin, Jam. 4. 17. Though sins of ignorance are more numerous, yet [Page 53] sins of knowledge are more dange­rous. Your darkness will be the black­er, because your light hath been the clearer.

Pharnaces sends a Crown to Caesar at the same time that he rebelled a­gainst him, to whom Caesar makes this return, Faceret imperata prius; Let him first lay down his rebel­lion, and then I will accept of his crown.

There is many that set a crown of glory upon the head of Christ by a good profession, that plat a crown of thorns upon the head of Christ by an evil conversation. By the words of our lips we may adore Religion; but its by the works of our lives that we adorn Religion.

It was the saying of one, That in the best reformed Churches, there was the most deformed Christians. Look to it; for all will be pulled down without you, if there be nothing raised up within you. But we all with open face beholding as in a glass the glory of the Lord, are changed from glory to glo­ry by the spirit of the Lord, 2 Cor. 3. 18. [Page 54] As trees without fruits are unprofi­table; so knowledge without works is abominable. Those two sisters Leah and Rachel are fit Emblems of knowledge and obedience: Knowledg like Rachel is beautiful, but Obedience like Leah is fruitful. He that will not do what he knows, shall not know what to do. Be wise as Serpents, and inno­cent as Doves; The Serpents eye is an ornament, when its placed in the Doves head. O how unanswerable are the lives of Professors to the lights of Professors? They have the light of the sun for wisdom and know­ledge, but want the heat of a candle for grace and holiness.

I have read a story of a Painter that being blamed by a Cardinal for putting too much red in the faces of St. Paul and St. Peter, answered, It was to show how much they blushed at their behaviours that stiled themselves their Successors. Were Abraham now on earth who is in heaven, how would the Father of the Faithful blush to see their actions, that stile themselves his off-spring! The Saints of old [Page 55] though there was less grace discover­ed to them, yet there was more grace discovered by them. They knew little, but did much; we know much, but do little. He was a burning and shining light. To shine is not enough, a glo-worm will do so: To burn is not enough, a fire-brand will do so. Light without heat, doth little good; and heat without light doth much hurt. Give me those Christians that are burning lamps as well as they are shining lights. The Sun is as vigorous in its moving, as it is luminous in its shining. I know the light of nature wants force to repel the lusts of na­ture. But will any say the day is dawning, when the skie puts on her sable cloathing? And how monsterous is it to see that Christians tongues should be larger then their hands! That they should speak so much of God to others, and act so little for God themselves. That is the se­cond.

3. Singular action that should be done by a singular Christian, is to prefer the duty that he ows, above [Page 56] the danger that he fears. Christians should prize their services above their safeties. The wicked flies when no man pursues, but the righteous are as bold as a Lion, Prov. 28. 1. The fearful Hare squats at every noyse, when the stout lion is unmoved at the greatest cla­mors. Should Believers for every cross wind that blows shrink back on earth, they would never keep their road to heaven. My righteous­ness I hold fast, and will not let it go, Job 27. 6. He kept his righteousness in his heart, when he could not keep his riches in his hands; uprightness is such a complexion as is not subject to alteration. The lawrel keeps its green­ness in the winter season. Times of trouble have ever been times of trial. Its the suffering season that is the sift­ing season. Now dangers makes the world leave their duties. The sithe of persecution cuts down the tender grass of their devotion. They that carry not the yoke of Christ upon their necks, will never carry the cross of Christ upon their backs. Its the doing of what is good, that supports [Page 57] in the suffering of what is evil. The flesh it is an enemy unto sufferings, because sufferings is an enemy to the flesh. It may make a man an earthly Courtier, but it will never make a man an heavenly Martyr. Wicked men they stumble at straws in the way of salvation, that can leap over blocks in the rode of destruction. Lay heavy weights upon rotten boughs and they will quickly break in sunder; if they take up Religion in a fair day, they will lay it down in a foul one. God likes no such bargains; Lord, I am willing to serve thee, but unwilling to suffer for thee. I will go to sea, but on condition I shall meet with no storms. I will enter the war but on con­dition I shall have no blows. They would fain be wafted to the point of felicity in such vessels as might not be tossed on the waters of calamity. Such think much to borrow a thorn though it be taken from their Saviours Crown.

Some there are that will sacrifice a stout heart to a stubborn will; And will rather dye as Martyrs for errors, [Page 58] then bow as servants to truth. How shall they ever stand for Christ, who did never stand in Christ? But belee­vers study more how to adorn the cross, then how to avoid the cross? as deeming it better to be saved in rough waters, then drowned in a calm o­cean.

Temporary Professors are like Hedge-hogs that have two holes, one to the North, the other to the South; when the South wind suns them, they open to the North, and when the North wind chills them, they go to the South. They will lose their activity, to finde their security. It was the saying of the King of Navar to Beza, That he would in the cause of Christ, sail no further then he might retreat safe to the shore.

Man is a life-loving creature; he is afaid to follow truth too near at the heels, lest it should lift up his foot and dash out his brains. Weak grace will do for God; but it must be strong grace that will dye for God. A true Christians will lay down his lusts at the command of Christ, and he will lay down his [Page 59] life for the cause of Christ. The trees of righteousness, the more they are shaken by the wind, the faster they are rooted in the ground. What art thou a member of Christ, and yet afraid to be a Martyr for Christ? Si beati sunt qui moriuntur in Domino, quam beati sunt illi qui moriuntur pro Domino? If they be blessed that die in the Lord, how blessed are they that die for the Lord?

What though the flesh do return to dust, so the spirit do return to rest? what is the body of Adam for a soul to live in, to the bosom of Abraham for a Saint to lye in? Righteous Abel, the first Soldier in the Church Militant, was the first Saint in the Church Tri­umphant: He offered up a Sacrifice, when the Altar was sprinkled with his own blood. But as his body was the first that ever took possession of earth, so his soul was the first that ever had a translation to heaven.

Should such a man as I flie? saith Nehemiah; A man that hath been so much honoured, and a man that hath been so much used. It is better to [Page 60] dye a Conqueror then to live a Coward. They who will be no less then comba­tants, they shall be more then conque­rors. None are so couragious as those who are religious. A Christian if he lives, he knows by whose might he stands; and if he dies, he knows for whose sake he falls. Where there is no confidence in God, there will be no continuance with God. When the wind ceases to fill the sails, the ship ceases to plough the seas. The taints of Ishmael, shall never make an Isaac out of love with his inheri­tance.

If a righteous cause brings you in­to sufferings, a righteous God will bring you out of sufferings. Christ is beholden to his enemies as well as to his friends. Their ma­licious opposition wrought out his glorious exaltation. The worst that men can do against Beleevers, is the best that men can do for Beleivers. The worst that they can act against them, is to send them out of earth; and the best they can do for them, is to send them up to heaven.

It was the expression of one of the Martyrs to his Persecutors, You take a life from me that I cannot keep, and bestow a life upon me that I cannot lose; which is as if you should rob a man of counters, and furnish him with gold. He that is assured of a life that hath no end, cares not how soon this life is at an end.

All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps de­clined from thy way. Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, Psal. 44. 17, 18, 19. Beleevers are like the moon, that wades out of her shadows by keeping her motion, and leaves not her shining for the bark­ing of dogs. Shall we cease to be Professors, because others will not cease to be Persecutors? by the seed of the serpent the heel of the woman may be bruised; but by the seed of the woman the Serpents head shall be broken. Christians, see you good times? prepare for bad times; there is no [Page 62] spring without its fall; no Summer, but hath its Winter; he never reaped comfort in the night of adversity, that did not sow it in the day of prospe­rity.

Many waters cannot queneh love, neither can the floods drown it, Cant. 8. 6. The fire of affection is not quenched by the water of affliction. But if the trade of piety cannot be peaceably driven, Formalists will shut up their shop-windows. They will ra­ther tarry out of the land of Canaan, then swim to it through the red sea. But a beleever never falls asleep for Jesus, till he falls asleep in Jesus.

If it be thou, bid me come to thee on the water, Matth. 14. 18. Love can walk on the water without drowning, and lie in the fire without burning. Its said of the Serpent, that he cares not to what danger he exposes his body, so he secures his head. Thus it is with a Christian, he cares not to what ha­zard he exposes his substance, so he may but enjoy his Saviour.

None of these things move me, nei­ther count I my life dear to my self, [Page 63] so I may finish my course with joy, Act. 20. 24. A Saint is inwardly pious, when he is not outwardly prosperous. The sharper such Physick is in its taking, the soun­der the Patient is for its working. The higher the floods swell on earth, the nearer the Ark mounts up to hea­ven.

God can strike strait strokes with crooked sticks, and make the Devils dross to fetch off the rust that cleaves to his gold. Christians are crucified by the world, that they might be crucifi­ed to the world. God makes it to be an enemy to you, that he might make you an enmy to it. Remember Chri­stians, that Religion is that Phoenix that hath always flourished in her own ashes. Magistrates they defend the truth with their swords, but Martyrs they defend the truth with their bloods: And the losing of their heads makes way for the receiving of their crowns.

How should we land at the haven of rest, if we vvere not tossed upon the seas of trouble? If Joseph had not been Egypts prisoner, he had not been Egypts Governour. The iron [Page 64] chains about his feet, ushered in the golden chain about his neck. Tempo­ral disadvantages are but gentle blasts, but eternal are insupportable storms. Tell me beleevers, is not Christ with his cross for a few years, better then Dives with his dainties for a few days? What is a short happiness attended with an everlasting misery, to a short misery attended with an everlasting happiness? Thats the third.

4. Singular thing is, To seek the publick good of others, above the private good of ourselves. Non nobis solum nati sumus (ut praeclare scriptum est à Pla­tone) ortus (que) nostri partem patria ven­dicat, partem parentes, partem amici. Tull. lib. 1. de Officiis. As we are not born by our selves, so we are not born for our selves.

Seekest thou great things for thy self? seek them not, Jer. 45. 5. For Saints to set their hearts upon what beasts do set their feet, it is as if a King should leave his Throne to follow the plough; Or as if one should desert a Mine of gold, to dig in a pit of gravel. Self­searching [Page 65] makes a man that is vertu­ous; but self-seeking speaks a man thats covetous. I am loth to draw a line in any mans picture with a black caol. Yet how many are there who have been in publick places, that have had private spirits? they which preten­ded to do every thing for the good of others, intended not to do any thing but for the good of themselves. Such succours at the root draw away the sap from the tree. They set King­doms on fire to rost their eggs by its flames. These Drones creeping into the Hive, have stoln away the honey, whilst the labouring Bees are star­ved.

O that too many were not like crows, which at first seem to be­wail the dying sheep, but at last are found picking out their eyes. Some there are that will never want fire, so long as others yards afford fuel. They make themselves fair cupboards with others plate.

There is a proverb, but none of Solomons, Every man for himself, and God for us all. But where every man [Page 66] is for himself, the Devil will have all.The hea­then enc­ca was of another judgment Ego sic vi­vam quasi sciam me a­lii natum. de vita be a [...]a. c. 20. A self pleaser is a God-displeaser; though he may find himself whilst he lives, yet he will lose himself when he dies. How justly may that com­plaint be taken up, which so sadly was laid down, For all seek their own, but none the things that are Jesus Christs! Phil. 2. 21. A selfish spirit will not sow the seed, except he may reap the har­vest: Non quae ad [...]a [...] [...]m pro [...]morū & hono­r [...]m [...]ei quaeru [...], sed qu [...] âd luc [...]um, & gl [...]riam. Aqum in loc. nor plant the vines except he may taste the grapes. There is no driving of such chariots without oyl­ing of their wheels. May, we not say to many, as a great man said to his servant, Your rise hath been my fall!

If Dives be tormented, quia cupide servavit sua, what shall be his porti­on, qui avide rapit aliena? If those fists shall be cut off which so closely clasped their own, what shall become of those hands that are open to graspe other mens? It was Israels lamentati­on, that those who were clad in scar­let embraced the dunghil; but it may be Englands lamentation, that those who embraced the dunghil are cloathed in [Page 67] scarlet. Every mans private advan­tage is wrapt up in the good of the publick. A drop of water is soon dri­ed up when alone, which in the Ocean retains its moysture. A single beam of light is suddenly obscured, which in the body of the Sun secures its splendor. Yet how many have turned the Commonweal into a Common wo, by spinning their fine cloathsNullum vitium tetrius qua [...] avaritia praesertim in principinus & Remp. gu [...]ernantibus; habere Rem ab questui, non modo [...]u [...]pecst, sedetiam s [...]el [...]ratum, & nesari­um. Sibelius conc. sept. p. 143. ont of the Nations fleece, when it was torn to pieces? How many noble birds have been deplumed, that their wings might be richly fea­thered? When any springs have been opened, they have laid pipes to conveigh the water into their own cisterns. Our pretend­ed Pilots have steared the ship of plen­ty into their own haven. But I hope Justice will squeeze such spunges, and leave them as dry at the last as they were at the first. They are no better then moaths that eat into other mens cloathes, that make a mask of Reli­gion, only to hide the face of Rebel­lion.

To advance the riches of a private person, out of the publick ruines of a Nation, is as if the stomach, a publick Officer, should keep all the meat to it self, and starve the whole body. Na­turally every man is his own Alpha and his own Omega; he hath his begin­ing from himself, and his ending in himself.

It was a dogged speech of Cain, Am I my brothers keeper? He that would not be his bro­thersHe thought it was not his duty to be his bro­thers keeper, but never thought it was against his duty to be his bro­thers executioner. Assem. Annot. in loc. keeper, would be his brothers Butcher. How many have riveted them­selves into their possessions, by the bones of their mur­dered brethren; and paved causies to preferments with the sculls of noble Patriots!

Self-seeking hath been so long pull­ing the ropes, that it hath rung the passing bell of three Nations. O how sad is it to see the chamber a triming, whilst the house is a burning? the ca­bin a filling, whilst the ship is a sink­ing? or the nest a building, whilst the tree is falling? But can better [Page 69] fruits grow upon the tree of Anarchy and confusion then cruelty and oppres­sion? They deserve to have their heads separated from their bodies, who have separated the body from its head.

If I perish I perish; But how can I en­dure to see the evill that Thus Aeneas tells [...]i­do how unwilling Anchi­ses was to live after the ruines of Troy. Abnegat excisâ vitam producere Trojâ. Virg. Aen. l. 2. propè fin [...]m. Virum (que) hortatus ut pi [...]ta­t [...]m perfectam custodirent: hâc enim [...] quit) & pax conservatur, & bella confi­ciuntur. Theod. Hist. Ec. l. [...]. c. 25. shall come upon my people, Esther 8. 6. She did not prefer her own life above her peoples, but her peo­ples lives above her own. Theodosius, when he lay upon his dying pillow, was more studious how to do his Kingdom good, then how to bear his own pains, as appears by his counsel to his sons, to whom he left it.

The Eagle though she was the Queen of birds, as the Lion is the King of beasts, was not offered up in sa­crifice herself, because she lived on the spoil of others. Grace makes a Christian homo homini Deus; not only to carry it like a man to God, but to carry it like a God to man.

For ye know the grace of our Lord Je­sus [Page 70] Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich, 2 Cor. 8. 9. A drop of his blood is worth a sea of ours, and yet he died our death, that we might live his life, and suffered our hell, to bring us to his heaven. He was conceived in the bowels of his mother, that we might be received into the bosom of his Father. His love began in his eternal purposes of grace. and ends in our eternal pos­sessions of glory.

Why was the Bread of life an hun­gry, but to feed the hungry with the bread of life? why was Rest it self wea­ry, but to give the weary rest? why did he hang upon the cross in mount Calvary, but that we might sit upon the throne in mount Sion? His face was covered with spittle, that ours might be enamelled with glory. Why did this Jonah cast himself into the sea of his fathers wrath, but to save the ship of his Church from drowning? Christians, you are not vessels in which the waters of life are lodged, but pipes through which it is to be con­veyed.

If the mountains overflow with moysture, the valleys are the richer; but if the head be full of ill humors, the whole body is the worser. Happy are those persons that God will use as be­soms to sweep out the dust from his Temple; that shall tug at an oar in that boat where Christ and his Church are carried.

For David after he had served his own Generation, by the will of God, fell asleep, Act. 13. 36. Davids service was not swallowed up in the nar­row gulf of self. He did notAdvertite a [...]i [...] um, popusi cap [...]ta, at (que) à [...]a­vid distite▪ quid cor vestrum a pe [...]ere de [...]eat. M [...]nd [...] [...]u [...]us fallaci u [...] o [...]i [...]us in [...]ia [...]e [...] [...] decet. Sibel. ubi su­pra. draw al his lines to the ignoble center of his own ends. Such birds are bad in the nest, but worse when winged to fly abroad. He served his own generation; not the genera­tion that was before him, for they were dead before he was living; nor the generation that was behinde him, for they were living after he was dead. Every gracious spirit is publick, though every publick spirit is not gracious. God may use the Midwifery of the Egyptians, to bring forth the children [Page 72] of the Israelties. An Iron key may open a golden treasury, and leaden pipes convey pleasant waters.

I saw a great wonder in heaven, a woman cloathed with the sun, and the moon was under her feet, Rev. 12. 1. Though carnal blessings may be com­municated to a man that is spiritual, yet spiritual blessings shall not be com­municated to a man that is carnal: When the Moon is waxing, she hath her shut end towards the earth, and her open end towards heaven; but when the moon is waining, she hath her open end towards earth, and her shut ends toward heaven: They that live most downwards, they dye most up­wards. Meteors, whilst they keep a­bove in the firmament yield a glorious lustre, but if they decline they fall to the earth and come to nothing.

If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy, Psalm. 137. 6. Old Ely mourned more for the loss of his Religion, then for the loss of his relation; his heart was broken before his neck was [Page 73] broken. If the Church be lost we can­not be saved, if the Church be saved we cannot be lost.

Augustus Caesar carried such an in­tire love to his Country, that he called it Filiam suam, his own daughter; therefore re­fusedAnd this he had with the consent of all. Pa­tris patriae cognomen u­niversi repentino maxi­mo (que) consensu detulerunt ei. Suet. p. 101. to be called its Master, but would be called its Fa­ther, because he ruled it non per timorem, sed per amorem; Not by fear but by love. The people at his expiration used this bitter la­mentation, Ʋtinam aut non nasceretur, aut non moreretur. Macrob. O would to God that either he had never lived, or else that he had never died. The worth of good Rulers is best seen in the want of good Rulers. As we see more in the discomposure of a Watch then when its wheels are set together. Such whose lives deserve no prayers, their deaths deserve no tears.

A self-seeker he breaths unrespect­ed, and he dies unlamented. When once a man becomes a God to himself, he then becomes a devil to others, and cares not who sinks in the sea so he ar­rive [Page 74] but safe at the shore. Those wretches in the Acts, rather then a few shrine-makers should lose their gains, cared not though a whole City lost their souls.

Its reported of Agrippina the mo­ther of Nero, who being told that if ever her son came to be an Emperor, she would find him to be her mur­derer; she answered, Peream ego, modo ille imperet; Let me perish, so he may be Emperor. There is many such, who though they do not utter it with their tongues, yet harbour it in their breasts; Pereat Religio, modo ego im­perem; Let Religion perish, so I may flou­rish: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation, Exod. 32. 10. But the affection of Moses as a Ruler, quencht the affections of Moses as a Father.

And such was the noble disposition of Joshua, that he first divided Ca­naan into several parts, and portions for the Tribes of Israel, before any provision was made for his own fa­mily. [Page 75] Give me such carvers, as lay not all the meat upon their own trenchers. Thats the fourth.

5. Singular thing, is to have the beautifullest conversations among the blackest persons. A wicked man as he poysons the air in which he breaths, so he pollutes the age in which he lives. The putrid grape corrupts thePrincipis mores mirâ vi in populū transsun­duntur. Stapl. pro. mor. p. 57 [...] sound cluster. Joseph by living in the Court of Pharoah, had learnt to swear by the life of Pharoah. A High Priests hall will instruct a Peter how to disclaim his Master. The sweet streams lose their freshness by gliding into the salt seas. They which sail amongst such rocks, may quickly split their own ships.

When vice runs in a single stream, its then a passable shallow; but when many of these meet together they swell a deeper channel. I will put enmity between thee and the woman, and between thy seed and her seed, Gen. 3. 15. There must be no harmo­ny where the chief Musician will have a jar. Its better to have the enmity [Page 80] of wicked men then it is to have the society of wicked men. By the for­mer they are most hateful, but by the latter they are most hurtful. A good man in bad company, is like a green stick amongst dry ones; They may sooner kindle him then he can quench them. As sheep amongst briars are inju­rious unto their fleeces; so Saints among sinners do an injury to their graces.

Be not unequally yoked together with unbeleevers; for what fellow­ship Non debetis jugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis; in vobis qu [...]dem est habitus justi­tiae▪ in illis verò est habitus in quitatis Aquin. in loc. hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath beleiveth with an Infidel? 2 Cor. 6. 14, 15. To see a Saint and a sinner associated with one another, is to see the living & the dead to keep house together. Christs dovesPeccatum adeò sacile alios unva­did, ut nul­la pestis tantop [...]re acrem in [...]i­cere possit. [...] [...]ar. [...] wil be sullied amongst the pots. By the evil the good may sooner be corrupt­ed, then by the good the evil can be converted: The finer bread in the oven partakes of the courser, but sel­dom doth the course partake of the [Page 81] finer. If you put an equal proportion of sowre vinegar to sweet wine, the vinegar will sooner sowre the wine, then the wine will sweeten the vine­gar.

That is a sound body that is health­ful in a pest-house. Its as great a won­der to see a Saint so good amongst those that are evil, as it is to see a sinner so evil amongst those that are good. In the salt sea the fish retains its freshness, amongst the noysom weeds the rose preserves its sweetness; the fire burns the hottest when the weather is the coldest.

It was the saying of a Christian as often as ever he came amongst the ungodly, He returned less Vt ligna arida igni admota cito flammam concipiunt, sit bomines ob naturae corruptio­nem aliorum improborum ex­emplis facillinie impelluntur, ut secure eadem committere aude­ant. Idem. ib. a man from them, then he was before he came to them. It is a singular thing for Saints to carry it so amongst sinners, as to do much good to them, andTheodosius tame [...]si in ipsâregiâ natus educatus (que) erat, nihil ta­men ex illa educatione omn no contraxit mollitiae, tarditatisve Socr. Eccl. Hist. l. 7. I, 22. to receive no hurt from them; to touch pitch and not to be defiled. If we cannot help them, its [Page 78] their unholiness; if they hurt us, its our unhappiness. By keeping of evil company, men are like those that walk in the sun, tanned insensibly.

Let your light so shine before men, that they may see your good works, and glorifie your father which is in heaven, Mat. 5. 16. Light abides pure; though the air in which it dwels be corrupted, yet it admits of no corruption. Men may defile themselves in the light, but they cannotNon mediocris titulus virtutis inter pravos vi­vere [...]onum, & inter ma lignantes innoce tiae retinere caendorem, & mo [...]um lenita­tem. Bern. in cant. serm. 48. defile the light it self. The sun shines all over an un­clean world, and yet is without uncleaness. How many are there that are like dirty swine in the fairest mea­dow; like Judas, that instead of being a Disciple amongst Devils, was a Devil amongst Disciples!

Good company it brings fire toVivitur exemplis magis quam legibus. kindle our graces when they are free­zing; but bad company it brings wa­ter to quench them when they are flaming.

Some observe that those are the sweetest flowers that grows nearest the [Page 79] stinckingest weeds. The Poets affirm, That Venus never appeared so beautiful as when she sate by black Vulcans side. And Stevens face never shined so glo­riously in the Church where all were gracious, as before the Council where all were vicious? How will that fire subdue dry fuel, that hath prevailed against the green? Needs must that jewel be glorious in the sun that glitters in the shade. There are many men that can suit with any men; they can be Professors amongst those that are Professors, and scorners amongst those that are scorners. These are like the Planet Mercury in the horo­scope of mans Nativity, that is good in conjunction with those that are good, but evil in the conjunction of those that are evil.

Every man loves to be a man that is beloved, and is apt to take pleasure in them, who do take pleasure in him; but take heed of ceasing to be good Christians, that others may think you good companions: Its hard to be con­formed to the world in the outward man, and transformed to God in the in­ward [Page 84] man: to be an outward Heathen Noscitur ex socio, qui non digno­scitur ex se. and an inward Christian. Its a Spanish proverb, Tell me but where thou goest, & I will tell thee what thou doest. And our English Proverb will English this Pro­verb, That birds of a feather will flock together: To be too intimate with sinners, is to intimate that you are sinners.

And being let go they went to their own company, Acts 4. 23. To whom should beleevers joyn to but belee­vers? There is no trusting the tamest natures; let but the lions out of their fetters, and they will soon show you their bloody natures. How darest thou be found lodging, in that house where God himself is not found dwelling? There is no sleeping with dogs, with­out swarming with fleas.

Its a royal Diadem that Christ sets on the head of his Spouse; As a Lilly All the States, & Societies of men up­on earth being compared to the Church, are but like thorns unto Lillies and Roses, without all beauty, and delight, unpleasant and harmful plants. Pemble in his serm. on 2 Ca [...]. 1. amongst thorns, so is my Beloved among the daughters, Cant. 2. 2. There are many thorns that are amongst the Lil­lies, [Page 81] but few Lillies that are amongst the thorns. How rare a spectacle is it to see a beleever keep his beauty in the midst of Blackamoors? to be likeSolus ipse diversâ ambularit viâ, virtu­tem malitiae praefereus, &c. Chrys. hom. 22. in cap. [...]. Gen. Noah, a new man in an old world? If Lot had been polluted with Sodoms sins, he might have been consumed in Sodoms flames.

Its ill breathing in an infectious air. Satans progeny loves not to go to hell without society: Its better to be with Philpot in his colehouse then with Bonner in his Palace. A man may pass through Ethiopia and yet be unchanged, but if he remains there he will be disco­loured.

Ecclesiastical history saithIllius enim uxor prior irretita-laqueis Ariani [...]r­roris, irretivit, & ipsum adduxit ad communem se­cum in barathrum casum. Theod. Eccl. Hist. lib. 4. cap. 12. of Valens the Emperor, that by marrying an Ari­an Lady he was himself in­insnared in that wicked opinion. Come out of her my people, that you be not partakers of her sins, and that ye re­ceive not of her plagues, Rev. 18. 4. If Rome have left us in the foundati­on, let us leave them in the super­struction. Where they are fallen from [Page 82] God, there let us fall from them. Where such worms breeds in the bo­dy of a Nation, they will be sure to eat out the bowels of Religion. Not to take away such traytors, is to make a nest wherein to hatch their treasons. That is the fifth.

6. Singular thing is this, To chuse the worst of sorrows, before you commit the least of sins. Others they chuse the greatest sin before the smallest suf­fering: which is like the fish that leaps out of the broyling-pan into the burn­ing flame; by seeking to shun an ex­ternal calamity, they rushThus Spira, by la­bouring to preserve his outward estate, in­dangered the loss of his immortal soul. into eternal misery: What is this, but as if a man to save his hat, should lose his head? Or to sink the ship that is sailing, to avoid the storm that is rising? It is better to have the flesh defaced, thenPeccatum inter om­nia mala existimare de­bemus maximum ma­lum. Chem Evan. har. p. 878. it is to have the spirit de­filed.

Though man be the Butt, yet it is sin that is the mark, at which all the arrows of divine ven­geance are shot. These spiders weave [Page 83] their own webs, and then are intan­gled in them. Our own damnation is but the product of our own transgres­sion.

Wherefore doth a living man com­plain, a man for the punishment of his sins! Lam. 3. 39. When man had no evil within him, man had no evil up­on Peccatum omnia ma­la habet si­bi adjuncta eorumque sons, & o­rigo existit. id. ibid. him. He began to be sorrowful, when he began to be sinful. When the soul shall be fully released from the guilt of its impieties, the body shall be wholly delivered from the grief of its infirmities. Sorrow shall never be a visitant, where sin is not an inhabi­tant; the former would be a foraig­ner, if the latter were not a sojour­ner.

God is as far from beating his chil­dren for nothing, as he is from beat­ing his children to nothing. There is no way to calm the sea, butSi serpentem negligis basiliscus fiet; si parvae navis foramina non ab­turas, [...]qua paulatim a­crescens submerget navens Stapl. p. m. p. 443. to excommunicate Jonah from the ship. Kill the root and the branches wither. Diminish the spring and the streams will fail. Remove but the fuel of corruption, and you [Page 84] extinguish the fire of affliction. The wages of sin is death, Rom. 6. 23. The works of sin are hateful, and the wages of sin are mortal. The corruption of nature, is the cause of the dissolution of nature. The candle of our lives, is blown out by the wind of our lusts; that is the weed that overtops the corn, the smoak that depresses the flame, and the cloud that over-sha­dows the sun.

Were it not for sin, death had ne­ver had a beginning; andSupersint in nobis peccati reliquiae adhae­rentes carni nostrae, do­nee s [...]mus in hâc v [...]tâ, at hae reliquiae mort [...] tol­l [...]atur. [...]use. [...]oc. [...]. de [...]em. pec. p. 53. were it not for death sin would never have an end­ing. Man, as a creature, is a debtor to Gods Soveraign­ty commanding; but man as a sinner is a debtor to Gods severity condemning.

What is so sweet a good as Christ, and what is so great an evil as lust? Sin hath brought many a Beleever into suffering, and suffering Affl [...]ctiones sunt re [...]e­dia▪ peccatorum, ut pec­cata sunt causae afflictio­num. Stap. promp. Mor. p. 197. hath kept many a Beleever out of sin. It is better to be preserved in brine, then to rot in honey. The bitterest [Page 85] Physick is to be chosen before the sweetest poyson: Sicut aurum reprobum igne consumitur, probum vero igne de­claratur. In the same fire where the dross is consumed, the gold is refined. How many thousands of souls had ne­ver obtained the hopes of heaven, if they had not sailed by the gates of hell? As every mercy is a drop derived from the ocean of Gods goodness; so every misery is a dram weighed by the wis­dom of Gods providence.

When Eudoxia threatned Chryso­stom with banishment; Go tell her, saith he, Nil nisi peccatum timeo; I fear nothing but sin. And indeed no­thing but sin is to be feared. Before we lanch out into any undertaking, it behoves us to ask our selves what is our tackling, if a storm should o­vertake us in our voyage. A bad conscience imbitters the sweetest com­forts, when a good conscience swee­tens the bitterest crosses. Et quantam in conscientia relinquent cicatricem vitia, vel aetate tenerrima perpetrata! He that is not afraid to do evil, will be afraid to suffer evil. But what need [Page 86] he fear a cross on the back, who doth feel a Christ in Afflictio pins non con­stituit infaelices aut mise­ros, uti humana judicat ratio, sed contra felices, a [...]beatos. Lau. [...] Ep. Iac. p 78. the heart? Its the water with­out the ship that tosses it, but its the water within the ship that drowns it. Its better to have a body consumed to ashes, then a soul that shall dwell with everlasting burn­ings. Though we cannotDiligo quidem pati, sed nescio an dignus sim. Ignat in Ep. ad Trall. live without afflictions, yet lets live above afflictions. Our Patmos is our way to Paradise. Non nisi per angusta, ad au­gusta.

Suppose the furnace be heated seven times hotter, it is but to make us seven times better. They that are here crossed for well doing, shall be here­after crowned for well-dying. There is none so welcome to the spiritual Canaan, as those that swim to it through the red sea of their own blood.

Christian, when thou comest into the world, thou dost but live to die again; and when thou goest out of the world, thou dost but dye to live [Page 87] again. What is the grain the worse for the fan by which it is winowed, or the gold for the fire by which it is pu­rified!

Pendleton promised rather to fry out a fat body in flames of martyr­dom, then to betray his Religion; but when the trial approacht he said, As he came not frying into the world, so he would not go flaming out of the world. They who will not part with their lusts for Christ, will never part with their lives for Christ. But Paul and Silas they had their prisonThus that undaunt­ed champion of Christ, [...], &c. frumentum Dei, den­tibus ferarum molar, ut mundus panis Dei inve­niar. Ign. in Ep. ad Rom songs, in the midst of their prison-sufferings. These caged birds sang as sweetly as those that have skie free­dom.

I have read a story of a woman that being in travel in prison, a little before her death she cried out of her sorrows: The Keeper askt her, how she could indure the fire, that made such a noise at the bringing forth of a child? Well enough, saith she, for now I suffer for my sins, but then I shall suffer for my Saviour. There is more evill in a [Page 88] drop of corruption, then there is in a sea of affliction. In suffering, the offence is done to us; in finning, the offence is done to God: In suffering there is an infringement of mans liberty, in sinning there is a violation of Gods authority. The evil of suffering is transient, but the evill of sin is per­manent. In suffering we lose the fa­vour of men, in sinning we hazard the favour of God. The rose is sweeter under the Still where it drops, then on the stalk where it sprouts. The face of godliness is never so beautiful as when its spit upon. The best corn is that which lies under the clods in snowy weather.

It was a brave saying of Vincentius to his persecutors, Rage and do your worst, you shall finde the Spirit of God more strengthening the tormented, then the spirit of the devil can strengthen their tormentors. Let but Professors do their best, and then let persecu­tors [...]e [...]cuss [...]res nihil mora­ [...]amur, prae­se [...]tim [...]um moriendum esse nobis sciamu [...], Justin 2. Defens. ad An [...]on. [...]. do their worst. Though you may feel their might, yet you should not [Page 89] fear their malice. Nil desperandum Christo duce, & auspice Christo.

Its storied of Hooper, when he came to suffer; O Sir, saith one, have a care of your self; life is Thus the Procon­sul perswaded and be­sought the noble Ger­man (who suffered under Verus) Vt quoni­am admodum ju [...]enis, & in flore esset, sui ipsius misereretur. Euseb. Hist. Eccl. cap. 15. sweet, and death is bitter: Ah, saith he, this I know; but the life to come is more full of sweetness, and the death to come is more full of bitter­ness. A man may suffer without sinning, but a man cannot sin without suffering. When Philip asked Demosthenes, If he was not afraid to lose his head; No, saith he, for if I lose my head, the Atheni­ans will give me one immortal.

Do but listen to the language that drops out of the mouthes of those three children, or rather of those threeVos occide­re quidem potestis, no­cere non po­testis. [...]ust. ubi prius. champions, Dan. 3. 17, 18. We are not careful to answer thee in this matter; if it be so, our God whom we serve is able to deliver us from the burning fiery fur­nace, and he will deliver us out of thy hand O King. But if not, be it known unto thee O King, that we will not serve thy gods, nor worship the golden image that [Page 90] thou hast set up. Either they must sin fouly, or they must suffer sad­ly. Either they must bow to a golden Image, or burn in a fiery furnace. Yet they were as far from wor­shipping of his gods, as heThus Polycarpe was assaulted by Herod, and Nicetes, who said, Quidnam mali fuerit dicere Domine Caefar, sacrificare (que) & conser­vari? But he answer­ed, Facturus non sum quod consulitis; and chose rather a flaming fire then to consent un­to their fawning words. Euseb. ubi prius. was from worshipping of theirs. And Daniel chuses the den of the lions, before he will forsake the cause of the Lamb. Shall not we for his sake bear the wrath of man, who for our sakes did bear the wrath of God? Though obedience be bet­ter then sacrifice, yet sometimes to sacrifice a mans self is the best obedi­ence. He that loses a baser life for Christ, shall finde a better life in Christ.

Chusing rather to suffer affliction with the people of God, then to enjoy the plea­sures of sin which are but for a season, Heb. 11. 25. What is a cup of physick that takes away the disease, to a cup of poyson that takes away the life? They that live upon God in the use of the creature, can live upon God in [Page 91] the loss of the creature. It was a brave expression of one, What I receive thank­fully as a token of Gods love to me, I part with all contentedly, as a token of my love to him.

For a good man one will even dare to dye, Rom. 5. 7. Will one dare to die for a good man, and shall we be a­fraid to die for a good God? And others were tortured, not ac­cepting Melius est mibi e­mori propter Christum Iesum quam imperare sinibus terrae. Ign. ad Rom. deliverance that they might obtain a better resur­rection, Heb. 11. 35. Some would have used any pick­lock to have opened a passage to their liberty; but they knew too much of another world to bid so high a rate for this world.

It is storied of Hormisdas a noble man of Persia, who was degraded of all his promotion, because he would not alter his professions; afterward they restored them all again, and sollicited him to deny Christ, but he rent his purple robe, and laid all his Honours at the feet of the Emperor, saying, Siideo me sperasti pietatem de­serturam, habe tibi donum tuum una [Page 92] cum impietate; If you think to make me deny Christ forThe like constancy and resolution you may read of in the noble Suenes, and the zealous Benjamin, both barbarously used by the same Prince. Id. ibid. the obtaining of my ho­nours, take them all back again. He thought that Christ without his honors, was better then his honours without Christ.

It is storied of one of the Martyrs going to the stake, a Noble man wisht him to have a care of his soul: So I will, saith he; for I give my body to be burned, to keep my soul from being de­filed. How many are there that had rather have sinful self satisfied, then to have sinful self crucified? As grace comes in at one door, vice goes out at another: as in a well, when one bucket comes up full, the other returns down empty. The only way to have the house of Saul weakened, is to get the house of David strengthned. Those Philistims that could not stand before Sampson in his health, how scornfully did they dance about him in his sickness! O remember sin, it is that which in this life doth debase us, and it is that which in the next life [Page 93] doth destroy us. Those whose end is damnation, their damnation is with­out end. No condition is so intole­rably easeless, as that condition which is unalterably changeless.

One seeing a woman going chear­fully to prison, O, saith he, you have not yet tasted of the bitterness of death: No, saith she, nor never shall; for Christ hath promised that they who keep his sayings shall never see death. A beleever may feel the stroke of death, but he shall never feel the sting of death. The first death may bring his body to corruption, but the second death shall never bring his soul to damnation. Though the cross may be endured by them, yet the curse is removed from them. Though they may live a life that is dying, yet they shall not dye a death that is living. There is no condemnation belongs to those Christians who do belong to Christ. That is the sixth.

7. Singular thing is this, To be a fa­ther to all in charity, and yet a servant to all in humility.

First, To be a father to all in charity. That crop that is sown in mercy, shall be reaped in glory. In heaven there is riches enough, but no poor to receive them; In hellThesauros in orbe illo supero struit, qui paupe­ribus eos in hoc infero distribuit. Drex. ubi infra. there is poor enough, but no rich to relieve them. Others they are deaf to the requests of mercy, They will do no good inThose that forget be­nefits bestowed are not more to blame (in a ve­ry heathens account) then those that forget to bestow them: Qui beneficium non redit uon magis peccat, quam qui non dat. Sen. de Bon. l. 1. the world, with the goods of the world. They are like spunges that greedily sucks up the waters, but yields it not forth again till they be squeezed. Neces­sity is not like to be undrest of misery, whilst those that would help cannot, for want of ability, and they which may help will not for want of charity. There is not a drop of water for such Diveses in hell, that have not a crum of bread for such Lazerusses upon earth. Every act of charity, is but an act of equity. Its not the bestowing of your gifts, but the paying of your debts. The riches su­perfluity was ordained to releive the [Page 95] poors necessity. A Lady giving six pence to a beggar, told him, That she had given him more then ever God had given her. To whom he replied, No Madam, God hath given you all your abundance. No, saith she, He hath but lent that to such as me, that we should give it to such as you.

Whosoever beleiveth that Jesus is the Christ, is born of God. And every one that loveth him that begat, loveth him al­so that is begotten of him, 1 Joh. 5. 1. Ho­liness as it works a likeness to him that begets it, so it works a likeing of them that enjoys it. It is impos­sible that he should love the person of Christ, who doth not love the picture of Christ. He that loves himself, will not hate his brother; for whilst he is out of charity with his brother, God is out of charity with him, And we lose more for want of Gods love, then our brethren lose for want of our love.

Make to your selves friends of the mam­mon of unrighteousness, that when they fail they may receive you into everlasting habitations, Luk. 16. 9. He is not a co­vetous [Page 96] man that lays up some thing providently, but he is aAudite, O divites, no­vam è coelo artem; novas colligendi thesaurimodus, SPARGERE. Errastis hactenus, nam dando dite­scimus, non corradendo, & servando. Drex. Christian. Zod. Sig 7. p. 63. covetous man that gives out nothing willingly.

The Sun of charity, though it rises at home, yet it should set abroad. The hopes of life should not make you covetous, but the thoughts of death should make youTwas a Divi e say­ing of the heathen, Ni­hilmagis possidereme cre­dam, quam bened onata. Sen. de vi [...]. bea [...]. c 20. bounteous. Without your mercy the poor cannot live on earth, and without Gods mercy you shall not live in heaven. Others, their churlishness doth swallow up their charitableness: Instead of praying one for ano­ther they are making a prey one of another.

When I consider that our hearts are not softer, I wonder that the times are no harder: That God should give the rich so much, and the rich give the poor so little.

Some observe that the barrenest grounds are nearest to the goldenest mines. It is too often true in a spiritu­al sence, that they whom God hath [Page 97] made the most fruitful with Estates, are most barren of good works. The rich they spend their goods more wantonly, but the poor they give their Almes more willingly. A penny comes more hardly out of a bag thats full crammed, then a shilling out of a purse thats half empty. WhereforeParùm potes? sufficit multum voluisse; multum potes? cave velis parùm dare. Drex. ubi. priu▪ p. 65. doth the Lord make your cups run over, but that others lips might tast of your liquor? The showers that fall upon the highest Mountains, they glide in­the lowest valleys; give and it shall be given you.

Its infidelity that is the spring of cruelty; Therefore where you have [...] precept for the one, you have a promise of the other. If thou deniest to those that are vertuous, thou killest bees; if thou bestowest on those that are viti­ous, thou supportest drones. But its bet­ter to favour a bastard then to Murder a child. God looks not so much on the merits of the beggar, as upon the mer­cy of the giver.

He hath shewed the O man what is good; and what doth the Lord require [Page 98] of thee, but to do Justice, to love mer­cy, and to walk humbly with thy God! Micah 6. 8. Here is a trinity of precepts, from a trinity of persons. If all were rich, no Alms need be received; if all were poor, no almes could be bestowed. But he that could have made all men wealthy, hath made some men empty, that the poor might have Christ for an example of patience, and the rich for an example of goodness. Cruelty is one of the highest scandals of piety, which makes lambs of Lyons, and tames the feircest tempers.

Be ye merciful as your heavenly Father is merciful. Luke 6. 36. Clemency is one of the brightest Diamonds in the Crown of Majesty, Mat. 5. 48. Be ye perfect as your heavenly father is perfect; what the one calls merciful, the other stiles perfect, as if (Ʋna misericordia omnes perfectiones) this one perfection of mercy included all. He that sheweth mercy when it may best be spared, will receive mercy when it shall most be needed.

Its storyed of one of the Dukes of Savoy, that being askt what hounds he [Page 99] kept, by certayne Embassadors that came to his Court, he shewed them (a company of poor people sitting at his Table,) these saith he, are all the hounds I have on earth, with which I hunt after the Kingdom of heaven. Its counted an honour to live like Princes, but 'tis a greater honour to give like Prin­ces.

Pure Religion and undefiled before God, and the father, is this; to visit the fatherless and widows, in their afflicti­on, and to keep himself unspoted from the world, James 1. 27. The flames of piety towards God, should be perfu­med with the Incense of charity to­wards man; mercy is so good a servant that it will never let its Mr. dye a beg­gar. Quantos avaritia ad incitas rede­git? eleemosyna nullos; its pitty that thoseD [...]ek ubi prius. who have drained their own wels dry, should perish for want of water, to quench their thirst.

Then shall the King say unto them of Venite be­nedicti, fragmen panis samelico dedistis; en mensam paratissimam; venit, aeternum [...]ulaturi peregrinos tecto non exclusistis, angelorum civis ves esse j [...]b [...]o &c. Drex. Libro jam citato. p. 68. [Page 100] his right hand, Come ye blessed of my Father, inherite the Kingdome prepared for you from the foundation of the world; for I was an hungry and you gave me meat, I was thirsty and ye gave me drink, &c. Mercy is the Queen of beauty, that is espoused to the King of glory. Charity though it makeVix ulla virtus majo­rem intota scriptura mercedem repromissam habet, quam eleemosyna, Stap. prom. mor. par. aest. p. 62. your coyne lighter, yet it will make your crown greater; he that would have his name registred in the book of eter­nity, let him write it himself with the pen of charity. I know no better way to preserve your dough, then by parting with your cake. Me­thinks full brests should milk them­selves without drawning, and larg springs should issue forth their waters, without pumping. Your charity should seek the poor, before the poor seek your charity.

Put on as the elect of Gods bowels of mercy, Colos. 3. 12. he that hath put off the bowels of compassion, he hath put of the badge of election; others can love at their tongues end, but you should love at your fingers end. If a man be [Page 101] naked, they can bid him be cloathed; if a man be empty, they can bid him be filled, as if poor Christians were like Camelians, that could live upon the air; liberality doth not lye in good words, but it lyes in good works. The doubtful are to be resolved by our counsels, but the needful are to be releived with onr morsells: me­thinks its exceeding lovely to see the pictures of purity, though they be hung in the frames of poverty.

If you be coveteous of any thing, let it be of this, rather to lay out on necessity, then to lay up for posterity; Charity is seed, andStapl. ubi priùs. Sicunt semen surgit cum multo faenore, sie eleemo­syna cum multa mercede. the Husbandman doth not grow rich by the saving of his seed, but by the sowing of his seed.

Secondly, A Servant to D [...]scendi [...]e ut ascendatis ad Deum; [...]ccidistis enim ascendendo contra eum. Aug. conf. l. 4. cap. 12. all in humility; our first fall was by rising, but our best rise is by falling. The ac­knowledgment of our own impotence, is the onely stock for the ingrafting of divine asistance. An humble Saint on earth looks likest [Page 102] to a Citizen of heaven; and whosoever will be chief among you, let him be your servant, Matth. 20. 27. That is the most lovely professor who is the most lowly professor, as incense smells the sweetest when its beaten smallest, Pride in the soul is like the spleen in the body, that growes most when other parts decay; God will not suf­fer such a weed to grow in his garden, without taking some course to root it up. A beleiver is like a vessel cast into the Sea, the more it fills, the more it sincks.

Pride goes before destruction, and a haughty spirit before a fall, Prov. 16. 18. The flowing river, quickly turns to an ebbing water. Its not all the world that can pull a humble man down, because God will exalt him; nor is it all the world that can keep a proud man up, because God will de­base him.

Do but see how one of the best ofVerae hum­litasis [...]o [...] proprium est, ut quo quis, caeloteste, sanctior, eo, se judice, villor censeatur, Drex. Ch [...]istian Zod. p. 74. Saints, looks upon himself as one of [Page 103] the least of Saints: For I am the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 9. In the highest heavens the beams of Majesty are displaied, but to the lowest hearts the bowels of mercy are dispenced. Be ye cloathed with humility. Pride is a sinners excrement, but humility is a Saints ornament. The cloth of humi­lity, should always be worn on the back of Christianity.

God doth many times stick a thorne in the flesh, to prick the bladder of pride in the spirit. Missa fuit Interdum sub [...]rahi­tur gratia, non pro su­perbiá quae jam est sed quae futura est, nisi sub­trahatur. Bron. in cant. Ier. 54. miseria, ut dimissa fiat crea­tura. The first Adam was for self-advancement, but the second is for self-debasement; the former was to have self deified, the latter was to have self crucified.

Though there may be some thing left by self denial, yet there is no­thing lost by self denial: nay, a man can never enjoy himself till he deny him­self. We live by dying to our selves, and die by living in our selves. There is no proud man but he is foolish, and [Page 104] almost no foolish man but he is proud. Its the owle of ignorance that broods and hatches the Peacock of pride.

God abhors them worst, that adore themselves most. Pride its not a Bethel for Gods dwelling, but a Babel of the devils building. It is not only a thing that is sinful, but it is a thing that is seminal. All otherRarum aiunt esse ge­nerosum pharmacum, cui non insit veneni aliquid; nullum certe vitium est, in quo non aliquid super­biae. Drex. ch [...]ist. Zod. p. 71. lusts, as they are found lodging in it, so they are found flowing from it.

Wherefore he saith, God re­sisteth the proud, [...], he setteth him­self in battel array against them: Instructa acie, at (que) Fontes & flumina, non per acclivia decurrunt nec mon [...]es petunt sed per declivia, & valles labun­tur. Stapl. in Dom. 10. [...]ost Pent. veluti ex adverso praelio obsi­stit. Lorinus; but he gives grace to the humble, Jam. 4. 6. Specialiter propter majorem sui exinanitionem. Gor. in loc. Where humility is the corner stone, there piety is as the top stone. Its good to have true thoughts of our selves, but bad to have high thoughts of our selves, Though all men forsake thee, yet will not I. Poor Peter, he was [Page 105] the most impotent, when he was the most arogant. He that thought to stand whilst others were falling, he fell whilst others were standing.

It was an excellent saying of one, Where grace sits below me, I Humilitas virtus est ut in se praestantissima, ita deo gratissima. S [...]a [...]. in Dom. 10. post. Pent. will acknowledge its dignity, but where vice crawls above me I will abhor its vanity. An humble heart may meet with opposition from man, but it shall meet with acceptation from God. That is the seventh.

8. Singular thing is this, To mourn most for those lusts before God, that ap­pear least before men. Others they cannot mourn in secret for their pub­lick sins, but we should mourn in pub­lick for our secret sins. That must be gained by repentance, that hath been lost by disobedience.

Outward acts are more scandalous, but inward lusts are more dangerous. If you would know the heart of your sins, you must then know the sin of your hearts. Out of the heart proceed evil thoughts, murders, adulteries, for­nications, [Page 106] thefts, false wit­ness, blasphemies, Mat. 15. 19.Cor ut est sons vitae, itactiam omnium prava­rum cogita ionum▪ Dia­holus & adjutor & in­censoresse potest, non au­tem ea [...]um a [...]ctor, Chem. Hat. Evan. p. 15. 28. Those streams of defilement that are in your lives, do but shew what a fountain of wickedness there is in your hearts: As a little ware you lay on your stalls, shews the great abundance you have in your shops. The thought of foolishness is sin, Prov. 24. 9. Mercury is poyson in the water di­stilled, as well as in the gross bo­dy.

Repentance, though it be mans act, yet it is Gods gift: The same power goes to the hearts melting, that goes to the hearts making; yet a heart that is broken is better then a face that is brazen. Supernas enim beatorum mansiones attingit [...]ern. in Cant. ser. 10. poenitentiae odor. Though we are faln from a state ofPoenitentia est lorda­ [...]'s fl [...]vius in quo Naa maa mundatur; & Ma­re ruburm in quo Aegvptii submerguntur. Gor. in [...] a [...]. 5. 4. innocency, yet we should rise to a state of penitency. Those sins shall never make a hell for us, which are a hell to us.

Others they do nothing more then [Page 107] make work for repentance, and yet do nothing less then repent of their works. They have sin enough for all their sorrows, but they have not sorrow enough for all their sins. Their eyes are casements to let in lusts, that should be flood-gates to pour out tears.

Those men will hardly stave off new sins, that didQuem conscientia re­centis, et crudi sceleris sol­licitat, fortius, & tona [...]i▪ us amplectitur pietatem, &c. Bapt. Fer. orat. 2. p. 4. never grieve for old ones; but when sorrow has posses­sion of the house, it will shut sin out of the doors. Thou breakest the heads of Leviathan in the waters, Psal. 74. 14. Tis usually al­legorized of great sins that are weak­ned, and washed away with tears, Gorr. in 5. Mat. 4. and Playf. in his Mean. mourn, there must be a falling out with our lusts, before there be a fall­ing off from our lusts; a loathing of sin in our affections, before there beDolorem tanquam gladium ar­ripimus, quo peccatum interimimus Stella. a leaving of sin in our conversations. A hearty mourning for our transgres­gressions, makes way for a happy fune­ral of our corruptions.

You that have filled the Book of [Page 108] God with your sins, should fill the bottle of God with your tears. When Christ draws the picture of the new crea­ture, his first pensill is steeped in wa­ter. Except ye repent ye shall Christus nos omnes ad poenitentiam suadet, si pe­rire nolumus; haec enim est secunda tabula post naufragium. Stella in l c. all likewise perish, Luk. 13. 3. Is it not better to repent without perishing, then to perish without repenting? Your sins have been your greatest traytors, and your sorrows will be your choy­cestWhen Alexander had read a long Epistle written by Antipater a­gainst his mother Olym­pias, he said unto him Ignoras in finitas epistolas unicâ? matris lachrymâ oblilaerari. Plut. in vita Al [...]x. helpers.

Godly sorrow its such a grace, as without it, not a man shall be saved, and with it not a man shall be damned. Is it not better swiming in the water works of repentance, then its burning in the fire-works of vengeance? Or will the tears that in hell are offered, put out the flames that in hell are suffered?

Him hath God exhalted to be a Prince and a Saviour, to give repentance to Israel, and the remission of sins, Acts 5. 31. As a Prince he gives re­pentance, as a Priest he gives indul­gence. [Page 109] Our humiliation is the fruit of his exhaltation; as he was abased for the creatures exaltment, so he was exalted for the creatures abase­ment.

Remember sinner, if thy heart be not broken in thee, thy guilt is not broken from thee. If you lay not your sins to your hearts that you may be humbled, he will lay your sins to your charge that you may be damned. Re­pentance, though it be not a pardons obtainer, yet it is a pardons forerun­ner.

He that lives in sin without repen­tance, shall dye in sin without forgive­ness. There is no coming to the fairIn catalogo beatorum scribuntur stentes, Stel. in Luc. 6. 21. haven of glory, without sailing tho­row the narrow straits of repentance. Blessed are they that mourn, for they shall be comforted, Mat. 5. 4. Out of the saltest water, God can brew theFlebile prencipium melior for­tuna secuta est. Ovid. Lib. 7. Metam. sweetest liquor. As the Bee gathers the best honey from the bitterest herbs: when the cloud hath been di­solved into a shower, presently there follows a glorious sun shine; the more a stone is wounded by the hand of the [Page 110] Ingraver, the more beauty is superin­duced upon it. By groans unuttera­ble, God doth usher in joyes unspeak­able. Haee (poenitentia scil.) te pec­catorum fluctibus mersum perlevabit, & in portum divinae clementiae protelabit. Tert. lib. de paenit.

None do more sing in the possessing of Christ, then they who do most sigh for the forsaking of Christ; usually their liftings up are commensurate to their castings down; a tender heart is like melting wax; ah what choice impressions is there stampt upon such dispositions!

A Christian should mourn more for the lusts of the flesh, then for the works of the flesh; the sin of our na­tures transends the nature of our sins: carnal sins they defile the soul, by the body, but spiritual sins they defile the soul in the body. Others they can mourn over a body from whom aSiquem detuis charis mortali exitu perdidisse [...], ingemisteres dolenter, & flere; Animam tuam mi­sere perdidisti & non a­criter plangis, non jugi­ter ingemiscis. Cypry­an de lapsis. soul is departed, but they cannot mourn over a soul whom God hath deserted: Alas, whats the biting of a Flea, to the stinging of a [Page 111] Scorpion, or a spot in the face to a stab at the heart! Inward diseases though they are least palbable, yet they are most miserable: needs must they end in that which is mortal that begin on that which is vital: a man may dye of the plague whose spots are ne­ver seen.

Its sin in the soul thats like Jonah in the ship, which turnes the smoothest Seas into the curledst waves. Sola penitentia supe­rest, quae satisfaciat. Id. Ibid. They shall look upon me whom they pierced: and they shall mourn for him: as one mourneth for his onely son, and shall be in bitterness for Beati sunt qui in h [...]c Lacry marum valle ipsis etiam lachrymis palcun­tur. Stella in Luc. 6. 21. him as one that is in bitter­ness for his first born, Zach. 12. 10. The nailes that pierced his hands shall now pierce their hearts: they shall wound themselves with their sorrows, which have wounded him with their sins. That they have grieved his spirit, it shall grieve their spirits.

A beleiver puts on his mourning gar­ment, for puting off his wedding gar­ment; As the Suger-loaf is disolved, [Page 112] and weeps it self away when its dipt in wine; so do our hearts disolve and melt themselves away in the sweet sence of Divine love and our refusals of it; O that ever I should be so bad a child to him that hath been so good a Father!

Of sin, because they beliive not in me, John 16. 9. Unbelief its a sin that least visible, and yet a sin thats most damna­ble. Not to fetch our lives from Christ, is to bring the greatest death upon Christ. Insidelity is the greatest robbe­ry; it frustrates not onely all the acti­ons of Christ in doing, but all the pas­sions of Christ in dying.

Other persons are like Lapwings, that flutter most at the greatest re­moteness from the nests; if they have teares for their outward losses, but none for their inward lusts; they can mourn for the evil that sin brings, but not for the sin which brings the evil. As Pharoah more lamented the hard strokes that was upon him, then the hard heart that was within him. Esau mourned not because he sold the Birthright, which was his sin, but [Page 113] because he lost the blessing, which was his punishment: This is like weeping with an Onion; the eye sheds tears because it smarts.

A Marriner casts over those goods in a Tempestuous season, that he courts a return off, when the winds are silenced, many com­plain more of the sorrows to which they are born, then of the sins in which they are born. The venome of sin is not ever distastful, when the vengeance of sin is affright­ful.

The sinners in Sion are affraid, fearfulness hath surprised the Hypo­crites. Why whats the matter? Who amongst us shall dwell with the de­vouring fire, who amongsts us shall dwell with everlasting burnings. Isai. 33. 14. They fear corruption, not as it is a cole that is blacking, but as it is a fire that is burning. A stroke from Justice brake Judases heart into despaire; but a look from mercy melted Peters hearts in­to teares.

There are two things in our sins; Theres the devillishness of them, and the dangerousnes of them.

Now take a Saint and a sinner;Quid feci? quò me praecipitave­ram, nisi mihi Dei misericor­dia subveniret? Cal. inst. l. 3. c. 3. sec. 15. the one saith what have I done? the other what must I suffer; the one mourns for the active evil, that hath been committed by him▪ the other mourns for the passive evil that shall be inflicted on him. The former grieves because his soul is defiled; The latter grieves because his soul is condemned.

Water may gush from a Rock when is smitten by a rod; But such heartless humiliations are hearty dissimulations. Did sin bring sor­row into the world? O let sorrow carry sin out of the world.

Whilst the vessel is leaking, the Pump is going; its too early to wipeTota vita vestra. poenitentia sit; haec enim vita locus est poeniten­tia. Stel. in Luc. 3. 3. away tears from your eyes, till God sweep away dust from your hearts. Its better to go to heaven sadly, then to go to hell securely. Give me a melancholy Saint, rather then a merry devil; nothing can quenchMagni igitur constat poeniten­tiae. Ferrar. the fire that sin hath kindled, but [Page 115] the water which repentance hath caused.

Did the rocks rend when Christ dyed for our sins? and shall not our hearts rend that have lived in our sins? If we confess our sins, he is faithful and just to forgive us our sins, and to clense us from all unrighteous­ness, 1 John 1. 9. Do but you acknow­ledg the debt, and he will cansel the bond.

Is it not better to be savedby Divine mercy, then to be sued by Divine Justice? do you open theOffensum se De­us obliviscitur, si nos offensi cum dolore recorde­mur. Drex. Christi. Zod. p. 115. ulcer that is paining, and he will apply the plaister that is healing; till we are opressed with our own bur­dens, we shall never be eased by Christs Shoulders.

Where misery passes undiscerned there mercy passes undesired: be­hold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me, Rev. 3. 20. Christ doth many times come unto the door, when he doth not come into the house; but how willing is [Page 116] he to be received, who is unwilling to be denied? as you knock at his doors for audience, so he knocks at your doors for entrance; if you shut out his person, he will shut out your Prayers; the onely way to have our will of God, is to do the will of God.

A Saints tears are better then a sinners triumps. Lachrymae poeniten­tium Bern. serm. 30. super Cant. sunt vinum Angelorum. A sinners repenting is the Angels rejoy­cing; and give me such a mourning on earth as creates Musick in hea­ven; if you would not sin in your griefs, then grieve for your sins. Why should God shew him mercy that doth not acknowledge himself guilty? how many are there that are battered, as lead by the hammer, that were never bettered as gold by the fire?

Look to it least your repen­tance of dead works be not it self a work thats dead, that you shed such tears as need no tears for the sheding of them. Usually that repentance that begins in the fears [Page 117] of hell, ends in the flames of hell; thats the eighth.

9. Singular thing is, to keep our hearts lowest when God raises our estates highest; charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, 1 Tim. 6. 17. Sinful ar­rogance doth usually attend sinful considence.

Worldly wealthyness is a great quill to blow up the bladder of high-mindedness; when mens estates are lifted up, then mens hearts are pussed up. Oh how proud is thin dust of thick clay! Pride breedsThus Romulus secundis rebus elatus, & tumi­dus m nime se­rendam superbi­am, & con­tumaciam sume­bat. P [...]t in vita Rom. in great estates as wormes do in sweet fruits; but Christians, if you be poor in the world, you should be rich in faith; but if you be rich in the world, you should be poor in spirit; the way to ascend is to de­scend; the deeper a tree is in its rooting, the larger a tree is in its spreading: The face of prosperity shines brightest through the Mask of humility.

As none have so little but they have matter for blessing, so none have so much that they have matter for bost­ing; shall the stage-player be proud of his borowed robes, or the mud­wall rise and swell, because the beames of a beautiful sun shine upon it?

Gold in your bags, may make you greater, but its grace in your brests that will make you better. Goodness without greatness shall be esteemed, when greatness without goodness shall be confounded.

Proud sinners are fit compani­ons for none but proud devils. The more prosperity man enjoys, the more humility God enjoyns.

Nature teaches us, that those trees bend the most freely, which bear the most fully. A proud heart as it loves none but it self, so it is beloved by none but by it self.

Consider, in adversity, as thou art a man, thou art no less then him that is greatest; and in pro­sperity, as thou art a man, thou [Page 119] art no more then him that is mean­est: Who would climb those pinacles that never any went up withoutThey are like the inh [...]bi­tants of Asia, who (as Agesi­laus affirmes) si libertate frue­rentur, mali, si servirent, boni essent. Plut. Apoth. sec. 84. fears, or got down without falls? Carnal persons, they are never good, but when they are under the rod; and then, not because God is displeased with their disilements, but because they are overawed by his judgments.

Its written of Timotheus the A­thenian, when he had given an ac­count to the State of his Govern­ment, he often interlaced this speech, In this Fortune had no hand: After which he never prospered in any thing which he attempted. When men disown God, and cast off him, God disowns men, and casts off men.

Its storied of Philip of Macedon, that after an unexpected victory, he looked very sadly, more like a mourner, then like a triumpher: He knew that what was got by the sword, was subject to be lost by the sword.

God will not indure that any [Page 120] man should think well of himself, but himself; and when they are glorying in all their pride, he is staining the pride of all their glo­ry. It is hard for any to be great in others eyes, and little in their own. Most Christians they are like Chamelions, that when they take in the air, they presently swell.

As that is a naughty heart which the world can soil, so that is an empty heart that the world can fill. Prosperous winds soon fill the sails, but blowing too strongly overturn the ship. Give me that brave per­son that in the midst of all his ho­nours, is rather pressed down with the weight of them, then puffed up with the blasts of them.

You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many We may say of such as Luther said of Eliza­beth Q. of Den­mark a pious Princess; Chri­stus aliquando voluit Reginam incaelum vebere. noble are called, 1 Cor. 1. 26. You Nobles, I call you to see how few Nobles are called: He doth not say, not any such are called, but he saith, Not many such are called. [Page 121] A rich man is a rare dish at Gods table.

Its observed by those that are experienced in the sport of angl­ing, that the little fishes bite more then the great ones. Oh how few great fish do we finde so much as nibling at the Gospels book.

When King James's Tutor lay upon his expiring pillow, his Ma­jesty sent to see how he did: Go, saith he, and tell him, that I am a going to a place where few Kings are coming. Under the Law the Lamb and the Dove were offered, when the Lion and the Eagle were rejected. In Heraldry they say that the plainest coats are the richest arms. Usually the poorest on earth, are the richest in hea­ven.

The tree of life is seldom plant­ed in a terrestrial Paradise. The shining diamond of a great estate is often found upon the stinking dunghil of a wicked heart. St. Bernard saith of riches, Non tam bo­na, quam minora mala. They are [Page 122] not so much good things as they are Sapiùs ventis agitatur ingenis Pinus, & celsae graviore casu decidunt turres; feriunt (que) sum­mos Fulmina montes. Hor. Lib. 2. Ode. 10. lesser evil things. Where there is the most prosperity, there is the least se­curity. The tallest Cedars are more subject unto boysterous blasts, then the lowest shrubs: The little Pin­nace rides safe by the shore, when the gallant ship advancing with its top-sails is cast away. Sheep that have the most wool upon their backs, are soonest robbed of their suits.

The worlds fawning, is worse then the worlds frowning. Poverty is its own defence from robery. Who will disturb those nests, in which there are hatcht no birds?

In our days, Malignants could not make estates, but yet estates could make Malignants: If they took away their lives, it was but to get away their lands. These Hounds though they could finde nothing against them worth the barking, yet they found something amongst them worth the taking: But I shall leave them in their dregs, that are left in the sudds; hoping [Page 123] that the hands of Justice will re­store what the hands of Violence did impair.

Others, when their estates are low, their hearts are high; but Believers, when their estates are high, their hearts are low. Then went King David in, and sate be­fore the Lord, and said, Who am I O Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18. The weighty clusters humbled the branches of this royal vine. He doth not quarrel with God for mercies denied, but a­dores God for mercies bestowed.

Humility it looks with one eye on grace to keep it thankeful; and with another eye on vice, to keep it mournful: As the Peacock by viewing of its black feet, puls down its plumed feathers.

Theodosius thought it more ho­nour to be a member of the Church, then to be a Monarch of the world. Wilt thou set thy heart upon that which is not? Every thing will come to nothing, but he that [Page 124] made every thing ont of no­thing.

Many think it shall go well with them hereafter, because it is so well with them here: As if silver and gold which came out of the bowels of the earth, had wings to carry a soul into the bosom of heaven. The gates of the new Jerusalem, though they stand open to graci­ous hearts, yet they are not got open by golden keys. A man may liePerunt illa con­gregata, sed pe­jus perit congre­gator eonum, si non in Deo dives suerit. Id. 1 bid. in the bosom of the creatures for a time, and yet lye in the bosom of the Devil for ever.

The worm of pride is such a gnawing vice, that it crops the sweetest flowers of grace. Either shut this sin out on earth, or else this sin will shut you out of heaven. The bow­ing reed is preserved whole, when the stirdy oke is broke to pie­ces.

A proud person thinks every thing too much that is done by him, and every thing too little that is done for him. God is as far from pleasing him with his mercies, as he [Page 125] is from pleasing of God in his du­ties. Behold his soul which is lifted up in him is not upright, Hab. 2. 4. When we see a man blown up and swelled with the dropsie, we can tell his blood is naught and waterish, without opening a vein for the trial. I will not say a good man is never proud, but I will say a proud man is never good. That is the nineth.

10. Singular thing is To be better inwardly in our substances, then we are outwardly in our appearance. For he is not a Jew which is one outward­ly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circum­cision is that of the heart, in the spirit, whose praise is not of men but of God, Rom. 2. 28, 29. We do not use to set our hands to blancks, though we set our seals to bonds.

Formality often takes its cham­bers next door to integrity, and so marches under its Mask: the soul [Page 127] not suspecting that hell should aproach, so neer heaven; but of the two give me a substance that makes no show, rather then a show that hath no substance; he that gives truth to our inward parts, he loves truth in our inward parts.

A rotten post though guilt with gold, is fitter for the burning of the fire, then for the building of the Fabrick. Where there is a pure conscience, there will be a pure con­versation; as the Index showes whats in the book, so the actions show whats in the heart.

Its a vain thing to say its day when there is nothing but darkness in the sky; but a man cannot tell alwayes whats a clock in a mans breast, by the dyal of his face; the humblest looks is somtimes linked to the proudest hearts; unclean spirits may have the cham­bers, when they look not out at the windowes; an hypocrite he is both the fairest, and the foulest creature in the world; he is the fairest outwardly, to the eyes of man, [Page 126] but the foulest inwardly to the eyes Cygnus plumas habet omni nive candidiores, sed carnem nigram; sic bypocrita sub verbis melli­tissimis vene­num alit. Stapl. in Dom. 5. post. Pent. of God; who will baptize them with the name of Satan, though shrouded in the mantle of Sa­muel.

Many appear righteous, who are onely righteous in appearance. But such as deceive others with the false shows of holiness deceive them­selves with the false hope of hap­piness.

Some would not seem evil, and yet would be so; others would seem good, and yet would not be so. Either be what thou seemest, or else seemwhat thou beest; Having a form of godliness but denying the power thereof, from such turn away. 2 Tim 3. 5. Though they who have the power of godliness, cannot de­ny the forme; yet, they who have the forme of godliness, can deny the power.

Hypocrites are like looking-glas­ses, that present the faces that are not in them. Oh how desirous are men to draw the fairest gloves over the fowlest hands: To put the good­liest [Page 128] paints upon the rottenest posts, and to Enamel a dunghil with sun beames! to counterfeit the coyne of heaven, is Treason against the King of Heaven; who would spread such curious Carpets over a dusty Table.

If a man set forth in an unsound bottom, he may lose himself in the voyage; either get oyl into your lamps, or else part with your lamps; theres no such Blacka-mores in the eyes of the Deity, as those which paint for spiritual beauty. Hypocrita in­verbis sanctus est, in corde va­ [...]us. Stapl. Ib.

Others they are better in their outsides, then they are in their in. But Christians are better in their in­sides then they are in their out; they are not like painted Tombs that make an inclosure of rotten bones: The Kings daughter is all glorious within, her cloathing is of wrought gold, Psal. 45. 13. She is all glori­ous within, though within is not all her glory, I know the blasphemy of them which say they are Jews, and and are not, but are the Synagogue of Satan, Rev. 2. 9. A false friend is [Page 129] worse then an open enemy. A pain­ted Harlot is better then a painted Hypocrite. A treatcherous Judas is more abhorred by God then a bloody Pilat.

Christians, remember that the sheeps coat shall be taken off from the woolfs back. The velvet plaister of profession, shall not always cover the stinking ulcer of corruption. There is no sailing in the ship of formality, to the shore of feli­city.

The blasing lamps of foolish Virgins, will never light them to the Bridegrooms chamber. Either get the nature of Christians with­in you, or else never take the ho­nour of Christians unto you. The Hypocrites purpose is, (not vir­tutem colere, sed vitia colorare) not to embrace vertue with a good in­tention, but to paint over vice with a fair complexion.

Oh what a vanity is it to lop the boughs, and to leave the roots that can send forth more; or to empty the cistern, and leave the fountain [Page 130] running that can fill it again! Such persons may swim in the pond of the visible Church, but when the net is drawn to the shoar they shall be cast away as stinking fish. How pious and devoute did the Phari­sees seem before men; the people thought them the only Saints up­on earth: they judged their in­sides by their out, but God judged their outside by their in. And he said unto them, ye are they which justifie your selves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16. 15. There shows of holiness before men, was but holi­ness in show before God.

A man may be a God in the eyes Hypocrita veste virtutis indui­tur coram homi­nibus, & veste impietatis coram Deo. Stapl. in Dom. 1. post. Pent. of men, and yet be a Devil in the eyes of God. The conversation may be civilized, when the affections are not sanctified.

There is as vaste a difference be­tween nature restrained, and na­ture renewed, as there is between the shinings of a gloworm, and [Page 131] the beamings of the sun. Malus ubi bonum se simulat, tunc est pessimus. A bad man is certainly worst when he is scemingly best.

What is it to have the scab­bard trimming, if the sword be rust­ing? To have hands as white as wool, and hearts as black as hell? such professors are like curious bubles, smooth and clear with­out, but nothing save wind within; a man may wear Christs livery, and yet do the Devils drudgery. The skin of an apple may be fare when its rotten at the Coar.

Though all gold do glister, yet all that glisters is not gould. Aurichalco Hypocrita proprie assimi­latur, auri colorem non valorem ha­bet. Stapl. dom. 5. post. Pent. Men views your acts, but God views your hearts. Who would not prize a vessel in the Cellar full of generous wine, before a guilt Tun that hangs up at the door for a sign. He that walketh uprightly, walketh surely, but he that pervert­eth his ways shall be known, Prov. 10. 9. [Page 132] He that promises to cover the sincere souls infirmities, threatens to disclose the Hypocrites impie­ties.

O remember Judas who purcha­sed nothing by his deceitful deal­ing, but a halter, in which his body was hanged, and a fire in which his soul was burned; thats the tenth.

11. singular thing is, to be more afflicted with the Churches hea­viness, then we are affected with our own happiness. When we suffer not from the Enemies of Christ by per­secution, we should suffer with the friends of Christ by compassion; wherefore the King said unto me, Why is thy countenance sad, seeing thou art not sick? Nehemiah 2. 2.

Sadness is the fruit of sickness: What sad when the Kings cup bear­er, and wine so neare? the third verse informes you the reason, why should not my countenance be sad, when the City the place of my Fa­thers Sepulchres lieth wast, and the [Page 133] gates thereof are consumed with fire.

Let not Sions sons be rejoycing whilst their mothers mourning: are not her breaches like the Sea, and theres none to heal them! though you cannot make up her breaches, yet let your hearts break for her breaches. Have pitty upon me, have Non oportet nos laetari in malis proximorum, sed compati. Stel. in Luc. 1 [...]. 3. pitty upon me O me my friends; for the hand of God hath touched me. Job 19. 21. Its observed of the Bees, that if one be sick, the other will lament. Christianity strips no man of humanity; some observe in Swine that there is a sympathy, when one is killed the rest are troubled; and shall that be lost amongst men, which is found amongst Swine?

Will you see the Church bleed to death and never ask balm to cure her wounds? how can such re­joyce in her standing, that do not mourn for her falling?

Others what they do not feel by sence, that they will not feel by Sympathy, Nero could be playing [Page 134] when Rome was burning; we maySuet. in vit. Ner. Thus the kill­ing of the in­fants was, Spe­ctaculum Hero­di jucundum, quia luctuosum. Bap. Ferra. Orat. 5. draw up that charge against many persons, Amos 6. 4, 6. They lye upon beds of Ivory, and stretch themselves upon their Couches: and eat the Lambs out of the flock, and the Calves out of the midst of the stall that drink wine in bowls, and anoint themselves with the chief oyntments, but they are not grieved for the affliction of Joseph.

They can weep for the [...] dying groanes of a child, but not for the dying grones of a Church; their love unto their relations transcends their love unto their Religion. But he that hath a stock going in the Churches ship, cannot but lament at every storme.

I should be jealous that thats but a silver eye in the head, an Ivory tooth in the Mouth, a Wooden Leg in the body, that is unsensible of its sorrows. I will know that the Churches Enimies, though they may be Waves to toss her, yet they shal never be rocks to split her. Its on­ly such fabricks as are bottomed upon [Page 135] the sands that are overturned by the wind; he that is a well of water within her to keep her from faint­ing, is a wall of fire about her, to keep her from hurting.

Though he may scoure his plate, and his Jewels, yer ye will throw such wispes on the dunghills; yet Enemies will be found pushing, as far as their short hornes are reach­ing: Sion like a bottle may be dipt in the water, but she shall ne­ver be drownd in the water.

Many had rather see a Churches Expiration, then see a Churches reformation; they had rather view her as one thats nullified, then view her as one thats purified: they care not how many Tares spring up amongst Gods Wheat.

When the Churches adversaries make long furrows upon her back, we should cast in the seed of tears; Saul, Saul, why persecutest thou me; Thus the head cryes out in heaven, whilst the Toe is trod upon on earth.

Jesus Christ though he hath alter­ed [Page 136] his condition, yet he hath not altered his affection: Death took away his life for us, but it did not take away his love from us; he that loves to see the face of his Church beautiful, eare long will wipe away those bloody teares, that run trick­ling down her cheeks; the prise of her redemption is already paid, and the Lords will not require that debt again! Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned, Isa. 40. 2.

When we see the Church pledg­in her beloved in the cup of afflicti­on, we should drink to her in the cup of consolation; a heavy burden is easile born, by the assistance of many shoulders; others they are like Galeo, that care for none of those things: Nay when they should be Sympat hisers with them in their mi­serie, Temerarium ju­dicium est, quod ex levi con­jecturâ levi­bus (que) signis colli­gitur. Stapl. in Dom. 1. post. Pent. they are Censurers of them for their misery; they judge the golds not good because its tryed and the grounds is naught because its plowed.

Its dangerous smitting them with our tongues whom God hath smitten with his hands. Christ himself because he suffered for transgressors, was therefore num­bred with transgressors: Whats this but to give the sharpest Vinegar where we should give the sweetest wine: Pour out thine indignation upon them, and let thy wrathful anger take hold of them, Psal. 69. 24. But what's their sin? 26. verse, for they persecute them whom thou hast smitten; and they talk, to the grief of those whom thou hast wound­ed.

Sympathy is a debt which we owe to sufferer, and creature com­forts will fit those seasons no bet­ter then a Silver lace would do a Mourning sute; a particular loss its but like the putting of out a candle, which brings darkness to a room; but a general loss, is like the Eclip­sing of the Sun, which overshadows the whole Hemisphear. Pliny tels us of two Goats meeting together on a narrow bridge; when the one [Page 138] could not get forward, nor the other go backwards, the one lay down, that the other might go over him: How much of men were there in these beasts! but how much of beasts are there in some men!

Its better to be in the humble posture of a mourner, then in the proud gesture of a scorner. Have mercy upon me, O Lord, thou Son of David, my daughter is grievously vexed with a devil, Mat. 15. 22. The childs malady, was the parents mi­sery; the tortures of the daughter, was the torment of the mother; as if the one had been possessed till the other was dispossessed. The righteous When Alexan­ders Army was ready to perish with thirst, he himself refufed water that was proffered to him, with this Heroick Ipeech, Nec so­lus bibere susti­neo, nec tam ex iguum dividere omnibus possum. Quin. Curt. l. [...]. Sect 5. perish and no man lays it to heart. Isa. 57. 1. Sympathy with others makes an estate that is joyful more happy; and an estate that is dole­ful, less heavy.

It should be between Christians, as it is between Lute strings that are tuned together; when the one is touched, the others tremble. Belee­vers should neither be proud flesh [Page 139] nor dead flesh. Fellow-members have always fellow-feelings. Re­member them that are in bonds as bound with them.

Others woes are our warnings; their desolations are our informa­tions. I am the man that hath seen afflictions by the rod of his wrath, Lam. 3. 1. He suffered least in his own person, as being under a royal protection: But though he was freed from the bill of mortality, yet he was filled with the bowels of sym­pathy. Though they were the Jews desolations, yet they were Je­remiah's lamentations. That is the eleventh.

12. Singular thing is the rendring of the greatest good, for the receiving of the greatest evil. Mariners look for a storm at the seas, when the waters begin to utter a murmuring noise.

Theodosius the Emperor being moved to execute one that had re­viled him, answered, That were it in his power if his enemies were dead, he had rather restore them to life, then [Page 140] being living to put them to death.

They say by the Laws of the land that Noble men have this pri­viledge, that none of them can be bound to the peace, because its pre­sumed that the peace is bound to them. Noble dspositions will never engage themselves in quarrels and contentions.

He makes a good market of bad commodities, that with kindness vanquishes discourtesies. For a man to conquer anothers person, and be led captive by his own passions; what is this, but to lose the Palace of a Prince to gain the Cottage of a Peasant!

A spark of fire falling upon a solid body, expires immediately, which lighting on combustible mat­ter, burns furiously. God hath bound every believer in Gospel­cords to his good behaviour. Juli­an the Apostate knew this; when he struck them on one cheek, he said, Their Master taught them to turn the other. Yea, his Souldiers would take away their cloaks, and [Page 141] tell them They must part with their coat also.

A carnal man may love his friends, but its a Christian manthat loves his enemies. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, Mat. 5. 44. Ad patientiam vocat, qui patientiae est. He calls us to patience, who is patience it self.

Its unnatural to hate them that love us; but it is supernatural to love them that hate us. A sinner he can do much evil, but he will suffer none; a Saint can suffer much evil, but he will do none. He that takes up fire to throw against his enemies, he will but burn his own fingers. A peece ill chargedInimi [...]um seris? teipsum jam le­thaliter laesisti; et hoc est Prunas è foco rapere, sed omnium primò sibi manus am­burere, dein alios iis per­fundere, Drex. Sig. 9. p. 84. instead of hitting the mark, does but recoil on him that shoots it.

You should overcome others cruelty, with your kindness: If In­juries be our enemies, forgiveness must be our weapons. How many have had their bloods seen, be­cause [Page 142] they would not have their backs seen.

Mens actions towards others, are usually excused by others actions towards them: As we are wont to say, fallere fallentem non est sraus: There is a frenzie of the heart which turns men out of their patience; as well as a frenzie of the head, that turns them out of their pru­dence.

A sinner is so far from taking two blows without giving one, that he will give two blows without taking one. To forget an injury is more then nature can promise; but to forgive an injury is no less then grace can perform. Patience affords us a shield to defend our selves, but Innocence denies us a sword to of­fend others. If ever thou hopest thy charity should live after thee, let others injuries dye before thee.

Its written in the law of Maho­met, That God made the Angels of light, and the Devils of flame. Sure I am, they are of a hellish constitution, that delight in the firy [Page 143] flames of contention. Be ye angry and sin not, Ephes. 4. 26. Anger, it should not be a black coal fetcht from the Devils kitchin, but a bright coal kindled on Gods Altar. It should be like fire in straw, that is as suddenly quenched, as it is easily kindled. He that would be angry and not sin, must not be angry but with sin.

Let not the sun go down upon your wrath, neither give place to the De­vil; if you carry your passions to bed with you, the Devil will creep between the sheets, and why should any give place, to him that will croud in to fast of himself?

What shall thy life be mortal, and thy wrath immortal? is it not better to give place to an offending brother, then to a destroying Mur­derer? I know that a person is as unfit to receive Counsel in his anger as a Patient is to take Physick in a feavor; how many are there that say they can forgive an injury, who cannot forget an injury? these are like those that pretend to sweep [Page 144] the house, but leave the dust be­hindNobilissimum & generosissimum vindictae geaus est, ignoscere cum possis ulcisci; & longe glorio sius est tacendo vincere inimi­cum, quam re­spondendo. Drex. ibid. the door: when ever you give your brethen a discharge, make your hearts set their hands to the acquitance.

We must not onely break the teeth of malice by forgiveness, but pluck the sting out of its tail, by forgetfulness; to lade our memo­ries with the sence of injuries, is to fill that chest with rusty iron, which was made for refined gold. When the pot of Malice doth boyle over, its time to take it off from the fire. Yet if the Sea of sinful nature be quiet, its no for want of foam, but for want of a storme. Can you look to fare better in the world, then he that was better then the world? A Christian should wish well to them, who wish ill to him.

Aristides when two came before him, he that accused the other, said, This man accused thee at such a time; to whom Aristides answered, I sit not to hear what he hath done against me, but to hear what he hath done against thee.

Others they render evil for good, but we should render good for evil; therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head, Rom. 12. 20. As the nature of man must not make his vices to be loved, so the vices of man must not make his nature to be hated: he that loved us when we were enemies, commands us to love our Enemies.

Father forgive them they know not what they do, Luke 23. 34. He gave his blood to drink, by them who gave gawl and vinegar to drink to him.

God spreads a large table every day, and the most that seed at it are his Enemies; the wolf also shall dwell with the lamb, and the Leo­pard shall lye down with the Kid, and the calfe and the young Lyon and the fatling together, and a little child shall lead them, Isai. 11. 6. The Lord Jesus as he can kill the dear­est lust, so he can tame the wildest beast.

Its onely a patient Christ that can make us patient Christians; as our passions were the cause of his, so his passion is the cure of ours; and he arose and rebuked the wind, and said unto the Sea, Peace and be still, and the wind ceased, and there was a great calme, Mark 4. 39. Whilst he lay down, the storme rose up; whilst Christ was resting, the ship was tossing; but when he spake, they held their peace; shall not the troubled Ocean become a bed of rest for him who layes the beames of his Chambers in the waters? shall not he clip the wings of the wind, that rides upon the wings of the wind?

For if ye forgive men their Frustra Deum propitiars sibi quarit▪ qui citò placari proximo negligit. Bern. [...]e int. dom. c. 51. trespasses, your heavenly father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses, Matt. 6. 14, 15.

Without forgiving there is no forgiveness; how can you expect to have pounds remitted to you, when pence are not remitted by you? If [Page 147] there be moysture in smaller drops, there's more in larger showers; well may we shew mercy to others for Gods sake, who shows mercy to us for his own sake.

I have read a story of one who imbrued his hands in his own blood, because his armes were not long enough to reach his Enemies; Dear­ly beloved avenge not your selves, but rather give place unto wrath: for it is written, Vengeance is mine, and I will repay it, saith the Lord, Rom. 11. 19. And they stoned Steven cal­ling upon God, and saying, Lord Je­sus receive my spirit; and he kneeled Stephano pro inimicis oranti coelum panditur, velut si ad nobi­le hoc spectacu­lum coelites om­nes sint intenti. Drex. Christ. zod. p. 82. down and cryed with a loud voyce, Lord lay not this sin to their charge, Acts 7. 59, 60. Could living men do worse to a man thats dying, or a dying man pray better for men that are living?

Ludovicus saith, The world hath been already destroyed by water, for the heat of its luxury; and it shall be again destroyed by fire, for the coldness of its charity.

To do evil for good is humane [Page 148] corruption; to do good for good is civil retribution; but to do good for evil is Christian perfection; this though it be not the grace of nature, yet it is the nature of grace.

Why should this dead dog curse my Lord the King? let me go over I pray thee, and take off his head? 2 Sam. 16. 9. As if he should say, Seeing he will not keep his tongue in his mouth, why should he keep his head on his shoulders? but marke the answer, vers. 10. And the King said, what have I to do with you, ye sons of Zerviah, because the Lord hath said unto him Curse David! Who shall then say Wherefore hast thou done so?

David was so far from biting at the stone, that he doth not bark at the hand by which it was thrown; the back of charity is able to carry the burden of injury, without either being moved with violence, or being removed from patience.

Though God suffer not his peo­ple to sin in avenging their Ene­mies, [Page 149] yet he suffers not the sin of their Enemies to go unavenged: anger rests in the bosome of fools, Proverbs 12. 16. Where there is the most indignation, there is the least discretion, no men do more sweetly put up disgraces from others, then such as have learned to despise themselves.

Make not an Enemy of thy friend by returning him evil for good, but make a friend of thine Enemie, by returning him good for evil; thats the twelfth.

13. Singular thing, its to take those reproofes best which we need most; It was the saying of a hea­then though no heathenish saying, that he that would be good, must either have a faithful friend to in­struct him, or a watchful Enemy to correct him. Who would wound those that intend their cure, or like him the worser that would make them the better?

The flaming sword of reprehen­sion is but to keep thee from the [Page 150] forbidden fruit of Transgression; Let the righteous smite me, and it shall be a kindness; and let him re­prove me, it shall be an excellent oyl, which shall not break my head: Psal. 141. 5. Let him smite me as with a hammer, (so the word sig­nifies) it coming from the root, [...] which is usually rendred, heRober. Key to the Heb. Bible. did beat or knock; he did not as the Papists, commend their holy water highly, but turn away their faces when it is sprinkled upon them; a Boanerges is as useful as a Barnabas.

Am I become your Enimy, because I tell you the truth? Gal. 4. 16. Light is pleasant, yet offensive to sore eyes, honey is sweet though it makes wounds to smart; but we must not neglect the actions of a friend, for fear of drawing upon our selves the suspition of an Enemy.

Its better to lose the smiles of men, then it is to lose the souls of men; thou shalt not hate thy brother in thy heart, nor suffer sin to lye [Page 151] upon him: He that love a garment hates the moaths that fret the garment; Rebuke a wise man, and he will love thee, but rebuke a scor­ner, and he will hate thee. Prov. 9. 8. Reproof slides from a scor­ners brest, as water doth from an oyled post; and who would sow those barren sands, where he shall lose both his time and pains?

All that we can do at such houses, is to write A Lord have mercy on them at their doors. Instead of loving a man notwithstanding in­juries, these will hate a man even for his courtesies.

Next to the, not deserving of reproof, is the well taking of re­proof. Its a holy kind of Martyr­dome to bear reproofs patiently. Most persons are like gauld horses that cannot indure the rubbing of their sores; or like Bees that as soon as ever they are angry put forth their stings.

There's a great deal of discretion to be used in reprehension. A word will do more with some, then a [Page 152] blow will do with others. A Venice glass is not to be rubbed so hard as a brazen kettle; the bending reed is more easily bowed, then the sturdy Oak.

Christs warfare needs no carnal weapons; dashing stormes washNon asperè quantum existimo, non duriter, non modo impe­riofo, ista tollun­tur; magis docendo, quam ju­bendo; magis monendo, quam minando. Aug. ep. 64. ad Aur. away the seed, when gentle showers refresh the earth. Chariots too furi­ously driven, may be overturned with their own speed.

How many are there that check passion with passion, and are very angry in the dislike of anger! thus to lay one Devil they raise another. These leave more work to undoe in the end, then they found to do at the beginning; such a reproof of a vice is a vice to be repro­ved.

In reprehension take heed of car­rying your teeth, in your tongues; of biting whilst you are speak­ing; Chyrurgeons think it not safe to stab their Patients; because one perhaps was so delivered of an impostume.

Its hard taming the unruly surges of [Page 153] an inraged Ocean; Brethren, if any man be overtaken with a fault, you that are spiritual restore such a man in the spirit of meekness, Gal. 6. 1. [...]: Set him in ioynt again; and to re­store a dis-joynted bone into its pro­per place, requires the Ladies hand; tenderness as well as skilfulness; Leigh. Crit. Sacr. Reprehension is not an act of Butchery, but an act of Surgery; take heed of blunting the instrument by putting too keen an edge upon it; mark the reason thats added; Confidering thy self, least thou also be tempted. If thy neighbours house be on fire, thy own may be the next thats burnt; they should be willing to lend mer­cy at one time, that may have oc­casion to borrow it at another.

We should deal with others sins, Vide Boules l. 2. cap. 15. past. evang. can. 3. as we do with our own sores; if a prick with a pin will let out the cor­rupt matter, cutting and lancing shall not be used. If the birds will be driven away, its needless to bring a piece to shoot them. Open [Page 154] sinners deserve open censures; but private admonitions will serve for private aberrations. Whilst we seek to heal a wound in our brethrens actions, we should not leave a scar upon our brethrens persons. The purest gold being too light for pas­sage, we give it grains of allow­ance: That is a rare temper of spirit that can cover our faults from others eyes, and discover them to our own.

Under the Law the snuffers was made of gold, and the dishes into which the snuff was cast; to shew that there is a great deal of ex­cellency in casting a mantle over our brethrens infirmities.

That physick that stirs the hu­mors, and doth not carry them a­way, leaves the body in a worse condition then it found it. Ah how many are there that vomit up these bitter pills, though they be wrapt up in sweet sugar! Men love to be adored, but hate to be reproved. But how can we make them brick when they will not afford us straw? [Page 155] or praise what they do, vvhen they do not vvhat is to be praised!

Theodosius the Emperor confest of St. Ambrose, notvvithstanding his severe dealings vvith him, Solum novi Ambrosium dignum Episcopi no­mine; That he knew none worthy to be a Bishop but Ambrose. Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5. 11. We are as account­able for our sins of communion, as we are for our sins of commission.

How securely would David have slept upon his adulterous pillow, if Nathan had not been sent to awake him? How far do many travel in the Devils rode, for want of a whole­som reproof to stop them in their journey!

It was the saying of Austin, whenBenevolentiae ergo, non odii signum est re­prehendere, C [...]em. Asex. poe. [...]ag. l. 1. his hearers were angry at his re­proofs, Emendate vitia, & ego e­mendabo verba; When you mend your lives, we shall mend our lan­guage.

A serpent the more he is stirred, the more he gathers up his poison [Page 156] to spit at you. Others are to re­proofs, as Tygers are to Drums, that tear their own flesh if you beat them in their presence. Man is a cross creature, and cannot endure to be checkt and controlled: He would have a Noli me tangere writ­ten upon him. But who will blame the dogs barking at the theifs ap­proaching.

Sin its like the nettle that stings when its gently touched, but doth not hurt when its ruggedly handled. Haec omnia tendunt ad salutem, & sa­nitatem aeternam: This rough deal­ing is but to square you for the ce­lestial building. As for flatterers they may be stiled the Devils Ʋp­holsters; who when they see men leaning towards their lusts, are lay­ing pillows under their sleepy el­bows; but let them know that the want of the fire of zeal, will at last be punished with the fire of hell. Those are unskilful Painters that limb deformities in the fairest co­lours.

Reprehension, it should tread up­on [Page 157] the heels of transgression. The plaister should be applied as soon as ever the wound is received. Its easier putting out a candle then it is quenching of a house on fire. Gentle physick will serve for a be­gun distemper; but chronical dis­eases are cured with harshness; Next to the keeping of our gar­ments clean, is washing as soon as we have defiled them.

The sword of reproof must be drawn against the offence of the per­son, and not against the person of the offendor. Many think the cup of reprehension is not bitter enough unless they mingle it with their gawl and wormwood! But the wrath of man worketh not the righteousness of God.

The dreadfulest sentences of theQui arguit, im­passibilitèr debet arguere, ut salu­tem expetat e­jus qui arguitur, non vindictam. Orig. (ut qui­dam asserunt) in Psal. 37. Church are not mortal but medici­nal; they are to raise the dead to life, and not to put the living to death. Who knows how much the majesty of a Reprover tames the in­solency of an Offender! He that hates reproof is brutish, Prov. 12. 18. [Page 158] He is like a dog that barks and bites when the thorn is pulling out of his foot that pricks him: or like a horse that kicks when the Ostler is rubbing off the dirt that defiles him.

If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone, Mat. 18. 15. If he shall hear thee thou hast gained thy brother. The dog that follows the game, by barking loses the prey. The presence of a multi­tude makes a man take up an un­just defence, rather then lie down in a just shame.

Its better to censure a man in pri­vate, then to spread his guilt by a proclamation; yet how many do that in the market, that they should do in the closet? Sin its a miry depth; if thou strivest to help one out and dost not, thou sinkest him in the further. Remember, tender lambs, though straying, must be gently reduced to the fold. Thats the thirteenth.

14. Singular thing is, To take up all duties in point of performance, and to lay them down in point of de­pendance. When the purest duties have been performed, the purest mercies should be implored.

Many have passed the rocks of gross sins, that have been cast away upon the sands of self-righteousness. Others they live more on their cushions then they do upon Christ; more upon the prayers they make to God, then upon the God to whom they make their prayers; which is as if a redeemed captive should reverence the sword, but not the man that hath wrought his rescue.

The name of God with a sling and a stone, will do more then Go­liah with all his armour. Duties they are but dry pits in themselves, though never so curiously cut out, till Christ fills them.

I would have you neither be idle in the means, nor to make an Idol of the means. If a Mariner will [Page 160] have the help of the winds, he must weigh the anchor and spread the sails. The pipes can make no conveyance unless the spring yields its concur­rence.

Whats hearing without Christ, but like a cabinet without a jewel? or receiving without Christ, but like an empty glass without a cordial?

Its only that ladder whose bot­tom stood on earth, on the staves of which we climb to heaven. And be found in him not having on mine own righteousness which is of the Law; but that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3. 9. If you be found in your own righteousness, you wil be lost by your own righteousness. That garment was worn to pieces on Adams back, and lasted but for a days co­vering.

Duties they are good crutches to go upon, but they are bad Christs to lean upon; when Augustus Caesar desired the Senate of Rome to joyn some with him in the Consulship, [Page 161] they replied, They held it a great dishonor to him to have any joyned with him. Its the greatest dispa­ragement that Christians can do to Christ, to put their services in e­quipage with his sufferings. You must put off the rotten rags of the first Adam, if you would put on the royal robes of the Second.

To mix the Virgins milk with a Redeemers blood; Though the voyce may be humble Jacobs, yet the hands are proud Esaus. Man is a creature thats apt to warm himself by the sparks of his own fire, though he lie down in e­ternal flames for the kindling of them. Noahs dove made use of her wings, but she did rest in the Ark.

Duties can never have too much of our diligence, nor too little of our confidence. For he that is en­tred into rest, hath ceased from his works as God did from his, Heb. 4. 10. A Beleever doth not do good works to live, but a beleever he lives to do good works.

It was a proud saying of him, Coelum gratis non accipiam; He would not accept of heaven gratis: But he shall have hell as a debt, thatNon in carnab [...] bus [...] s [...]d in solo Chr [...]sto fiduciam [...]alut [...] no [...]rae omnem & [...]ll [...] a [...] [...]m re colloca [...]. Zanc in loc. will not take heaven as a gift. For we are the circumcision, which wor­ship God in the spirit, and rejoyce in Christ Jesus and have no confidence in the flesh, Phil. 3. 3. A Christian stands at as great a distance from the best of his services, as he doth from the worst of his sins: And makes not the greatest part of his holiness, to be the smallest part of his righteousness. When you have done all, then say we are unprofit­able servants, Luk. 17. 10. When you have obeyed all the command­ments from above, there is one commandment above them all to be obeyed, that is, to rest from your obedience. A bridge is made to give us a passage over a dangerous river, but he that stumbles on the bridge is in danger of falling into the river. In the most of our works, we are abominable sinners, but in the best of our works, [Page 163] we are unprofitable servants.

Our duties are not like the chry­stal streams of a living fountain, but like the impure overflowings of an unruly torrent. I will go out in Omnis alia fidu­cia quae in quâ­vis aliâ re co­locari potest, è cordibus nostris prorsus ampute­tur, omnino ne­cesse est. Zanc. ubi prius. the strength of the Lord, and make mention of his righteousness, and of his only, Psal. 71. 16. The righte­ousness of Christ is to be magnified, but the righteousness of a Christi­an is not to be mentioned.

Its a hard thing for us to be no­thing in our selves in the midst of our worthiness, and to be all in Christ in the midst of our weakness. To undertake all our duties, and yet to overlook all our duties. Our ser­vices they are like good wine that relishes of a bad cask; The Law will not take Ninety nine for an Hundred; it will neither accept of counterfeit coyn, nor of clipped money. The duty it exacts, is as im­possible to be performed, as the pe­nalty it inflicts is intolerable to be in­dured.

We sail to glory not in the salt seas of our own tears, but in the red sea [Page 164] of Christs blood. Crux Christi cla­vis Paradisi; The gates of heaven were closly shut, till the cross of Christ beat them open. We owe the life of our souls to the death of our Sa­viour. It was his going into the furnace, that hath kept us from coming into the flame. Tis the rud­diness of his blood, that takes away the redness of our guilt.

Man lives by death; his natural life is preserved by the death of the creature; his spiritual life is pre­served by the death of his Redee­mer.

Moses must lead the children of Israel through the wilderness, but Joshua must bring them into Canaan. Whilst we are in the wilderness of this world, we must walk under the conduct of Moses; but when we enter into the spiritual Canaan, it must be by the merit of Jesus; The same hand that hath shut the doors of hell to keep us out of per­dition, hath opened the gates of heaven to let us into salvation.

They that carry the bucket to [Page 165] the puddle of their own merit, will never draw water out of the clear fountain of Gods mercy. Luther compares the Law and the Gospel, to Heaven and Earth; we should walk in the earth of the Law in re­spect of obeying, but in the heaven of the Gospel, in respect of belie­ving.

It was the saying of one, That he would swim through a sea of brim­stone, so he might come to heaven at the last. What would not natu­ral men do for heaven, if they might have heaven for their do­ings: But the heat of the Sun beams wil melt such weak and waxen wings.

He that hath no better righte­ousnessOmnis anima eget oleo divinae misericordiae. then what is of his own providing, shall meet with no higher happiness then what is of his own deserving. For they being ignorant of the righteousness of God, and go­ing about to establish their own righ­teousness, have not submitted them­selves to the righteousness of God, Rom. 11. 3.

Others if they rest not from their duties, then they rest in their du­ties: They will sail in their own bottoms, though they sink in the Ocean. Duties they are not destroy­ed by Christ, but they must be de­nied for Christ. The Master and the Servants may dwell together in one family, provided that he have the higher chambers, and they the lower rooms.

Who hath first given to him, and it shall be recompensed unto him again? Rom. 11. 35. When a glass reflects the brightness of the sun, there is but an acknowledgement of what was, not an addition of what was not; A c [...]rious picture praises a beautiful face, not by communi­cating what it wants, but by pre­senting what it enjoys

As God hath never the less for the mercy he gives, so he hath ne­ver the more for the duty he takes. Man is such a Debtor to God, that he can never pay his due to God; yea the more we pay him, the more we owe him for our payments.

Its Christ only that is the righte­ousness of God to man, and its Christ only that is the righteous­ness of man to God. We are so far from paying of the utmost farthing, that at the utmost we have not a farthing to pay. That man will be a miserable spectacle of vanity, that stands upon the weak feet of his own ability.

15. Singular thing is, To take up our contentment in Gods appoint­ment. Others as they do the things that God dislikes, so they dislike the things that God doth: If Is­rael have not meat for their lusts, they are weary of their lives. They are delighted with their corruptions, but perplexed with their conditi­ons; which is as if a man should be in love with his malady, and out of love with his medicine. They study more how to gratifie their humors, then how to satisfie their hungers: They complain of the shooe, when the disease is in the foot.

They that think too highly of [Page 168] their deserts, will think too mean­ly of their estates. Its even the task of God to satisfie the desires of man; not that it argues a weak­ness in Gods power▪ that can do all things, but a wickedness in mans nature that is not pleased with any thing.

There is no man but hath recei­ved more good then he hath deser­ved, and done more evil then he hath sustained. Therefore he should be contented though he see but little good, and not discontended though he suffer much evil. Let your conversation be without cove­tousness (let not covetousness be within your conversation) for he hath said, I will never leave thee nor forsake thee, Heb. 13. 5. Set but the seal of faith to the bond of truth, and he that hath said it will maintain thee in the want of main­tenance.

A wicked man when his purse grows light, his heart grows heavy. When he hath something without to afflict him, he hath nothing with­in [Page 169] to support him: But a ChristianTu cum crescen­te tuo marsu­pio, crescit pari­ter animo, & cum decrescente decrescis; tristitia contraberis, cum illud exinani­tur; & lati [...]a solveris (aut certè superbiâ inflaris, cum im­pletur. in Bern. Cant. ser. 21. is more troubled that he should be discontented at any disappoint­ment, then that he should be disap­pointed of any contentment. I know both how to be abased, and how to a­bound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.

Its hard to carry a full cup with­out spilling, or carry a heavy load without breaking; To walk in the clear day of prosperity without wandering, or in the dark night of adversity without stumbling; but which way soever the wind blows a skilful Mariner knows how to turn his sails and meet it. They who have learnt to abound without rioting, will learn to want without murmuring. Non est in adversis timidus, qui non est in prosperis dissolutus.

Repenting is the work of a Christian man, but repining is the work of a carnal man. How many men are there that look upon their greatest blessings, as upon the greatest [Page 170] burthens! Though their estates are like a fruitful Paradise, yet their hearts are like a barren wilderness: These are like spiders that suck poyson out of the sweetest flowers, and by a devillish chymistry extract dross out of the purest gold.

They sin in the midst of mercies, as Adam did in the midst of Para­dise. Outward prosperity, can­notNam divitiarum atqu [...]sitio qui­dem labo [...]s, [...]s­sessio vero timo­ris, amisso ple­na doloris inve­nitur. Bern. de pers. sust. c. 12. create inward tranquillity. Hearts-ease is a flower that never grows in the worlds garden. The ground of their trouble is not be­cause they find not enough of the creature, but because they finde not enough in the creature. They plough up the level ground of their injoyments, into the wrinckled for­rows of their disquietments. They have greatness enough in their possessions, but not goodness enough in their dispositions. Some are sa­tisfied under the hand of God be­cause they are not sensible of the hand of God; they are without any fretting, because they are with­out any feeling.

A certain Stoick speaking of God, said, What God wills I will, what God wills not I will not. A Christi­an though he have a will of his own, yet it becomes not a Christian to own his will. The wisdom of the flesh is as fit for guiding, as the will of the flesh is fit for governing. None but such as live under the seducti­on of the former, will live under the dominion of the latter.

We are not to be troubled for this, that we have no more from God, but we are to be troubled for this, that we do no more for God. They who judge their estates are too low, we may judge their hearts are too high.

A whole World contents not Alex­ander, when a s [...]rry tub suffices Diogenes. Christians, the Lord is well pleased with your persons, and will not you be well pleased with your conditions? theres more reason that thou shouldst be in love with it, then that he should be in love with thee.

Beleivers should be like sheep [Page 172] that change their pastures at the will of their Shepherds, or like Ves­sels in a house that stand to be filled or emptied, according to the plea­sure of their owner; he that sailes upon the Sea of this world in his own bottom, sinks at last: Never were any Saints their own Carvers, but before they had done they cut their own fingers.

As every thing is a great mercy to a man that is afflicted, so every thing is a good mercy to a mind that is contented. A covetous man is fretful, because he hath not so much as he desires; but a gracious man is thankeful because he hath more then he deserves.

Its true I have not the sauce, but I merit not the meat; I have notHabenies ali­meala, non de­lectamenta [...] in­d [...]monta, non ornamenta. Go [...]. in loc. the lace, but I deserve not the coat. I want that which may support my dignity, but I have that which may supply my indigency; having food & rayment let us therewith be content, 1 Tim. 6. 8. you have the flesh of the creatures to fill your emptiness, and the fleece of the creature to cover your nakedness.

Tis storied of a woman who when she was sick, was askt whi­ther she was willing to live or dye, she answered, which God pleased; but saith one, if God should refer it to you, which would you chuse; truly saith she, if God should refer it to me, I would refer it to him again.

A Christian is to submit to the will of God disposing, as well as to the will of God commanding; to be what he appoints, as well as to do what he approves; that man ob­taines his will of God, who sub­jects his will to God.

A contented heart is never out of heart; Its an even sea, in the midst of all storms; its like a tree in Au­tum which secures its life, when it hath lost its leafes.

It was a rare expression of a Religious person, Put off your cares, when you put of your cloaths, so shall thy rest strengthen thy labour in the day, and thy labour sweeten thy rest in the night.

It is not meet that patients should [Page 174] prescribe rules to their Physitians. Worthy Mr. Hern lying upon his death-bed, his wife making much womanish lamentation, what should become of her and her chil­dren, Peace (sweet heart) saith he, that God that feeds the Ravens, will not starve the Hernes.

If the child be jealous of his Fathers affection, he will quickly be dubious of his Fathers provision, till we can find hearts without polution, we shall never find estates without vexation: Heaven only is the place where all is joyful, and hell only is the place where all is doleful; in the former there is nothing but happi­ness to be expected, in the latter there is nothing but heaviness to be indured. But the most golden condition here, is set in a brazen Torch; there is no gathering a rose without its prickles, till we come into Immannels land.

If there were nothing but showers, we should then conclude, the world would at length be drowned; and if there were nothing but Sun-shine, [Page 175] we should then conclude, the world would at last be burned. Our com­forts would be a Sea to drown us; if our crosses were not a planck to save us.

By the farest gales a sinner may sail to destruction, and by the feir­cest winds, a Saint may arive at Sal­vation. I know that when our con­ditions are necessitous, then our corruptions do often prove impetu­ous, and rage the more because stopped by the dam of poverty; so that if God does not help us sea­sonably, we are apt to help our selves sinfully; if he be not stretch­ing forth his hand of goodness, we are thrusting forth our hands to wickedness.

But remember that contentment without the world, is better then the world without contentment; there are two things that make a Christi­an; the first is to speak well of what God is, the second is to think well of what God does.

What gets the dog by the biting of the stone, but the breaking of his [Page 176] teeth, thou murmerest because thou art in want, and therefore thou art in want because thou mur­murest.

Thou art impatient because thou art afflicted, and therefore thou art afflicted because thou art impa­tient.

The skilful Pilot knows what winds will best blow us to our har­bour; an unquiet patient makes but a slow recovery; turbulent storms, doth but lengthen the voyage.

Contentment its the best food for a sound man, to preserve him; and its the best Physick for a sick man, to restore him, its like the gilt of the pill that makes a man swallow it down without tasting its bitterness; or like the Philosophers stone, that turneth whatsoever it toucheth into gold; it will make a cottage look as fair as a palace. HeNonqui parùm habet, sed qui Plus cupit pauper est. is not a poor man that hath little, but he is a poor man that hath little, but he is a poor man that wants much; and in this sence, the rich are often poorest, and the poor are often richest.

Give me such Christians as will re­ceive no more good, then God will give them, and will suffer no less evils then God will have them; when the fire is kindled how is it quench­ed, not by the pouring of oyl upon it, but by the removing of fuel from it! sivis esse dives, non est pecuniae adjiciendum, sed cupiditatibus detra­hendum.

Confinement is the way to content­ment; when you cannot raise your estates as high as your hearts, then le­vel your hearts as low as your estates; but godliness with contentment is great gain, 1 Tim. 6. 6. This is too precious a seed to grow in every soyl; al­though every godly man is not content­ed yet every contentented man is god­ly; the Lord is my shepherd, I shall not want, Psal. 23. 1. showers falling from a cloud may be diminished, when wa­ters issuing from a spring are conti­nued.

Methinks the child should suck qui­etly, when although it takes not in the whole brest at once, yet the milk is spinning out to return a further [Page 178] draught, after the former is gone down; As Seneca said to his friend Polybius, Never complain of thy hard fortunes, so long as Caesar is thy friend; so say I to a beleiver, Never com­plain of thy hard fortunes, so long as the Lord Jesus is thy friend.

Let your condition be never so great, its a hell without him; let your con­dition be never so flat, its a heaven with him. Who can say he injoyes any thing that wants Christ; or that he wants any thing, who injoyes Christ?

Should not Hagar be content though the water was spent in her bottle, when there was a well so near? thats the Fifteenth.

16. Singular thing, is this, To be more in love with the imployment of holiness, then with the injoyment of hap­piness; a Christian cares not so much for the receiving of golden talents, as for the improveing of gratious talents.

Others they prize the wages of Re­ligion above its works, but a Chri­stian prizes the works of Religion above its wages. Give me the Prea­cher [Page 179] that prefers his labour above his lucre, the flock he keeps before the fleece he gets.

Others, their services are like dyals that are set by the sun of self respects; they serve God, that they may serve themselves upon God; he loves not religion sincerely, that loves not Re­ligion Mortifica­tionem si­mulant, ut simplicibus imponant, & sub pie­tatis prae­textu prae­dam ali. quam capi­ant. Stapl. in Dom 5. post Pent. tex. 1. superlatively. Israel is an empty vine, he brings forth fruit unto him­self Hos. 10. 10. Empty and yet fruit­ful; fruitful and yet empty; thus that fertility which sprouts out upon the account of self, has nothing but vacui­ty in the account of God.

How many are there that deal with Religion, as the Carpenters do with their Ladders; that whilst they are building, carry them up and down on their shoulders, but when they have done, cast them away into cor­ners! these make not gain to stoop to godliness, but godliness to stoop to gain, which is as if a man should fit the foot to the shoo, when they should fit the shoo to the foot.

That Tradesman is poor and needy in what he deales, that must have [Page 180] ready money for all he sels. Man in the good he doth for God, seeks him­self more then God. The clock of his heart will stand still, unless its wheels be oyled.

If the Virgin should yeild her con­sent, only for her Bridegrooms riches, she would not espouse her self unto his person, but unto his portion. As Seneca saith of friendship begotten upon a sinister account, negotiatio est Sen. ep. [...]. non amicitia, quae ad commodum acce­dit; quae, quid consecutura sit, spectat: so may I say of this, it were not pro­perly to make a Marriage with him, but to make a Merchandize of him.

St. Austin hath an excellent saying, Non amat Christum, qui amat aliquid plus quam Christum; he love not Christ at all, that loves not Christ above all. You seek me not because Quam multi non quaerunt Je­sum nisi ut illis benefaciat! [...] officium non pro augen­di [...]vi tutibus, sed pro requi­rendis subsidiis inhiare solent. Aq [...]i. in loc. ye saw the miracles, but because ye did eat of the loaves and were filled, John 6. 26. Christ was the object of their actions but self was the end of their acti­ons. They came to Christ to serve [Page 181] their turn, and when their turns were served, they turned away their ser­vice; they were cubbord disciples; more then men at their meat, but less then women at there work, when the loaves were gone, the disciples were gone; when he left feeding of them, they left following of him.

Your weakest building needs the most under propings; thats but Kitchin fire that burns no longer then the grosse fewel of profit feeds it. Till you can love the naked truth, you will never love to go naked for the truth; most persons are mercenary and servile in those works wherein they should be Son-like and free: They look more after the streams, then upon the spring, from whence they are issued; and after the beams, then upon the Sun from whence they are darted.

The want of mercy is the onely spring of duty; they ply their prayers, as Saylors do their pumps, only in a storm, and for fear of sinking. And now O Father glorifie thy Son, that thy son may glorifie thee, John 17. 1. He prayes for glory more for the Fa­thers [Page 182] sake that bestowes it, then for his own sake that receives it; a true Christian doth not desire grace only for this end, that God may glorifie him, but he desires grace for this end that he may glorifie God.

Others, could they but find the mer­cyes of God, they would never seek the God of Mercyes: could they tell how to be well well without him, they would never come at him; God hath but little of many mens society, but when they can find no other com­pany.

Instead of looking upon godliness as their greatest gain, they look upon gain as their greatest godliness. They love Religion not for the beauty in­hering in it, but for the dowry at­tending on it; like the Fox that fol­lows the Lyon for the prey that is falling from him; if there be no honey in the pot, such Waspes will hover no longer about it: When you fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me? and when ye did eat, and when ye did drink, did not ye eat [Page 183] for your selves, and drinck for your selves? Zach. 7. 5, 6. In fasting and in feasting, they cast not their eyes upon God, but upon themselves; they forget not to eat, when they were hungry, but they forgat to praise God when they were full. Their greediness did swallow up their thankefulness.

Remember God will shut those duties out of heaven, that shut him out on earth. I have heard a story of a woman, that being met with fire in one hand, and water in another, was askt what she would do with them? She answered, With this fire I would burn up all the joyes of heaven; and with this water I would quench all the flames of hell, that I might neither serve God for fear of punishment, nor for hopes of reward.

The less you make these things the end of your working, the more will God make them the end of your work. God hath three sorts of servants in the world; some are slaves, and serve him for fear; other are hirelings, and serves him for wages; others are [Page 184] sons and serve him for love.

Now a hireling will be a changling; he that will serve God for something, will serve the Divel for more, he shall have his works, if he will but aug­ment his wages: he had an eye to the recompence of reward, Heb. 11. 26. This is a good Inn for our desires bait­ing, but a bad home for our desires dwelling; the Poets tell us of many who at first were Sutors to Penelope the Mistriss, but at last were marry­ed to the Maids that attended her: The ass which carryed the Egyptian goddess, had many bare heads, and bended knees, but none to the beast, but all to the burden.

Demetrius he crys up the goddess Diana but it was not her Temple, that he admired, but her silver shrines that he adored. He was more in love with her wealth, then he was in love with her worship; Sirs, ye know that by this craft we have our wealth, Acts 19. 25. If her Temple had been de­molished, their trade had been de­stroyed.

Doth Job serve God for naught? yea, [Page 185] for Job served God when he had naught. He was as good in his pover­ty as he was in his plenty. In this sence, that man that serves not God for naught, that man is naught in ser­ving God.

Love it trades not for returns here: it payes it self in serving its beloved; Its storied of one that being askt, for whom he laboured most? answered, for his friends; And being askt, for whom he laboured least? answered, for his friends; love it doth most, and yet thinks least of what it does.

Hypocrites they are more in love with the gold of the Altar, then they are with the God of the Altar: Wo to your scribes and pharisees, Vae vobis quia avaritiam vestram Colore Religionis de­pingitis & Diabolo, Christi ar­ma praestatis, ut iniquitas ame­tur, dum pietas aestimatur. Gor. in loc. for they devour widows houses, and for a pretence make long prayers; there­fore ye shall receivce: the greater damnation, Mat. 23. 14. They fasted all the day, but to feed upon the widows cost at night; they hatcht the birds of oppression in the nests of devotion. These Spiders they weaved the webb of their works, [Page 186] to catch the fly of their wealth; thus true is Augustines observation, Saepe aliter se habet species facti, aliter faci­entis animus; there is oft a vast di­stance and difference between the face of the work, and heart of the worker. But a soul acted by God in service, though he may have self at the hither end, he will have God at the higher end.

A Christian is more in love with his present duty, then he is in love with his future glory. St. Paul was contented to stay a while out of hea­ven, that he might bring other souls into heaven. To me to live is Christ, and to dye is gain, Phil. 1. 21. His life to them was most useful, but his death to him was most gainful; by dying he had injoyed his recompence sooner, but by living he made his recompence lar­ger.

Were it possible to divorce those things asunder, which God himself hath linked together, a Christian had rather be holy without any happi­ness, then be happy without any holi­ness.

Luther hath this expression, Mallem in inferne esse cum Christo, quam in coelo sine Christo; I had rather be in hell with Christ, then in heaven without Christ; And indeed hell it self would be a heaven if God were in it; and heaven would be a hell, if God were from it.

A gracious man makes this the re­quest of his soul, Lord, let me rather have a good heart, then a great estate: Let me rather be pious without pro­sperity, then prosperous without piety. Though you may love many things beside Religion, yet you may not love any thing above religion.

The earth that is our work-house, but heaven that is our storehouse. This is a place to run in, and that is a place to rest in. Yet a Beleever on his dy­ing pillow being asked how he did, O, saith he, sorry for nothing but that I am going to that Country where wages are received, and no works performed. That is the sixteenth.

17. Singular thing is, To be more in searching our own hearts, then we are [Page 188] in censuring others states. They are too busie Bishops, that lord it over others Diócesses. We are to allow be­leevers for their failings: though we are not to allow beleevers in their failings. Be thou diligent to know the state of thy flocks, and look well to thy heards, Prov. 21. 23. Its of greater concernment to know the▪ state of our hearts, then to know the state of our flocks.

Its the expression of Seneca, Ʋti­mur perspicillis magis quam speculis. Men are more apt to use spectacles to see other mens faults, then looking­glasses to view their own.

Plato entertaining some friends at a neatly spread table, Diogenes com­ing in tramples upon it, saying, Cal­co fastum Platonis, I trample upon the pride of Plato; to whom he answered, Yea, At cum majori fastu, but with a greater pride. He that is without sin, let him throw the first stone.

They are fittest to finde fault, in whom no fault is to be found; and to blame others, who are blameless them­selves. There is no removing of blots [Page 189] from the paper by laying upon it a blurred finger.

Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast the moat out of Illud quasi cacoethes penitimmè inssium est, ut cum▪ in gravissimis nobis ipsis nimium fa­cilè, & in­dulgentur ignoscimus, aliorum ta­men judi­ces incle­mentissimi, & censores rigidissimi sumus. Chem. Evan. Har. cap. 51. thy brrthers eye. Mat. 7. 5. What dost thou get by throwing of stones in at thy enemies windows, whilst thy own Children look out at the case­ments? He that blows in a heap of dust, is in danger to put out his own eyes: Is not the worst mens practices, a com­ment on the best mens principles?

Are there not the same lusts lodging in your hearts, that are reigning in their lives? The reason why there is so little self-manifestation, is because there is so little self-examination. For want of this men are like Travellers, skilled in other Countries, but igno­rant of their own.

It is a sign they are sunk in their e­states, who are afraid to look into their books: The trial of our selves, is the ready road to the knowledge of our selves. He that buys a jewel in a case, deserves to be couzened with a Bristol stone.

Many think themselves as surely go­ing to heaven, as if they were already dwelling in heaven. Christians, would you see God, then cast your eyes up­wards; would you see your selves, then cast your eyes inward. Con­templation, that is a perspective glass to see our Saviour in, but examination that is a looking-glass to see our selves in. Bring your selves to the standard, and see whether you be in the narrow way that leads to life, or in the broad way that leads to death: whether your spirits be chairs for vice to sit in, or thrones for grace to rule in; whether you be one of Christ Spouses, or one of the Devils harlots.

Nero thought no person chast, be­causeNero im­purissimus neminem à libidine purum ju­d [...]cabat. himself was unchast. Such as are troubled with the Jaundise, see all things yellow. But such as are more religious, are less censorious. Why dost Temerari­um [...]st ju­d [...]cium cum in illo n [...]l▪ lam juris­dictionem habeas. Gor. in loc. thou judge another mans servant, Rom. 14. 4. They that are fellow-creatures with men, should not be fellow-judges with God.

What will it advantage you to search anothers wounds, and let your [Page 191] own bleed to death! Take heed your own cloaths be not full of dust, when you are brushing others gar­ments; or complaining of dirty streets, when heaps lie at your own doors. Many are never well longer then they are holding their fingers upon others sores; such are no better then crows that fasten only upon carrion: Let every man prove his own works, so shall he have rejoycing in himself not in another, Gal. 6. 4.

For want of this men have their accounts to cast up, when they should have their accounts to give up, They have their evidences of grace to seek, when they should have their evi­dences of grace to shew: They lye down with such hopes in their beds of rest, which they dare not lye down withall in their beds of dust. Because he considereth and turneth away from all his transgressions, Ezek. 18. 28. Con­version begins in consideration. The hasty showr falls fastest, but the soft snow sinks deepest.

The Mariner that is running his ship against a rock, if he considers it, and [Page 192] stears another course, prevents a de­sperate shipwrack. Examine your selves Integrita­tis tuae cu­riosus ex­plorator vi­tam tuam in quotidi­anâ discus­sione exa­mina atten­de diligen­ter quan­tum profici­as, vel quantum deficias. Bern med. 5. in lim. whether ye be in the faith or no (or whe­ther the faith be in you or no) prove your own selves, know ye not your own selves, that Jesus Christ is in you except you be reprobates? 2 Cor. 13. 5. See whether your hearts be the cabinets of such a jewel. A true Subject dares not deny any coyn which bears the image of the King.

If you will needs be Judges, sit up­on your own benches; I shall ever e­steem such to be but lepers, that care not for looking-glasses. He that doth not mind what he hath done. Self-examination is the beaten path to perfection; its like fire which doth not only try the gold, but pu­rifies the gold. The sight of your selves in grace, will bring you to the sight of God in glory.

The Heathens tell us, that Nosce teipsum was an Oracle that came down from heaven. Sure I am, it is Oracle that will lead us up to heaven. The plague of the heart is not every [Page 193] mans plague, but the plague of the soul is every mans plague: though there be no vision thats less pleasurable, yet there's no vision thats more profitable: till you know how deep the pit is in to which you are faln, you will never seek to get out of it again.

The bottom of our diseases lies in not searching our diseases to the bot­tome: so we have but some raggs to cover our nakedness, we seek not a re­medy to cure our naughtiness. He that trusts his heart is a fool, and yet such fools are we as to trust our hearts; the heart its that which God searches by his Omnisciency, and its that which man should search by his industry; if a man would know whether the sun shines, its better viewing its beams on the pavement, then its body in the firma­ment. The readiest way to know whi­ther or no you are in Christ, is to know whither or no Christ is in you; for the fruit is more visible then the root; thats the Seventeenth.

18. Singular thing is, to set out for God at our beginning, and to hold out [Page 194] with God unto our ending: to be amongst the first that seeks God, and amongst the last that serve him. First, to set out for God at our beginning; remember now thy Creator in the days of thy youth, while the evil days come not nor the years draw nigh when thou shalt say I have no plea­sure in them, Eccl. 12. 1.

In the stilling of strong waters, the first thats drawn is fuller of spirits then the rest that follows. The first of the first fruits of thy land, thou shalt bring into the house of the Lord thy God, Exo. 23. 19. The way to have the whole har­vest of your lives sanctified by God, is to have the first fruits of your lives de­dicated to God. I remember the kind­ness of thy youth, the love of thine Es­pousal, Jer. 2. 2. God prises a Christi­an in the bud, and likes the blossom­ings of youth above the sheddings of age.

We should pay our tribute, as soon as ever our money comes out of the Mint. Is it not pitty that plant should grow in Egypt that will thrive so well in Canaan.

Your Naturalists tels us that the most [Page 195] orient pearls are generated of the morning due. They who are in Christ before us, are like to be in Christ above us. The way to keep a field from overgrowing with weeds, is to pluck them up in the spring. If youth be sick of the will nots, old age will dye of the cannots.

Under the law they who gathered not Manna in the morning, found none all the day; if when you have seasons and want hearts, the time may come when you may have hearts but want seasons. Can the Ethiopian change his skin, or the Leopard his spots: then may ye also do good that are accustomed to do evil, Ier. 12. 23. He is a bad husband that hath money to spend on company abroad, but none to lay out for provi­sions (to keep his family) at home: Yet one accustomed to Drunkenness, will rather strarve his posterity then be bound in the cords of Sobriety.

Its hard casting off the Devils yoaks, when weQuod in morbis accidit cum invaluere per longas moras, ut Serò medicina paretur; idem judicandum, nisi quis a puero rectam viam meat, et eidem assuescat. Rive [...]. in Ps. 119. 9. have worn them long upon our necks; can a man be born again when he is [Page 196] old? grace seldome grafts upon such withered stocks. An old sinner is near­er to the second death, then he is to the second birth; Its more likely to see him taken out of the flesh, then to see the flesh taken out of him; his bo­dy is nearer to corruption, then his soul is unto Salvation.

Where the Enemy is the stronger, there the victory is the harder. Usually where the Devil pleads antiquity, he keeps propriety. As there's none so old as that they should dispaire of mercy; so there's none so young, as that they should presume on mercy; if Gods To day be too soon for thy repentance, thy To morrow may be too late for his ac­ceptance; Mercies clock doth not al­wayes strike at our beck. The longer poyson stayes in the stomack the more mortal.

Jesus Christ he had two Disciples whom he highly prized; the one who was young for Comming so soon to him; the other who was old for staying so long with him. O how amiable are the golden apples of grace, in the silver pi­ctures of age? God prizes a young [Page 197] friend, but punishes an old Enemy: Old sinners are like old serpents, the fullest of poyson.

Its a rare spectacle to view the Anti­ent of dayes, in those who are not antient in days: To see green peeces of Timber hewing and squaring that they might be laid in the celestial building; when nature is in its minority to see grace in its sincerity. Ps. 119. 99. I have more understanding then my teach­ers; Ex disci. pulo docto­rem me fe­cisti, etiam eorum qui doctores meifu [...]runt Rivet▪ in loc. his youth was wiser then others age, his dawning was brigher then their noon tyde; and this was the more ad­mirable, because twas in his youth; for when our lives are the most vigorous, our lusts are the most boysterous.

You teach a dog whilst he is a whelp, and break a horse whilst he is a Colt. A plentiful harvest is the issue of an early seed time: Thou writest bitter thing against me, thou makest me to pos­sess the sins of my youth, Job 13. 26. Needs must that Iron gather rust that is not often filed.

Remember children your youthful sins layes a foundation for aged sor­rows; You have but one arrow to hit [Page 198] the mark; and if that be shot at ran­dome, God will never put another in­to your bow: I am Alpha and Omega, the beginning and the ending, or as some, the first and the last, Rev. 1. 8. He that is the first and the last, will be served from the first to the last; you can never come to soon to him who is your beginning; and you can never stay too long with him, who is your ending.

The flower of life its of Christs set­ting, and shall it be of the Divels crop­ping?

But whats seting out without hold­ing out? Mutability is at best but the badg of infirmity. Letters ingraven in the bark of a tree whist it is young grow up with it till it comes to be old; though a standing pool is soon dryed up, yet a fountain is always running. Its trees that are unsound at their roots, that soon cease from the putting forth of their fruits; they who for the present are inwardly corrupt, will for the future be openly prophane.

Thats a crazy peece of building that must be cramped with Iron bars, to keep its standing; false grace is al­ways [Page 199] declining till it be wholy lost; but true grace goes from a mornings daw­ning, unto a Meridian shining; the vvool on the sheeps back if it be shorn vvill grovv again, but the vvoll on the shee skin, clip that and there comes no more in its room.

Philosophy playes vvith this, Nullum violentum est perpetuum; There is no­thing permanent that is violent; as a stone thats mounted upvvards, vvhen it loses its impress, sinks dovvnvvards; but its dreadful to be cast off from God, for casting off the vvays, and vvork of God. A finger divorced from the hand, receives no influence, from the head: He that deserts his Colours, deserves to be cashered the Camp.

Ah beloved! it would have bin well if we had made as much conscience in our liberty as we have had liberty for our con­science: but we have gone from one Re­ligion unto all, till at last we are come from all Religions unto none: Every varition from unity, is but a progressi­on towards nullity: be thou faith­ful unto death, and I will give thee a [Page 200] crown of life, Rev. 2. 10. He hath a Crown for runners, but a curse for run aways; God accounts not himself ser­ved at all, if he be not always served.

Non tantum facite, sed perficite; tis not enough to begin our course well, unless we Crown it with perseve­rance.

We live in the fall of the leaf; di­versSibi ipsis indulgent; ex fervidis repidi, ex repidis fer­gidi fiunt. Stapl. in Dom. 2. post Epip. [...]ex. [...]. trees which did put forth fair blossoms; their spring is turned into an Autumn, and their fair mornings, have been overcast with cloudings. The Corn that promised a large harvest in the blade is blasted in the eare. The light remaines no longer then the sun shines; When God ceases to be gra­cious, man ceases to be righteous.

The flowers of Paradise would quickly wither on earth, if they were not watered with drops from heaven. How have the mighty faln, when the Almighty hath not stood by them. The Divel would soon put out our candles, if Christ did not carry them in his Lanthorn; be not weary in well doing, for in due season you shall reap if you faint not, Gal. 6. 9. To see a ship sink [Page 201] in the harbor, is more grievous then if it had perisht in the open Sea.

There goes the same power to a Saints strengthening, that there goes to a sinners quickening; he that doth set us up, and make us holy, must keep us up, and make us steady.

How easily is a ship sailing to the shore carryed back again by a storme to the Sea? O Ephraim, what shall I do unto thee, and Judah what shall I do un­to thee? why whats the matter? your goodness is as the morning cloud; and as the early dew it goeth away, Hosea 6. 4. Their bowls began to slug, before they came to the end of the Alley.

Some have beat Jehues March; they have driven furiously in Religion, but within a few years they have knockt off there Chariot wheels. After they have lifted up their hands to God, they have lift up their heels against him: that mans begin­ning was in Hypocrisie, whose ending is in apostacy. You look for happiness, as long as God hath a being in heaven; & God looks for holiness, as long as you have a being on earth: he that endures [Page 202] to the end shall be saved. Vestis Aaronica expraescrip­to Dei deorsum ad pedes habuit, in circuitu quasi mala punica, et tintinnabula aurea. Mala pu­nica, inter omnes alios sructus, sola coronae cujusdam spociem habent; illa coront est virtutum perfectio, & consummatio, finis enim coronat opus; Hanc id­circo coronam Deus necia prin­cipio, nec in medio, sed ad pedes posuit tunicae sacerdioalis. Id. ibid. He shall never be glorious in the end, that is not gra­cious to the end.

That man must carry his grace within him to the dust, that would have his grace carry him with it to Christ; if any man draw back, my soul shall have no pleasure in him. Heb. 10. 38. He that draws back from profession, shall be kept back from Salvation: he that departs in the Faith, shall be Saved; but he that departs from the Faith, shall be damned.

We praise the Mariner, when he is arived at his harbour; and commend the Souldiers valour, when he hath obtained the victory; the Chrysolite which is of a golden colour in the morning, loses its splendor before the evening; such are the glittering shews of Hypocrites. But though blazing com­mets fall to the earth, yet fixed stars remain in heaven.

That fire which is lade on Gods Altar, when once its kindled, shall no [Page 203] more be quenched. Grace may be sha­ken in the soul, but it cannot be shaken out of the soul; it may be a brused reed, but it shall never be a broken reed.

Christ is more tender of his body mysticall, then he was of his body natural. A beleiver though he may fall fowly, yet he shall never fall fi­nally. The gates of hell, shall not pre­vail against the Saints of Heaven.

The fiery darts of the Devil, that in themselves are intentionally mortal, shall be to such Eventually medcinal: These bees may startle thee to keep thee wakeful, but they shall not sting thee to make thee woful. Thy light may be Eclipsed for a time, but the Sun will break forth again.

Under the law God had his Evening as well as his Morning Sacrifice. Ther's as much sweetness in the Sugar at the bottom of the cup, as in the cream on the top of the Milk. No man that puts his hand to the plough and looks back, is fit for the Kingdome of God. Our labours are never fulfilled, till our lives are expired: Religion if it be a thing that is troublesom, it will be a [Page 204] thing that tyresome: there is no thing constant but what is pleasant; though a Saint may some times be weary in doing the work of the Lord, yet a Saint is no time weary of doing the Lords work. Habitus non amittitur, licet actus intermittitur, the [...]e may be an omission of grace, but there cannot be an amission of grace; this babe may lye upon a sick bed, but it shall never lye upon a Death bed.

Christ is stiled the finisher of our faith, as well as he is stiled the Author of our faith. We have as much need of the spirit to bring up our graces, as we have need of the spirit to bring forth our graces.

Indifferency in Religion, is the next step to apostacy from Religion, But though Christians be not kept al­together from falling, yet they are kept from falling altogether: they may part with Christ for a time, but they shall not depart from Christ for ever; The trees of righteousness may have their autumne, but they shall have their spring: There is never so low an ebb, but theres as high a tyde.

Christians are like crocodiles, that are growing till they are dying, or like the Moon that increases in her beauty, till she arrives at the full of her glory: take heed of putting off the robes of piety, whilst you are on this side eter­nity. You must hold the Scepter of grace in your hands, till God set the Crown of glory upon your heads.

If the service of God be bad, why do you set forth in it? if the service of God be good, why do you shrinck back from it? usually they who ride fastest at their first setting forth, are soonest tired in their journies; its the spark­ling Diamond that is set in the Apo­stiles Crown. 2 Tim. 4. 7. I have fought a Abs (que) per­severantid nec qui pugnat, vi­ctoriam; nec palmam victor con­sequitur. Bern. Ep. 12▪. good fight, I have finisht my course, I have kept the faith: his work was done before his life was done; henceforth their is laid up for me a crown of glory.

There's many persons that layes a foundation, that never raises up a super structure. But Jesus Christ is never a Father to abortive children; where he gives strength to conceive, he gives strength to bring forth, he turnes the bruised reed into a brazen [Page 207] pillar; and the smoaking flax, into a Triumphant flame; that is the 18th.

19. Singular action that must be done by singular Christians, is, To take all the shame of their sins unto their selves, and to give all the glory of their servi­ces unto Christ. Others they take all the glory of their services to them­selves, and lay all the shame of their sins on him; as if he that dyed on earth to redeem us from them, should live in heaven to confirm us in them.

The Devil may flatter us, but he canot force us; he may tempt us unto sin, but he cannot tempt us into sin. He is but the Father begeting; the evil heart is the Mother conceiving; and in this sence, the Father can do nothing without the Mother; the fire is his, bvt the tinder is ours: he could never enter into our houses, if we did not set open our doors.

Many complain for want of liberty who thrust their feet in Satans fetters; the woman thou gavest me, she gave me of the tree and I did eat, Gen. 3. 12. I took that as a gift from her, whom thou gavest as a gift to me; its ill put­ting [Page 206] of sins brats to suck at Gods brest: they may receive their punishment from him, but they shall never receive their nourishment from him. He cannot be the unrighteous upholder, of what he is the righteous avenger.

O Blasphemy! canst thou charge the Sun with darkness, by whom the hea­vens are inlightned; or the Sea with dryness, by whom the earth is moist­ened! Our Impiety is as truly the off­spring of our souls, as our posterity is the off spring of our bodys. Every good and perfect gift comes from above, from the father of light, with whom is no varyableness, or shadow of turning. Jam. 18. 17. Whatsoever is truly good, hath its emanation from God. Now the same spring cannot send forth both sweet and bitter waters. Tis a known rule contraria multuose tollunt; contra­ries destroy each other.

Many have more leaves to cover the naughtiness of their works then they have cloths to cover the nakedness of their backs. How many lay the bastards of Heresie, at the door of the Sanctua­ry? calling diabolical soductions, Evange­lical [Page 208] revelations! as if the father of light could bring forth the issues of dark­ness: Whats this but to set a crown of Lead upon a head of gold?

We can defile our selves, but we cannot cleanse our selves. The sheep can go astray alone, but can never re­turn to the fold without the asistance of the Shepherd; till we tast the bit­terness of our own misery, we shall ne­ver relish the sweetness of Gods mer­cy; till you see how foul your faces are, you will never pay tribute to Christ for washing of them.

He that creates us in his image, he restores us his Image. If we were left to our selves but a moment, we should destroy our selves in that mo­ment. We are like glasses without a bottom, that as soon as ever they are out of the hand are broken. Others they greaten themselves to make Christ little; but we should lessen our selves, to make Christ great. Nevertheless I live, yet not I, but Christ lives in me, Gal. 2. 20. A beleiver is willing to stand for a Cypher, so Christ may go for a figure; well may we abase our selves for his [Page 209] exaltment, that abased himself for our establishment: Prorsus Sathan est Lutherus, sed vivat & regnet Christus: Let Luther be accounted a Devil, so Christ may be exalted as a God, said that flaming Seraphim of himself.

Without me ye can do nothing, Nisi tanquam palmites in me qui vera sum vitis, ins [...]rami­ni, nec multum nec parùm, sed nih [...]l potestis in spiritualibus. Dav. deter. 9. p. 48. Joh. 15. 5. The pen may as soon write without the hand that holds it, as grace can work without the Spirit that moves it. Not onely the enjoyment of our talents is from God, but the improvement of our talents is from God: Luk. 19. 16. Lord, thy pound hath gained me tenpounds Its not my pains that hath done it, but its thy pound that hath done it.

Men should not glory in what they have received, but they should give glory for what they have re­ceived. The grace of God with­out the God of grace, its but like a clock that stands still, when all its weights are down. Did not our hearts burn within us? Luk. 24. 32. But how long did that flame last? all the time he talked with [Page 210] us. When his bellows gave over blowing, their fuel gave over burn­ing.

Graces in our hearts, are like stars in the heavens, that shine not by their own splendor, but by borrowed beams from the Sun of Righteousness. He that takes the brick, must give the straw that makes it: There is no water, ex­cept he smites the rock; nor fire, except he beat the flint.

If he call us to the work of An­gels, he will supply us with the strength of Angels: For when we were without strength, in due time Christ dyed for the ungodly. A Soul that is Christless, is a Soul that is strengthless. Man is beholden to God for what he hath; but God is not beholden to man for what he doth. But of him, and through him and to him are all things, to whom be glory for ever, Amen, Rom. 11. 36. The humble heart knows no foun­tain but Gods grace, and the up­right man knows no end but Gods glory.

Waters will rise as high as they fall; whatsoever action hath God for its author, hath God for its center; as a circular line makes its last ending, where it had its first beginning. Take heed of turning a sacred priviledge into a privy sa­criledge. If he give the grace that is not due to us, shall we deny the praise that is due to him.

Others they make their end their God, but we must make God our end: The firmament is made more glorious by one sun then by all the stars that are seated in their seve­ral orbs: And Jesus Christ from one Saint hath more glory given to him then he receives from all the world besides him. The sil­ver shrines of divine praises, they ard passively pared off from the beings of other creatures, but they are actively given up from the be­ings of the New creature.

Whether you eat or drink, or what­soever you do, do all to the glory of God, 1 Cor. 10. 31. From the lowest act of nature to the highest act of [Page 212] grace, there is no plea for the pride of man, but for the praise of God. Not unto us, not unto us, but unto Var [...]s vos Deus cum [...]at bonis: quidni in laudes ejus erumpa­mus? Sibel. conc. 3. in lim. thy name be the glory: If he make our natures gracious, we should make his name glorious.

God sets many dishes upon our table, but we must set this dish upon his table. He that would be fingering the honor of a God, is not fitting for the honor of a man. As he said, Aut Caesar, aut Nullus; Either I will be Caesar or nobody: So the Lord saith, Aut De­us optimus Maximus aut nullus. Ei­ther I will a great God, or else I will be no God: That man dispa­rages the beauty of the Sun that lays it level with the lesser stars.

The glory of God must be the golden Butt at which all the ar­rows of duty are shot, or else they fall short of their mark; Go forth O ye daughters of Si­on, and behold King Solomon with the crown, wherewith his mo­ther crowned him, in the day of his Espousals, Cant 3. 11. The body it [Page 213] hath two eyes, but the soul must have but one, and that so firmly fixt on Christ, as it must never glance beside him. A single eye is fittest for a single object. When the peo­ple saw what Paul had done, they lifted up their voyces, saying, The Gods are come down to us in the like­ness of men, Act. 14. 11. But do they take that glory to themselves thats given to them from others? No, v. 1. Why do you these things? we also are men of like passions with you: We are so far from the perfections of God, that we are cloathed with the passions of men.

But do others so? The people gave a shout saying, It is the voyce of God and not of men, Act. 12. 22. What the people gave foolishly, he took fearlesly. vers. 23. And immediately the Angel of the Lord smote him, because he gave not God the glory; and this same worm­eaten wretch, was a wretch eaten up of worms. Every little river pays its tribute to the great sea; The blessings of God are to be [Page 214] magnified, but the being of God is (it I may so speak) to be omnified.

Magnus gratiae oceanus est Deus, ad quem per canalem gratitudinis, beneficia, quae ex ipso manarunt, re­fluere, atque reverti debent; We have no way to turn the streams un­to God (the ocean of bounty) but through the channel or conduitpipe of gratitude.

Giving thanks to the Father who Sibel. con. 9. ju [...]. med. hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1. 12. Its very meet that he should be magnified by us, thatAeq [...]it [...]tem om n [...]m ab [...]e runt, qui tot tantis (que) [...]ene­ficiis ornati, gra [...]os se bene factori non praebent. Id. conc [...]. in mi [...]. makes us meet to be glorified with him: The whisperings of the voyce are ecchoed back in an exact con­cave.

The body of man if it be sound, can stoop for a pin as well as for a pound. As the best of means should make us fruitful, so the least of mer­cies should make us thankeful. The four and twenty Elders fall down before him that sate on the Throne, and worshipt him that lives for ever and ever, and east their crowns be­fore [Page 215] the throne, Rev. 4. 10. A divine soul knows that whatsoever oynt­ment is poured out upon Christs head, runs down to the skirts of his garment. What he gives to him in copper, shall be returned to him in silver: yea the onely way of keeping our Crowns on our heads, is the casting our Crown at his feet.

Joseph of Arimathea he builds a sepulchre for Christ, and he makes use of it for three days, and re­turns it again perfumed. Well may we give all our glory unto him, who hath given all his glory unto us. A Christian as he lays up himself in God, so he lays out himself for God; and is wllling to dedicate to God that perfume of prayses, which a­riseth from his beds of spices.

20. Singular thing is To value a heavenly reversion, above an earthly possession. Others say that a bird in the hand is worth two in the bush; but we say that such a bird in the bush is worth two in the [Page 216] hand: They that adore the streams its an argument that they are ig­norant of the spring.

Socrates being askt what Coun­tryman he was, answered, Civis sum mundi; The whole world is my Country; But a Christian being askt what Countryman he is, answered, Civis cum coeli, Heaven is the region that I am free of. Beleevers build their tombs, where others build their Tabernacles. The men of the world fix upon the things of the world: that is the shrine and ca­binet, wherein they lock up all their jewels. Though God hath given the earth to beasts, yet such beasts are they as to give themselves to the earth.

It was the saying of a cursedQuis non illius vitae desiderio praesentem vi­tam despiciat? Quis non illius a [...]undantiae de­ [...]ectamento di­vit [...]as te [...]poris labentis exhor▪ reat▪ &c. Fulg. in Epist. 6. ad Theodor. Cardinal, That he preferred his part in Paris before his part in Para­dice: That is but a cock of the worlds dunghil, that prises a bar­ly corn before a jewel. What is the glimering of a candle to the shining of the sun; or the value of brass and copper, to the worth of [Page 217] gold and silver. Yet children are taken more with present counters, then with future Crowns: Thus whilst the shadow is imbraced, the substance is neglected: and men court the vail when they should kifs the face. That man that is a labouring Bee for earthly prosperi­ty, will be but an idle drone for heavenly felicity. If you be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Col. 3. 1.

The same pen writes fair, or blots as his skill or rudeness is that handles it. The same strings make a pleasant musick, or a jarring dis­cord, as they are set and fingured: So our affections according to their objects about which they are con­versant, become either like fiery chariots to carry us to perfection, or like Pharoahs chariots to hurry us to perdition.

There is no need of blotting out these Characters, but of writing of them in fair papers; nor of drying [Page 218] up of these waters, but of divert­ing them into their proper chan­nels; nor of plucking up of these plants, but of setting them in a right soil. Solum dispicit, qui coelum aspicit, He that looks upon heaven with de­sire, will look upon earth with dis­dain. Our affections were made for the things that are above us, and not for the things that are a out us. What is your earthly Ma­nors, to your heavenly Mansions? As carnal things seem small to a man that is spiritual, so spiritual things seem small to a man that is carnal. Ignoti nulla cupido, there are no movings after things beyond the sphear of our knowledge. Hea­ven is to them as a mine of gold covered with earth and rubbish: or as a bed of pearl inclosed in a heap of sand. If they had the eyes of an eagl to see it, they would wish for the wings of an eagle to flie unto it.

How little would the great world seem to us, if the great God was not little in us. Either men have no thoughts of a future state, or [Page 219] else they have low thoughts of a future state: If we had souls with­out any bodies, then there would be no need of earth to keep us, if we had bodies without any souls then there would be no need of heaven to crown us.

But such as have no present holi­ness, are for a present happiness. There be many that say, Who will shew us any good, Psal. 4. 6. any good will serve the turns of those that know not the chiefest good. But Lord lift thou up the light of thy countenance upon us. O how sor­did is it to prefer the garlick and onyons of Egypt, before the milk and honey of Canaan. Visible things to them is better then in­visible: They mind the world that is come so much, as if it would never have an ending, and the world to come so little as if it would never have a beginning.

Why should you be so taken with your riches, that shall be taken from your riches, or dote upon a flower which a day may wither? [Page 220] They that are travelling beyond the world, they shoulst be trading above the world; but such are not easily awakened that fall so fast asleep on the worlds pillow: But now they desire a better Country, that is a Tunc (ut fama est) primum gu­stantes vinum ex [...]taliâ delatum, sic illius admiratione amentes facti sunt omnes, ut collectis ar­mis, &c. quaesi­crint eam terram, in quá hu­jusmodi fructus oriratur. Plut. in vit. Camil. heavenly, Heb. 11. 16. The Gauls when they had tasted the sweet wine of Italy, asked where the grapes grew, and would never be quiet till they came there. O that I had the wings of a Dove, that I might fly above and be at rest. A be­leiver is willing to lose the world for the reception of grace, and he is will­ing to leave the world for the fruiti­on of glory.

As the worst on this side hell com­pared with that is mercy; so the best on this side heaven, compared with that is misery. There is no more comparison to be made between heaven and earth, then there is be­tween a peice of rusty iron, and a peice of refined gold. St. Austin saith, Spes vitae immortalis, est vita vitae mortalis: The hope of life immor­tal, is the life of our lives mortal. [Page 221] Its the expectation of their future heritage, which is the Saints Jacobs staff to walk through this dark pil­grimage. If in this life only we have hope in Christ, we were of all men the most miserable; but because we have hope in Christ after this life, we may be of all men the most comfort­able; for in this we groan earnestly, desiring to be cloathed upon with our house which is from heaven, 2 Cor. 5. 2. A beleever longs to be there most of all, where he shall be best of all: He is not only one that grows in what is gracious, but he is one that groans for what is glorious.

Perfection is the boundary of ex­pectation; as it likes no other, so it looks no further: every thing in Eterni­ty, is wound up to its highest capciaty. Behold I see the heavens opened, and the Son of man standing on the right hand of God, Act. 7. 56. A beleiver can sweetly see with an eye that is purified, what he shall shortly see with an eye that is glorified. Here it is that mercy is received unmixed, and majesty is viewed unvailed. [Page 222] What's a Pebble that is worthless, to a Pearl that is matchless. Enter thou into the joy of thy Lord! O what joy enters into the beleever, when he enters into the joy of his Redeemer!

The vessels of mercy shall then swim in the ocean of glory: Come ye blessed of my father, inherit the king­dom prepared for you before the foun­dation of the world, Mat. 25. 34. That which makes hell so full of horror, is that its below all hopes: That which makes heaven so full of splendor, is that its above all fears. The one is aIbi erit verè maximum Sab­batum non ha­bens vesperem. Aug. de civ. deil. 22. c. 30. night that shall never see any day appearing, the other is a day that shall never have any night aproach­ing. Who would not work for glory with the greatest diligence, and wait for glory with the greatest patience, seeing we advance the interest whilst we stay for the principal!

There are some deluded Profes­sors that aspire after earthly scepters; as if the place where Saints are to be crucified, were the place where Sts. are to be glorified; then certainly the Church here should rather be in [Page 223] a state triumphant, then in a state mi­litant; In heaven the crown is made for them, and in heaven the crown shall be worn by them. St. Austin pre­sents us with two parts of the Church, Ʋna in tempore perigrinationis, alte­ra in aeternitate mansionis. We are not speaking of that part which is established above temptations, but of that part which is encompassed about with temptations; and its hard finding of this ark without mo­ving on a tumultuous deluge. In my fathers house are many mansions; I go to prepare a place for you, Joh. 14. 2. Our Redeemer is our Forerunner; he that takes possession of us on earth, takes possession for us of heaven. As they are not long here without him, so he will not be long there without them. Here all the earth is not e­nough for one man, but there one heaven is enough for all men; here there's a showr of tears in the Saints eyes, but there's a sunshine of joy in the Saints hearts. A soul once landed at that heavenly shoar, is past all tempestuous storms. Many tempta­tions may stand against a heavenly [Page 224] Christian, but no temptations can stand before a heavenly Christi­an. Flying birds, are never taken in fowling snares. Whats all that you enjoy here, but as dying sparks of that living flame, or as languishing raies of that shining sun; or as small drops of that overflowing spring. Whom though now ye see him not, yet beleeving, ye rejoyce with joy unspeak­able and full of glory, 1 Pet. 1. 8. If there be so much delight in beleiving, Tam magna sunt illius vi [...]ae bona, ut non possi [...]t mensurari; tàm mu [...]a ut non possint numera­ri▪ tam [...]re [...]iosa ut ro [...] [...]. Ger. [...]. 46. oh how much delight is there in be­holding! whats the woing day to the wedding day? or the sealing of the Conveyance, to the enjoying of the inheritance? or the fore tastes of glory, to the full draughts of glory. Solomon saith, The spirit of a man is as the can­dle of the Lord. When the candle of the soul shal be taken out of the dark lanthorn of the body how gloriously shall it shine? if the picture of holiness be so comely in its rough draught, how lovely a peice will it be in all its per­fections, when every grace that is but here in its minority, shall be there in its maturity! Thus have I dispatcht the first General, the Doctrinal Ex­plication.

I now put off to the practicall Ap­plication, which I shall spread but in­to two Branches.

First, For the erection of singular Principles.

Secondly▪ For the direction of sin­gular practises.

First, For the erection of singular Principles. Natural men they obey natural principles, and spiritual men they obey spiritual principles. No man can expect that bitter roots should produce sweet fruits: though civil principles may be lighted at the Torch of nature, yet Sacred principles are lighted at the Lamp of Scripture.

Now there are twenty singular principles that are the rise and spring of singular practises.

The first Principle for Saints to walk by is this;

That whatsoever is acted by men on earth, is eyed by God in Heaven.

A man may hide God from himself, but a man cannot hide himself from God. Their idols are silver and gold: the work of mens hands. They have mouths, but they speak not for our [Page 226] direction; eyes, but they see not our con­ditions; ears; but they hear not our sup­plications; hands, but they work not our redemption, Psal. 115. 5, 6. These were not the Gods that made men, but the Gods that men had made.Ejus divi­nitas inti­ma est omni rei, et verè nulla crea­tura est ei invisibilis. Gor. in loc.

All things are naked and open unto the eyes of him with whom we have to do, Hebrews 4. 12. We cannot see his will in his works, but he can see our works in our wills. To him the un­dermost roots are as visible as the up­permost boughs. Though the place where you sin (to men) be as dark as Aegypt, yet to God it is as light as Goshan.

It was good counsel that one gave to his friend; So live with men as if God saw thee, and so pray to God as if men heard thee. He is a bold Thief that will cut our Purse whilest we stare him in the face. All the wayes of a man are clean in his own eyes, but the Lord weigheth the spirits, Prov: 16. 2. He sees faults where we see none: Atomes that are invisible by the light of a Candle, are made to dance naked in the beams of the Sun.

Cato was so grave and so good a man that none would sin in his pre­sence; whence it grew to a Proverbi­al Caveat, Cave tibi spect at Cato, Take heed what you do for Cato sees you.Magna vo­bis est ne­cessuas in­dicta probi­tatis cum omniaagiti [...] ante oculos judcicis cun­ctacernentis. Boet. in fine de Cons. If the eyes of a man will keep many sins out of our hands, the eyes of a God should cast all sins out of our hearts. To Gods omnipotence theres nothing impossible, to Gods omnisci­ence theres nothing invisible. Momus complain'd of Vulcan that he had not set a Grate at every mans breast, but God hath a glazed Window into our dark houses of clay, and sees what is done in them: I never look that such should straine at Gnats, as will swal­low down Camels.

But whats the reason that men doe the works of darknesse, but that they think they do their works in dark­nesse; they think no eye sees them, no not his eye that doth nothing but see. And thou sayest how doth God know? can he judge thorow the dark cloud? Thick clouds are a covering to him that he seeth not, Job 22. 13, 14. How fain would the heart of man [Page 228] draw a vaile over the face of God.

An unsound creature would be an unseen creature. Ʋnderstand, O ye brutish among the people, O ye fools, when will you Est Deus totus oculus, totus intellectus, imd totus sapientia, et int [...]lligentla; Quomodo igitur non omnia videt? (et paucis interje­ctis) Qui praesto aliisut om­nia vide ant, et intelligant, ego non videbo? Zanch: de Nat: Dei. Lib. 3. Cap. 2. Quest. 3. be wise? He that planted the eare, shall he not hear? He that formed the eye, shall he not see? Psal. 94. 8, 9. What will you make him deaf that gives you ears? and him blind that gives you eyes? These instead of being men amongst beasts, they are beasts amongst men: See what follows, The Lord knows the thoughts of men that they are vanity; and this is the vainest thought of them all, that he knows not the vanity of all their thoughts.

You cannot write your lusts in such smal Characters, but the eyes of God can read their Letters. As he can save from the deadliest ex­tremity, so he can see in the deepest obscurity.

Plato saith of the King of Lydaea, Cum palam ejus annuli ad palmam converterat a nullo vi­debatur, ipse autem om­nia vide­bat. Cicer: de Offic. l. 3. p. 113. that he had a Ring, which when he turned the head to the Palme of his hand, he could see every one and himselfe walk invisible. Though we cannot see God whilest we live, in his Essence, yet God can see us how we live in our Actions: His eyes are upon the wayes of man, and he pondereth his doings. Men may gild over the leaves of a blurred life with the profession of holmesse; but God can unmask the painted Jezabel of hypocrisie, and lay her naked to her own infamy.

Because sin hath put out our eyes we think it hath put out his eyes. Be­causeDeus tum seipsum, tum caetera o [...]mia unico simul actu, atq: intuitu perfectis­sime, certis­sime, et di­st [...]nctissime [...]. Pol [...]and. Dsp. The­ol. p. 73. we see not what God doth in Heaven for earth, we think that God sees not what we do on earth against Heaven.

Men care not what they do, when they beleeve that God sees not what is done. They slay the widdow and the stranger, and murder the fatherless Ps [...]l. 94. 6. They say, the Lord shall not see, neither shall the God of Jacob regard it. The Adulterer he waits for the twi-light; his sin gets up when [Page 230] the Sun goes down: The time of darknesse payes most tribute to the Prince of darknesse. There are many that blush to confesse their faults, that did never blush to com­mit their faults; though we gain by confessing, what we loose by trans­gressing.

Poor Adam when he had sinned he sought not the fairest fruits to fill his emptinesse, but the broadest leaves to cover his nakednesse. Its Gods eyeing of us that makes us prosperous, but its our eyeing of God that makes us vertuous: What servant is there that would be a sleeper under the view of his Master? Or what Souldier will be a Coward in the presence of his General?

2. Principle that you should walk by is this; That after all your present receivings, you must be brought to your future reckonings▪ Give an ac­count of thy Steward-ship, for thou mayest be no longer a Steward, Luke 16. 2. Mans enjoyment of outward blessings is not a Lord-ship but a [Page 231] Steward-ship. When weHaecbona Deus homini­bus communicat, non ut ipsieorum sint Domini, sed dis­pensatores ad alios. Cherm. Har. Evang. cap. 122. take our leave of the earth the earth takes its leave of us. The rich man had as poor a beginning as the meanest, and the poor man shall have as rich an ending as the greatest.

Austin, Ideo latet ultimus dies ut observantur omnes dies; We should every day be expecting our last dayes approaching. Persons of the greatest eminence have anciently had their Moniters.

The Sicilian Prince Agathocles, Is Rex, et Dominus factus Sici­liae, fictilia pocula in­terserere solebataure­is. Plut. Apoth. Sect. 26. had his earthen Plate to tell him that he was but a Potters son. The Ro­man Triumphers in the Meridian of all their splendor, had a servant be­hind them crying to each of them, Memento te esse hominem.

Men that are Gods in Office, are apt to think themselves Gods in Es­sence. As they say of the Pope at his installment, Mutatio nominis, is muta­tio hominis; The change of the name, makes the change of the man; I have said ye are Gods, but ye shall dye like men, Psalm. 82. 2. This Divinity [Page 232] its shrouded up in Mortality, and they that are Gods before men, are but men before God. Death levelsPalidamors aeguo pul­sat pede pauperum tabernas Regum (que) turres. Ho­rat. Od. 4. the highest Mountains, with the low­est Valleys; and mows down the Lil­lies of the world, as well as the grasse of the field. The Robes of Princes, and the rags of Peasants are both laid up together in the Wardrobe of the grave.

That Star that led Israel from Aegypt, went out of sight before they came to their journeys end: For we must all appear before the Omnes nos, generaliter sine excaptione, manifesta­ri, evidentèr sine absconsione oportet, inexcusabiliter sine evas [...]one; [...]nte Tribunal, praesentialiter sine procura­tore. Gor. in loc. Judgment Seat of Christ, that every one may re­ceive the things done in his body, according to that he hath done, whither it be good, or whither it be evil; 2 Cor. 5. 10. They who refused to come before his Mercy-seat, shall be forced to come before his Judgment­seat.

At the shril voice of the last Trum­pet, the greatest Jailors shall surrender up [...] their prisoners. Now we see living men begin to dye, but then we [Page 233] shall see dea [...] men begin to live. The scattered dust of Adams seed shall ride upon windy wings, till it meet toge­ther in a collected body.

Thy dead men shall live, together with my dead body shall they arise: a­wake and sing ye that dwell in dust, Isa. 26. 19. All the creatures in the world that have made their meals of mans flesh, shall find that they have eaten morsels too hard for the digesti­on of their weak stomacks. Now he that comes to raise the dead, he shall come to Judge the dead: In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel, 2 Rom. 16. The same Rule that God hath given the creature to act by, the same Rule he hath taken himselfe to judge by.

If you obey not the truth of God revealed from Heaven unto you, you shall suffer the wrath of God revealed from Heaven against you. Though you may resist the judgments that he layes before you, yet you can never resist the judgments that he layes up­on you.

O shake the Vipers of lust off of your hands, lest they pull you into un­quenchable flames. Let nothing be acted in one world, which cannot be answered in another. Because he hath appointed a day in which he will judge the world in righteousnesse, by that man whom he hath ordained, Acts 17. 31. Its the Son of man by whom the world was redeemed, and its the Son of man before whom the world is arraigned. He who was guarded to the Crosse with a band of Souldiers, shall be at­tended to the Bench with a guard of Angels.

The Thebanes pictured their Judges without eyes, that they might not re­spect persons; and without hands, that they might not receive bribes: Shall not the Judg of all the world do right: The wills of other Judges are regula­ted by righteousnesse, but righteous­ness it self is regulated by this Judges will. As all his works are great and marvelous, so all his wayes are true and righteous.

Then there will be no standing be­fore Christ, but by standing within [Page 235] Christ. What hopes shall he have at the general Assises whose conscience condemns him before he appears. Rejoyce O young man in the dayes of thy youth, and walke in the wayes of thy heart, and in the sight of thine eys. Eccl: 11. 9. You will say this is brave indeed if itFruere, ut libet, hujus mundi voluptatibus, quòd si rebus hujus seculi insoles­cas, et abutaris, haud dubiè acerrimas aliquando lues paenas et extremo occurres judicio, in quo vitae tuae redditurus es rationem. Ar­boreus in loc. would alwayes last: O but after the flash of Lightning comes the clap of Thunder: But know that for all these things God will bring thee to judgement. As if he had said; well run down the hill as fast as you please, you will be sure to break your necks at the last.

This is the day of Gods long-suffe­ring, but that shall be the day of mans long-suffering. Here the cords of pa­tience doth as it were tye the hands of vengeance. Sinners they have forbea­ring mercy, though they want forgi­ving mercy; but at the worlds end such will be at their wits end.

He that now shakes his sword over their heads, will then sheath it in their bowells. There will be no tabula post naufragium, no planke to swim to the shoare, after your ship is split at the Sea. And the Kings of the earth, & the great men, and the rich men said to the Mountains and to the Rocks fall on us, and hide us from the face of him that sits on the Throne, and from the wrath of the Lamb, Rev. 6. 16. If you cannot endure Christs coming as a refining fire, how will you endure his coming as a consuming fire?

You that despise the death of the Lamb, how will ye endure the wrath of the Lamb? If the day of mercy leave you gracelesse, the day of judgment will find you speechlesse. There shall come in the last dayes s [...] offers, walking after their own lusts; saying, Where is the promise of his [...]oming? 2 Pet. 3. 4. It's no wonder to see such persons found in the fagg end of the world; which like a false bottom being un­wound is worst at the last.

But as an expiring man hath a lit­tle reviving before his departing; or [Page 237] as the wasted candle gives a brighter glare at its going forth; so their deep­est security shall usher in their great­est calamity.

As mercy will let no service passe unrewarded, so justice will let no sin passe unrevenged. You that make no account of his Coming, how will you give an account at his Coming?

One observes, That the Resurrecti­on of the body is placed between the remission of sins and everlasting life, to show that then only is the Resurrecti­on a benefit, when remission of sins go before it, and everlasting life follows after it.

It's storied of one of the Hungarian Kings, who being on a time marvelous­ly dejected, his brother would needs know what he ailed; O saith he, I have been a great sinner against God, and know not how I shall appeare be­fore him at the day of Judgment: his brother replyed that these were no­thing but a traine of Melancholy thoughts, which should be banished from the breasts of Princes. The King lets his brother alone at present, but [Page 238] such was the Countries custome, that if the Executioners of justice sounded a Trumpet at any mans doore, he was presently to be led forth to death.

The King in the dead time of the night sends his Deaths-man, and causes him to sound his Trumpet before his brothers door; who hearing the mes­senger comes with a pale and trem­bling countenance into his brothers presence, and beseeches the King to let him know wherein he had offended him. Oh Brother, saith the King; thou hast alwayes pleased me and ne­ver griev'd me; but if the sight of my Executioner be so dreadfull in thine eyes; then the sight of Gods executio­ner must needs be more dreadfull in mine eyes.

How shall they be able to lift up their heads before Christ, that have lift up their hands against Christ: Lets hear the conclusion of the whole matter; Fear God, and keep his Commandements, for this is the whole duty of man, Eccl. 12. 13. This is all we have to do, and all this is to be done; but why so? vers. 14. For God shall bring every [Page 239] worke into Judgment, with every secret thing, whether it be good, or whether it be evill.

If you be offendors in your words,Minsuetum judicium, non enim ex quibus alius dicit de te, sed ex qui­bus ipsemet loquntus es calculatio­nes judex feret, Gor. in loc. you will be made offendors for your words: By thy words thou shalt be justi­fied, and by thy words thou shalt be con­demned, Math. 12. 37. The Arrowes of idle words though they be shot out of sight, will hereafter drop downe upon the heads of those that drew the bow.

Lingua nihil est vel bona melius, vel mala pejus; then a good tongue there's nothing better, then a bad tongue there's nothing worser. Jesus Christ will passe a sentence upon every sen­tence that hath passed. Then the rich mans baggs shall be turned to see how the poor mans box hath been filled. Riches as they bare the charges of the Pilgrims journey, so they heighten the burden of the Stewards account. Out of the same mouth proceeds blessing & cursing, Jam. 3. 12. There's honey in the same Rose to the Bee, & poyson to the Spider: Out of the same mouth of Christ will proceed both blessing and [Page 240] cursing. As the same wind that sends one Vessell to its haven, sinks another Vessell in the Ocean; or, as at the same gate a Citizen goes to his recreation, a thief goes to his execution.

He that saith, Come ye blessed, heIgnis infer­nalis qui se­mel accen­sus est, nun­quam ex­tinguitur. Gerard. saith, Goe ye cursed. O how sad is that Tragedy that shall ever be acted, but never be ended! How can you heare the dolefull knell of an everlasting fu­nerall! Will those transient glances of former prosperity, lighten the load of future calamity?

There's but a little airey breathings betwixt you and everlasting burnings. The day of retribution, shall be a day of separation. The wheat and the chaffe, they may both grow together, but they shall not both lye together: When the one is gathered into the Garner to be preserved, the other is cast into the fire to be burned.

They that were here their derisions, shall not be there their companions. The Saints enjoyments shall be incom­parable, when the sinners torments shall be intollerable. The Sea of dam­nation, shall not be sweetned with a [Page 241] drop of compassion. If once thou dropFacilis des­census a­verni, sed revocaro gradum &c Hic labor hoc opus est Virg. lib. Aeneid. 6. into Hell, after thousands of years you will be as farre from coming out, as at your first entring in.

Christ will put the Sheep by them­selves that have the ear-mark of electi­on, and the Goats by themselves that have the hand-mark of transgression.

In Hell there shall not be a Saint a­mongst those that are crucified, and in Heaven there shall not be a sinner a­mongst those that are glorified.

O how will those Magistrates dare to appeare before his Tribunall, that have stained the sword of Authority with the blood of innocency, by turn­ing its back against the vitious, and whetting its edge against the righte­ous. Many an unjust judg that now sits confidently upon the Bench, shall then stand tremblingly at the Barre.

Or how will those Ministers appear that like the Dog and the Wolfe com­bine together to macerate the Flock; that instead of treading out the Corn, are treading down the Corne; and instead of furthering the Birth, are murthering the Child.

O you fair-faced guilded profes­sors, that are no better then hells free­holders; what will ye do? When the painted sepulchre is opened, the dead mens bones will be disclosed. He will not judge you by the whitenesse of your countenances, but by the black­nesse of your consciences: the black hand must then part with the white glove. That Day will be too criticall, for the Hypocriticall: You that are now coloured for show, shall ere long be showne in your colours.

3. Principle that you should walke by is this, That God beares a greater respect to your hearts, then he doth to your workes. God lookes most where man looks lest, My Son give me thy heart, Prov. 23. 26. We cannot trust God with too much, nor our selves with too little. The first is our keep­er, the last is our Traitor: Here you have the dignity with which a belee­ver is invested, and the Duty to which a beleever is invited.

The God of Heaven and Earth sues from Heaven to Earth. He that is all [Page 243] in all to us, would have that which is all in all in us. We commit our estates into the hands of men, but we must commit our hearts into the hands of God. There's none of our spirits so good but he deserves them, there's none of our spirits so bad but he de­sires them.

On whom do parents bestow their hearts but upon their children, and on whom should children bestow their hearts but upon their parents: but man hath no mind to give what God hath a mind to have: This people draw­eth nigh unto me with their mouth, and honoureth me with their lips; but their heart is farre from me, Matthew 15. 8. Heartlesse operations, are but hearty dissimulations: You may keepe your works to your selves, if you doe not give your hearts to him. He that re­gards the heart without any thing, he regards not any thing without the heart.

I beseech you therefore Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable to God, Rom. 12. 1. He [Page 244] that makes [...] hath, must have all he makes. The Formalist he is all for outward activity; the sensualist he is all for inward sincerity: The one hath nothing within, therefore he is for what is outward, the other hath no­thing without, therefore he is for what is inward; But it is not the pre­tence of inward sincerity, that can justifie outward impiety; nor a shew of outward piety, that will excuse in­ward hypocrisie.

Though the braine be the spring of sensitive motion, yet the heart is the Originall of vitall motion. The heart its Primum vivens, ultimum moriens, its the first that lives, and the last that dyes: O Jerusalem wash thy heart from wickedness, how long shall vain thoughts lodge within thee? Jer. 4. 14. Vaine thoughts defile the heart as well as vile thoughts; as snails leave their slime behind them as well as Serpents.

If the Leprosie takes a single thred it spreads over the whole peece: Though you cannot keep sinfull thoughts from rising, yet you should keep sinfull thoughts from reigning. [Page 245] Though these birds may hover over your houses, yet let them not build their nest in its heaves.

The Devill knows if there be any good treasure it is in our hearts, and he would faine have the key of this Cabinet to rob us of our Jewells. A heart that is sanctified, is better then a tongue that's silvered: he that gives but the skin of worship, receives but the shell of comfort.

It is not the bare touching of the strings that is the making of the mu­sick. A spirituall man may pray car­nally, but a carnall man cannot pray spiritually. If our duties doe not eat out the heart of our sins, our sins will eat out the heart of our duties. A worke that is heartlesse, isQuando ea, quae per se qui­dem, et suo genere bona sunt fiant; si non recte nec bene fiant, non placent. Dep. Chem. Evan: Har. cap. 51. a worke that is fruitlesse. God cares not for the crazy Cabinet, but for the preci­ous Jewell. It's said of Haniball that prime Cap­taine, that he was Primus ingressus, ul­timus egressus, The first that went into the Field, and the last that came out of the Field: Thus should it be in all [Page 246] the operations of a Christian; The heart should be the first that comes in­to Duty, and the last that goes out of Duty. In prayer the heart should first speak the words, and then the words should speake the heart.

All the inferiour Orbes they follow the motion of the superiour ones. If the heart be inditing of a good mat­ter, the tongue will be as the pen of a ready writer.

It's observed of the spider, that in the morning, before she seeks her prey she mends her broken webb, and in the doing of it, she alwayes begins in the middle: Christians before you pursue the profits and the pleasures of the world, you should mend the broken webbs of your lives, and in the doing of it you should alwayes begin at the heart. If you would have the Cocks to run wholsome water, you must looke well to the springs that feeds them. The heart is the presence Chamber where the King of glory takes up his lodgings. That which is most worthy in us, should be given to him that is most worthy of it.

Good words without the heart are but flattery, and good works without the heart are but hypocrisie. Though God pities stumbling Israelites, yet he punishes halting hypocrites.

It's reported of Cranmer, that after his flesh and bones were consumed in the flames, his heart was found whole: A gracious soule is cloathed with sin­cerity, in the midst of it's infirmities. God is a Spirit; and they that worship him, must wor­ship Indicat quod Deus incorpore­us est, oportet igitur, et in­corpoream ejus culturam esse, hoc est per animam, et intel­lectus puritatem nos es offere Aquin. in loc. him in spirit and in truth, John 4. 24. You can never give him the heart of your services, unlesse you give him your heart in your services. It's his heart that speaks a mercy saving, and it is our hearts that makes a duty pleasing.

It's said of the Lacedamonians that were a poor people, and of the Atheni­ans that were a rich people; the for­mer offered up leane sacrifices to A­pollo, the latter fat ones: Yet in their warres, the Lacedamonians were al­wayes conquerours, and the Athenians were alwayes conquered; whereupon [Page 248] they went to the Oracle to know the reason, why they should speed worst that gave most: The Oracle gave them this returne, The Lacedamonians were a people that gave their hearts to their Gods; but the Athenians did only give their gifts to their Gods. Thus a heart without a gift, is better then a gift without a heart.

Religion that's a sacrifice, but the heart that's the Altar upon which it must be offered. As the body is at the command of the soule that rules it, so should the soule be at the com­mand of God that gives it. For a man to send his body to the service of God, and leave his soul behind him; it's as if a man should send his cloath's stuff't with straw instead of a perso­nall appearance.

4. Principle that you should walk by, is this; There's more bitternesse following upon sins ending, then ever there was sweetness flowing from sins acting. The Devils Apple, though it may have a fair skin, yet it hath a bitter core.

Me thinks this flaming sword should keep us out of the forbidden Paradice; and make our hearts like wet Tinder to all the sparks of Satans fire.Per delic­tum, morti regnum da­tur, nec po­test regnare in aliquo, nisi jus reg­ni accipiata delicto, O­rig. l. 5. in Epist. ad Rom.

You that see nothing but weal in its commission, will suffer nothing but wo in its conclusion: The wages of sin is death, Romans 6. 23. He that likes the works of sin to do them, will ne­ver like the wages of sin to have them. Yea who would do those works that are but drudgery, for those wa­ges that are but misery.

Though all sins are not equal, yet all sins are mortall. The candle of ourlives, is blownNonne per peccatū mors, et per mortem omnes ejus co­mites paenae, cruciatus, et miseriae hujus vitae omnes? porro peccatum toti mundo detrimentum adfert. Stap. in Dom. 5. Post Epiph. Tex. 4. out by the wind of our lusts. The corruption of nature tends to the dissolu­tion of nature; as the Le­prosie got into the wals occasioned the demolishing of the house, Sin it stands as a But at which God may shoot every Arrow till he hath emptied his whole Quiver.

We began to be mortal, when we began to be sinful. If man had had [Page 250] nothing to doe with sin,Peccatum aculeus mortu dicitur; non quia peccatum per mortem, sed per pecca­tum. Mors in mundum intravit. Fulgent de In­cam. et Grat. Christi: cap. 14. death had had nothing to do with man: Our impiety forfeited the priviledg of our immortality.

Sin its like a Serpent in the bosome that's stinging; or like a Theif in the Closet that's stealing; or like poyson in the stomack that's paining, or like a sword in the bowels that's killing. Its like Johns Book, sweet in the mouth but bitter in the belly; this fare faced Rachel will be found but a blear eyed Leah: Knowest thou not that it will be bit­ternesse in the latter end. The dregs lye in the bottome of the Cup.

That which is now like a Rose flourishing in your bosome, ere long will be like a Dagger drawn against your breast: The Ivy though it embraces the Oak yet it eats out its heart.

Sin its a thing that's delightful, O but its a thing that's deceitful; its like Judas that at first salutes us, but at last betrayes us; it shews the bait but hides the hook, it represents the ami­ability [Page 251] but covers, the obliquity; its like a River that begins in a quiet spring, but ends in a tumul­tuous Sea. Do men gather Ex his spinis colligitur, non laetitia conscientiae sed labruscae remorsus interioris non retributio gloriae, sed labruscae Gehennae. Gor­ran. In locum. Grapes of Thorns, or Figs of Thistles. Mat. 7. 16. The grapes of tranquility, grows not upon the Thorns of im­piety. Heart peace is espou­sed to heart purity. The way to keep conscience untormented, is to keep conscience undefiled.

A Saint cannot so sin as to destroyVide Bzo­viu Conc. 24. Excel­lentissimè de hac re disserentem. his grace, but a Saint may so sin as to disturb his peace. The Spider cannot kill the Bees, but if she gets into the Hive she spoils the Honey. If you will be nibbling at the bait, the hook will enter into your bowels.

O think of that time wherein you shall be ashamed of nothing but your wickednesse, and glory in nothing but your holinesse. You may be eter­nally sinful, but you cannot be eter­nally joyful. In Hell all the Sugar will be melted, in which this bitter pill was wrapped: that's too hot a climate for wanton delights to live in.

The pleasures of sin are suddenly abortive, but the pains of sin are eter­nally extensive. How soon did our first parents eat their forbidden fruit!Esus vetiti illius pomi, omniū ma­lorum sons, et orīgo fu­it. Bzovi­us in Con. 24. p. 229. De malis a peccato al­latis vide Bzovium. loco jam ci­tato. but the world to this day cannot rid it selfe of the miserable consequences of that woful banquet. Even in laugh­ter the heart is sorrowful, and the end of that mirth is heaviness, Proverbs 14. 13. The Serpent of sensual delight alwayes carries a sting in its taile. In such golden cups there are deadly draughts.

Will Gaul and Wormwood ever make you pleasant wine? Such thick and muddy vapors will never yeeld any sweet and pleasant showers. You that sin for your profit, will never pro­fit by your sins.

O that England would look with Scripture Spectacles upon all its rased Tabernacles, and say, if sin had not been there, these had not lain here. Its better to take up our lodging in a bed of Snakes, then to take up our lodging in a bed of lusts: who would spread such silken Sails upon a Pirates ship?

When the pale horse of death goes before, the red horse of wrath doth follow after: When the body goes to Worms to be consumed, the soul goes to flames to be tormented.

Its better here to forgoe the plea­sures of sin, then hereafter to under­goe the pains of sin. Your ill doing will be your undoing: What fruit had you of those things whereof you are now ashamed? Romans 6. 21. What ad­vantage doth Dives reap in hell of all the delicate banquets that he had on earth? What taste hath Cleopatra now of her draught of dissolved Pearls? The stench and torment of everlasting burnings, will take away the sweetest perfumes that ever sin was powdered with. How can I doe this wickedness and sin against God? Gen. 39. 9. It doth not grieve a Saint so much for this, that God is displea­sed with him, as it grieves a Saint for this, that God is displeased by him: He mourns not so much for the evil which sin doth bring, as he mourns for the sin which doth bring the evill. When Craesus son saw them go about [Page 254] to kill his father, he cryed out, O kill not King Craesus. Did Christ open his veins for our redemption, and shall not we open our mouths for his vindi­cation? The Crown is fallen from our heads, wo unto us for we have sinned, Lamenta. 5. 16. Sin it doth not only unman us, but it doth uncrown us: Yea, it doth not only take the Crown from off a sinners head, but it layes a curse upon a sinners back.

There's many think the fountain of their lusts are quite dryed up, when the streams are turned into another Channel. A hand taken off from sinful practises, without a heart taken off from sinful principles, its like a peece of ground, which having long lain fallow, when sown again yeelds more increase; or like a stream that hath met with a dam, that runs with greater violence when the sluce is opened: that's the fourth.

The 5. Principle that beleevers should walk by, is this; That there is the greatest vanity in all created ex­cellency: [Page 255] If this truth were more be­leeved, this world would be lesse be­loved.

A Lady being told that the world in all its glory was but vanity, true saith she, Solomon said so, but he try­ed it before he said it, and so will I. Thus many beleeve not a Toad to be poysonous, till themselves are enven­omed with it.

He that knocks at the creatures door, will find but an empty house kept there. All the rivers run into the Sea, yet the Sea is not full, Eccles. 1. 7. All the golden streams of world­ly profits, though they may run into the hearts of men, yet they cannot fill up the hearts of men. Did you never heare a rich man complain of the want of riches? though he hath enough to support him, yet he hath not enough to content him. The eye is not satisfied with seeing. If there be not enough in the world to satisfie the sences of men, how should there be enough in the world to satisfie the souls of men?

The earth its not a substance that [Page 256] is filling, but a shadow that is flying: The fashion of this world passes away, [...]: 1 Cor. 7. 31. The most excellent and flourish­ingTamen ista divites ni­hil movent, quia aureus fulgor ecce cavit eos. Bzovius Conc. 28. p. 272. peeces of the whole creation, are continually posting to dissolution. We are commanded to use the world as though we used it not, because whilest we use the world it is not. The tide that so floatingly brings in the ship, suddenly leaves her in the mud: The higher the Sun of prospe­rity is in its shining, the nearer it is to its setting.

Have you not seen some who have begun their lives in a Palace, to end their lives in a Prison? The golden Chains about their necks, have been turned into iron fetters about theirNondescen det tecum in puteum interni au­rum splen­didum, non lapides co­ruscantes, non servo­rum cater­va, non a­grorum lati­tudo. Bzov. loco citato. feet. The substance of this life, is but for the season of this life. All creature felicity, will become a prize to mor­tality.

You who feed upon golden dust, will have all your gold turned to dust; and the short Summer of your prosperity, will usher in the long Winter of your adversity. You who [Page 257] doe rejoyce in the world, ere long will have no world wherein to rejoyce. Arise ye, and depart, for this is not your rest, because it is poluted it shall de­stroy you, even with a sore destru­ction, Micah 2. 10. Hearts ease is a flower that grows not in the worlds garden.

Where doth that fish swim that will not nible at that hook on which there hangs a golden bait? How many pe­rish for the having of that which doth perish in the using?

Why dost thou seek for wealth, seeing the greatest Rulers are laid as naked on their dusty pillow, as the poorest beggars. The faster you grasp the world in your hands, the sooner it slides between your fingers. What is a man prosited, if he shall gain the whole world, and Hoc loco notantur duo▪ 1. Inutilitas temporalis lu­cri; 2. Irrecuperabilitas spiritualis Damni. Gorr. in Loc. Quid expedit concervar [...] aurum lapides, et gemmas, et cum his in interitum pute [...] inferior is demorgi? Bzovius▪ ubi priu [...]. lose his own soul? Matth. 16. 26. He that bought this ware knows its worth: The World if it be gained may be lost againe; but the soul if it be lost can never be gained again. There is [Page 258] a way to keep a man out of hell, but no way to get a man out of hell. Its as easie for a stone to lodge in the aire, as its for a man to rest in the earth.

The glory of this world its like a rotten post, that never shews bright but when it is in the dark. How few are there that clime the Staves of ho­nor, but they leave a good conscience at the bottom of the Ladder. Belee­vers themselves would surfeit of the worlds sweet-meat, if God should not call them away from the banquet.

Creature comforts they are like sweet dews, when they water the branches of the Tree, they leave the root dry. Why should Christians be found magnifying, what Diogenes, et Abdolo­nymus de quibus lo­quitur. Curtius, l. 4. inenis et lib. 2. juxta finem. Heathens have been found vilifying? The world its rather a sharp Bryar to prick us, then a sweet flower to delight us.

Poyson works more furiously in wine, then it doth in water; and cor­ruption betrays it self more in a state of plenty, then it doth in a state of poverty.

Gerhard compares thisPraeciosa nux apparet haec vita exteriús, sed sicul­tro veritatis aperias, videbis quod nil nisivermes, et pu­tredo sintinterius. Gerhard▪ Medit. 38. life to a beautiful Nut, which how fair soever it seems, is full of nothing but wormes and rottennesse. The earth it is for a Saints passage, but heaven is for a Saints por­tion: the former is for a beleevers use, the latter is for a beleevers choice.

Every thing below is too base for the soule Nobility, and too brittle for the souls Eternity. Who would set that vessel under the droppings of a Cistern, that's able to drink in the waters of the Ocean?

A Professor stuffed with the world is but like a Bladder filled with the wind. They that put on at the first for the world, are put off at last with the world. Son, remember thou in thy life time receivedst thy good things: These Blossomes will fall off from our Trees, when death shakes the boughs.

The world its got with cares, and kept with fears, and lost with groans, We see the outside of a great estate [Page 260] but not the inside of it; You behold the field of CornMundi honores, divitiae, et voluptates sunt tanquam uxae acerbae, etpoma viridia at (que) immatura; sed specaem anium, et viriditatem Dia­bolus ostendit, acerbitatem tacet. Stapl: in Dom. 1. Quadr: Tex. 8. but not the Tares that are mixed with it; you see not their clouds and nights, but their day and Sun.

The world pretends to be a Nurse, but if you draw her breasts, in the one you will find the water of vanity, in the other the wind of vexation of spirit. Its coun­ted miraculous to find a Diamond in a Vein of Gold; but its more miracu­lous to find a Heavenly Christ in the bosome of an earthly Christian.

When we have the least of crea­ture enjoyments, we should then bless God for them, When we have the most of creature injoyments we should not then bless our selves in them.

Thē world it doth us more hurt in our hearts by loving it, then it doth us good in our hands by having it. Labor not for the meat that perisheth, but for the meat that endureth to ever­lasting life, John 6. 27. Who would loose a Crown above, for a Crum be­low?

Birds the higher they are in their flights, the sweeter they are in their notes; The higher a Christian is rai­sed above the things of the earth, the more he is ravished with the joys of Heaven. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them, Psal. 39. 6. He that views an Ox grazing in a fat Pa­sture,Ampla, ac locuples facul­tas perditionem infe [...]r dici­tur; refugienda est ampla possessio, ne consequatur profunda perditio. Salv. ad Eccles. Cath. l. 2. p. 404. concludes he is but preparing for the slaugh­ter.

Worldly enjoyments they are but like hot water, which when cold weather comes are the soonest frozen. The greatest happinesse of the creature, is not to have the creature for its happinesse: Better not to have the world at all, then to have our all to be the world. The Raven when it had found a C [...]r­rion to feed upon, cared not for retur­ning home to the Arke.

The world its like a Looking-glass, there is a face presented by it, but there's no face seated in it. When you [Page 262] have sifted out its finest flower it turns to Bran. Labour not to be rich, Proverbs 23. 4. A strange paradox, if it were not for labour, who would be rich? and if it were not for riches, who would labour? But see vers. 5. Wilt thou set thine eyes upon that which is not? whilest they are, they are not. They are not that they look like, they have not that we look for: But what are they not? They are not du­rables but moveables; For In hederâ qua delectabatur Jonas, parabat Deus ver­mem ut exarescet; ita in re­bus mundanis quibus amore multi adhaerescunt, nihil est stabile, sed vermes corrupti­onis in illis nascuntur. Ger­hard. Medit. 38. riches certainely make themselves wings and flye away as an Eagle towards Heaven.

The Cup that now over­flows with Wine, may be filled up to the brim with Water. When the Sun of earthly happinesse is in its Miridian Rayes it may be eclipsed. A man rejoyces in health, and an Ague shakes him; In honour, and a Cloud shadows him; In riches, and a Thief robs him; In peace, and a rumor disturbs him; In life, and death disappoints him.

The Heavens at first had their Dropsie, and then the old world was drowned; the Heavens at last shall have their Feavor, and then the new world shall be burned.

The earth its big in our hopes, but little in our hands; Its like Sodoms Apples, beautifulNascuntur pomacirca regi­onem Sodomae, quae dele­ctant exteriori pulchritudine, sed contacta in pulverem abeunt: Pelicitas hujus vitae exteriús delectat, quid si pres­siori considerations eam tan­gas, fumo et pulveri similis apparebit. Gerhard. ubi prius. to the eye at a distance, but when you touch them they crumble into ashes. Riches availe not in the day of wrath; not in the day of mans wrath to keep him from plundering; not in the day of Gods wrath to keep him from punishing.

They are but a shield of wax a­gainst a Sword of power: They can no more keep an evil conscience from tormenting, then a Velvet sleeve can keep a broken arme from akeing.

Fire say some came down from Heaven, therefore restlessely works it selfe through all combustibles till it returns thither again: Every spiritual soul is Heavens free-born flame, raked up in the Embers of flesh and blood, [Page 264] therefore restlessely works it selfe through all combustibles till it re­turns thither again. He that comes from above, is above all, John 3. 31. Shall they who are so Nobly descen­ded, be ignobly minded?

Do but see how the men of the world are upon their knees for the things of the world: There be many that say, Who will shew us Carnales homines vaga, et incerto cursu huc, illuc ferun­tur, ad bonum optatū adipis­cendum—qualibet inani specie boni capiuntur quod in communi tantùm et incerto petunt. Ames. in loc. any good? Psal. 4. 6. As if they could find a Heaven on Earth, that should seek an Earth from Heaven.

It was a wretched ex­pression of a worldly dispo­sition; Let but God give me enough of earth, and I will never complain of the want of Heaven. Thus is the curse of the Serpent intailed upon the seed of the Serpent; there's more of earth in them, then there is of them in earth. All these things will I give thee, if thou wilt fall down and worship me, Matth. 4. 9. If a covetous man had been there; O how would he have catcht the promise out of the Devils lips, for fear he should have gone back from his word!

Some are so in love with their gol­den Baggs, that they will ride post to Hell if they be well payed for their pains.

Covetousnesse smothers Holinesse, as the damp of the earth puts out the Candle. This world it is a stin­king Dunghil, wherein the Rich are like Cocks crowing upon it, and the poor like Chickings scraping about it: These hungry souls for want of better fare falls aboard upon such course cheare: Tha'ts the Fifth.

6. Principle that you should walke by, is this; That dutyes can never have too much care bestowed upon them, nor too little confidence placed in them. Therefore Brethren we are debtors, not to the flesh, to live after the flesh, Rom. 8. 12. We owe nothing to our cor­ruption, but it's crucifixian: But when God becomes a Donor, man becomes a debtor. The debt of sin is discharged for us, that the debt of service might be discharged by us.

Every thing hath it's bounds, but grace hath none; in sollid godlinesse [Page 266] there can be no excesse. Those wells that are of Gods digging, can never be too full of water. He loves to see the plants of righteousnesse laden with the fruits of righteous­nesse.

Though faith justifies separatim a bonis operibus, yet not seperata a bonis operibus: Though faith just­ifies alone, yet that faith isSola particula exclusiva ad­ditur non ad seperandas ali­as virtutes a fide, aut ab ho­mine justificato a quibus se­perari non possunt, magis quam lux a sole, aut calor ab igne: sed a causando justifi­cationem, vel ut praeparatio­nes, vel merito, aut dignitate sua. Scharp. de just: con­trovers. 7. Consule etiam Davent. de just: act. cap. 32. prope finem. not alone that justifies: Look what Trees are with­out their fruits, that faith is without it's workes. In poynt of Sanctification good workes cannot be sufficiently magnified; in poynt of Justification good works cannot be sufficient­ly nullified.

The most famous Pilots of the Ro­man Sea, when they came within the fight of the shoare, have quitted the bottome of merit, to saile in the bark of mercy, crying out, Tutissimum est in sola Dei misericordia acquies­cere.

Most that perish, it is not their dis­ease [Page 267] that kills them, but their physiti­an; they think to cure themselves, and that leaves themselves incurable. Good works are so indi­gent as no man can be sa­vedBona opera sunt necessaria ad salutem ratione praesen­tiae, at non efficientiae. Id. in Cont. 11. De hâc re vid: Davent. de just. act. cap. 31. conclus. 4, 5, 7. pag. 402. &c. by them, and yet they are so excellent as no man can be saved without them.

It should be with Christs members as it is with the skilfull Mariners, Oculus ad Coelum, manus ad clavum, we should have our eyes on the Stars, but our hands on the sterne. Man is a creature apt to hug himselfe in his Religious dutyes; but he will run himself into new debts, that thinks thus to pay off old scores. Now we know that whatsoever things the Law saith, it saith to them that are under the Law; that every mouth may be stopped, Rom. 3. 19. How shall anyNolo meri­tum quod gratiam ex­cludat, hor­reo quicquid de meo est, ut sim meus &c. Bern. in Cant. Ser. 67. mouth be opened, when every mouth is stopped? wilt thou plead innocen­cy to him, who sees thy black flesh un­der thy white feathers, and your fowle hearts under your faire acts?

Good works they are our Jacob's staffe to walkePer scalam meritorum nemo potest ascendere in cae­ [...]um, nisi ea servetur integra, et ab imo ad summum mini­mè intercisa, aut interrupt [...]. Davent. ubi prius. with upon earth, but not our Jacobs ladder to clime with to heaven. To lay the salve of our services, upon the sore of our sinnes, is as if a man that is stung with a wasp should wipe his face with a Nettle; or as if one should goe about to support a tottering fabrick with a fire-brand.

When the river failes us in it's wa­ter, we then look up to the clouds for moysture: Duties if Christ breaths not in them, a Christian growes not under them. Pure Elements yields no pure nourishments.

It was not the clay and the spittle that cured the blind man, but ChristsLutum solet magis ex­caecare. Aquin. in loc. anoynting his eyes with them: that was more likely to make a seeing man blind, then to make a blind man see.

It was not the troubling of the wa­ter in the Pool of Bethesda that made them healing, but the coming down of the Angell. That stomack will remain unsatisfied, that feeds on the dish in­stead of the meat.

If the Sun shine the Dial may direct us, but if the Sun be downe the Diall cannot instruct us: When the light­nings of Divine fury flashes in our eys, and the Cannons of the Laws cur­ses thunders in our eares; as fast as you lay on your own plaisters, a con­vinced conscience will rub them off againe.

Man may spread the net of duty, but it's God must make the draught of mercy.

Others they walk by this principle, That much is too little for themselves, but a little is too much for God: But as you can never see him according to the greatnesse of his Majesty, so you can never serve him according to the goodnesse of his mercy.

St. Paul when he writes about the reception of a runaway servant, Phil­lemon 19. Thou owest to me thine own self. We do not only owe our servi­ces to God, but we owe our selves to God. Good workes though they beAdjudicat caelum (de­vs) ut operū mercedem piis, et fide▪ libus, non tamen virtute meriti humani, sed promissi divini. Dav. cap. 33. temporal in their performing, yet they are eternall in their rewarding.

The body may as well live without any diet; as the soul can live without any duty. But none of those things move me; neither count I my life dear to my self, so that I may finish my course with joy, Acts 20. 24. Did Christ lay downe his life to obtaine the purchase of Heaven? and shall not we lay out our lives to obtaine the possession of Heaven? Is it worth his passion? and is it not worth our action? Alass, what's our sweat to his blood!

What could he do more then dye for us? and what can we do less then live to him? To whom much is given of them much shall be required. You that are Christians, can you find me out that good that is not given to you, or that evill that is not forgiven in you? God he deserves more from every Christian, then he demands from any Christian.

And as duties can never have too much conscience used about them, so they can never have too little confi­dence placed on them. So likewise ye, when ye shall have done all those things which are commanded you, say, we are [Page 271] unprofitable servants, we have done that which was our duty to doe, Luk. 17. 10. Not only when all is to be done, but when all hath been done. God hath no need of us, for he is from everlasting without us blessed; but we have need of God, for we are to everlasting without him cursed.

We must live in obedience, but we must not live on obedience. Duties they are via ad reg­num, Opera bona haereditatem nobis in caelis paratam tan­tummodo, ut via, ac conditio in haeredibus requisita prae­cedunt. Synop. par. Theol: in disp: de bon. oper. Vide etiam Rivet. in Ps. 32. vers. 1. juxta fin. not causa regnandi. Feare not little flock, it's your Fathers good pleasure to give you a Kingdome, Luke 12. 32. Heaven is not the product of mans labour, but it's the product of Gods pleasure.

The Marriners will row hard in a storme, to get to the shoare by their own power, before they will awake him with a save us Master, or we perish. He becomes a Malefactor,Dignitas bonorum operum non ex illorum merito, sed ex sola dei gratiâ aestiman­da est; nam si Deus illa se­cundum legis suae rigorem examinaret; censurâ potius ob imperfectionem suam digna essent, quam favore, ac beneficio ipsius. that comes not to a Media­tor. All our operations are cloath'd with imperfections [Page 272] there's aliquid infectivum, and ali­quid defectivum. Our most sublime and spiritual duties, are not wound up to the height of a Command: They are all tainted with a disproportion to the Golden Rule; as the Moon shines in a lower and inferiour Cham­ber to the Sun.

If you lay too much weight upon the pillars raised by your own hands, you will pull the whole building up­on your own heads; So then its not of him that willeth, nor of him that run­neth, but of God that sheweth mercy; Romans 9. 16. Its not of him that wils, though it be never so heartily; nor of him that runs, though it be never so hastily: Our Crown of Glory is made by mercy.

Our working is not the cause of Gods grace, butIpsa salut hominis non debetur alicui per aliquam ejus voluntatem, vel exteri­orem operationem quae dici­tur cursus; sed procedit ex so­lâ Dei misericordiâ. Aquin. in loc. but Gods grace is the cause of our working: Man may doe something against it, but man can doe nothing without it. Its ill hanging the great weight of Eternity, upon the small Wiers of Activity. The [Page 273] boundless life of felicity, flowes from the bottomless love of the Deity: That's the sixth.

7. Principle that you should walk by, is this; That there's no obtaining what is promised, but by fulfilling whats commanded. As those which were un­der the Law were not without a Gospel to save them, so those that are under the Gospel are not without a Law to ruleLex moral is non minus ad Christianos pertinet sub no­vo, quum ad Judae nos sub­vetere Testando. Synops. Pur. Theol. disp. 18. them. What God hath put asunder let no man joyn together; but what God hath joyned together let no man put asunder. It's as ill divor­cing what's united, as it is uniting what's divorced. Ask, and it shall be given you; seek, and ye shall Quasi dixisset, id quo vo­bu opus est, petite; Non con­ceditur quod petitis? Quaeri­te, Negatur quod quaerites [...] Pulsate Deus vult cogi. Ar­rowsin. Tact. sacr. l. 3. cap. 1. sect. 11. find; knock, and it shall be opened unto you, Matthew 7. 7. Continued Importu­nity is the most learned O­ratory; repeated knocks soonest opens heavengates. Man cannot blame God for not gi­ving, but God can blame man for not [Page 274] asking: He that inables us to find him, he enjoyns us to seek him; He that hath promised us to open that we might not be doubtful, hath en­joyned us to knock that we might not be sloathful.

He that will not heareDebet se ei viâ morum conformare, in viâ justitiae, charitatis, et patientiae, &c. et haec est via Coeli, non se­culi; Dei non Mundi. Gor­ram. in loc. the voice of Christ, shall never see the face of Christ He that saith He abideth in him, ought to walk even as he also walk, 1 John 2. 6. Then only doth the Watch of our lives move with uprightnesse, when it is set by the beams of the Sun of Righteousnesse.

As he hath made his glory to be the pattern of our happinesse, so he hath made his grace to be the pattern of our holinesse.

The Law condemns those persons as criminal that pretends to the Royal blood, but are not of it, because there's a dependance between the blood Royal and the Crown Royal. I know the blasphemy of them, which say they are Jews, and are not, but are the Syna­gogue of Satan, Revel: 2. 9. Many [Page 275] would be made like Christ in Blisse, who would not be made like Christ in Grace; They would have a promise to corroberate their assurance, but would not have a precept to regulate their performance.

Observe the connexion; The Lord is our Judge, the Lord is our Law­giver, the Lord is our King, he will save us, Isa. 33. 22. Where ever Christ is a Priest for Redemption, he is a Prince for Dominion; Wherever heNon rebel­libus, sed meum cre­dentibus, et ei obedien­tibus est causa suffi­ciens salu­tis aeternae, Gor. in loc. is a Saviour, there he is a Ruler: And being made perfect, he became the Au­thor of eternal salvation, unto all them that obey him; Heb. 5. 9.

Jesus Christ where he is a fountain of happinesse, there he is a fountain of holinesse; If he be not your Re­finer, he will not be your Redeemer: And those mine enemies which would not that I should reign over them bring hither and slay before me; Luke 19. 27. Its here the voice of rebelious sinners, we will not have this man to reign over us, and it will hereafter be the voice of a righteous Saviour, I will not have these men to reign with me. [Page 276] As many as walk according to this rule, peace be upon them, Gala. 6. 16. To tread in any other path on Earth, is but to mistake your way to Heaven.

If the Golden Chains of duty will not hold you,Jussasme culsâ non neg­lig [...]ntur, sine crimine non co [...]temnan [...]ur, ubi (que) enim et neglectus culst [...]bi [...]e., et con­temptus d [...]mnabi [...]is est. Bern: de praec: & dis­pens. the Iron Chains of darkness shall bind you: If you a­buse your liberty in one world, you will loose your liberty in another: Blessed are they that do his Commandemen [...]s, that they may have right to the tree of life, Revel. 22. 4.

To look upon a promise without a pr [...]cept is the Road way to presum­ption; To look upon a precept with­out a promise is the Road way to de­sparation; the one is like the Lead to the Net to keep it from floating, the other is like the Cork to the Net to keep it from sinking.

Beleevers should be like the point in the compasse, that's governed not by the various winds, but by the con­stant Heavens. An obedient person when hisbody is translated from life to [Page 277] death, his soul is translated from death to life. O doe not make him to be aQuàm mi­serum est ex eò flore ve­ne [...]um colli­gere, equo alii remedi­um sugunt stone for stumbling, that God hath made to be a stone for building.

The force of the fire is manifested as much in consuming the dross, as in refining the Gold.

The strength of a Rock is seen not onely in upholding the house that's built upon it, but in breaking the ships that dashes against it. The pillar of a Cloud was as wonderful in the darknesse that it cast upon the Aegyp­tians, as in the brightnesse that it gave to the Israelites.

Thus doth the Lord Jesus display the greatnesse of his owne power, in putting off the living to death, as well as in raising of the dead to life: Come unto me all ye thatlabour, and are hea­vy laden, and I will give you rest, Matthew 11. 28. But what follows? vers. 29. Take my yoke upon you, and learn of me. Wherever he takes a bur­den from off the creatures back, there he layes a yoke upon the creatures neck. The Gospel it gives a pardon to the greatest sin, but it doth not [Page 278] give a patronage to the smallest sin.

To be lascivious because God is gracious, what's this but to split that ship in the Sea, which should Land us at the Shore? To live in a holy obedi­ence to a Heavenly Father is the liber­ty of Gods sons, but to give lust the swinge is the licentious bondage of the Devils slaves.

That soule was never related to Christ, that was never de­voted to Christ. Not every Observa quomodo Chri­stus ponit discrimen inter ju­dicium Dei, et hominum in culis principum bonum est dicere Domine Domine, quia [...]dulatores, qui dulcia et sua­via auribus personant, sunt plurimae aestimationis apud eos. Multò aliter erit in Regno Coeli, ibi enim cor no strum majoris erit valoris, quam phalerata verba et bo­na conscientia plus aestima­bitur, quam crumena nummis onusta. Stella in Luc: cap. 6. vers. 46. one that saith unto me, Lord, Lord, shall enter into the kingdome of Heaven; but he that doth the will of my Father which is in Heaven, Matthew 7. 21. Obedience and Subjection to the will of God is not only our pre­sent duty, but it's the pa­ved Causy to our future glory: To think that he should perform the Obli­gation, when we brake the Conditi­on, is as if a man should expect to see the blood in his body before his Vein be opened; or as if one should goe [Page 279] about to wash his hands before he had turned the Cock to let out the water.

Would you have the grain to be rea­ped, before ever the ground be sow­ed? So run that you may obtain. Theres no obtaining the prize of happi­nesse, without running the race of holinesse. In vain doth that husband­man look for a Harvest that throws his Plough into the hedge.

Sitting birds are Fowlers marks. The onely way ne­verQuod nisi et assiduis ter­ran. insectaberrnestris. Hou, magnum alterius fru­strà spectabis acervum. Virg. Georg. l. 1. to be ill imployed, is never to be unimployed. When men are out of the way of their callings, its easie to call men out of their way.

God works with means, and he works without means; With them, to shew that man should use the means, and yet ever relye upon God; without them, to shew that man should relye upon God, and yet ever use the means.

Jacob he makes his prayers to a Hea­venly Father, and yet presents his gifts to an angry Brother. David when he went out against Goliah, he makes the name of the Lord his trust, and yet a Sling and a Stone his Wea­pons.

The Sword of Joshua must go along with the Prayers of Moses; and the Prayers of Moses must go along with the Sword of Joshua: If they had fought and had not prayed they had not obtained the victory, because God will not be neglected. If they had prayed and not fonght, they had not obtained the victory because God will not be tempted; This is he that came by water and blood, even Jesus Christ, 1 John 5. 6. Christ doth not come by blood without any water, nor by water without any blood; He comes not to pardon and to leave the soul unpurged, nor to purge and to leave the soul unpardoned.

Where ever the merit of Christ doth clear a soul from what is guilty, the Spirit of Christ doth cleanse a soul from what is faulty. A man may be [Page 281] justified without immediate glorifica­tion, but he cannot be justified without concomitant sanctification. The Law is as dear to God by which he rules us, as the Gospel is dear to us by which he saves us.

Many there be that use faith as an eye to see withal, that doe not use it as a hand to work withall; they look for victory, but do not fight to obtain it; Arise therefore and be doing, and the Lord be with thee, 1 Chron. 22. 16. Without God man can do nothing, and without man God will doe no­thing.

That faith which sets men at work against Gods enemies within them, that faith sets God at work a­gainst mens enemies with­out them. Mans prayersSunt promissiones quibus (Deus) tanquam placidissimus conselator solatur, eas tamen abs (que) petitionibus impleri minime promittit—Orati­ [...]s igitur usus ad promissa divina in nobis implenda, tu­tissimum et certissimum, at (que) infallibile medium est. Bzo. Con. 17. p. 159. are the Mid-wives of Gods promises; the promises they are the Wels of comfort for our succour, but prayer is the Bucket that must draw up their water. Here the Crop which you gather will out-go the Seed which you seat­ter; that's the seaventh.

8. Principle that you should walk by, is this; It's ill dressing our selves for another world, by the looking-glasse of this world. Thou shalt not follow a multitude to doe evill, Exod. 23. 2. Let them be never so mighty they are not to be feared, let them be never so many they are not to bePusillus dicitur grex e­lectorum, respecta majoris nu­meri reproborum. Beda a Gor. in Luc. 12. 32. citat. Est ergò falsum, et areno­sum Jesuitarum fundamen­tum, quo Ecclesiae suae certi­tudinem super multitudine adhaerentium, et sectantium fundatam esse contendunt. Chemn. Har. Evan. cap. 110. p. 2068. followed.

Satans heard of swine is larger then Christs flock of Sheep. To inferre that way to be the truest which is the largest, is to conclude the fineness of the cloath, by the broadnesse of the list.

The droves of men are like the droves of beasts that goes to the shambles. Though all Israel shall be as the sands on the shoare, yet but a rem­nant shall be saved, Rom. 9. 27. The whole peece goes to the Devill; there's but a remnant that's cut off for God: There's many birds of prey to one bird of Paradise. Pibbles lye in common streets, when pearls are hardly to be found.

The Scripture doth not only present us with theChristus fideles, vocat [...], quia colletione cum Sacerdoti­bus, Pharisaeis, et reliquo Judaeorum caetu institutâ, et numero sunt pauciores, et ae­stimatione viliores. Id. Ibid. purity of those that shall be saved, but with the pau­city of those that shall be saved: Strait is the Gaete, and narrow is the way that leadeth unto life, and few there be that find it, Math. 7. 14. The Persians thought a crooked nose a great ornament, because seated on the face of their Emperour; and the whole Court would go awry, because such a neck was upon the shoulders of Alexander.

Great mens vices are more imita­ted, then poor mens graces. Ill hn­mours from the head consumes the vitalls in the body: Inferiours love to go the way which superiours use to goe; the actions of their Rulers, is the Rule of their actions; they con­ceive by the eye, like Jacobs sheep which produced their Lambs sutable to the colour of the rods.

They who follow after others in sinning, are like to follow after others in suffering; and then the number of [Page 284] the faggots, will but multiply the fury of the fire. Many are called but few are chosen, Math. 20. 16. Its not many are chosen, but few are called; but many are called, but few are cho­sen.

Never think to find the golden Oare but in Veines. In heaven are the best fruitions, but in hell are the most companions. Beleevers, though their natures are the sweetest, yet their numbers are the smallest.

Flavus Vopiscus said, That all the names of the good Emperours might be engraven in a little Ring. I will not say there are not any good men that are great, but I will say that there are not many great men that are good.

The Trees of righteousnesse are thinly planted in the worlds Orchard. As in one righteous man there are ma­ny sins, so for one righteous man there are many sinners. Our fathers have eaten sowre grapes, and the childrens teeth are set on edge. The generallity of persons, they will rather walke in the way that the most goe, then they [Page 285] will walke in the way that the best goe: They are like dead fish, that swims downe the streame whither so­ever it runs; or like water that takes the figure of the Vessell in which it is contained. But Vox populi is somtimes Vox Diaboli: what's ingraven upon the seale, is imprinted upon the wax.

If we will not have the world to be our leaders, we shall be sure to have them to be our troublers; if they cannot seduce us into an evill way, they will oppose us in a good one; If they cannot scorch us with their fire, they will black us with their smoake, speaking evill of you, because you run not to the same excesse of ri­ot; because they will not doe evill with them, therefore they will say evil of them. We must not walke in the way that hath been gone, but in the way that should be gone: Be ye follow­ers of those, who through faith and pa­tience have inherited the promises. What's the reason that there are so many scribling professors in the world, but that they write after such imper­fect Copies.

The best of men are but men at the best: It's better imitating of an evill man in what is good, then it's imita­ting of a good man in what is evill. Be ye followers of me, 1. Cor.Exempla sanctorum non sunt nobis imitanda, nisi qua­t [...]nus consentanea sunt cum lege Dei, et cum Christi ex­emplis; ideo ne (que) Apostolus simpliciter dixit imitatores mei estote, sed adjecit, sicut ago Christi. Zanch. de nat. Dei. l. 3. c. 3. ult. fere verb. 11. 1. But this Exhortati­on hath its limitation, as I am of Christ: Where he follows Christ, we must fol­low him; but if Paul for­sake Christ, we may forsake Paul.

It was a good saying of Sir Thomas More, I will not pin my faith upon any mans sleeve, because I know not whither he will carry it. Beleevers have not only infirmities that are naturall, but they have infirmities that are sinfull. When they begin to be spirit, they do not cease to be flesh. Noah was no sooner delivered from a deluge of water, but he was drown'd in a deluge of wine. Their failings flow not from a want of grace, but from a want in grace; not from a nullity in holiness, but from an impotency in holiness: As they are not so bad as they have been, so they are not so good as they [Page 287] shall be: those Roses that are now inGratia est adhùc in augmento, at posteà e­rit in [...] seu comple­mento. Davent. de just. act. cap. 34. their blossome shall be fully blown; and the Starres that are yet imprisoned under a cloud, shall be set in a cleare sky.

They are but slovenly Christians, that will swallow all that beleevers doe without pairing their actions: The Comment must be followed no further then it agrees with the Text.

Say not in your hearts,Multi sua peccata tegere volunt, et defendere exem­plo Davidis, et aliorum, quorum paenitentiam imita [...] opo [...]ebat, non corum pecca­ta: utere exemplis bonorum, illos (que) in bonis actibus imi­tare. Stella in Luc. c. 4. vers. 27. why may not I be drunk as well as Noah? and commit Adultery as well as David? Did you ever hear of any that put out their eyes, be­cause others were smitten with blindnesse? or that cut off their leggs, because others went on Crutches?

If you have sinned as they have sin­ned, you should mourn as they have mourned: These acts are not for our imitation, but for our caution; they are not Land-marks for Travellers, but Sea-marks for Mariners. If a man find a piece of gold covered with dirt, [Page 288] will he possesse himselfe with the dirt, and throw away the gold. You have heard of the patience of Job; James 5. 11. We have notApostolus commondat Job cum tamen Coeco impetu a­breptus, multa impatientiae signa edidit, at etiamsi carnis infirmitate labascit, vol se­cum tumultuatur, hu [...] tamen semper redibat, ut se [...]otum Deo permitteretea. Calvin Loc. only heard of Jobs patience but we have heard of Jobs impatience; instead of cur­sing the sin in which he was born, he curses the season in which he was born.

You have heard of the meekness of Moses; and yet this even thred was not without its snarles: whilest he is striking water out of the Rock, he is fetching fire out of his heart, And Peter not only forsakes his Lord, but forswears his Lord.

Who would ever have suspected that he who had his name from a Rock, should have proved such a Reed. Holy men they may be good Witnesses at the Bar, but they are bad Judges on the Bench.

If you will not turn your backs on Aegypt, you may fall short of the Land of Canaan.

It was the complaint of one in his time, That the greater theeves did ex­ecution upon the lesser; But when God comes to passe Sentence he will bring the biggest to the Bar; his Laws are not like Cob-webs which holds the little flies prisoners, but the great ones break with small resistance; He will set the Saddle upon the back of the right Horse.

Though you may have many under you upon Earth, yet you have one over you which is in Heaven. The Lord called to Adam and said unto him, where art thou? Gen. 3. 9. Not where wert thou? but where art thou? Oh how quickly hast thou morgaged that inheritance which I so lately setled on thee in Paradice! The woman that thou gavest me, she gave me of the Tree and I did eat, Gen. 3. 12. Because she put it into his hands, therefore he put it into his mouth.

The brats of sin are so ugly when they are brought forth, that we are loth to own them our selves, there­fore lay them at the doores of o­thers.

The stable Mountains are not so firme but they may be removed byNon igitur imitandi sunt fideles, quatenus homines, sed quatenus in eis resplen­det imago Dei. Bzov: Conc: 12. Page 119. fearefull Earthquakes: Those Saints that have been as the greatest Stars, have left behind them their twink­lings and sad Eclipses.

9. Principle that you are to walk by, is this; That where man is so dilli­gent as to do his best, there God is so indulgent as to forgive his worst. What an apology doth a waking Saviour make for his sleeping Saints; The Spi­rit is willing, but the flesh is weak. Take a carnal man, and what he can do that he will not; take a Christian man, & what he would do that he cannot.

Now impotency shall be pityed, when obstinacy shall be punished. God hath mercy for cannots, but none for will nots: Adams want was rather will then power, but our want is rather power then will. Psal. 119. 5. O that my wayes were directed, Emitto vocem cupientis, et antrelantis—Donec libera­ti simus semper clamabimus utinam! Suspirabimus ex sensu imbecilitatis nostrae, Donec gaudium plenum sit infruitione. Rivet: in loc. that I might keep thy sta­tutes. A Saints will begins, where his work ends. Lord I beleeve, help my unbeliefe; Lord I see, enlighten my [Page 291] darkness; I hear, but cure my deaf­ness; I move, but quicken my dul­ness; I desire, but help my unwil­lingness; I remember, but remove my forgetfulness.

In the playing of a Lesson a single string may jarr and slip, and yet the main be musicall; It were a folly in­deed to think our fields had no corn, because there is chaff, or that the pile had no Gold, because there is Dross. In Heaven there's service alone with­out any sin, In hell there's sin alone without any service, but on earth there's sin and service in the same heart, as there is Wine and Water in the same Cup. To condemn thy evil is good, but to condemn thy good is evil. Here beleevers are like the Israelites, that in their darkest night had a pillar of fire, and in their clea­rest day had a pillar of a cloud: Above us there's light without any darkness, below us there's darknesse without any light, but here its neither day nor night, but in the evening it shall be light.

Though the lowest beleever be [Page 292] above the power of sin, yet the high­est beleever is not above the presence of sin. Its in a living man that lust is mortified, but its in a dying man that lust is nullified.

When the body and the soul are separated by mortality, sin & the soul are separated to eternity: though a forced compulsion is sufficient to te­stifie a Tyrant, yet its ready obe­dience that proves homage to a King.

Sin never ruins, but where it reigns. Its not destroying where it is distur­bing: Lust its least hurtful where it is most hateful. The more evil it re­ceives from us, the lesse evil it doth to us; its only a murderer, where it is a Governour.

But the Rose is a fragrant flow­er though it be surrounded with prickles. The Passover was a feast though it was eaten with sowre Hearbs.

There's much of the wild Olive in him thats ingrafted into the true Olive: Our graces are our best Jewels, but they do not here yeild their full [Page 293] lustre. The Moon when it shines brigh­test hath its spots, and the fire when it burns hottest hath its smoak. I said in my hast, I am cut off from before thine eyes, ne­vertheless Intalem stupori, excessum adductus fui, ut mihi viderer projectus a conspectu praesen­tiae tuae; tu verò, exaudita mea oratione, quanto ejus ad fuisti per subventionem et consolationem misericordiae tuae. Titelman in Lo­cum. thou heardest the voice of my supplication, Psal. 31. 22. Who would have thought that ever those prayers should have had any prevalency, that were mixed with so much infidelity.

Sin is an enemy at our backs, but not a friend in our bosomes. Although beleevers should be mournful because they have infirmities, yet they should be thankful because they are but in­firmities. It is not the Interposition of a cloud that makes a night, but the departing of the Sun.

Take the best beleever that breaths and he is fuller of his sins then he is of his prayers. There is too much of earth in our imployments for Heaven. But as he that drew Alexanders pi­cture, when there was a scar on his facedrew him with his finger upon the [Page 294] scar; so Jesus Christ when he draws the picture of the Saints excellencyes, layes his finger upon the scars of the Saints infirmities.

He looks over what is his, and over­looks what is theirs; Where there is no sins of allowance in them, there shall be grains of allowance to them: he will not throw away his Pearls for every speck of dirt.

Christ honours grace in its maturi­ty, yet he owns it in its minority. O thou of little faith, wherefore didst thou doubt? They had faith enough to keep them from damning, but they had not faith enough to keep them from doubting.

The least buds draw sap from the root, as well as the greatest branches. Though one Star exceed another in magnitude, yet both are alike seated in the Heavenly Orbe: Though one member of the body be larger then another, yet each hath an equal con­junction with the head.

The Rind of good actions is tainted by infirmities, but their Core is rot­ted by hypocrisie. Jacob halted and [Page 295] yet was blessed: as his blessing did not take away his halting, so his halting did not keep away his bles­sing.

Hagar will have a room in Sarahs house, till death turne her out of doors. Death as it leaves the body soul-lesse, so it leaves the soul sinlesse, For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. He doth not look that the Cock should run water, when there's none put into the Cistern.

Jesus Christ doth not put out a be­leeversVae nobis si secundum firmitatem fidei Deus nobiscum agere vel­l [...]. Chem: Har: Evan: cap. 83. p. 15. 85. Candle, because of the dim­ness of its burning, nor overshadow a beleevers Sun because of the watri­ness of its shining.

Though that Vice may be found in us, for which he might justly damn us, yet he hath not lost that grace by which he can as easily save us. He comes not with water to put out the fire, but with wind to drive away the smoak.

The sacrifice of the wicked is an abomination to the Lord, (Pro: 15. 8.) [Page 296] because the Incense stinks of the hand that offers it. Not only the wickeds plotting against the Godly is sinful, but also the wickeds praying unto God is sinful: but what follows, The prayer of the upright is his delight. If the vessel of the heart be clean, he will taste of the liquor that's drawn from it: O my Dove! that art in the clefts of the Rocke, in the secret places of the Stare [...]; lee me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is come­ly, 2 Canticles 14. That's the ninth.

10. Principle you should walk by, is this; That inward purity, is the rea­dy road to outward plenty; That's but a Hell-bred Proverb, [...]lain dealing is a Jewel, but he that uses it shall dye a beggar.

Religion though it be against our ease, yet its not against our interest. O what clusters of Grapes hang all along our way to Canaan! Its a true expression of Tertullian, Major esset authoritas imperantis quamutili [...]as ser­vientis; [Page 297] That Divine authority should be of greater force, then humane utili­ty: But Religion is so bountiful a Ma­ster, that none need be afraid of be­coming its servants: But seek ye first the Kingdome of God, and his righte­ousnesse, and all these things shall be added unto you, Matthew 6. 33. Our work below is the best done, when our work above is the first done. Do you make Heaven your Throne to serve it; and God will make the earth your footstool to serve you. The young Lyons lack, and suffer hun­ger, Psal. 34. 10. The young Lyons that have old ones to provide for them, that will have it if it be to be had; but they that seek the Lord shall not want any good thing. As you would have no evil things, so you shall want no good things.

He that opens the upper, will never close the lower springs: There shall be no silver lacking in Benjamins Sack whilest Joseph hath it to throw in: grace is no such beggarly blaze, as will not pay for its owne blowing. [Page 298] when the best of beings is adored, the best of blessings are convayed.

Whilest the rough Esau's of the time hunt after the Venison, the smooth Jacobs carry away the bles­sing. For the Lord God is a Sun and Eum, qui tam pretio­sa largitur, qualiter pi­gebit erga voselemen­tiam exer­cere. Aquin: in 8. ad Rom. v. 32. a Shield, the Lord will give grace and glory; and no good thing will he with­hold from them that walk uprightly, Psal. 84. 11. What need he fear dark­nesse that hath a Sun to guid him? Or they dread dangers, that have a shield to guard them?

O Christian, the God whom thou servest is so excellent, that no good can be added to him, and so infinite that no good can be diminisht in him: he makes happy, and yet is not the less happy; he shews mercy to the full, and yet remains full of mercy.

Did a man beleeve that the Lord would not fail his body, how chearful­ly would he look after his soule! Sin­ners they look upon times of obedi­ence, as upon times of hindrance; they trust to their own unutterable toy­lings, and not to his unalterable under­takings; they drive such a trade on [Page 299] earth, as makes them break in their merchandize for Heaven.

But what the Philospher said, So­lus sapiens dives, That only the wise man is the rich man; That may I say Solus sanctus dives, Though every rich man be not one that's truly godly, yet every Godly man is one that's truly rich.

The Sun can as easily display its Beams over the whole world, as shed its Rayes upon a single field: What God receives from man makes him ne­ver the richer, and what man receives from God makes him never the poo­rer; his goodnesse is capable of impar­ting, but his goodnesse is not capable of impairing.

If the fountain be still running, why shouldst thou fear the want of filling? The Lord is my sheepheard, I shall not want, Psal. 23. 1. The sheep of Christ may change their pasture, but they shall never want their pasture. Is not the life more then meat? and the body then rayment? Matthew 6. 25. If he trust us with the greater, shall we di­strust him for the lesser? He that hath [Page 300] given us our beings, will give us our blessings, the great husband-man never over-stocked his owne Com­mons.

Jehu had an external Kingdom that served God but in hypocrisie; but they shall have a heavenly Kingdome that serve God in sincerity: if he va­lued counterfeit coyne at so great a rate, how highly will he esteeme of true gold! If he drops so much into a vessell of wrath, what will he do into a vessell of mercy! If he doe so much for a slave of hell, what will he do for a son of Heaven! O Generation, see the word of the Lord: Have I been a wildernesse unto Israel? a land of dark­nesse? Wherefore say my people, we are Lords, we will come no more unto thee, Jer. 2. 31. God was not a wilderness to Israel, when Israel was in the wil­dernesse; when they wanted bread, he gave them Manna from Heaven to satisfie their hunger; when they wanted water, he broacht a Rock to quench their thirst; and though they had no new cloaths provided for them, yet their old cloaths did not [Page 301] weare out upon them; but as some think, as their backs grew, so their cloaths grew: yea, when they were put to their hardest pinch, he made a dry lane, with watery walls, through the deepe channells of the Red Sea. They were never better liking, then when they were at his immediate finding.

O how good is a beleevers God! that doth not only shorten his pilgri­mage for him, but sweetens his pil­grimage to him. Christians if they had too much in temporalls, might then have too little in spiritualls. The three children (Daniel 1. 15.) did thrive better with their pulse, then the rest with the royall allow­ance.

O how safely have some men row­ed in a narrow river, that have been cast away in the large Ocean! Little is sufficiency to him, who with it en­joyes Alsufficiency: Christian, get a holy heart, and thy estate in Heaven shall be transcendent, yea, thy estate on earth shall be sufficient.

Naked piety is a good commodity; but Religion is a cloud that will water our gardens. Let the people praise thee, O God; yea, let all the people praise thee: What then? Then shall the earth yield her increase; and God, even our God shall blesse us, Psal. 67. 5, 6. It's our unthankfullnesse, that is the causeGratiarum a [...]io ampli­ora a Deo beneficia impetrat. Stapl. in Dom. 3. post Epip. tex. 5. of the earths unfruitfullnesse. Whilst man is blessing of God for his mercies, God is blessing of man with his mer­cies: Trumpeters repeat their sound­ing, where an eccho is returning.

What's the reason that men are so afraid of godlinesse; but because they thinke that when they seek for hea­venly Manna, they shall loose their earthly Mammon; That piety is the only enemy of prosperity. Could they but reap profit by praying, they would take pleasure in praying: What is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Job 21. 15. Alas! Who would set those plants about him, that will yield no fruits unto him?

The world they look upon gain as the highest godlinesse, and not upon godlinesse as the highest gaine: As if a worldly substance would make a­mends for a wounded conscience. I am afraid that this worme that is gnawing, will bring you to a flame that's everlasting. But godlinesse is pro­fitable unto all things, having the pro­mise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Who knows how many sweet productions, are in the wombe of this morning Sun. So that men shall say, verily, there is a reward for the righteous: verily, there is a God that judgeth the earth, Psal. 58. ult. There's no work that is done in vaine, but that work that is vainly done. Wealth and riches shall be in his house; and his righteousnesse▪ indures for ever, Psal. 112. 2, 3. Doe but you take care of all that belongs to God, and God will take care of all that be­longs to you.

For all other gaines, whilst we live we lose them, or when we dye, we leave them; to whom we know not, but it may be to them we would not. [Page 304] Inkeeping of thy Commandements there is great reward, Psal. 19. 11. There is not only a reward for keeping of them, but there's a reward in keeping of them.

In other services the Master hath all the profit, and the servant none; but in this the servant hath all the pro­fit, and the Master none, 2 Sam. 6. 11. And the Arke of the Lord continued in the house of Obed-Edom the Gittite for three months: and the Lord blessed Obed-Edom, and all his houshold. The Ark was not blessed for the sake of the houshold, but the houshould was blessed for the sake of the Arke. The Arke of God payes for its entertain­ment wheresoever it comes.

We say that those have decayed limbes that must be helped on with crutches; Such are they that will side with resigion when they may live upon it, but will shrink from Religion when it must live upon them. But that maxime is still ture, that Godliness with contentment is great gain, 1 Tim. 6. 6. It's only the Christian man, that is the contented man; and what is [Page 305] our enjoyments without content­ment? what's abundance of possessi­ons, if linked to abundance of vexati­ons? Wicked men make this world their treasure, and God makes thisFiunt in­strumenta paenarum, quae (scilicet divitiae) fu­erant oblec­tament [...] culparum. Innocent. world their torment: When they want estates they are troubled for them; when they have estates they are troubled with them; when they should drink of the river, God disturbs the water.

Sinner remember, when thou diest thou wilt find godlinesse needfull, and whilst thou livest thou wilt find god­linesse gainfull: The purest honey is ever gathered out of the hive of holi­ness. O that my people had hearkened unto me; and Israel had walked in my wayes! Psal. 81. 13. But what had they got by it? vers. 16. He should have fed them also with the finest of the wheat; and with honey out of the rock should I have satisfied thee.

The wayes of iniquity are the wayes of beggery. It's but equal that God should fall out with them in the course of his providence, that falls off from him in the course of their obedi­ence; [Page 306] that they should have nothing from him in a way of bounty, that will doe nothing for him in a way of duty.

If you make your Tabernacles le­prous, God will make your Taberna­cles ruinous. Length of dayes is in her right hand; and in her left hand riches and honour, Prov. 3. 16. Look to which hand you will, and yet you shall find that both are full.

It's storied of Synesius a Minister, that living near Evagrius a philoso­pher,This story you may read larger just after Mr. Bax­ter's Pre­face to his book cal­led the Crucifying of the world. and had often perswaded him to be a Christian; O but saith the Phi­losopher, if I become a christian, either I must lose all for Christ, or else I may lose all for Christ; to whom the Mi­nister replyed, what you lose for him he will pay you againe: O but saith the philosopher, will you be bound for Christ, that if he do not pay me you will? Yes saith he, and so became a surety for his surety, and the philo­sopher became a Christian: When this person came to lye upon his dying pillow, he sent for this Minister, say­ing, here's your bond, Christ hath paid [Page 307] me all, he hath left nothing for you to pay.

It was a vaine conceite of that po­tentate, who refusing the name of Pius, would be called Faelix. Inward piety is the best friend to outward fe­licity, though outward felicity be ma­ny times the worst enemy to inward piety: That's the tenth.

The eleventh Principle that you should walk by, is this; That all the time that God allows us, is little enough to fulfill the task that he allots us. Man that is borne of a woman, is few of dayes, and full of troubles, Job 14. 1. The creatures life and existence is of a very short and small continuance. Natures womb somtimes proves na­tures tombe, and swallows up her ownVitae hujus principium mortis ex­ordium est, nec priùs incipit au­geri aetas nostra, quam minui. Prosp. de vocat. Gen. lib. 2. c. 20, issue.

With many it's ebb water, before the tide be at the full; the lamp of their lives is wasted, even as soon as it is lighted; the sands of their hour­glasse are quite run out, when they think it is but newly turned.

When men feele sicknesse arresting, then they feare deaths approaching: But we begin our dying, as soon as e­ver we begin our living; and how much the longer our time hath been, so much the shorter our time shall be.

Every mans passing-bell hangs in his own steeple. Take him in his four e­lements of Earth and Aire, Fire and Water; In the Earth, he is like dust that's scattering; in the Aire, he is like a vapour that's vanishing; in the water, he is like a bubble that's break­ing; in the Fire, he is like smoak that's consuming.

Seneca said truly, Maximum viven­di Sen. de bre­vit. vitae, cap. 9. impedimentum est expectatio quae pendet in crastino, the greatest hinde­rance of well living, is the expectation of long life. Therefore men so little prepare for death, because they so lit­tle think on death; they think not of living any better, till they think not of living any longer.

Did you but walke by this princi­ple, though much of your time be past, yet would no more of your time [Page 309] be lost; you would this moment make sure of God, because the next moment you are not sure of your selves: One to-day is worth two to­morrows; you know not how soone the sails of your lives may be rowled up, or how nigh you are to your eter­nall haven: O ply your Oares dilli­gently, lest the vessell doe miscarry everlastingly.

What will you doe if you begin to dye naturally, before you begin to live spiritually? if the Tabernacle of nature be taken down, before the Temple of grace be raised up? if your paradise be laid wast, before the Tree of life be set in it? if you give up the Ghost, before ever you have re­ceived the Holy Ghost? if the Sun of your lives set within you, before the Sun of righteousness shine upon you? if the body be sit to be turned into the earth, before the soul be fit to be taken into Heaven? If the second birth have no place in you, the second Death shall have a power over you.

One excellently compares our life to a day; Infancy is as it were the day [Page 310] breake, youth is the Sun rising, full growth is as the Sun in it's Meridian, and old age is as the Sun setting; by the light of the day, let us doe the worke of the day. O that thou hadst known in this thy day, the things that doe belong to thy peace! but now they are hid from thine eyes, Luk. 19. 42. The dews of grace is falling, whilst the day of grace is dawning.

O how just is it, that they should misse of heaven at the last, that never seek for Heaven till the last! That God should deny them his grace to repent, that abuse his grace to sin!

It's a Maxime, Omne principiatum sequitur naturam principiorum, every thing hath an aptitude of returning into the Principle of its beginning; as the Rivers that have their eflux from the Sea, have their reflux to the Sea: Out of the dust man was formed, and therefore into the dust man is tur­ned.

Sirs, How much of your lives is gone, and yet how little of your works are done! You tender plants, will you [Page 311] spend your youthfull lives, in follow­ing of your youthfull lusts? will you hang the most sparkling Jewells of your yeares, as pendents in the Devils ears?

The Aegyptians sold their funerall balms in the Temple of Venus; to shew that where they prayed for their nati­vity, they might not forget their mor­tallity.

O you fresh pictures, will you not be hung in Heavens gallery? do you not know that the blossome is as sub­ject to nipping, as the flower to wi­thering? and the spark to extinguish­ing, as the flame to expiring?

Veins brimmed full with blood, may be emptied by an accident, as soon as those that are leakish with old age. As there's none too old for eter­nity, so there's none too young for mortallity; In Golgotha there are sculls of all sizes. You are but green enough for reformation, that are gray enough for dissolution: tell me, how wilt thou live when thou diest, that art dead whilst thou livest? every step that your bodies take it's towards the [Page 312] earth; O that euery step your souls take might be towards Heaven.

We sin as well in not doing the good commanded, as in doing the e­vil prohibited. The Vine that bring­eth forth no Grapes, shall be cut down as well as the Vine that bringeth forth wild Grapes. There's no coun­termining against the death of the body without us, but by undermi­ning of the body of death within us.

O how sad is it to be taken out of the world, before we are taken off from the world! To day, if you will hear his voice, harden not your hearts, Heb. 3. 7. We have but a day where­in we are called to repent, and there­fore should repent whilest it is called to day.

None sings so sweetly as the Turtle upon the Churches Walls, and all that he may even constram sinners un­to himself. He is the deafest Adder that stops his ears to the voice of the sweetest Charmer. The Lord hath made a promise to late repentance, but he hath not made a promise of [Page 313] late repentance: If the Tap be not now thawed, it may be for ever fro­zen.

A pardon is sometimes given to a Thief on the Gallows, but he thatQuòspectas, quò te ex­tendu? Om­nia quae ventura sunt in in­certojacent. Seneca ubi prius. trusts to that, sometimes hath a Rope for his wages. Boast not of to mor­row, for thou knowest not what a day may bring forth, Prov. 27. Man is such a pur-blind creature, that he can­not unerringly see a day before him: O see the ending of one day before thou gloriest in the beginning of ano­ther.

Many a mans dayes deceives him; they passe away like a shadow by Moon-shine, that then appears longest when its nearest to an end. Thou mayest not have halfe a day to live,Dum floret aetas, dum viget ani­mus, opere­mur bonum; cùm enim vita ista transierit, auferetur tempus ope­randi. Ar­bor: in cap. 6. ad Gal. ver. 10. who thinks thou hast not lived out halfe thy dayes, up and be doing least you be for ever undone.

The night cometh, wherein no man can work. The Grave is a Bed to rest in, but not a Shop to trade in: There's no setting up under ground, for those that have lost their time above ground.

When the soul in death takes its flight from its loving maite, they shall meet no more till the general Assises. 2 Cor. 6. 2. Behold now is the accep­table Vide Gor. & Arbore­um in loc. time; behold, now is the day of salvation. Now is the time for grace to accept of you, and now is the time for you to accept of grace. Oppor­tunities they are for eternity, but op­portunities they are not to eternity. Mercies Clock doth not strike at the sinners beck.

Where the means of grace is grea­test, there the day of grace is shortest: Thou mayest be unhappy all thy dayes for the neglect of this dayes happi­nesse.

It was the sad cry of one, My life is done, but my work is undone. O that you would imploy the small remnant you have of opportunity, for the ob­taining of the whole peece of felicity; Make Hay whilest the Sun is shining; and hoyse up Sails whilest the wind is serving: Let this be thy living day the next may be thy dying day: Seek the Lord whilest he may be found, call upon him whilest he is near, Isa. 55. 6.

Sirs, The sufferings of eternal death, are but the Issue of the sligh­tings of eternal life. Methinks the worth of such Pearls of price should sparkle in your eyes. Will you let such a Sun set on earth, by the beams of which you should walke to Hea­ven.

No disease is more fatal, then that which doth reject Cordials. What asad thing is it, that such rich Mines should be opened, and not a penny of this treasure fall to your share? Some are gone so far in the way of sinning, that there's small hopes of their retur­ning.

How much time did God bestow upon you, before ever you returned any of that time to him? It's good to have an Ark prepared, before a De­luge come, in which you may be over­whelmed. Man must do what he can, and leave God to do what he will.

Though you cannot create the breath of the Spirit, yet hang out your Sails to entertain it; Though you cannot make the Pool of Bethes­da [Page 316] healing, yet lye at its mouth and wait for its stirring. The longer a buil­ding goes to ruin, the more cost it re­quires for reparation.

Remember that God can as easily turn you into the dust, as he could take you out of the dust. Delayes are numerous, O but delayes are dange­rous. Who will look for water from a drained River? Or that wealthy Grapes should grow upon a withered Vine?

For a man to make his best work to be his last work; what's this but as if an Husbandman should be putting in of his Plough for the sowing of his seed, when he should be thrusting in of his Sickle for the reaping of his Harvest. Know that there is but one Heaven, miss of that, and where wilt thou take up thylodging but in Hell? A vicious man expires and goes out like a Tallow Candle, leaving a stench behind him; A gracious man ex­pires and goes out like a Wax Candle that leaves a sweet perfume behind him: That's the Eleventh.

12. Principle that you should walk by, is this; That there can never be too great an e­strangement Naufragium sanè paté meretur, qui valido spirante vento, et toto aequore, acer­bâ tempestate, jactato; Marē se tamen, vult committere, e [...] vel expandere, &c. Sic à Deo deteri, et vel in pecca­tum cadere, vel peccato in­sistere, et immergi meretur, qui ventos, et tempestates tentationum et occasionum peccati vitare, cùm potest, non contendit, &c. Stapl: in Dom: 11. Post. Pent. Text. 5. from defile­ment. He who now gives way to sin, ere long may be given up to sin. We are never far enough from lust, whilest we are on earth, nor near enough to Christ till we be in Hea­ven.

A sound eye cannot en­dure the least Moat, nor a sound heart the least spot. O stand off from the Devils mark, unlesse you would be hit by the Devils Arrows: Abstaine from all appearance of evil, 1 Thes. 5. 22. The closing with the appearance of evil, is the next way to the accomplishing of apparent evil: A spark of fire will easily catch in a box of Tinder; The Picture in the glasse may as well inflame, as the picture in the face; Little streams will find a passage to the great Sea.

Restriction is a good chain to trans­gression; Why shouldest thou ven­ture [Page 318] on slippery places, that canstQuantum possumus, a lubrico, re­cedamus; in sicco quo (que) parum fir­miter sta­mus. Sen: Epist: 116. hardly stand upon the firmest ground?

As faith is a grace that feeds all the rest, so fear is a grace that guards all the rest. That man who is the most watehful, that man is the least sinful. He may quickly be cast down by a sin­ful temptation, that is already prepa­red for it by a sinful occasion; And who will pity him whose house is blown up with Powder, that keeps his Barrels in the Chimney corner?

Yet so much monstrous wicked­nesse is there lodged in the hearts of men, that they adde spurs and whips to that Horse that of himself rushes too fast into the Battel; When the stream and current of their own lusts do carry them too swiftly before, yet they hoyse up Sails to entertain the Devils winds, as if they had not a Ti­tle strong enough to Hel, except they bargained for it a new, and bound themselves by solemn Obligations ne­ver to part with it again.

The Fowler spreads his Net, but its the wings of the bird that carryes her to it: The way to keep temptations [Page 319] from entring into our souls, is toInstranti­bus (tentati­onibus) re­sistamus, quia facili­us non reci­piuntur, quam exe­unt, et (pau­lò post) no­bis quia non est regredi facile, opti­mum est omnino non progredi. Idem. Ibid. keep our souls from venturing upon temptations. Dost thou murmur for want of liberty, and yet surrender up thy self to flavery?

They who wil play with wantonness, will quickly learne to play the wan­tons. If you will not step into the Harlots house, you must not go by the Harlots door; If you would not ga­ther the forbidden fruit, you must not look on the Tree on which it grows.

To pray against temptations, and yet to rush into occasions, is to thrust our fingers into the flaming fire, and then pray they might not be burned with its heat.

The Fable saith, That the Butter­fiye aske the Owle, how she should do with the Candle that had singed her Wings? who counselled her not so much as to behold its smoak. If you hold the Stirrup no wonder if Satan get into the Saddle.

Temptation is a Tap to give vent to corruption. Whilest a mans cloaths are on, the scars of his body remain [Page 320] unseen; If you would keep the Fort Royal of your souls, look well to the Out-works of your sences.

Preserve your eyes that they be not windows to let in lusts, that should be flood-gates to powr out tears: a carelesse eye doth oft declare a grace­lesse heart.

Remember the whole world dyed by a wound in the eye: Who knows what defilements are conveyed through these Casements; O the eys of a Christian should be like Sun­flowers, that should not open to eve­ry blaze, but to the beams of the Sun of righteousnesse.

Preserve your ears. To keep our eyes, and not to regard our ears, is as if a man should shut the casements of his house, and leave the doors open. The ear is an instrument that the De­villoves to play on. Your ears as they are joyned to your head on earth, so let them be fastned to him who is your Head in Heaven.

Preserve your tongues, least that which should be tuned for Gods glo­ry, be not turned into your own [Page 341] shame: By the striking of these Clap­pers we guesse the mettle of the Bell; Thou art a Galilean, thy speech bewrays thee: As every idle word shall be ar­raigned, so every evil word shall be condemned.

A soul without its watch, is like a City without its wals, exposed to the in-road of all its enemies. We need a Sun to dispel our darknesse we are so ignorant, and we need a Shield to repel our dangers we are so impotent. The earth is not so apt to be over-run with Thorns, as the heart is apt to be over­grown with sins.

If you would not fall into the bot­tom of the River, take heed of walk­ing on the Brink thereof. The Note that comes into the Margent will soon skip into the Text it selfe. Tis stori­ed of Alexander, that when Darius his wife (a beautiful Lady) was taken by his Army, he refrained from often vi­siting of her, least he should be insna­red by her. Those matches can never be compleated, where all treaties are rejected. He that crushes the Egg, [Page 342] need never fear the flight of the Bird.

He that would not drink of the wine, must not taste of the grape; And he that would not hear the Bell must not finger the Rope.

A man that carries Gun-powder about him, can never stand too far from Sparkles. If we go with sin one Mile, it will compel us to go with it twain; It will swell like the Cloud Eliah saw, from the bigness of a mans hand, to such an expansion as to cover the sky.

If thou canst not step over the nar­row Brook, why dost thou imagine it so easie to stride over the swelling O­cean? Let him that thinks he stands, take heed least he fall, 1 Cor. 10. 12. You will quickly loose your standing, if you do not fear your falling. He that will abstaine from nothing that is lawful, will soon be brought to something that is sinfull. Many a man hath been thrown out of the Saddle of profession, by [...]iding with too slack a Rain of circumspection.

Little sins are not like an inch of [Page 343] Candle, that goes off in an absolute period, but they are like a Train of Powder, which takes fire from corn to corn, till at last the Barrel is burst in sunder; Or as a little sicknesse which is an humor disposing to a strong di­stemper. As those persons that are way-layed by a Consumption, they loose first their vigour, and then their colour.

An honest Matron will blush to be found in the dresse of an whorish wanton: What will you lay that in the Chamber, which laid Christ in the Manger? Is your house so largely built, that you can afford that a har­bour, which you know to be a Tray­tor?

Hating the very garment spotted with the flesh, Jude 23. If you would keep your cloaths from burning, be sure you keep your skirts from sin­ging. A sick man abhors the Cup out of which he took his loathsome phy­sick: A beleever he disbands those Auxiliaries, that have yielded strength to his Adversaries.

If Achan handle the golden Wedg, his next work will be to steal it away; If Ruth will lye at the feet of Boaz, her next remove is into the bed of Boaz; If you take the Devils Cup into your hands, you will quickly lift it to your heads.

13. Principle that beleevers should walk by, is this; That whatsoever is temporally enjoyed, should be spiritually improved. What we receive from the hand of Divine bounty, we should imploy to the height of Divine Glo­ry.

Others they make an earthly use of things that are heavenly, but we should make a heavenly use of things that are earthly, we should put a gol­den Bias into a Leaden Bowl, that it may run true to him that made it. The more your Wheels are oyled on earth, the swifter should your Chariots move to Heaven. I say unto you make to your selves friends of the Mammon of unrighteousnesse, that when ye faile they may receive you into everlasting habitation, Luke 16. 9. There is [Page 345] a way to plume the wings of riches, and to lay up that treasure in Heaven, which came out of the bowels of the Earth.

There is a Divine Chymestry that can extract the purest spirits out of the most grosse and fecculent matter; That can advance Flints and Pibbles into a neer resemblance to precious stones: The beast on the Altar diffe­red not in kind from the beast at the Slaughter.

There is a lawful craft of coyning your money over again, and adding the Image and Superscription of God to what is Caesars. They say of the Philosophers stone, that it turns what ever it touches into Gold: Whatever Mill a Saint hath going in the world, he should spread the Sailes of it for Gods glory; when he doth set up us, then we should lift up him.

How unequal is it to be hot in our prayers, and cold in our praises; to cry aloud, Give us this day our daily bread, and then to whisper out, Hallowed be thy name; What's this but to open our Windows to let in the light, and then [Page 346] to close them again to keep out the Sun? or to lay a Pipe to convey the water into the Cistern, and then turn the Cock against the Spring.

To remember God in our necessities, and to for­getOmnes, qui aquâ indigent, praecipites in fontem va­dunt, in eum oculos, et ani­mum dirigentes, sed jam benè potati revertuntur, terga fonti animum (que) vertentes: sic multi in suâ siti, et tribulati­one Divinae bonitatis fontem inclamant; liberati oblivis­cuntur. Stapl: Prom: Mor: Dom: 3. Post. Epip: Tex. 5. God in our superflui­ties, as if his kindness were not as proper a ground for praising of him, as his goodnesse is for praying to him. If under miseries we can seek out God with tears, under mercies we should set forth God with praise.

Mercies they are such gifts as ad­vance our debts. 'Tis as sad a Spe­ctacle to see a Saint in an ungrateful posture, as it was to see Pharoahs lean Kine in a fat Pasture. Shall man find God a Master that is bountiful, and shall not God find man a servant that is dutiful.

If he gives us any enjoyments, it is but for his own entertainments. And well may that hand reap the fruits that sets the Plants; Shall not he be [Page 347] found feeding at a Table of his own spreading? Where former blessings have been improved, there future blessings shall be conveyed. He shall never want mercy, that doth not play the wanton with mercy, but if the child crumbles away the meat on his Trencher, no wonder if there come a Voyder.

When we fight against God with his own mercies, we doe but beat our selves with our own sins. In vain have I kept all that this fellow hath in the Wildernesse, so that nothing was missed of all that pertained unto him; and he hath requited me evil for good, 1 Sam. 25. 1. There was nothing wanting to him, but there was something wanting in him.

Take a wicked man andSicut nubes virtute radii solaris o terrâ exaltatur, et attollitur, sublatâ autem, ipsu aerem obnubicat, & radios solares obscurat, sic homo in­gratus Dei favori exaltatus, Deum posteà spernit, et man­data ejus violat. Stapl: ubi priùs. he is not led to God by that which comes from God; He is like the Sea, that turns the sweetest showers into the saltest waters. God hath the least of service, when he hath the most of substance. That which should be a [Page 348] Bolt to keep sin out, is but a Latch to let it in.

The Moon when its fullest of light with which it is adorned, is farthest from the Sun from whence it was de­rived. They send that River laden out with injuries, that came flowing in with commodities: The more a dung­hil has the Sun beams shining on it, the more noisome is the savour proceed­ing from it; Sinners instead of having Viols full of Odors, they have Ves­sels full of evils. The flames of wrath will be hottest in their burnings, where the beams of love have been sweetest in their shinings.

How often do we see those who are above others in outward greatnesse, to be below others in inward good­nesse. The weaker vessels by nature are many times the stronger vessels in grace: To turn from God when he blesses us, is a greater evil then to turn from God when he smites us. Jesus answered, many good works have I shewn you from the Father; for which of these good workes doe you stone me? John 10. 32. He crowned them with [Page 349] his goodness, and they stoned him for his goodness.

Many are like the high-way side, that returns no Crop though you scat­ter on it never so much seed; They are like Aesops Snake, that lay still in the Frost, but stung him who warmed it in his bosome. If it be a sin to re­turn to man evil for evil, what is it to return to God evil for good? When we gather the fruit, we should cast our eyes upon the root; when we are re­freshed by the flowing stream, we should reflect upon the springing fountain. A load of earth hath sunk many a man down to hell, and the ri­cher he hath been without doors, the poorer he hath been within.

Your estates if they be not wings to mount you up to Heaven, they will be weights to sink you down to Hell. That's a serious observation of a great Traveller, that notwithstanding all the Religious pretences of the Con­clave of Rome, that the Indians have brought more of the Spaniards to worship their gold, then ever the Spa­niards have brought of the Indians to [Page 350] worship their gods; The former have made more infidels, then ever the lat­ter made Christians.

The mercies that God gives to our bodies, are but baits that are laid to catch our souls; He tries the vessel with water, that he may fill it with wine. Every stream leads a beleeverFideles sin­guli, bene­ficio aliquo accepto, oculos mox animos (que) sursium fe­runt, ac be­nefactori gratias a­gunt. Sibel: con. 8. in to the fountains head; The more Gods hand is enlarged in blessing of him, the more his heart is enlivened in the blessing of God.

Where the sun of mercy shines hottest there the fruits of grace grow fast­est. In the book of nature we may view the God of nature; The creatures are like an Instrument ready tuned to praise God, but it's a beleevers hand that must make Musicke upon them.

A Saint as he hath a heart to seek God for what he promiseth, so he hath a hand to serve God with what he possesseth; The greater wages he receives, the better work he per­forms. The more a Merchant adven­tures at Sea, the greater returns he expects at Land; They that hold the [Page 351] largest Farms, they should pay the greatest Rents; the tallest Vines should ever yield the sweetest grapes; and it is sad that ever that should prove a true prediction, Qui majores terras possident, minores sensus solvunt, that they who have the largest crops, should send into Gods house the few­est Tythes.

There is a retaliation of good for evill, this is admirable; of evill for good, this is abominable; of good for good, this is laudible; of evill for e­vill, this is blameable.

The Aprill showers that makes the grasse grow, and the flowers sweet, do likewise cause many croaking frogs to come forth.

Those Rivers that receive their rise from the Sea, return their waters back again into the lap of the Ocean: All you have is derived from God, let all you have be returned to God. Gen. 38. 28, 29. And it came to passe, when she travelled, that the one put out his hand, and the midwife took and bound upon his hand a scarlet thread, saying, this came out first; and it came to passe as [Page 352] he drew back his hand, that behold his brother came out. Beloved we have not longer enjoyed our blessings, then we have abused our blessings; which gives us cause to fear, though the child of mercy hath put out his hand, yet it will goe back into the womb again, and the child of judgment will comeIngratitudo est ventus urenssiccans fontem pie­tatis; rorem misericordi­ae, fluema gratiae. Ber. Ser. 51 super Cont. forth in its stead. 'Tis a divine saying of devout Bernard, That ingratitude is a parching wind which dries up the spring of bounty, the dew of mercy, and the current of clemency.

Man he was made the last of all the Creatures, that he might contemplate the rest of all the creatures. When you lift up your eyes towards the hea­vens, and see them hung with lights, O think, if there be so much beauty in the Suburbs, what is there in the Ci­ty! what's the footstoole which he makes, to the Throne on which he sits: when you see the evening starres that are in the skies, think of that morning Star that is in your hearts.

When you sit down to your dishes, let this be the first of your messes, how happy are all the kindred of [Page 353] Christ, that shall eat bread in the king­dome of Christ! Those are the rarest feasts, where there are the Royallest guests.

When you see the fowls of the aire how swiftly they glide through the yielding elements, and the waters in the river hasting to their Originall Ocean; O then think with how much speed the little rivers of opportunity, are posting to the great Sea of eter­nity.

When thou art cloathing of thy body with variety, reflect how the e­ternall word put on the suit of thy humanity, how mercy undrest it self to cover thee with its garments.

When you are casting off your cloaths, think of the putting off your Tabernacles; be going to your beds as if you were going to your graves, and so close your eyes in one world, as you would open them in another; when you are creeping between the sheets, then think of▪ your winding sheet.

When you view the plants that are in your orchards, then think of the [Page 354] plants that are in Christs Orchard. It's not more delightsome to see plants bearing of fruits to us, then it is to see Saints bearing of fruits to him.

When thou beholdest the stately buildings, the shady groves, the Cristal brooks, the pleasant meddows of wic­ked men, then think with thy self, if sinners goes away with such large messes, what shall be the Benjamin's portion! If the children of the con­cubines have so great a gift, what shall be the inheritance of the children of promise! if the dogs fair so well un­der the Table, how are the children feasted that sit at the Table! Give me that eye that can see God in all, and that hand that can serve God with all. That's the thirteenth.

14. Principle that we are to walk by, is this; That we are to speak well of God, whatsoever ill we bear from God. The mud whilst the water is qui­et lyes at the bottome, but when it is stirred creeps up to the top.

Every Cock-boate can swim in a shallow River, but it must be a strong [Page 355] Vessel that ploughs the curled ocean.Job nihil attendens proprium, solam domi­ni respicit, et comme­morat vo­luntatem, talem suae gratiarum actioni ter­minum po­nens; sit no­men domin? benedictum. Titeiman. in loc. The Lord giveth, and the Lord taketh away, and blessed be the name of the Lord, Job 1. 21. He gives before he takes, and he takes but what he gives: The hourglasse of outward happiness is soon run out; to day Job is the rich­est man in all the east, to morrow Job is the poorest man in all the world; yet his heart was like a fruitfull Para­dise, when his estate was like a barren wildernesse; though God burnt up his out-house, yet he left him his pal­lace standing.

Outward mercies they are like the Sea that have their flowing tides and their ebbing waters; or like the skie that sometimes is full of clearness, and at another time is overcast with cloud­ings; or like a budding flower in the spring, which a warm day opens a lit­tle, and a cold day shuts again; if God blesses us in taking as well as in giving, let us blesse him for taking, as well as for giving.

That is a rare Artist that can play well upon a broken instrument. Ah soule, view the sin for which thou art [Page 356] lashed, and thou wilt never complain of the rod with which thou art lash­ed; To be impatient with thy affli­ction, and patient with thy corrupti­on, what's this but to be angry with the medicine which should heal thee, and in love with the poyson which will kill thee.

There are two things very hard to flesh and blood; One is the foregoing of sinful pleasures, And another the undergoing of sorrowful pains. Belo­vedAvibus alas praeseca­mus, ne al­tiùs longi­usvè evo­lent; et De­us opes, & vires im­minuit, et nobis aufert ne insolen­ter nos propter do­na ejus effe­ramus, Sibel: Conc: 6. p. 118. it is in mercy to us, that God re­moves mercy from us. He doth not wound a Saint to kill him, but he wounds a Saint to heal him.

'Twas the Commendation of a gra­cious person▪ that though he was sometimes full of pains yet he was at all times full of patience, he was often found mourning under his corrupti­on, but never found murmuring un­der his affliction some can rejoyce in any thing but in Christ, and grieve for any thing but for lust.

Misprision is that which heightens affliction; O doe not think that God is a plucking up of the tree by the [Page 357] roots, when he is but lopping off its lu xuriant bowes; that he is demol­lishing of the superstruction, when he is but laying of a right foundation;Deus in ar­dentem ca­lamitatum fornacem nos mittit, ut peccato­rum nostro­rum, sordes expurget. Id. in limi­ne ejusdem, Conc. that he is nipping of the flowers, when he is but plucking up the weeds; that he is laying fallow of the land, when he is plowing of the field; that he is putting out the light, when he is but snuffing of the candle.

Providence hath a beautifull face when it puts on a black mask; God hath the fairest ends in the fowlest wayes. The bottle may be dipped in the water, when it is not drowned in the water; though the earth be dir­ty under your feet, yet the heavens are not cloudy over your heads.

You may read the marks of a father in the stripes of his children: Every twig of the black rod is but to draw his Image upon you. Could we but bury our friends alive, we should not mourn so much for them when they are dead; did not the having of riches take our hearts, the losing of riches could not break our hearts.

Son of man, behold, I take away the desire of thine eyes with a stroak. What though he take a wife out of your bosom, so he take her into his bosom? You may hug a creature with so much hardness as to kill it with kindnesle, and wither your sweetest flowers by smelling too often at them. God doth but take that out of the hands of his people, that keepes him out of the hearts of his people.

He that mingles his passions with his afflictions, is like a foolish patient that chews the pills he should swallow down. He that carnally disturbs his soul for the losse of his substance, casts away the kernell because God hath taken away the shell: If the tree stand and yield us fruits, let the wind blow away it's leaves.

To blesse God for mercies is the way to increase them, to blesse God for miseries is the way to remove them; No good lives so long as that which is thankfully improved, no evill dyes so soone as that which is patiently indu­red.

He that praises God under prospe­rity hath paid his debt, but he that praises him under adversity hath made him a debtor. God can make a plaist­er of a disease, and bring soundness to the inward man, by the sicknesse of the outward man.

If he stops up all your light, it is but to make you fairer windows. When the starrs shine not the Sun appeares; repairing the loss of lesser lights with brighter beams.

In the losse of a withered nosegay you may smell at flowers fresh on the stalke: Beleevers when their can­dles are put out, they can fetch their light from the Sun; and when their streames are cut off, they can drink their waters at the spring.Animus, vari is co­arctatus aerumnis, sub­tilissimè ad altissumum Deum alâ invocatio­nis ardenti [...] elevatur. Id. Ibid.

The birds of Paradise make the swiftest flights, when they have the smallest feathers: These Nightingals warble out their pleasantest tunes, when they set their breast against the thornes.

It's said of Ruben that he went up to his fathers bed. How many times doth the creature intercept the re­spects [Page 360] which we do owe to our Crea­tor; and then no wonder if he break the Cisterne to bring us unto the foun­tain. Under all your losses be you found blessing of God, and after all your losses God will be found blessing of you.

15. Principle that you should walk by, is this; The longer God for bears not finding amendment, the soarer he strikes when he comes to judgment. Divine patience is a thing that is to be adored, but divine patience is not a thing that is to be abused.

We usually take his forbearance for our acquittance; because we sin un­punished, we think there is no punish­ment for sin; it is one thing to for bear a debt, but it's another thing to for­give a debt. Because sentence against Homines plerum (que) in sceleratiora proruunt vitia, et im­pudentiùs assuescunt malis, quòd non subitò contra illos divina proferatur sententia, tardius (que) illorum flagitiis irascatur Deus. Arbor: in loc. an evill worke is not executed speedily; therefore the heart of the sons of men is fully set in them to do evill, Eccl. 8. 11. Because he goes on to spare them, [Page 361] they go on to provoke him; As he adds to their lives, they adde to their lusts. What's this but for a man to break his bones, because he thinks to have them set by a skilful Chyrurgion.

You are in debt to Justice, but mer­cy stops the Arrest of vengeance. Ma­ny other have been taken from the earth by a sudden Arrow darted from Heaven, as Zimry and Cosby un­loaded their lusts and their lives toge­ther.

Because Justice winks, men think it's blind; because it is delayed, they imagine it is denied; because he doth not reprove them for their sins, therefore they think he doth approve them in theirsins. But know that the silent Arrow doth more mischief then the roaring Cannon. The patience of God, though it be lasting, yet it is not everlasting.

The Sword of Justice its dipt in the Oyle of Mercy, but its better some parts should be dismembred, then that the whole body should be destroyed: He that being often reproved hardens [Page 362] his neck, shall suddenly be destroyed, and that without remedy, Proverbs 29. 1.

God loves all men, so as to forbear them, but few men so as to forgive them. He was but six dayes in making the whole World, and yet was seaven dayes in destroying of one City. If by the Warning peeces of God you be not amended, by the Murthering peeces of God you shall be consu­med.Bern.

Deus non expectabat Angelos, non ex­pectabat Adamum, God did not wait for the Angels, nor for Adam; but our Garrisons are fairly summoned, before they be furiously stormed. It's ill forNos cae le­stu irae ig­nem assen­dimuset ex­citamus in­cendia qui­bus ardea­inus. Salv­de Gub. Deil. 8. p. 288. the Iron to gather rust under the File. Remember if you be corrected, the scourges that God uses, are taken out of your own houses. I gave her space to repent of her fornication, but she re­pented not. Many have the space of repentance, who have not the grace of repentance: What follows? Behold I will cast her into a Bed, and them that commit adultery with her into great tribulation, except they repent of [Page 363] their deeds, Revel. 2. 21, 22. Justice cast her not upon a bed of feathers, but upon a bed of flames.

I have a long time holden my peace, I have been still and refrained my self, now will I cry like a travelling woman, I will destroy and devour at once, Isa. 42. 14. The longer God is a fetching about his hand, the heavier will be the blow; as a child the longer it stayes in the body, the greater it is at the birth.

Security its but like a flash of Light­ning that ushers in a clap of Thunder, or like a calme that is the fore runner of an earthquake.

Know it sinners that God can dip his hands into your blood, and yet fetch out the stains. God is pleased sometimes to shake this Clayey Cot­tage before he throws it down, he makes it totter before he makes it tumble. Sinners it may be a fair Sun­shine with you for a season, and yet ere long such a storm will arise, as shall dash you all to pieces.

We pity a body that's going to the Block, shall we not pity a soal that's [Page 364] going to the Pit? He dyes the most comfortably, that lives the most ver­tuously. Its easier for the Bird to keep out of the snare, then it is for the Bird toget out of the snare. Even beasts wil avoid the places where they see their fellows have miscarried.

The rising of the Sun in the Mor­ning was no sign that Sodom should not be intombed in their own ashes be­fore the Evening; That day that be­gins in mercy, may end in judgement. These things hast thou done, and I kept silence, thou thoughtest I was altogether such a one as thy self, but I will reprove thee, and set them in order before thee, Psal. 50. 21. What follows? Consider this ye that forget God, least I tear you in pieces, and there be none to deliver. Justice proportions the smart of man according to the fault of man, so thatDeus omni­a semper habet para­ta, et quasi inprecinctu, ad impios impaeniten­tes perden­dos. Ames. in locum. you may behold the greatness of the sin in the punishment, and the fitnesse of the punishment in the sin: If he turn not, he will whet his sword, he hath bent his bow and made it ready, Psal. 7. 12. The whetting of the sword is but [Page 365] a putting on a sharper edge to give a deeper wound.

God is silent as long as our sins will let him be quiet, but when the sword is whet, it is for cutting, and when the Bow is bent, it is for shooting.

Inraged Justice will avenge the quarrel of abused Mercy. Its a fear­ful thing to fall into the hands of the living God, Heb. 10. 31. The strong­er the arm, the greater the blow. Ne­ver any weary Traveller complained that he was too soon at his journeys end; but a sinner, if he dyes soon its but to march to Hell the quicker, if he lives long, its but to make Hell the hotter.

What a sad vision is that where the black Horse of death goes before, and the red Horse of wrath follows after; needs must one fear come upon the neck of another, when one death comes upon the neck of another.

Sinners they are preserved from a lesser, but reserved for a greater ruin. Tolluntur in altum, ut lapsu graviore ruant, They are hoisted up the higher, that their fall may be the soarer.

You may wonder more at Gods in­dulgence that you are so long reprie­ved, then at Gods vengeance by which you are so soon surprized; you were fit fuel for scorching flames, when you were wrapt up in your swadling cloaths. What a mercy is it that we who drew our first breath in corruption, should not draw our se­cond breath in damnation! that he should adde to our dayes, who have added to our sins!

But know that God hath Vials of wrath filled with indignation, for Vessels of wrath fitted for destruction: If Gods clemency do not draw you to repenting, Gods severity will drive you to despairing.

Sinners either seek out a Saviour to deliver you from the wrath of God, or else find out a shoulder to bear you up under the wrath of God; That's the Fifteenth.

16. Principle that you are to walk by, is this; That there's no measuring of the inward conditions of men, by the outward dispensations of God. The [Page 367] greatnesse of our estates, is no ar­gument of the goodnesse of our hearts.

To prize thy self by what thou hast and not by what thou dost, is to val­lew the Jewel by the golden frame. Health and wealth doth wel together, as good no meat, as no stomack to eat it, and as good no stomack, as no meat to feed it. A dram of grace within the heart, is better then a chain of gold about the neck.

That old complaint may justly be renewed, Bonis male, malis bene. Here it's well with the bad, and ill with the good; They that live the best, fair the worst, and they that live the worst, and they that live the worst, best. Amongst the Jews the Dove and the Turtle were sacri­ficed, when the Swine and the unclean creatures were exempted. Riches are called thick clay, by which the back is sooner weakned, then the heart is lightned.Quicun (que) adversa sus­tinent, u­trùm per a­morem Dei sustineant, an per odi­um, nunc habotur in­certum. Ar­bor. in loc.

No man knows love or hatred by any thing that is before him, Eccl: 9. 1. You cannot read the wrath of God in the black lines of adversity, nor the [Page 368] love of God in the white lines of pro­sperity.

God often wrings out the waters of a full Cup to wicked men, though there be dregs at the bottom: They may be flourishing Vines that are la­den with sowr Grapes. It's seldome that the sparkling Diamond of a great estate, is set in the golden Ring of a gracious heart.

Riches have made many good men worser, but they never made any bad man better; Hence it is that if we observe but a little sparke of piety in great persons, we are ready to behold it as a blazing Commet, and to cry it up in the Superlative degree.

Though a Christian be made hap­py in the world, yet a Christian is not made happy by the world. Give me those judgements that are the births of mercy, rather then those mercies that are the births of judgement. There are many that are temporally miserable, that are eternally happy; and there are many that are temporal­ly happy, that shall be eternally mise­rable.

If want could bring a man to Hea­ven, how many poor men would then be saved! And if wealth could free a man from Hell, how few rich men would then be damned! Beleevers they are the common Buts, at which the world doth shoot its poysoned Arrowes.

They that go about to pull the Cross out of theRegnum Christi, estreg­num crucis; ipsius subditi in­signes sunt duobus coloribus, rubr [...], et candido in scutis suis oftentant crucem rub [...]am, conspicuam in areâ candidâ, hoc est, laeta pura (que) consci­entia. Sibel. Conc: 25. in cap: 16. Matth. p. 324. Christians Arms spoyl the whole Court, if I have any discovery of Scripture He­raldry. He makes his sun to shine upon the evil, and upon the good, and his rain to fall on the just, and upon the unjust, Matth. 5. 45. The Sun of prosperity shines upon the Dunghil, as well as up­on the Bed of Spices; and the rain of adversity falls upon the fruitful gar­den, as well as upon the barren wil­dernesse. The mercies of the one are but golden chains to bind them on earth, and the miseries of the other are but fiery Chariots to carry them to Heaven. Ye have called the proud happy, yea, they that work wickedness [Page 370] are set up; yea, they that tempt God are delivered, Malacha 3. 15. Gods Jewels are here trampled under feet.

If you look for a Saint you may sooner find him cast on a heap of dust, then lapt in a bed of Down: Poor Lazarus gets to Heaven, when rich Dives goes to Hell. For outward bles­sings whilest wise men beat the Bush, fools catch the Bird; and whilest va­liant minds crack the Nuts, Cowards eat the Kirnels.

Benjamin was not less regarded by Joseph because the silver Cup was found in the mouth of his Sack. We must not infer the absence of Gods affections, from the presence of our afflictions. When the cold wind blows the Sun beams shines. Those stones which are designed for building are hewn and squared, whilest others lye in neglected heaps.

A Saint is as glorious in his greatestAttende duos (de di­vite, et La­zaro loqui­tur) unum in divitiis, et sanitate misorum, alterum in agestate, et vulnere multùm be­atum. Ful­gent. Epist 2. ad Galla p. 642. misery, as a sinner is miserable in his greatest glory; The curiousest pearls are here inclosed in the ruggedst shels. You may see a Joseph in Prison whilest [Page 371] Pharoah keeps the Court, and a Julian on the Throne swaying the Scepter, when a Job is on a Dunghil bewayling his Ulcers: Judge not according to appearance, but judge righteous judge­ment. They who judge according to appearance do not judge according to righteousness.

How apt is the Candle of God shi­ning upon a sinners Tabernacle to of­fend a Saints eyes; as if we envied them a little light, that are to be shrouded up in everlasting darkness; every man can find sticks to cast at la­den boughs. Will you read a peice of Davids Letany, Psal. 17. 14. From men which are thy hand, O Lord, from men of the world, which have their por­tion in this life, whose belly thou sillest with thy hid treasure. The things of the world are all the happinesse of the men of the world, all their flowers grows out of Paradice.

They live not without those crea­tures by which their bodies are suc­coured, but they dye without that Christ by whom their souls should be saved.

Sirs, A mans condition in this life may be honourable, and yet his state as to another life may be damnable, For this purpose have I raised thee up; that I might shew my power upon thee. The Sun of outward splendor cast its Rayes upon him, only to warm his head against a storm. The stalled Ox would not set so high a rate upon his Pasture, did he know that it was but to fit him for the Butcher.

The same hand that now powres out his mercies on wicked men like Oyle, will pou [...] down his wrath upon them like Water; Under all their wealth their hearts are sinful, and af­ter all their wealth their states are doleful. It's better through the val­ley of Baca to go to Zion, then to pitch our Tents in the Plains of Sodom.

It's an expression of Luther, That Mica quam Pater fami­lias canibus projicit. the great Turkish Empire was but a Crust that God throws unto the Dogs. It was a sweet saying of a holy man, I had rather have St. Pauls Coat with his Heavenly graces, then the Purple Robes of Princes with all their King­doms. God sometimes least riches [Page 373] should be counted evil in themselves,Per se nec miseros ho­mines pos­sunt facere, nec beatos Fulg: ubi priús. gives them to thos [...] that are good; and sometimes least they should be counted the chiefest good gives them to [...] that are evil; They are oft­ner the portion of his enemies, then they [...]re of his friends.

What is it to receive, and not to be received? To have no other dews of blessing, but such as may be followed with showers of Brimstone? They may fleet the Cream of earthly enjoyment, that did never taste of the Milk of Heavenly refreshment.

I have heard that there is in Scot­land a floating Island, which if the Sea man cast Anchor there, the Land will probably carry away the Ship; this is true of this world, it's a floating Island, and never any cast An­chor here, but it carryed away their soules.

God and all that he hath made, is not more then God without all that he hath made; and he can never want treasure that hath such a golden Mine God is enough to us without the creature, but the creature is not e­nough [Page 374] to us without God: It's better to be a Wooden Vessel filled with Wine, then a Golden Vessel filled with Water: That's the Sixteenth.

17. Principle that Saints should walk by, is this; That we should cleave the closest, to that good which is the choicest. Do they beleeve it's worth the while to sell all for the Pearl of price, who when they have done think themselves miserable after the bargain? Then said Jesus to the twelve, will ye also go away? John 6. 67. Peter as the mouth of all the rest, speaks the mind of all the rest; Lord to whom shall we go? thou hast the words of eternal life. A soule that's changed, is not for changing; there cannot be a better being for us, then for us to be with thee: What we that have left all to follow thee, should we follow all to leave thee!

You cannot tread in the steps of Christ, but you will taste of the Cups of Christ; The nearer you are to such a spring, the clearer will be your streams; yea, when every Gourd is [Page 375] withered, here's a shaddow that will yeeld you shelter. How precious are thy thoughts unto me, O God; how great is the sum of them? If I should count them, they are more in number then the sand; when I awake, I am still with thee, Psal. 139. 18.

As soon as ever he crept out of his warm Bed, he crept into Gods warm bosome. Beleevers are wont to leave their hearts with God in the evening, that they may find them with him in the morning. David he was least alone, when he was most alone; his heart was like the Needle in the Com­passe, that still points to the NorthernTotus in te (Deus op­time) tran­sit affectus cordis mei, ad eo ut ni­hil prorsus sit in uni­versâ Coe­lorum am­plitudine, quod ipsum possit oble­ctare, vel [...] reficere, nis [...]&c. Ti­telm [...] in lo­cum. Pole. Whom have I in heaven but thee? and there is none upon earth which I desire besides thee, Psal. 73. 25. Let a Beleever search Heaven and Earth, yet he will find nothing comparable with God: as Judah said of Jacob, His life is bound up in the life of the Lad; so may I say of a Christian, His life is bound up in the life of God. To be neer to him is our happinesse, and to draw neere to him is our holi­nesse.

I cannot but sadly reflect on the un­stableness of rotten Professors: An applauded Christ shall have many Ho­sanahs, when a condemned Christ hath many Crucifiges; but a true Christian can as well go with Christ to the Cross where he is to be crucified, as he can go with Christ to the Throne where he is to be glorified; He will not turn like a shadow from him, in whom there is no shaddow of turning.

Tell me soul, was there nothing within thee that could draw thee to him? and is there any thing without thee that shall draw thee from him? Who would leave a substance to court a shaddow? Or prize the Picture to the disdain of the person? Can any thing do you so much good as his pre­sence, or so much hurt as his ab­sence?

What a dreadfull darkness must needs be expected, when the beams of so bright a Sun are eclipsed! It's better to part with a thousand worlds (were there so many) for one Christ, then it's to part with one Christ for a thousand worlds.

Every step that you take to him, is a step to Heaven, and every step that you take from him is a step to Hell. And he was sad at that saying, and went away grieved, for he had great pos­sessions, Mark 10. 22. This poor rich man, or this rich poor man, which you will call him, for both you may call him; As he came hastily to Christ, so he goes heavily from Christ; why what's the matter? Goe sell all that thou hast, and give it to the poor, and thou shalt have treasure in Heaven.

Christ was for the selling of all, and he was for the saving of all; If he may not have God and Mammon, he will leave God for Mammon. Thus will such as make a God of nothing, make nothing of a God. When he cast his weights into the carnal Scales, his corruptible silver did weigh down an incorruptible Saviour.

Observe the policy ofDiabolus quando decipe­re quenquam quaerit, in va­rias sese transmutat formas, jam in leoninam, jam in vul­pinam; aliquando saevit, ut terreat; Nonnunquam blan­ditur, ut fallat. Sibel: in cap. 16. Matt. conc: 20. p. 256. the Prince of darkness; that makes use of the men of the world as instruments to drive us from God, and of the things of the world as [Page 378] inticements to draw us from God: The Lord is with you whilest you are are with him; and if you seek him, he will be found of you, but if you for­sake him, he will forsake you; Never was man forsaken of God, till God was forsaken of man, he sticks close to us whilest we stick close to him.

Truly that good was never worth the getting, which was never worth the keeping. Thus saith the Lord, what iniquity have your fathers found in me, that they are gone far from me, Jeremy 2. 5. Corruption is a good ground for declension; if we saw ini­quity in him, we might make an apo­stacy from him, for its ill being where sin hath a being, but if you can find no fault in God, why will you commit such a fault as to depart from God.

Can any rational man deem it good to shake hands with goodnesse? Let me say to such sinners, as Saul said unto his servants, Hear now ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all Captains of thousands, and Captains [...] in [Page 379] of hundreds? 1 Sam. 22. 7. Thus say I to you, Can sin, Satan, or the world doe that for you that God can? It's only the best of beings, that can be­stow the best of blessings: He that hath the Keyes of Heaven, can only open the doors of Heaven, its through him that we have an admittance into our choicest inheritance.

What's our life but a war-fare, and what's the world but a thorow-fare; can the world do more for you with­out God, then God can do for you without the world: If that be most potent then leave God for the worlds sake, but if he be more potent then leave the world for Gods sake. Know it sinner in forsaking of a Saviour thou loosest grace which is the brightest Star on earth, and glory which is the fairest Sun in Heaven.

No men are in more danger of loo­sing what they have, then those men who are contented with what they have. A drop is easier dried up then a River, and a spark sooner extinct then the fire: I will never leave you nor forsake you, Heb. 13. 6. Better [Page 380] our goods should goe and leave God behind them, then that our God should goe and leave our goods behind him.

It's not the brightest Stars that can make it day, when the Sun is setting; nor the thickest clouds that can make it night whilest the Sun is shining: That's the seventeenth.

18. Principle that you should walk by, is this; That it is our present busi­nesse to make sure of our future blessed­nesse. It's the Wisemans expression, Eccle: 6. 7. That all the labour of a man is for his mouth. This is not for Heathens to turn Christians, but for Christians to turn Heathens.

That Hawke that flies after the worlds prey, will hardly stoop to Gods lure. Why should I lay out that for a Pibble, with the price of which I can purchase a Jewell: That which the bountious hand of God gives for a Pension, that the covetous heart of man takes for a Portion; These foo­lish Travellers are so taken with their [Page 381] Inn, that they forget their home. Well you sow the seeds of industry, to reap the Harvest of vanity.

(I confesse) God hath not made all the Trees in his Garden forbidden fruit; Doe you thinke he would spread a Table before us and bind us up with a touch not, tast not, handle not? Godlinesse will allow us to taste of the world as sawce, but not to feed on the world as meat.

Outward mercies are not so low as to be peremptorily deserted, nor so high as to be primarily desired; If they be seducements from the Mercy­seat, they will be indictments at the Judgement-seat.

I may say of the earth, as the Phi­losopher said of the City of Athens, that it was a City Ad peregrinandum jucunda, but ad in habitandum non tuta, Pleasant for journying, but not safe for dwelling: Outward plenty it may be a comfortable Ship for indi­gence to sail in, but a dangerous Rock for confidence to trust in.

Many so they may have but some­thing of earth in their hands, care for [Page 382] nothing of Heaven in their hearts. Ah what fools are they that are so dili­gent about what is temporal, and so negligent about what is spiritual, so careful about decaying vanities, and so sloathful about enduring excellen­cies.

When Crates threw his Gold into the Sea, he cryed out, Ego [...]perdam te, ne tu perdas me; I will destroy thee, that thou mayst not destroy me; If men do not put the love of the world to death, the love of the world will put men to death; Then thou wilt say as Cardinal Woolsey when he was cast out of his Princes favour, and left to his enemies fury; If I had served my God as faithfully as I have served my King, he would not have left me thus. O how many men are there that drops into perdition, meerly for a Po­sy to smell on in their Road to Execu­tion.

It was a notable speech of Erasmus, That he desired wealth and honour, no more then a feeble beast desired a heavy burden. How are cares bound to crowns? anxiety disfigures the face of [Page 383] prosperity, and makes it like a Christ­all glasse blown on by an impure breath, that retains little or nothing of its native lustre.

How far may a man goe before he can see the silver picture of a comely body, set into the Golden frame of a gracious soul! Work out your salvati­on with fear and trembling, or else you will both fear and tremble for not working out of your salvation.

Most men are like that silly woman, that when her house was on fire so minded the saving of her goods, that she left her child rosting in the flames, at last being put in remembrance of it, she cryes out, O my child, my child.

Thus sottish sinners whilest they are scraping for a little substance their soules are consumed in flames, and being in Hell they cry out, O my soul, my soul. What got Sisera by his Milk and his Butter, when he tasted of the Nail and the Hammer?

O how curious are men of their Out-wards, and how carelesse are they of their In-wards; What pains [Page 384] do they take to cover their flesh from nakednesse, when their Spirits are not cloathed with the Robes of righteous­nesse. In a vigorous, well complexi­oned, flourishing body, there's a feeble languishing and consuming soul; The evil disposition of the latter, spoils the good composition of the former.

For a man to be true to that part that is without him, and false to that part that is within him; what's this but as if a Husband-man should gather in his stubble, and leave out his corn; or as if a Gold-smith should weigh his drosse and disregard his gold.

Wilt thou trim up the Scabbard, and let the Blade of admirable Mettal to gather Rust; this is Jacob like, to lay the right hand upon the younger, and the left hand upon his elder child. If there be nothing done by your souls on earth, there will be nothing done for your souls in Heaven.

There's such an eagernesse in con­tending for the wealth that's given to the sons of men, that there is no ear­nestnesse in contending for the faith that's delivered to the Saints of God: [Page 385] Ah, what pity is it to see those spirits that came down from Heaven, to loose their way up to heaven! that ever that should go down to misery, that came down from glory: That's the Eighteenth.

19. Principle that beleevers should walk by, is this; That integrity is the best security. Dogs that have no teeth may bark, but cannot bite; and Ser­pents that have no stings may hiss, but they cannot hurt.

A naked man with innocency, isInteger vi­tae, sceleris­que purus Non eget Mauri ja­culis nec arcu, Nec venenatis gravida sa­gittis fusce pharetrâ, &c. Hor. lib. 1. Ode 22. better armed then Goliah in brasse and Iron. And who is he that will harme you, if ye be followers of that which is good? 1 Pet. 3. 13. As no flattery can heale a bad conscience, so no cruelty can hurt a good conscience. As steps in the wayes of righteousness are the most gracious, so stripes for the works of righteousnesse are the most glori­ous.

A pious Martyr is more renowned then a bloody persecutor. Righteous­nesse is a brest plate to a man in doing, and it's a Crowne to a man in suffe­ring.

Our integrity will not secure usFalsa crimi­na piis ob­jectat, et impingit Diabolus, eos (que) suspi­cione, et in­famiâ asper­git. Abel. ubi prius. pag, 259. from infamy; the choicest professors have had black markes in the worlds Calenders; but though it do not keep us from being shot, yet it will keep us from being hurt. The Lord taketh my part with them that help me; there­fore shall I see my desire upon them that hate me, Psal. 118. 7. God will either find a hand to hold off suffering, or an arme to uphold in suffering.

Though you be as sheep amongst wolves, he will keep you from rend­ing; and though you be as Ships a­mongst waves, he will keep you from drowning: be not too quick to buryChristus quidem, rex ille gloriae, magnificum palatium, scil. Eccle­siam in p [...] ­trâ▪ firmissi­mâ aedifica­vit, et circu­it muro di­vinae pro­tectionis. Idem pag. 252. a church before she be dead, it's time enough to dresse your selves in sables when you are invited to her fune­ralls.

Consult that saying, Isa. 43. 3. For I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Aegypt for thy ransome, Aethiopia and Seba for thee. God will pluck up the tares to preserve the wheat; as he ript up the womb of Egypt, to secure the fruit of Israel; as Constantine impoverished [Page 387] all his Empire to enrich Constantino­ple.

Noah was sound alone, when the world was polluted, and Noah was saved alone when the world was de­stroyed. Ʋpon all the glory there shall be a defence, Isa. 4. 5. There's nothing but the glory that's worthy to be kept, and there's nothing of the glory but it shall be kept.

The shields of salvation they hang not in the paths of transgression: Kept by the power of God, by faith unto sal­vation. All the wiles of the Devill cannot conquer a single Souldier in Christs Camp, much lesse shall he rout the whole Army. The name of the Lord is a strong Tower, the righteous fly to it, and are safe.

The name of the Lord is a Tower for its sublimity, and it's a strong Tower for its security: Thy ship O Christian may put as boldly in­to such a harbour, as a man may step into a house that is overtaken with a shower. A Garden inclosed is my Sister, my Spouse, a spring shut up, and a Fountain sealed, Cant. 4. 12. God as [Page 388] he hath a hedge of affliction to keepe his people from wandring, so he hath a hedge of protection to keep his peo­ple from wasting; he that numbers their hairs, secures their heads.

Sincerity is the only Sanctuary. Psal. 84. 11. The Lord God is a Sun and a Shield. What darkness can ob­scure them who have a Sun above them, or what dangers can injure them who have a Shield about them? When thou passest thorow the waters, I will be with thee, and thorow the rivers, they shall not overflow thee; when thou walk­est thorow the fire, thou shalt not be burnt, neither shall the flame kindle up­on thee, Isa. 43. 2. Here is a dangerous voyage, but a safe convoy. God doth not deale with his friends, as we doe with ours: We do with our friends as we do with Dialls, only looke upon them when the Sun of prosperity shines upon them; or as women doe with flowers, whilst they are flouri­shing stick them in their bosomes, but when once they wither cast them to the Dunghill: But when our want is greatest his help is nearest; the more [Page 389] grievous our oppressions, the more gracious his redemptions.

When the night is at the darkest it'sTyranni premunt, sed non op­primunt op­pugnant, sed non expug­nant. Id. conc. 21. pag. 269. nearest morning, and when the tide is at the lowest, it is nearest turning.

A man that hath been for many yeares in a dark dungeon, will rejoyce exceedingly at the lest appearance of light, though it shine thorow a prison­grate. When mans misery is most dolefull, Gods mercy is most help­full.

When our calamity is most indured, his benignity is most admired: Behold he that keeps Israel neither slumbers nor sleeps, though Israel so kept doe both sleep and slumber, Psal. 121. 4.

It was the saying of Alexander, Tuto dormirinam Antipater vigilavit, I slept securely whilst Antipater watcht. Our safety sleepes when our Keeper sleepes when our Keeper sleeps. Sometimes God doth house his Corn before a storme, but however he keeps it in the storme. If God be for us, who can be against us? Rom. 8. 31. Against us they may be to hate us, but against us they cannot be to hurt us.

Noah rides safely in a well pitched Ark, when the old world was cove­red with the waters of the Deluge; when Israel was led into captivity, then was Jeremy set at liberty: The Prophet found more favour from the Princes of Babel, then he found from the people of Israel.

Gideons Fleece was dry when all the earth was wet. When the shad­dows of the Evening were stretched over Asia, the day dawned to us in Europe: That's the Nineteenth.

20. Principle that beleevers are to walk by, is this; That the sweetness of the Crown which shall be received, will make amends for the bitternesse of the Crosse that may be endured. The last Wine that Christ draws, is the best Wine that a Christian drinks.

When the waters cover the earth, whither should such a Dove-like spi­rit flye but to the Ark? He that came on earth to make us righteous, will come from Heaven to make us glori­ous. For ye had compassion on me in my bonds, and took joyfully the spoiling [Page 391] of your goods, knowing in your selves Haec est omnium ve­rè in Chri­sto fideliū, vera et so­lida, et effi­cacissima consolatio contra om­nia hujus mundi ad­versa. Stap: in Dom: 2. Quadr: text. 2. that ye have in Heaven a better and a more enduring substance, Heb. 10. 34. Who would look for so fair a Jewel to lye upon so foul a Dunghil; But the gain of these Heavenly Mansions, drowned the losse of their earthly Mammon.

Christians you are now on a stor­ming Sea, do not say you shall never arrive at a quiet Harbour: What hath he pluckt thee out of the fire of damnation, and will he leave thee in the water of affliction? It is not long before you shall Trumpet out that saying; For lo the Winter is past, the rain is over and gone, the flowers appear on the earth, and the time of singing of Birds is come, Cant. 2. 11, 12.

O how clear will the Sun of righte­ousnesse shine, when such dark clouds are blown over! If there be so much Liquor in a single Grape, what is there in the whole Cluster! The waters of Life glide the smoothest, when the wind blows the highest.

Take a beleever whilest he lives, and God hath a servant the more on [Page 392] earth for him, take a beleever when he dyes, and God hath a Saint the more in Heaven with him.

If there be a fiery exhalation wrapt up in a cloud, we must look for Thun­der and Lightning to follow it: Never look for an end of your sorrows, till there be an end of your sins; As suf­ferings came not a day before them, so they stay not a day behind them.

God had one Son without corrupti­on, but he had never a Son without affliction. As many as I love, I rebuke and chasten. Well may we bear the Rod, when love makes the Rod: a be­leever when he lyes under that hand that doth afflict him, he lyes in that heart that doth affect him. Dunghils when they are raked up, send forth a filthy steame; but oyntment when its powred forth, yeilds a sweet per­fume.

It's reported of Tiberius that pas­sing by a place where he saw a Cross lying on the ground, upon a Marble stone, he caused it to be digged up, and found a great deale of Treasure under it. Christians should you but [Page 393] dig up the stones where lyes your crosses, under your greatest torments, you might find your greatest trea­sures.

I have read of a fountain that's cold at Mid-day, andAmonis nemus in medio ha­bet fontem; aquam solis ve­cant) sub lucis ortum tepidier manat; medio diei, cùm ve­hementissimu [...] est calor, fri­gida eadem fluit: inclinato in vesperam, calescit; mediâ nocte, fervida exaestuat. Quint. Curt: Lib. 4. Sect: 7: hot at Mid-night; thus are many Christians cool­ed in the mid-day of pro­sperity, that are heated in the Mid-night of adversi­ty.

Afflictions are not a fire that's consuming, but a flame that's refining; they are like the prick at the Nightingales breast, that awaken her, and put her upon her delightful singing. Many Saints are like Topps that goes best, when they are lasht most. For Ireckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Romans 8. 18. These fall as far short of glory as the smallest fraction of the greatest number, or as the least filings of Gold of the riches of the whole Indies. If the early glimmer­ings [Page 394] of our Lord Jesus Christ shroud so much joy and strength within their own beams as over-powers the cross, what will his Meridian Rayes of glory doe when they are revea­led!

Will you cast them both into the scales of the Sanctuary, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a more excee­ding and eternal weight of glory. How light is a dram of reproach to a weight of glory? and how short a Minute of pains to an Eternity of pleasures.

He said excellently, Bene fertur Ca­lumina, cúm acquiritur Corona. He need not be weary of the Crosse, that's sure of the Crown. After the Cup of affliction, comes the cup of salvation; The Wine-presse prepares for the Wine-cellar; After the pangs and throws comes the child birth. O clear up your interest in God; A pardon may be past the Princes Seale, that is not put into the Prisoners hand. Things that are exceeding sharp calls for much Sugar to make them sweet.

Death is a thing that hath the most ungrateful taste to the creatures pal­late. Now Grace is baptized with a double name; It's called The first­fruits of the spirit, Romans 8. 28. It's called The earnest of the spirit, 2 Cor. 1. 22. It's a tast to shew us the sweet­nesse of eternal life, and it's a pledge to shew us the sureness of eternal life.

Our Heavenly Physitian will keep us no longer in Physick, but till we are thorowly purged. Our merciful refi­ner will detain us no longer in the Furnace, but till we are sufficiently purified.

Patience for sowing the seeds of sorrow on earth, shall reap a golden crop of joy in Heaven. We may talk of the greatnesse of our future re­compence, but we shall never know the weight of our Crowns till they be set on our heads, nor the worth of our Robes till they be worn on our backs; then the pricking Thorn shall be tur­ned into a precious Gem.

As darknesse is the absence of light when the Sun is removed from its Ho­rizon, so is death the privation of life [Page 396] when the soul is removed from its Prison; we have here but jus ad rem, there we shall have jus in re; Here we have an expectation of our fruiti­ons, there we shall have the fruition of our expectations.

Chear up brave spirits, your Wil­dernesseNunc depri­muntur, et calcantur; (electi) ut olim assur­gant, et ex­tollantur, ad instar palmarum. Drex. Christian Zod. Sig. 5. p. 42. journeys will soon be perio­dized; The cloth must be cut in pee­ces before it can be made up in gar­ments; The hewing of the timber is for the erecting of the structure; The new corn that lives in Summer, is pro­duced from the old corn that dyed in the Winter.

We should willingly embrace death, though we should not despe­rately rush upon it; you will be like Civet, that's when it's taken out of the Box leaves a sweet savour behind it.

Shall Christ willingly come down from Heaven to earth to dye for us, and shall not we willingly go up from earth to Heaven to live with him? A Saints loathnesse to expire doth not spring from this root, because they judge that death is not good enough for them, but it's a sprig that grows [Page 397] upon this root, because they judge thēselves not good enough for death.

But remember the edg of this keen sword is blunted, since the sides of Christ was the scabbard in which it was sheathed.

When the Ship is in the Haven itsErras (mi Christiane) erras sicogi­tas te inte­grum, et non bene con­tusum per­venturum ad coelum. Drex. loc. citat. past all storms, but by induring storms, it at last arriveth at the Haven. When we come to Glory there will be no temptations to endure, but its by en­during of temptations that we come to glory. When the body and the soul shall part asunder, the soul and God shall meet together.

The sharper your sorrows are here, the sweeter will be your joyes here­after; let me allude to that Psal. 68. 13. Though ye have lien among the Pots, yet shall ye be as the wings of a Dove cove­red with silver, and her feathers with yellow gold.

All the Grapes in Christs Vineyard must passe thorow the Wine-presse. Health is most acceptable after the sharpest sicknesse; and liberty most sweet after a rigorous bondage; and the harbour most welcome after tur­bulent storms: How pleasant soever [Page 398] a sinners beginning is, his ending is dolorous; how troublesome soever a Saints beginning is, his ending is joyous: The fresh Rivers of carnal pleasure run into a salt Sea of despai­ring tears, when the wet seeds-time of a pious life ushers in the Sun-shi­ny Harvest of a peacefull death.

When Craesus askt Solon who heDici (que) bea­tus ant [...] o­bitum nemo suprema (que) funera de­bet. Horat. thought happy, he told him one Tellus a man that was dead. Happinesse doth not goe before death, but death goes before happinesse. It's storied of Adrianus, that seeing many Chri­stians put to such cruel and bitter deaths, he askt some of them what it was that they suffered such cruel torments for, to whom they answe­red, Speramus illa bona quae oculus non videt, auras non audivit, in cor hominis non ascenderunt; We hope for those things which eye hath not seen, nor ear heard, nor ever entred into the heart of man to conceive.

They who are born blind are un­able to judg of that glory that dazles the very eyes of the Angels; One smile in Gods face will dry up all the [Page 399] tears in their eyes. When beleevers change earth for Heaven, they do not loose their blessednesse, but compleat their blessednesse; as fishes dropping out of the narrow Brook into the wide Ocean, do not leave their Element but are more in it then they were before. A beleevers dying is resembled to a burnt-offering; now in a burnt-offe­ring when the ashes falls to the earth, the flame ascends to Heaven. Thus have I set twenty Diamonds in your Golden Ring. And so much for the first thing; Namely, The erection of singular Principles. I come now to the last stage for the direction of singular practises. Here I shall spread but six Sails and make to the shoar.

1. Would you do more then others, then you must know more then others. I may say of Divine wisdome, as they did of that Graecian Lady, No man ever loved her, that never saw her; and no man ever saw her, that never loved her. We do not first come to God that we may be taught, but we are first taught that we may come to God.

A Christian that is most intelligent, is a Christian that is most excellent. Wisdom makes the face to shine, Eccl. 8. 1. What the Papists cry up as the Mo­ther of Devotion, we cry down as the Father of Superstition. Satan that cruel Jaylor secures all his Captives in the dark Dungeons of Ignorance; He deals with them as Faulkners do with their Hawks, that putDiabolus coecâ cupiditate, et falsis consiliis ita peccato­rem excaecavit, ut quietissi­mè cum suis compedibus li­gatus stet, necse ullo prorsus in periculo constitutum pu­tet. Stapl: in Dom: Quin (que) Tex: 5. Hoods upon their heads that they may carry them more quietly upon their hands. Having the under­standing darkned, being ali­enated from the life of God through the ignorance that is in them, because of the blindness of their hearts, Eph: 4. 18. The Father of light takes no pleasure in the children of dark­nesse; he doth not use to waft souls to Heaven like passengers in a Ship, who are shut under the Hatches and see nothing all the way they are sailing to their Port: If thou knewest the gift of God, and who it is that asks, thou wouldst have askt of him, and he would have given thee living water, John 4. 10.

Christ doth therefore goe undesi­red in the world, because he goes un­discerned by the world; Did they see all in this Pearl of price, they would sell all for this Pearl of price. An ig­norant man he is Satans treasury for corruption, and he is Gods Armory for indignation. An understanding with­out understanding, it's but the soul of a beast imprisoned in the body of a man. If ye know these things, happy are ye if you doe them.

The will of God must be known on earth as it is known in Heaven, or else the will of God will never be done on earth as it's done in Heaven.

Utter darkness is the just recom­pence of inner darkness. It's storied of a deformed person, that he set cu­rious pictures before his wife, that seeing of them she might have beauti­ful children; And Labans sheep by looking on the Rods which were laid in the Troughes, their Lambs which they produced were party coloured: Shall fancy work so strongly in them, and shall not faith work as strongly in us! O walk in the face of the Sun [Page 402] of righteousnesse and you will be co­loured by the shinings of his beams. The patient Christian is the best for waiting, but the prudent Christian is best for working; Where there is a vail cast before the eys of knowledg, there is a bar set before the hands of practice: An ignorant person neither knows what he is doing, nor doth he know whither he is going. The dark corners of the earth are full of the in­habitants of cruelty, Psal. 74. 20. The Prince of darkness sits upon a Throne of darkness; now God hath no birth­rights for such prophane Esaues. Though the earth may keep an igno­rant man living, yet Heaven will not take an ignorant man dying; as no man can shun the evil he fears not, so no man can imbrace the good he knows not. A man may as soon draw running streams from burning flames, as he can tast a drop of mercy from irreconciled Majesty.

Where ever there is a trade driven for Heaven, the Spirit of Christ doth first open the Shop windows, I must work the works of him that sent me, [Page 403] whilest it is day, the night cometh wherein no man can work, John 9. 4.Est quidem maxima fae­licitas a Christo cognosci; sed est ma [...] ­ima necessi­tas, ut nos quo (que) Chri­stū cognos­camus. Idem in Dom: 2. postpasch [...] Tex: 5. You cannot do the work of the day unlesse you have the light of the day; A dim eye may be serviceable for the prevention of falls, but a blind eye ex­poses to continual hazards. Darkness as it is Satans Element, so it is a sinners punishment: My people perish for want of knowledge, Hosea 4. 6. Men in the mist of ignorance, are like Ships that sail desperately against those Rocks that splits them eternally. He shall come in flaming fire taking vengance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thess. 1. 8. Your want of judgement is a sin against which Christ will come to judgement. You that here take no knowledge of him, he will there take no knowledge of you. When the Candle of the soul is put out, needs must it sit in the dark. Reason though it be the noblest Tree in natures gar­den, yet since the fall it hath rotten fruits upon its boughs; It will not re­ceive the Gold of the Sanctuary, un­lesse it be weighed in its own Scales; [Page 404] as if the guilt of blind obedience, did lye upon them who have the Sun of righteousnesse to go before them. Ah how do Owl-eyed sinners take that for Devotion, which is but Superstiti­on, and that for a Bethel, which is but a Babel! The weaker light we have of truth, the more easily may we be cheated with error in the stead of truth.

To keep the understanding freeQuanquam multa sint peccata fra­gilitatis, multa mali­tiae, tamen verissimū est, ignoran­tiā omnium malorum, et flagitiorum esse funda­mentum et principium. Stella in Luc. cap. 15. vers. 12. from ignorance is the way to keep it free from error; To preserve it as a Goshen from the darknesse of Aegypt, is the way to rid it of the Frogs and Locusts of Aegypt. An arrogant mans will is not more rebellious, then an ig­norant mans wit is erronious: He that desires to see the face of holinesse in its native lustre, must not let his carnal judgement draw its picture.

To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheri­tance amongst them that are sanctified by faith in me, Acts 26. 18.

The strength of the Sun-beams can scatter the darkest Clouds, as well as consume the thinest Vapors. In nature there's some sparkles of light, but so rak't under the ashes of disolute thoughts and practises, that though it be not quite smother'd yet it's scarce discerned; The notions of God implanted in innocency, do not shine in their genuine and primogeni­al radiancy. Therefore Nebuchadnez­zar is turned a grazing to the beasts of the field, that he might come to the acknowledging of the God of the world. It's reported of a famous Car­ver, who making a curious picture of Minerva, did secretly ingrave his own upon it; So the Lord of Heaven hath inter-woven his owne Image in us, which remains as a mark whereby we may be known to be his workmanship; and although the glorious lineaments of his draught are much defac't, yet there are such reliques and remain­ders left behind, that as in fullyed Maps we may guesse at former lines. Spiritual acts, they require spiritual eyes, and the brighter we see them, [Page 406] the better we do them. We cannot come to God with fiducial or justify­ing faith, before we have attained a historical or dogmatical faith.

What the Papists say of Images we may justly say of the creatures, that they are Lay-mens books in which there's no Errata's: The Heavens de­clares the glory of God, and the Firma­ment sheweth his handy work, Psal. 19. 1. They who could not unclapse the book of Scripture, have laid before them the volume of nature. The in­visible things of God from the creation of the world are clearly seen, being un­derstood by the things that are made, Rom. 1. 20. From the second causes we may easily arrive at the first; as you may pursue a River as it runs to the Fountains head from which it flows. If we should see a Ship upon the Sea sailing directly to the Harbor, we might conclude a Pilot in her to steer her course; They have but a narrow inspection into the works of nature, that cannot in them discover the God of nature, which is Com­mentum [Page 407] Dei mirabile, as Lactantius calls it; That's the first.

2. If you would do more then others, you must love more then others. The love of Christ constrains us, 2 Cor. 5. 14. There's no sin so sweet, but the love of Christ restrains them from it, there's no service so great, but the love of Christ constrains them to it; If once this affection takes fire, the room becomes too hot for any sin to stay in.

The heart is a chamber for Christ, but not a harbour for lust. The Man­drakes give a smell, and at our Gates are all manner of pleasant fruits, new and old which I have laid up for thee, O my beloved, Cant. 7. 13. Love ne­ver shakes the Boughs, but for Christ to eat the fruits. Many pay the perfor­mance of duties, as oppressed Sub­jects doe heavy taxes, with sad com­plaints; But the Spouse of ChristAmor onus non sentit, labores non reputat, plus affectat quâ valet. Kem­pis. looks upon what she is as not great enough for his remembrance, and what she does as not good enough for his acceptance; had she any thing a [Page 408] thousand times better then her self, or were her self a thousand times bet­ter, it should be bestowed upon him: What is that little that he desires, to that much that he deserves. When Achilles was demanded what enter­prizes he found the most easie? he an­swered, Those which he undertook for his friends: Seaven years service see­med nothing to Jacob, because of the love he did bear to Rachel, Omnia fa­cilia habenti charitatem, saith Austin; Love as it acts the most excellently, so it acts the most easily; If you love me, keep my commandements, John 14. 15. The Christal streams of divine actions, they bubble from the pure spring of divine affection. I have heard of a wife that grudged obedi­ence to her husband, because she thought him unworthy to receive it, to whom it was answered, Though he that married her was unworthy of her observance; yet he that made her was worthy of her obedience, and whatso­ever she had to say against her hus­band, she had nothing to say against the command of God. In Christ Je­sus [Page 409] neither circumcision availeth any thing, nor uncircumsion, but faith which worketh by love, Gal. 5. 6. The Christians love advances by equal pa­ces with the Christians faith, as the heat of the day with the shining of the Sun; Faith like Mary sits at the feet of Christ to hear his Sermons, and love like Martha, compasses him about with services; Faith is the great re­ceiver, and love is the great disburser; We take in all by beleeving, and we lay out all by loving; Faith it first works love, and then it works by love, as the workman sets an edge upon his tooles, and then carves and cuts with them; The Scripture hath exceeding high expressions of this affection.Nihil dul­cius est a­more, nihil fortius, ni­hil jucundi­us, nec me­lius in Caelo et in terrâ, quia natus est ex D [...]o, &c. Id: lib. 3 cap. 5. de Imit: Chri­sti. Christ he brings the ten Commande­ments into two Commandements, Matth. 22. 37, 38. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great Commande­ment, and the second is like unto it, thou shalt love thy neighbour as thy self. Christ he brings ten words into two words; but Paul he folds them all up [Page 410] in one word: For all the law is ful­filled in one word (Gal. 5. 14.) What's that? surely it is too big for any mouth to utter, Thou shalt love thy neighbour as thy self. He that is not wanting in this duty, is wanting in no duty. Love its called an old Commandement, and a new Commande­ment, 1 John 2. 7, 8. It's as old as the Law of Moses, and yet as new as the Gospel of Jesus Christ.

Faith is the grace that at first seals the conveyance, and love is the grace that at last possesses the inheritance; Faith that unites Christ and sanctified souls together on earth, but love that unites God and glorified souls toge­ther in Heaven.

As the spleen groweth, the body de­cayeth; and as hatred increaseth, so holinesse abateth. Die aliquid ut duo simus, was the Motto of a Heathen, and therefore doth not belong to a Christian. It's best that dissention should never be born among brethren, and next that it should dye presently after it's birth: When any leak springs in the ship of Christian society, we [Page 411] should use our indeavours to stop it speedily. The nearer the union is, the more dangerous is the breach; Bo­dies that are glewed together may (if severed) be set together as beau­tifully as ever, but members rent and torne cannot be healed without a scar.

The love in a hypocrites bosome is just like the fire in the Israelites bush, which was not burning all the while it was blazing; His estate and relations hath the top and strength of his affe­ctions; they admit the world not only into the Suburbs of their sences, but into the City of their souls: But the love of a Saviour in the soul of a be­leever, is as Oyl put into a Vial with water, in which, though both be ne­ver so much shaken together, the oyl will be uppermost; Or if you please, as one rising Sun which drowns the light of numberless Starres: Should God give his substance to him, and yet keep himself from him, Absalom's ex­pression would be his, What doth all avail me, so long as I see not the Kings face? Take a Christian and his Hea­ven [Page 412] upon earth is in Gods dwelling with him, yea and his Heaven in Hea­ven is in his dwelling with God; He is like a stone, of which some report that if it be thrown into the water whole it swims, if broke it sinks; Or like the Mary-gold that opens with the shining, and shuts with the setting of the Sun of righteousnesse.

Love it puts not off its pursuits ofCerte amor Dei tam ef­ficax est, ut effectus, po­tius quam affectus di­ci debeat; plus enim facit, quam afficit. Stapl: in Dom. Pen. Tex. 1. duty, till it attains the possessions of glory; There's no rocking this child to sleep, till it be laid in the Cradle of the Grave: A soul that loves much, is a soul that works much; The commands of the Gospel are not grievous to them, but precious to them.

The highest graces are fit for the hardest duties: As God is not so much displeased at our having of sin, as he is displeased at our loving of sin; so he is not so well pleased at our do­ing of service, as at our loving of ser­vice. Different movings express dif­ferent beings: When a Christian yields obedience to Christ out of a principle of love, he so serves Christ [Page 413] as none but a Saint can serve Christ. When thou saidst seek ye my face, my heart answered, thy face I will seeke, Psal. 27. 8. The heart of obedience, is the obedience of the heart: That's the second.

3. Would you do more then others, then pray more then others. Our daily bread, calls for daily prayers; be­cause new wants are created, when old wants are supplyed.

The Garden of the Church is watred by the River of Prayer. Are you called by the name of Christ, and will you not call upon the name of Christ? Take away spiritual breathing, and you take away spiritu­all living; a child that's still born, was never a childe that's new borne.

Who would not stretch forth a Beggars hand, to receive a Jewel of greater vallew then the world. With what boldnesse may they ap­pear at the Court, that are assured of the ear of the King.

We shall soon give up the Ghost, if God doe not give in the Holy Ghost: to stop our breath is the way to loose our life.

You may pray alwayes, and yet not allwayes be at prayer: Thou allow­est thy body daily sustentation, O al­low thy soule daily supplication. Prayer its like Noahs Dove, though it goe forth of the Arke, yet it will re­turn againe with an Olive-branch of peace in its mouth.

In Gods injoyning our supplicati­ons there's the shewing forth of his greatnesse, in Gods fulfilling our sup­plications there's the shining forth of his goodnesse: Prayer, never did man rightly make it, but God did quickly grant it; It's no more a duty for Saints on earth to give over praying, then it is a duty for Saints in Heaven to give over praising.

If you would speed in the injoying of mercy, you must speak for the ob­taining of mercy; If man lets God goe without any begging, God will let man goe without any blessing. I am sadly sensible how many there are [Page 415] that cast off this duty; But it is not because the lameness of their leggs is cured, but because they are ashamed to make use of crutches: Christians let not your want of accomplishments create in you any discouragements; Dumbe beggars have got almes at Christs gates by making of signes.

The waters of life are sweet; O what pity it is, that God should turne the cock for want of pails to set un­der! Take a dry spunge and throw it into the river, and it will suck it self full of water.

As he prayed the forme of his counte­nance Christus cum oraret transfigura­batur, ita in oratione magnae fi­unt in ani­ma mutationes, quia lu­men animae est oratio, quae saepiu [...] eum, quem invenit des­perantem, relinquit exultanter▪ Ger. med. 25. was altered, and his rayment was white and glistering, Luk. 9. 28, 29. Christ had the brightest Sunshine of his fathers affection, when he was mo­ving in the Orbe of supplication. Tell me Sirs, is not that mercy worth the breath of a sinner, which was worth the blood of a Saviour? then to pray we can do no more to the removing of our own miseries, and we can do no less for the obtaining of Gods mercies: methinks man should never cease ask­ing, till God cease granting. Lord, [Page 416] what wilt thou give me seeing I goe childless? So say you, Lord what wilt thou give me seeing I goe gracelesse? Prayer is the souls trading to HeavenOratio justi clavis est caeli, ascen­dit precatio, et descendit Dei libera­tio. Id ibid. for such commodities, as are only loc­ked up in Gods Treasuries.

By fasting the body learns to obey the soul, but by praying the soule learns to command the body. Dumb­ness should never seize on the lips of man, till deafnesse seize on the ears of God: Shall God in Heaven want a man that is praying, whilst man on earth wants not a God that is hear­ing?

Christians though your relations are excellent, yet your conditions are in­digent. No Christian hath so little of Christ but he hath matter for praise, and no Christian hath so much from Christ but he hath matter of prayer; every day we find it a great worke to accomplish a little work; every new act of obedience, calls for new strength and assistance: as our receits are great­er then our desarts, so our wants are larger then our receits. Ask, and ye shall receive, that your joy may be full. [Page 417] Spirituall supplication is the channell of spirituall consolation; you must be full of prayers, if you would be full of joyes: now none are more fruitfull in divine labour, then those who are most joyfull in divine favour. Death that shortens our way on earth, and makes it nearer, but delight that swee­tens our way to heaven, and makes it fairer.

The neglect of the flowers, will but administer advantage unto the growth of the weeds; a little Ship with a strong wind, moves faster then a great­er Vessell with slacker gailes.

I never expect, that a branch which receives no sap from the Vine, should beare any fruit in the Vine. Si ascen­dat oratio descendet gratia; when prayer mounts upon the wing to God, then favours come upon the spur toNon verbe de precantis deus inten­dit, sed oran­tis cor aspi­cit. Bern. de inter. domo. cap. 48. man. The gift of prayer may have praise from men, but it is the grace of prayer that hath power with God: a few grapes prove the plant to be a Vine, and not a thorne.

Prayer is Gods due as a Creator, though truly performed to him as a [Page 418] Father. None can pray aright but those that are new Creatures, but all ought to pray because they are crea­tures.

Christians can never want a praying time, if they do not want a praying frame; in the morning this is a gol­den key to open the heart for servise, and in the evening it is an iron lock to shut the heart from sin.

As the raine comes down from Heaven fruitfully, so let prayer go up to Heaven fervently. Peter was kept in prison, but prayer was made without ceasing for him, (Act. 12. 5.) And prayer fetcht an Angel out of Heaven, to fetch Peter▪ out of prison: If the oven be quite cold, it requires more wood to heat it again; there's more strength exercised in the raising of a Bell, then in the ringing of a Bell; it's not the dog that cryes the loudest that catches the haire, but he that follows the Chase.

Beleevers should not only pray one with another, but they should pray one for another; next to the breach of piety in Religion, we should abomi­nate [Page 419] the breach of charity in commu­nion; that's a sad spectacle to see men upholding an abominable oftentation, by a more abominable separation.

It's weak conceptions that are the Parents of strong delusions; that's true, they who cannot know our hearts should not judge them, and they who should not judge our hearts cannot know them; but when such Vessells gives over sailing, we may conclude that divine gails hath given over blowing. Christians, He that is omniscient to see your wants, is omni­potent to grant your suits; there's no mercies so little as to be gotten with­out prayer, there's no mercies so great as not to be given unto prayer. Are you made spirituall Priests, and will you not offer up spirituall sacrifices?Si fidelis, humilis, et fervens ora­tio fuerit, caelum sine dubio pene­trabit, unde certum est quòd vacu [...] redire non poterit. Ber Ser. 4. de Quadrag. ult. verb. Our affections should fly like an Eagle when our expressions creep like a snaile. What's the reason there are so many empty Casks in Gods Cellar, but for want of prayer: Pray conti­nually, though you be not continually at prayer, 1 Thes. 5. 17. If the lesson be not alwayes playing, yet the instru­ment [Page 420] must be kept in tune.

They should never be dying Petiti­oners, that have an everliving Inter­cessor. It matters not how often you carry an empty pitcher to so full a Ri­ver: And this is the confidence that we have in him, that if we ask any thing according to his will he hears us, 1 Joh. 5. 18. That soul shall have its will of God, that desires nothing but what God wills.

The intercession of Christ is a gol­den Censor, and can we desire him to offer up our drossy prayer for incense? It was an expression of Luthers, Fiat voluntas mea, Domine quia tua; let my will be done, mine Lord, because it is thine; because it fixed in the same Center; he was bold to call for the ful­filling of it.

The Covenant of grace without us turns precepts into promises, but the spirit of grace within us turns promises into prayers. Take with you words, and turn unto the Lord; say unto him, take away all our iniquity, and receive us graciously, Hosea 14. 2. O how willing is God that we should [Page 421] hit the mark, when he teaches us how to direct our arrowes! What desires are there in him that we should pre­vail, when he shews us how we should wrestle! Spirituall breathings are more potent then carnal roarings; none but such desires as want good aimes, doe want good issues; nothing will get up to Heaven, but that which doth come down from Heaven: Deny not God faith in prayer, and God will not deny a faithfull prayer. That is the Third.

4. Would you do more than others, then beleeve more then others. It's the Lamp of fidelity, that's filled with the oyl of activity: This is a grace that is the most needful, and this is a graceƲt sol radi­os suos lon­gè lare (que) per totum terra­rum orbem diffundit, sic fides in ho­minecreden­te vires sua efficacitèr exerit. Sibel in Mat. 16. 16. conc. 13. in mi [...]. that is the most fruitful; If there be life in the body the pulse will be beat­ing, and if there be faith in the soul the man will be working; all other graces thrives in the soul, as this grace thrives in the soul, as the watering of the roots makes the flourishing of the Trees.

What doth it profit, my Brethren, if a man say he hath faith, and hath no works, can faith save him; Jam. 2. 14. An idle faith, is an evill faith; yea, a faith that works not, is a faith that saves not: This is a faithfull saying, and this I will that thou affirme con­stantly; that they which have beleeved in God, might be carefull to maintaine good works, Titus 3. 8. It's reported of the Christall, that there's such a vertue in it, that it will quicken all o­ther stones, and put a beauty and lustre upon them: I am sure it's true here, there's such a divine virtue and pow­er in faith, that it quickens and casts a lustre upon all our other graces.

Perceiving of Christ speaks a Chri­stians knowledge, but it's a receiving of Christ that speaks a christians faith: To as many as received him, to them he gave power to become the Sons of God, even to as many as believed on his name, Joh. 1. 12. Faith doth not only looke upon Christ as a fountain of living wa­ter, but layes pipes to convey it to its own Cisterne.

The Window irradiates the house not by any light of its own, but as a medium to let in the beams of the Sun: without Christ faith can doe no­thing, and against Christ faith will do nothing. A true and Scripturall affi­ance, is as the spring in the watch, that moves all the golden wheels of obedi­ence. The father of the child cryed out with tears, I beleeve, help my unbelief, Mark 9. 24. Though his tears dropt down to the earth, yet his faith reacht up to Heaven.

Faith is able to swim upon those deep seas with delight, which the line of reason could never fathom. He that is highest in his diffidence, is low­est in his obedience: he could not do many mighty works there, because of their unbelief: that which hinders Christ from working for Christians, that will hinder Christians from work­ing for Christ.

It is as naturall for a beleeving man to be a working man, as it is for the Sun to shine, or the fire to burne. The people of Israel stood in the outer Court, but the High Priest entered [Page 424] within the Vaile: Thus other gracesSic fides in­ter virtutes sure suo pri matum obti­net. stand but in the outer court, it's faith that enters within the Vaile. The Devill if he can but undermine the foundation he will soone overthrow the building; as take away the cor­ner stone, and yon indanger all the o­ther stones. Bernard hath an excellent saying, Increduli timent diabolum quasi leonem; at qui in side fortes, de­spiciunt eum quasi vermiculum; whilst unbeleevers fear the Devill as a Lion, the faithfull contemne him as a worme.

Christians, he that here lives by faith which doth admit of doubting, shall hereafter live by sight which doth not admit of clouding: There's no landing at the shoare of felicity, without sailing in the bark of fidelity: there's no grace doth so glorifie God as faith, and there's no grace that God doth so glorifie as faith.

Will you see how two gracious per­sons dash their feet against temptati­ons? Lord, if thou hadst been here, my Brother had not dyed, John 11. 32. As if Christ could not have saved his [Page 425] life when he was absent, as well as when he was present, and have sent him health, as well as have brought him health; But doe they stop at the first step? no, but march on further in this distrustfull Road; vers. 9. Lord by this time he stinketh; As if the phy­sitians potion came too late, and the Grave would not make any surrender though Christ commands the release of its prisoner; but their unbeliefe stunk more in his nostrills, then their brothers body did in theirs. And be­ing not weak in faith, he considered not his own body now dead, when he was a­bout an hundred years old, neither yet the deadnesse of Sarahs womb, Rom. 4. 19.

Skilfull swimmers are not afraid to goe above their depth, whereas young learners grope for the ground and are loth to stirre from the bank-side,

Faith is not only the instrument toFides salvi­fica est viva radiae san­ctitatis; ma nus, os, et oculus filiorum dei; vinculum quo summo bono, per Christum nobis unitum, unimur. Id. conc. 15. in limine. receive the righteousnesse of Christ for our justification, but it's the instru­ment to receive the holiness of Christ [Page 426] for our sanctification: Of his fullnesse we receive grace for grace, John 1. 16. But how do we receive it? Even by Faith. Faith unites the soul to Christ, and as by a pipe laid close to the mouth of a fountaine, water is carried to our houses for the supply of the whole family; so by faith is derived to the soule in abundance, a supply for all its exigences: He that beleeves, out of his belly shall flow rivers of liv­ing waters, Joh. 7. 38. Hence it is, that when the Saints would advance to a high pitch in other graces, they pray for an increase of this grace: Lord, in­crease our faith, Luk. 17. 5. What the root sucks from the earth, it soon dis­perces amongst the branches.

In faith there is such an efficacy,Fides est ar­maturamen­tis et sicut scuto repel­limus hosti­les ictus sic fidem oppo­nimus falsis diaboli sug­gestionibus. Staplet. in Dom. 4. [...]ost Epiph. Tex. 2. that it's able to rout the whole body of impiety, that not one lust stands in its unbroken strength: Sin shall not have dominion over you, for you are not under the Law, but under grace, Rom. 6. 14. Lusts they may stirre like wounded souldiers on their knees; they may rally like broken Troops, but shall never be Masters of the field [Page 427] where faith is seene.

Faith it doth not shoot paper pel­lets, but Cannon bullets; mans weak­ness can easily build the rotten fa­brick of sin up, but its faiths strength which can only throw it down.

As lusts would not let Christ live without us, so Christ will not let lusts live within us: Holding the Mistery of faith in a pure conscience, Tim. 3. 9.Fides est cardo super quem verti­tur porta Caeli; situ­la per quam hauritur a­qua vitae; annulus ille nuptialis quo mens Deo desponsatur &c. Arrowsin; Tact. sacr. l. 2. cap. 7. Sect. 13. This heavenly Manna it's laid up in a golden Pot; if faith be a precious pearle, a good conscience is the Cabi­net in which its lockt.

Faith comes out of the warrs a con­queror, when fear is foyled and taken prisoner; it's as potent to keep us from falling under temptations, as to keep us from fainting under afflicti­ons.

The body of Adam it is a Rack for sufferings, but the bosome of Abraham is an Ark for resting. A Beleever is like Joseph, though the Archers sorely grieved him, and shot at him, yet his bow abode in strength, and all his [Page 428] Arrowes were safe in the Qui­ver.

Christians, never was the Tallent of faithfullness wrapped up in the Nap­kin of idleness. He is a rich man that lives upon his wealth, but he is a righ­teous man that lives upon his faith.

The first poysonous breath which was drawn by Eves lips, was sent in those words; Yea, hath God said ye shall not eat? This was the Traitors gate tho­row which all sin entered into the heart: A Tree is easily felled when its root is loosned.

Unbeleef it doth not only choake the bullets of wrath which are sent out of the fiery mouth of the Law, but it damps all the motions of grace, which comes from the still voyce of the Gospell. All the offers of recon­ciliation which are made to unbeleev­ing persons, they are like sparks of fire falling into a river of water, that are extinguisht by it as soon as ever they light upon it.

Fifthly, Would you do more then o­thers, then resolve more then others. It is the resolute Christian, that is the excellent christian: An action that is well resolved, is an action that is halfe performed: God looks more at our wills then at our works.

The very first fruits of conversion, they grow upon the Tree of holy re­solution: I will arise, and go to my fa­ther, Luke 15. 15. Arrows weakly shot fall short of their marks.

Many stand watching on what dyall the Sun shines, and on what earth the cloud drops; they stand as spectators on the shoare; whilst the Vessell is tos­sed on the Sea.

Shame is that which ambicious na­ture abhors, and danger is that which timorous nature declines. Reformati­on is an Icy path, and cowardly spirits love to have it well beaten by others, before they will set a foot in it them­selves.

Firme resolutions are like Rocks, against which the waves may beat and strike, but cannot move and alter. As our prayers manifest what we de­sire [Page 430] that God should do for us, so our purposes manifest what we our selves are desirous to do for God.

The holiness of a Saints life, may be resembled to a babes birth. In eve­ry birth there's three things; A Con­ceiving, a Travelling, and a bringing forth: So there's a conceiving of ho­linesse in our understandings, by way of illumination; there's a Travelling of holinesse in our wills, by way of resolution; and there's a bringing forth of holiness in our lives by way of operation.

Till you attain to firme resolutions, you will never be free from great temptations: Look as it is with the ill humours of the body, they flock and resort to the crazy part; so it is with Sathans assaults, they will be ever fre­quent where the heart is ready to im­brace them, or not resolved to resist them.

The Laws Curse is the press-money to force a servile spirit, but the love of God is the by as of a Volunteer.

Your purposes and resolutions must be like water from a fountaine, that [Page 431] flowes of it self, and not like water from a pit, that is fetcht forth by arti­ficiall Engines.

Some never take up any resolutions but when they are under sharp afflicti­ons; these are like those Goates, that never give any milke till they are stung: Like children under the rod, they make fair promises; but all these blossomes falls from the Tree without bearing of any fruits: when they are raised from their sick-bed pains, they fall from their sick-bed vowes; These are like Ice that thaws in the Sun, but freezes in the shade: They hang their lusts on the Cross for a time that they may be curbed, but take them down again that they may not be crucified; what is this but to put a Lion in chains and then let him loose again.

There must be a harmony between your resolutions and your conversati­ons: What shall we vow against our sins, and then sin against our vowes? This were to take the wages of one Master, & to do the work of another; to make our promises unto God, and our performances to the Devill.

Sacred vowes bind us to obedience, but sinfull vowes bind us to repen­tance. Christians, say not that you have noble blood running in your veins, except you can prove your pe­digrees by heroick spirits: That's the Fifth.

6. Would you do more then others, then deny your selves more then others. Either we must lay self aside, or else God will lay us aside: What can any true Israelite see in this Dagan of the Philistins, that the Ark of God should fall before it.

Self seeking, saith one, was born in heaven, but forgetting by what way she fell from thence, she could never find the road thither again.

If any man will come after me, let him deny himself, and take up his cross and follow me; This is the basis or foundation on which we must build the whole fabrick of our profession. Sinfull selfe is to be destroyed, and naturall self is to be denyed.

A little will serve a man that is strong in grace, much will but serve a [Page 433] man that is weak in grace, but nothing will serve a man that is voyd of grace.

As we must lay out all in the Cause of God, so we must lay down all at the call of God.

But to close up all, The Elder Israe­lites they mourned to see how short the glory of the second Temple, was of the glory of the first: I fear that we have cause to mourn, to see how far short our professors come in purity of their fore fathers.

Behold, I come quickly, & my reward is with me, to give every man according as his works shall be, Revel. 22. 12. This very expression may much excite to eminency in Religion: He that doth most, shall receive most; the more glory you bring to God, the more glory you shall have from God.

The clearer the lamp of grace burns on earth, the brighter the Sun of glory shall shine in Heaven.

Though your pilgrimage may be full of bitternesse, yet your heritage will be full of blessednesse. Let such [Page 434] golden spurs put you upon your full careers.

Mans excellency is to be measured by the standard of his usefullnesse. The Sun and Moon those fountains of light and guids of time, fulfill their courses in a shorter season, when the dimmer planets are longer wheeling. O that it might be said of you, as it was said of her, Prov. 31. 29. Many daughters have done vertuously, but thou hast excelled them all.


Books Printed for, and sold by Thomas Parkhurst at the three Crowns over against the great Conduit, at the lower end of Cheapside.


A Commentary upon the holy writings of Job, David, and Solomon, That is, these five, Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs, being part of those which by the Ancient were called Hagiographa. Where­in the diverse Translations, and Expositions, both litterall and mysticall, of all the most fa­mous Commentators, both Ancient and mo­derne, are propounded, examined and censu­red: And the Texts from the Originall much illustrated; By John Mayer Doctor in Divini­ty.

A practicall commentary, or an Exposition with Observations, Reasons, and Uses, upou the first Epistle generall of John. By that pious and worthy Divine Master John Cotton, Pastor of Boston in New-England.

A learned Commentary, or an Exposition upon the first Chapter of the second Epistle of [Page] St. Paul to the Corinthians; being the sub­stance of many Sermons formerly preached at Grayes-Inn, London; by that Reverend and judicious Divine, Richard Sibbs, D. D. some­times Master of Katherine-Hall in Cambridge, and Preacher to that honourable Society.

[...], or Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between; 1. The Hypocrite in his best dresse of seeming vertue and formall duties: and the true Christian in his reall graces, and sincere obedience. As also between the blackest weeds of daily infirmi­ties of the truly godly, eclipsing saving grace; and the reigning sins of the unregenerate, that pretend unto that godlinesse they never had; By that late burning and shining Lamp, Mr. Samuell Crook, B. D. late Pastor of Wrington in Summerset.


TWo excellent Treatises, of Mr. Jeremiah Burrough's, one of the fifth of Matthew, be­ing many Sermons preached at Cripplegate, up­on all the Beatitudes.

And Gospel-Revelation in three Treatises, viz. 1. The Nature of God, 2. The Excellen­cy of Christ. And 3. The excellency of mans Immortall Soul. Both published by William [Page] Greenhill, Will. Bridge, Philip Nye, John Yates, Matthew Mead, William Adderly.

An Exposition on the whole Book of Solomons Song, commonly called the Canticles; By John Robotham.

A Theatre of flying Insects, wherein especially the manner of right ordering the Bee is excellently described with discourses Historicall and Physicall concerning them; with a Second part of Meditations and Observa­tions Theological and Morall, in three Centuries upon the same subject, by Samuell Purchas M. A.

Peoples need of a living Pastor, at the funerall of Mr. John Frost, M. A. by Mr. Zach. Crofton.

Holy things for holy men, or the Lawyers Plea non­suited, &c. In some Christian reproof and pitty expressed towards Mr. Prynn's book, intituled, The Lords Supper briefly vindicated, By S. S. Minister of the Gospell.

A Vindication of the Christians Messia, that Jesus is the true Messia prophesied and foretold by all the holy men of God, who were writers of the Old Testament; as also proved out of their own Talmud.

The souls progresse to the Celestiall Canaan, By way of godly Meditations and holy contemplations, by John Welles Preacher of the Gospell.

Comfortable Sermons on the 24 Psalme, Preached before the Lady Elizabeth her Grace, by Daniell Dyke, B. D.

Plenary possession makes a lawfull Subjection to Powers that are in Being, proved to be lawfull and neces­sary, in a Sermon before the Judges in Exeter, By Rich: Saunders, Preacher of the Gospell.

The new World, or the new Reformed Church dis­covered out of the 2 Epist. of Pet. By Nath. Homes, D. D.

God save the King, in a Sermon Preached the day af­ter [Page] his Majesty came into London; By Anthony Walker, Preacher of the Gospell.

The Judgment of Foraign Divines touching the Dis­ciplined Liturgy and Ceremonies of the Church of Eng­land, with a Letter from Mr. John Calvin to Mr: Knox.

A Plea for Ministers in Sequestrations, against Mr. Mossom, by S. S.

An Antidote against Anabaptisme, wherein the Bapti­sing infants, taking Tithes, &c. are fully vindicated by Aylmor Haughton.

Large Octavo's

Four Profitable Treatises very usefull for Christian practice, viz. The killing power of the Law; the Spi­rituall Watch; the New Birth; Of the Sabbath. By the Reverend Will. Fenner, late Minister of Rotchford in Essex.

Enchiridion Judicum, or Jehosaphat's Charge to his Judges: Together with Catastrophe Magnatum, or King Davids Lamentation at Prince Abners Incineration. By James Livesey Minister of the Gospel at Atherton.

Mr. Robinsons Christian Armour.

The door of Salvation opened by the Key of Regene­ration, by George Swinock, M. A. Preacher of the Gospel at Rickmersworth in Hertfordshire.

Heaven and Hell Epitomized, the true Christian Cha­racterized, by the same Author.

The Nonsuch-Professor in his Meridian Splendor, or Singular Actions of sanctified Christians, By Will. Secker Preacher of the Gospell.

The greatest losse, upon Math. 16. 26. By James Livesey Minister of the Gospell.

Meditations Divine and morall, by Henry Tabb M. A.

The Conversation as Heavenly, and as Naturall, in two Treatises, by Dr. Staughton.

The Path-way to Piety, by R. Hill D. D.

The Psalms of King David translated by King James.

Small Octavo's

Catechizing Gods Ordinance, in sundry Sermons, by Mr. Zach. Crofton, Minister at Buttolphs Aldgate, London; the second Edition corrected and augmented.

The Godly mans Ark in the day of his distresse, disco­vered in divers Sermons; the first of which was preached at the Funerall of Mrs. Elizabeth Moore. Whereunto is annexed Mrs. Elizabeth Moors Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sicknesse. By E. Calamy. B. D. Pastor of the Church at Aldermanbury.

The Gale of opportunity, and the beloved Disciple, by Thomas Froysal.

The Wedding Ring fir for the Finger, in a Sermon at a Wedding in Edmonton, by William Secker.

Sion in the house of Mourning, because of sin and suf­fering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Ʋpingham in Rutland.

The one thing necessary; by Mr. Thomas Watson, Mini­ster of Stephen Walbrosk.

A Plea for Alms; delivered in a Sermon at the Spittle, on Tuesday in Easter Week, April. 13. 1658. by Mr. Thomas Watson Minister of Stephen Walbrook.

Moses unvailed, or those figures which served unto the pattern and shadow of heavenly things, poynting out the Messiah Christ Jesus, briefly explained; whereunto is added the harmony of the Prophets, breathing with one mouth the Mistery of his Coming, and of that Redemp­tion which by his death he was to accomplish: by Will. Guild, Minist: of Gods word at King-Edward in Scotland.

Good Company; being a Collection of various, seri­ous, pious Meditations: By J. Melvin, Minister of the Gospell at Ʋdimer in Sussex.

A Religious Treatise upon Simeon's Song; or instructi­ons how to live holily, and dye happily: By T. Woodriff, B. D. Pastor at Kingsland in Herefordshire.

The Reformation, in which is reconciliation with God and his people: or a Catechisme unveiling the Apostles Creed, with Annotations; in which faith, Ordinances, and Government are professed as in the Primitive times, in opposition to all Errors and Heresies. By W. K. Mini­ster of the Gospel.

Prospering prophanesse provoking holy Conference, and Gods attention; severall Sermons from Malachy 3. 15, 16, 17. By Zach. Crofton.

The Catechism of Hugo—grotis done into English.


Johnsons Essayes expressed in sundry exquisite Fancies

The dangerous rule, or a Sermon preached at Clonmel in the Province of Munster in Ireland, upon Aug. 3. 1657. before the Reverend Judges for that Circuit by S. L. Master in Arts, and lately fellow of C. C. C. in Oxon.

The womans glory, A Treatise asserting the due ho­nour of that Sex, by manifesting that women are capable of the highest improvements. By Samuell Torshell.

Twenty four's.

Groans of the Spirit, or a Triall of the truth of prayer.

A Handkercher for parents wet eyes, upon the death of their children, or Friends.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.