Canaans Flowings, Century 3

Canaans Flowings · Century 3

p. 49The third Century.

201. To be without many ſins, is the holineſſe on Earth; to be without any ſin, is the holineſſe of Heaven.

202. The things of this world are (and who would love ſuch things as are) ever wheeling; he that was upmoſt but even now, is preſently p. 50undermoſt, as Haman; and he that was undermoſt is upmoſt, as Mordecai: truſt not then to greatneſſe, for no man is ſo fixed, but he may fall; deſpiſe no mans meaneſſe, for none is ſo low, but he may riſe.

203. When Diogenes heard Zeno with ſubtile arguments endeavouring to prove that there was no motion, he ſuddenly ſtarts up and walkes; Zeno asking the cauſe thereof, ſaid Diogenes, Hereby I confute you, and prove that there is motion. Walking with God is the beſt way to confute them that think religion to be but a notion; walking will prove motion.

204. When we are doing Gods buſineſſe, we ſhould forget our own; our eyes and hearts ſhould be fixed only on him: when we goe to heare, we ſhould not employ our eyes, but our eares. O Lord pardon the many wanton glances, vain thoughts, wandering p. 51eyes and deſires, yea the wicked deſignes of many, that goe to Sermons, not to hear the Word, but to ſee their Miſtreſſe.

205. He that's ſure of Gods love to him, is ſure of Gods power for him; what good cannot God doe when he will? and what good will he not doe for them to whom he bears good wil? They that know his name, may well truſt him.

206. 'Tis not yet with us as well as it ſhould be, if (though it be ill with us) we be not content with what we are: for we ſhould learn in all eſtates to be content.

207. If a man be not converted, he may thank himſelfe; but if he be converted, hee muſt thank God: that he is not converted is from mans free ill-will: that he is converted, is from Gods free good will.

208. Religion allows none to be idle; he that will not labour, muſt p. 52not eat; in Religion, as well as any calling elſe, we muſt work for our living: God hath not promiſed to work for them that play. He is not like to be ſaved, that doth not like to work out his ſalvation. He that is found a faithfull and weldoing ſervant, will finde a Well done good and faithfull ſervant, enter thou into thy Maſters joy; but of the wicked, ſlothful, and unprofitable ſervant 'tis ſaid, Caſt ye him into utter darkneſſe.

209. If Eſau were ſo much to blame to ſell his birthright for a meſs of Pottage, which yet was to ſave his life; how much more are they to blame that Ahab-like ſell themſelves to work wickedneſſe, that for a title of Honour, eſteem of men, or for a little white and yellow duſt, which is called Gold and Silver, (meere vanities) will ſell their ſouls? alas theſe ticklings will turn into ſtings, and the torment will be the more torment, the more pleaſing p. 53the ſin was. 'Twill be but cold comfort for any man to goe to Hell with credit; or that others thinke him gone to Heaven, when he feeles himſelfe in Hell.

210. 'Tis good to be prepared for that at all times, which may come at any time, viz. death: if it come unſent for, yet it ſhould not come unlookt for. Setting a mans houſe and heart in order, will not make a man die the ſooner: 'twill help a man to die the better. Hee that when he comes to die hath nothing to doe but to die, may well beg to be diſſolved, for hee can ſay, I am ready to be offered, if the time of my departure be at hand.

211. A bad great man is a great bad man: for the greatneſſe of an evill man makes the mans evill the greater; ſuch a man will have many ſins to anſwer for which he never committed, becauſe his committing of one made many p. 54others to commit many, who haply had never done ſo, had they not been led by the example of their leaders. If we take not heed, other men may have cauſe to be ſorry for our ſins, and we have cauſe to be ſorry for other mens ſins; for they may become our-other-mens ſins.

212. Some men are kind to others, but for their own ends, and when they have once attained the end for which they were kind, there's an end of their kindneſſe; they will ſerve you for their needs, and when you have ſerved their needs, you ſhall obſerve that they will neither ſerve nor obſerve you any longer. Alas, doe not men ſerve God thus! doth not rich Jacob forget to pay what poor Jacob did promiſe?

213. Some men have much to uſe, who make but little uſe of what they have.

214. Were we as loving as God p. 55is lovely, how (Oh how) infinitely ſhould we love him!

215. To ſome (as to Dives) death is the end of all comfort, and the beginning of all miſery; to others (as to Lazarus) death is the end of all miſery, and the beginning of all comfort. Lord, let my condition be ſuch, that at death I may paſſe from torment to comfort, and not from comfort to torment.

216. Every man loves to be beloved, and is apt to take pleaſure in this, that others take pleaſure in him; whence that which ought not, doth oft come to paſſe, men comply with mens humours, and that they may not be thought uncivil will ſin for company, and to pleaſe others, diſpleaſe God. Oh Lord, let me never ceaſe to be a good Chriſtian, that I may be thought a good companion. Let me chuſe rather with Moſes to ſuffer reproaches, then to enjoy the pleaſures of ſin for a ſeaſon; and rather p. 56go to priſon with Joſeph, then to live a Laplin to the luſt of the eye and the pride of life, or to be lull'd and huſht aſleep by the fawnnings of this worlds flattery; Let it be enough to me to bee beloved of God.

217. Whatever talent, indowment or eſtate God hath given thee, improve it not for thy pleaſure, but to pleaſe him; not to honour thy ſelfe, but to henour him; for if he have not the glory, thou wilt have the ſhame, and cry out at laſt, Inopem me copia fecit, Oh that I had never been rich, my riches have made me poore; Oh that I had never been faire, my beauty made me proud and wanton; Oh that I had never been learned and witty, my wit hath made me a fool: abuſed good turnes to the greateſt evil. Let not therefore the wiſe man glory in his wiſdome, nor the rich man in his riches, but let him that glorieth glory in this, that he knoweth and p. 57loveth, ſerveth and honoureth God.

218. Hee that promiſeth what hee cannot doe, is a fooliſh man; and he that promiſeth what he meanes not to doe, is a falſe man; the firſt deceives others moſt, the latter deceives himſelf moſt; and he that promiſeth what he may not doe, is while courteous to others, cruel to himſelf; while a friend to another, an enemy to his own ſoul.

219. A man may meditate of good, and yet his meditation may be evil; and a man may meditate of evil, and yet his meditation may be good: 'Tis good to meditate of good to doe it, and of evil not to doe it.

220. If it be good for us to draw neere to God, Oh how good is it when God drawes neer to us!

221. 'Tis good that a man ſhould wait for God, Lament. 3.26. for God is good to them that p. 58wait for him, Lament. 3.25.

222. 'Tis better to ſpend ones time in doing good, then in getting goods; for the goods we get we muſt leave, but the good we doe will never leave us: When we reſt from our labour, our workes ſhall follow us.

223. God ſtands in no need of us, for he is bleſſed without us; but we ſtand in need of God, for we cannot be bleſſed without him. Oh the gracious condeſcenſion of God!

224. If a man cannot be rich with honeſty, he ſhould be content to be poor; for 'tis better to continue poore with a good conſcience, then to grow rich with a bad one.

225. He that truly deſires heavenly joyes, or the joyes of Heaven, which ſhall never have an end, cannot but deſire to have an end of earthly joyes which are but for a ſeaſon.

226. 'Tis great reaſon that we p. 59ſhould continue to pray, becauſe ourwants continue; and 'tis as great reaſon that wee ſhould continue to praiſe, becauſe our mercies continue. Who is there ſo full, that wants nothing? and who ſo empty, but hath ſomething? Let none give over praying, but hee that wants nothing; and let none give over praiſing, that hath any thing. Is not the mercy we want worth the asking? and is not the mercy we have worth the acknowledging? 'tis ſin and miſery to give over duty.

227. Hee can be no friend to thee, that is a friend to thy faults; and thou canſt be no friend to thy ſelfe, if thou be an enemy to him that tels thee of thy faults. Wilt thou like him the worſe that would have thee be better?

228. Chriſt hath commanded us to love our enemies, and to doe good for evill; which if we doe not, we wrong our ſelves more by not doing good to them (for p. 60that's our ſin) then they did by doing us wrong, for that was but our affliction: and the evil of ſin is worſe then the evill of ſuffering.

229. Some men doe well, and ſay nothing, according to the rule of Chriſt, Matth. 6.1.-4. others ſay well, and doe nothing, according to the Phariſees, Matth. 23.3.

230. 'Tis ſtrange to ſee how the Kingdom of ſin is divided, and yet ſtands; there are divers Iuſts; luſts that differ and diſagree, as covetouſneſſe and prodigality. Poore ſinners! what an hard taske have they that ſerve divers luſts? that like Tapſters and Drawers muſt anſwer all: if pride call, here Sir; if luſt call, anon Sir; if covetouſneſſe call, I come Sir; how can, and yet how doth the ſame ſinner ſerve theſe ſeverall maſters? ſad caſe when men are rul'd by unruly luſts.

p. 61231. To refuſe Jeſus Chriſt, and the tenders of grace and mercy by him, is the ſhorteſt way to Hell; ſome men ride the rode, the high way to Hell, while they drinke, ſweare, lye, whore away their ſoules; but they that re fuſe Chriſt Jeſus, run by way of the plaine, they make a ſhorter cut; while others goe by the bow, theſe goe by the ſtring: Lord, what haſte do men make, and what pains doe men take to damne themſelves!

232. Its better to beg ones bread with Lazarus on earth, then to beg ones water with Dives in Hell. Better to be tormented with ſores in this world, then to be ſorely tormented in the world to come. Better to goe from Lives doore to Abrahams boſome, then from Dives Table to the Divels Dungeon.

233. Some men lend, looking for nothing again; ſuch lending is giving: others give, looking for p. 62ſomething again; ſuch giving is but lending: others give and lend, for he that giveth to the poore, lendeth to the Lord; this is putting to uſe without uſury; this is laying up by laying out.

234. Many men doe in words confeſs God, who do in works deny God; ſuch men ſhall not be judged by their words, but by their works. Satans condemnation will not be the leſſe that he quoted Scripture, and called Jeſus Chriſt the Son of God, that he believes, & trembles, and is tranſformed into an Angel of light: nor will it fare the better, but be far the worſe with ſuch men as have had a form of godlineſſe, and denied the power thereof, ſeeing they have held the truth in unrighteouſneſſe; 'twil profit nothing to have been a profeſſor of piety, ſeeing they were workers of iniquity: Nay, their condemnation will be the greater, for ſaying, I goe Sir, but went not. Oh remember, p. 63if godlineſſe be good, why wilt not practiſe it? if it be evill, why wilt profeſſe it? if thou wilt name the Name of the Lord, depart from iniquity, for what elſe haſt thou (thou bold brazenfaced ſinner) what haſt thou to doe to take Gods Name into thy mouth, and hateſt to be reformed? Think on this ye that forget God, leſt he teare you in pieces, and there be none to deliver.

234. Times Redemption.

Tis dangerous putting of that to another day, which muſt be done to day, or thou maiſt be undone to morrow. Now or never, now or never; if it be not done now, it may never be done, and then thou art undone for ever: Eternity depends on this moment. The work thou haſt to doe (viz. working out thy ſalvation) is great, thy life at longeſt is but ſhort, and thou canſt call no time thine, but the preſent time. I have read p. 64of one Archias a Lacedemonian, that while hee was quaffing and ryotting, one delivers him a letter, to ſignifie to him that ſome layd in wait to take his life, and deſiring him to read it preſently, becauſe 'twas a ſerious buſineſſe; Oh ſaid hee, ſeria cras, we will thinke of ſerious things to morrow; but that night he was ſlain. Oh boaſt not of to morrow, thou knowest not what a day may bring forth: Why wilt thou talke of many yeeres, when this night thy ſoule may be taken from thee. Oh what wouldſt thou give for a day, when it may be a day too late. Conſider therefore in this thy day, to day while 'tis called to day, the things of thy peace, leſt they ſhould he hid from thine eyes, and while thou like a blind Sodomite doſt grope to finde a doore of hope, fire and brimſtone rain about thine eares.

p. 65235. Clean contrary.

Many men inſtead of uſing the world as if they uſed it not, uſe the things of God as if they uſed them not; when as they ſhould ſerve God and but make uſe of the world, they ſerve the world and doe but make uſe of God; they doe not love theſe things for Gods ſake, but God for theſe things ſake.

236. A Part no Portion.

The great fallacy with which Satan deſudes many men, is that Logicians call à bene compoſitis ad male diviſa; when he gets them to take Religion into peeces and then takes one peece for religion: one cries up Chriſt, another Faith, another love, another good works: but what is God without Chriſt, or Chriſt without faith, and what is faith without love, and what is love without workes? but now, take God in Chriſt by faith which worketh by love and keepeth the commandements of God, this is p. 66pure religion. 'Tis the whole that is the whole of man.

237. The new Command.

The command of loving one another, is not called new as to the thing to be done, for that was from the beginning, but as to the manner of doing it, or the rule according to which it is to be done. Formerly 'twas love thy neighbour as thy ſelfe, (there ſelfe-love was the rule) but here 'tis love one another as I have loved you (here Chriſts love is the rule) we ſhould love one another better then we did, becauſe Chriſt loves us better then we our ſelves.

238. Greater condemnation.

If ſinning againſt the light of Gods workes had ſo great a condemnation, Rom. 1. how great a condemnation will be to them that ſinne againſt the light of Gods words? and if the law condemned much, the goſpell much more; for if they eſcaped not, but dyed without p. 67mercy, who finned againſt Moſes, him that ſpake on earth, much more ſhall not they eſcape, but are worthy of a ſorer puniſhment, who neglect the great ſalvation, and refuſe him that ſpeaks from Heaven, Jeſus Chriſt.

239. The Sinner ſpeechleſs.

No man can give any reaſon why he ſhould ſin againſt God; if God ſhould ask men, as he did the man that had not on the wedding garment, Why cameſt thou bither without a wedding garment? So, why art thou proud? and thou wanton? and thou unclean? and thou covetous, and thou drunk, and why doſt thou ſwear, &c? Men would be as he, that is, ſpeechleſſe; they could give no reaſon, for indeed there is no reaſon to give. One may ſay to ſinners as Abſolom ſaid to Huſhai. is this thy kindneſſe to thy friend? Doe ye thus requite the Lord, O fooliſh people and unwiſe? What iniquity p. 68have your fathers, may God ſay, or you found in me? What can you lay to my charge? Am not I a lovely and a loving God? Can any bid more for your love then I? Can any doe more for you then I? If you can ſpeed better, and mend your market, go away and leave me; if not, why will ye ſpend your money for that which is not bread, and your labour for that which ſatisfieth not? If you can finde no fault with me, why will you commit ſuch a fault as to leave me? What cauſe have you to ſay, We will not come to thee? Is it a crime to feed you? Is it a crime to clothe you? Is it a crime to preſerve you? Is it a crime to ſend my Son into the world to ſave you? Is it a crime to beſeech and beg you (as for an almes) that you would be reconciled, and be happy? forgive me this wrong.

Be aſtoniſhed, O Heavens, at this, and be horribly afraid, Jer. p. 692.11, 12, 13. Why? Whats the matter? the matter! 'tis this, My people have committed two evils, they have forſaken me without a cauſe, and have changed their glory for that which doth not profit. Oh ſinners, let me ſay to you, as Saul to his ſervants, 1 Sam. 22.7. Hear now ye Benjamites, will the ſon of Jeſſe give every one of you Fields and Vineyards, and make you Captains of thouſands? Oh poor Souls, will ſin, will Satan, will the world give you Heaven and Eternal life? Why will you be ſo unreaſonable to ſin againſt God, and wrong your own ſouls? Oh hear, and fear, and do no more ſo wickedly.

240. Come and ſee.

A ſight (one ſight) of Jeſus Chriſt doth more raviſh and overcome a ſoul, then all the reports that can be made of him; the tongue of men and Angels cannot ſet him forth ſo lively and lovely as a poor ſoul findes him. Who can believe honey to p. 70be ſo ſweet, as he that hath taſted it knows it to be? the daughters of Jeruſalem wonder at the daughter of Sion, when ſick of love, and ſay, What is thy beloved, more then another beloved? Why ſo fond? Oh ſayes the ſoul, his mouth is moſt ſweet, yea, he is all deſires —althogether lovely; this is my beloved, this, Oh this is my beloved. When poor creatures come to know him as by himſelf made known to them in his beauty, they then ſay as John 4.42. we believe not becauſe of thy ſaying, for we our ſelves have heard him, and know (aſſuredly) that this is indeed the Chriſt, the Saviour of the world; yea, they ſay as the Queen of Sheba ſaid of, and unto Solomon, 1 Kings 10.5. (Oh Lord) for indeed a greater then Solomon is here, and therefore let me ſay, Oh Lord) ſince I ſaw thy wiſdome, and the houſe that thou haſt built, and the meat of thy Table, and the p. 71ſitting of thy ſervants, and the attendants of thy Miniſters, and their apparel, &c. there is no more ſpirit in me—to ſay the reſt. Ah 'twas a true report that I heard of thee, when I (poor I) was in mine own (ſelf) Countrey, but I believed not the words, till I came, (oh happy coming) and mine eyes (oh bleſt eyes) had ſeen it: and behold the half was not, no not the half was told me; thou exceedeſt, abundantly exceedeſt the report which I heard. Happy thy men! happy thy ſervants, which ſtand continually before thee, to hear thy wiſdome, which is able to make wiſe unto ſalvation! Bleſſed be the Lord thy God which delighteth in thee (in thee is he well pleaſed) to ſet thee on the throne of Iſrael, whom he loved for ever. Oh Lord ſaith the ſoul, help me to give, but what? Silver and Gold? Alas, what's an hundred and twenty talents of Gold? and of Spices p. 72very great ſtore? and precious ſtones, though as many as the ſand of the Sea? No, Lord, 'tis mine heart, ſuch as 'tis, that I would beſtow, for indeed thou haſt raviſh'd me with one of thine eyes: Take it, Lord, 'tis wholly thine, Oh that not a vain thought might lodge in it any more; ſhall it be thus, Lord? then awake my glory, and thou my ſoul, and all that is within me praiſe the Lord, and bleſſe his holy name. What ſhall I render to the Lord for all his benefits, and among all, for that, for that which is the worth of all, and more worth then all the reſt.

Herb.

—I will doe for that,

Alas! my God, I know not what.

But though I cannot fully pay the ſhot,

Let me not love thee, if I love thee not.

Let all the glory of my glory be,

To give all glory and my ſelf to thee.

p. 73This is too little, more is due,

I cann't requite it, Lord, 'tis true.

241. When a poor ſoul conſiders what God hath done for him, in admitting him into communion with himſelf, to eat bread at his Table continually, he cries out (even weeping for admiration) as Mephiboſheth did, 2 Sam. 9.8. What is thy ſervant, that thou ſhouldeſt look on ſuch a dead dog as I am! Such a God, on ſuch a dog! And when he conſiders from what a low, to what an high eſtate God hath brought him, he ſaith as Jacob, Gen. 32.10. I am leſſe then the leaſt of all thy mercies, and of all the truth which thou haſt ſhewn me, for with my ſtaffe I went over this Jordan, and now I am become two bands. And when Jeſus Chriſt tells a ſoul, that he will make him a King, and a Prieſt to God, he humbly ſaith as Saul to Samuel, 1 Sam. 9.21. Am not I a p. 74Benjamite, …f the ſmalleſt of the Tribes of Iſrael? And my family the leaſt of all the families of the Tribe of Benjamin? Ah Lord, wherefore ſpeakeſt thou ſo to me? Yea, it ſayes as Eliſabeth ſaid to Mary, the bleſſed Mother of bleſſed Jeſus, when ſhe heard the ſalutation, that the babe (the heart of a poor believer) leapt within her, and ſhe ſpake, yea, ſhe ſpake aloud; Bleſſed, yea bleſſed art thou, whence! Oh whence is this to me, that the Mother of my Lord (Oh ſaith the ſoul, that my God) ſhould come to ſee me, even me, poor worthleſſe me! That it fares with them as with them, Luke 24.36--42. Jeſus ſtood in the midſt, and ſaid, Peace be unto you; and they were terrified and affrighted: but he ſaid, Why are ye troubled? it is I; behold my hands and my feet, and they believed not for joy and wondred.

242. Devils incarnate.

Perſecuters are called Devils, p. 75Rev. 2.10. and as they do the Devils work, they ſhall have the Devils wages; they caſt Gods Saints into priſon, and the Saints God will caſt them into priſon, into an everlaſting priſon and dungeon of outer darkneſſe, unleſſe they repent. Chriſt will ſay to them at laſt, as Gideon ſaid to Zeba and Zalmunna, Judges 8.18, 19. what manner of men were they, whom you ſlew at Tabor? and they anſwered, as thou art, ſo were they, each one reſembled the child of a King: then will Chriſt reply as Gideon, they were my brethren, the ſons of my father, as the Lord liveth, had you feared me, and ſaved them alive, I would not ſlay you, I would not damn you; but now, away to priſon, away to Hell. Woe (this woe) to him that offendeth one of Chriſt's little ones; it were better for him that a mill-ſtone were hung about his neck, and he caſt into ſea; I p. 76far better then to be caſt into the bottomeleſſe pit of Hell.

243. The ſins of profeſſors quickly ripe.

The ſins of a profeſſing people or Nation, are ſooner ripe, then the ſins of the wilde world, as fruit that growes more in the Sun, they are concocted and come to maturity ſooner: and therefore ('tis obſervable that) God bears longer with the world, yea, and (in a ſenſe) deals more gently in their puniſhment. The ſin of the Amorites was long (many years) ere it was full ripe; but Iſraels was ripe in forty years; and ſeeing they were known of any people of the Earth, therefore God will viſit upon them all their iniquities, and that to their coſt, they ſhall more intenſely feel his wrath. How dear was this Iſrael unto God, by how many ſweet, loving and precious appellations were they called? his people, his p. 77ſpouſe, his treaſure, his Jewels, his darling, and yet God caſt them to the dogs. Oh how ſhould England hear, and fear, and do no more ſo wickedly, leſt God make a quick diſpatch, and do as by Aſia, remove the Candles and the Candleſticks out of their place.

244. The happy Adventure.

When a poore ſoul begins to be ſenſible of ſinne and its danger thereby, though it lye downe in ſorrow, yet it ſhould not mourne as without hopes; but reſolve as the Lepers. 2. Kings. 7.3. to prefer (though an uncertaine) hope, before a certaine death. Say as they, why ſit we here untill we dye? if we enter into the City, the famine is there, and we ſhall certainely dye; if we ſit ſtill here, we dye alſo: now therefore come, let us fall (for the hoſt of the Syrians, let the poore ſoul ſay) into the hands of God, if he ſave us alive we ſhall live, if he kill us, we ſhall but dye. p. 78Dye? Oh poore ſouls, never any came to God by Chriſt, but they were ſaved alive; Come to him then for he will not kill you, indeed he will not. Come to him and ſay as the Prodigall, when he came to himſelfe, how many hired ſervants of my Fathers have bread enough and to ſpare, and I periſh with hunger. I will ariſe and goe to my Father &c. I, doe ſo, ariſe and goe, for there is hope in Iſrael concerning this thing. See how his father had compaſſion on him, how he ran, how he fell on his necke, how he kiſt him, and bid him welcome home. Say then as Heſter c. 4.16. I will goe in unto the King, if I periſh, I periſh. What ſoul? periſh ſayſt thou? no, no, the Golden Scepter is held out, thou mayſt come and welcome. God will ſay as the King to Heſter, c. 5.3. What wilt thou, and what is thy requeſt? it ſhall be given thee, even to the Kingdom; whereupon Heſter p. 79made a feaſt for the King, but God will make a feaſt for thee: Doſt thou not heare what he ſaith: Luke 15.22. Bring forth the beſt robe, and put it on him, put a ring upon his hand, and ſhooes on his feet, Kill the fatted Calfe, let us eat and be merry, for this ſoul was dead and is alive, 'twas loſt, and is found; Oh who would not come to thee, thou, O thou lover of ſouls?

245. The ſmitting of Amalek.

A Saint ſhould doe by his corruptions, as Saul was commiſſioned to doe by Amalek: 1. Sam. 15.3. Goe and ſmite Amalek, and utterly deſtory all that they have, and ſpare them not, but ſlay both Man and Woman, Infant and Suckling, Ox and ſheep, Cammel and Aſſe; yea he ſhould doe as Ioſhuah, c. 8. v. 26. who withdrew not his hand untill he had utterly deſtroyed the inhabitants of Ai. He that's mercifull to ſinne is cruell to his owne ſoul.

p. 80246. Buſie-idleneſſe.

Mans idle time is the Devils working time, he doth moſt when men do leaſt; for as Latimer ſaid, the Devil hath more ſervice done him in one holy-day, then in many working-dayes.

247. The hypocritical deceitful pleaſures of ſin.

The pleaſures of ſin ſay unto us, as Jael ſaid to Siſera, turn in my Lord, turn in to me, fear not; and if we ask water, they will give us milk, and bring forth butter in a Lordly diſh; but when we are turned in, they (as ſhe did Siſera) cover us with a Mantle, and finding us (by their lullings) to fall faſt aſleep, they put their hand to the nails, and their right hand to the workmans hammer, and with this hammer they ſmite us, piercing and ſtriking through our temples; at their feet we bow, we fall; where we bow, there we fall down dead, Judg. 4.18, 19. with p. 815.25, 26, 27. their lips indeed drop like the honey-comb, and their mouth is ſmoother then oyl; but their end is bitter as wormwood, ſharp as a two-edged ſword, their feet go down to death, and their ſteps take hold on Hell, Prov. 5.3, 4, 5. with much fair ſpeech they cauſe us to yield, with the flattering of their lips they force us, and little think we, that we go as an Oxe to the ſlaughter, and as a fool to the ſtocks, till a dart ſtrike through our liver, as a bird haſteth to the ſnare, and knoweth not that 'tis for his life, Prov. 7.21, 22, 23.

248. Not Heaven, but God in Heaven.

If a Saint were in Heaven, and ſaw not Gods face there, he would ſay as Abſolom ſaid to Joab, 2 Sam. 14.32. Wherefore am I come from Geſhur? it had been good for me to be there ſtill, unleſſe I may ſee the Kings face. Though Heaven p. 82be Gods dwelling place, yea, his Preſence-Chamber, yet a Saint could not be at reſt there, if he ſaw not God: 'tis not the Jaſper, nor the Chryſtal, 'tis not the pure Gold wherewith the ſtreets are paved, 'tis not the pearls, nor the precious ſtones that are precious in his ſight, but the Lord God Almighty, and the Lamb, who are the light thereof: Whom have I in Heaven but thee?

249. God more then ſelf.

A Saint cares not how ill it goe with him, ſo it goe well with Jeſus Chriſt; he ſaith, as Mephiboſheth to David, 2 Sam. 19.30. yea, let him take all, inaſmuch as my Lord the King is come again in peace unto his houſe. So it may goe well with Gods name, Moſes cares not though his be blotted out of the book of life: and ſaid John, he muſt increaſe, but I muſt decreaſe, this my joy therefore is fulfilled.

p. 83250. Little faith in the world concerning the world.

A Gentlewoman being told that the world and the glory of it was but vanity; 'tis true ſaid ſhe, Solomon ſaid ſo, but he tryed it firſt, and ſo will I. Alas, that we cannot take Gods word, we cannot believe till (nor ſcarce when) we ſee: the world bewitcheth us before we will believe it to be a Witch; we believe it not to be poyſon, till we are poyſoned.

251. The cuſtome of the Countrey.

God hath two daughters; the younger, which is Heaven, is fair and lovely, like Rachel, and courted by all; the elder is Repentance, which (with tears) is blearey'd, like Leah, and neglected by moſt: but if men ask, as Jacob for Rachel, God will anſwer as Laban did him, 'tis not mos loci, 'tis not the cuſtome of the place to marry the younger before the elder. He that will not marry the Leah of repentance, p. 84ſhall never have the Rachel of Heaven.

252. Not my will, but thine.

I have heard of a good Woman, who when ſhe was ſick, being asked whether ſhe were willing to live or dye; anſwered, which God pleaſeth; but ſaid one, if God ſhould referre it to you, which would you chuſe? truly ſaid ſhe, if God ſhould referre it to me, I would e'n referre it to him again.

253. Plain Preaching.

Bernard Preaching one day very Scholaſtically, the Learned thankt him, but not the godly; but when another day he preacht plainly, the good people came bleſſing God for him, and gave him many thanks, which ſome Scholars wondring at; ah ſaid he, Heri… Bernardum, hodie Chriſtum; yeſterday I preacht Bernard, but to day I preacht Chriſt; 'tis not Learning, but teaching; not the wiſdome of words, but the evidence and demonſtration p. 85of the Spirit, that is welcome to Saints.

254. The leſſe of man, the more of God.

I can (ſaid Dr. Twiſſe of himſelf) take ſome pains in writing Controverſies, but I cannot take pains in making a Sermon; and when I have taken moſt, I finde that I have leſſe edified my people, though perhaps more pleaſed my ſelf.

'Tis not mans explication, but Gods application of truth which edifies.

255. Savoury Salt.

Salt is the firſt ſet on, and the laſt taken off the table, that every diſh from firſt to laſt maybe ſeaſoned. May not the Apoſtle refer to this, when he ſaith, let your ſpeech be ſeaſon'd with Salt. Col. 4.6. Let it be Savory, ſuch as tendeth to edifying. Can that which is unſavory be eaten without ſalt? or what taſt is there in the white of an egge? Sales without Sal, the p. 86grace of ſpeaking without ſpeaking of grace, or a grace in ſpeaking, without ſpeaking grace is but unſavory: would God our table-talke might never want Salt.

256. Old men and Babes.

God hath Saints of ſeverall degrees and ſiſes, and ſome of them have more Communion with him then others: from among the multitude he choſe twelve to be with him, from among the twelve, he choſe three (Peter, Iames, and Iohn) which were è ſecretioribus of the privy councell, from among the three he choſe out Iohn as his peculiar darling and boſome favorite, of whom it's ſaid five times, that he was the diſciple whom Ieſus loved. So now to this day, God hath his babes, who eat milk and nothing elſe; his Children, who know their Father and are aſſured of his love; his young men, who goe out to warre; and the Fathers in Iſrael whoſe gray-headed experience p. 87and wiſedome abounds: for they know him from the beginning.

'Tis a great mercy to be one of Gods, though but one of his little ones, yea the leaſt of all; to be a Starre, though not of the firſt magnitude: to be a Diſciple though not a John, nor one of the three, nor one of the twelve, nor one of the ſeaventy. But to be a John, a darling, to leane on his breaſt, to lye in his boſome, Oh how great a mercy! ti's mercy to be new borne, though one be but newly & as one newly borne, but to grow up to a perfect Stature to be a man in Chriſt Jeſus, Oh how great a mercy! Lord perfect all that which coneerns thy Servant, yea, that which concerns all thy Servants.

p. 88257. A Dialogue between God and Abraham: Wherein is evinced

1. Abraham's faith, Heb. 11.17, 18, 19.

2. Abraham's fear, Gen. 22.12.

He feared God, but was not afraid of God: His faith was all tryed, yet not at all tired, but rejoyced as a ſtrong man to run his race, which was the more to be admired, if we conſider what ifs and ands, what put offs and objections, Abraham might have made, when God tempted Abraham and ſaid.

God.

Abraham my ſervant, my friend, where art thou? Come forth, attend to execute my Commands.

Abraham.

To which he ſaid, behold me, here I am, ſpeake Lord, for thy ſervant heareth, I am wholy at thy command and ſervice, doe with me and mine what ſeemeth thee good; If thou bid me go, I p. 89will go; and if thou bid me come, I will come; whatever thou bid'ſt me doe, I will doe it.

God.

Then God ſaid, Take now thy ſon, thine only ſon Iſaac, whom thou loveſt, and get thee to the land of Moriah, and offer him there for a burnt offering, upon one of the Mountaines which I will tell thee of.

Abraham.

To this, he did not, but might have pleaded; why Lord, thou art bleſſed in thy ſelfe, and needeſt not any thing; thou deſireſt not ſacrifice, elſe would I give it thee, and thou delighteſt not in burnt offerings 'tis true, Lord, thy ſacrifices are a broken and contrite heart, and that I will willingly offer, doe not deſpiſe but accept of that.

God.

But ſaieth God, offer thy ſon.

Abraham.

Lord, If thou wilt have an offering, all my herds and flockes are at thy ſervice; behold (as long after this Araunah p. 90ſaid to David) here are Oxen for burnt ſacrifice, and threſhing inſtruments, and other inſtruments for wood, all theſe things will I willingly give unto the King, and the Lord my God accept it.

God.

No ſaith God, I will take no Bullocke out of thine houſe, nor he Goats out of thy fold, for every beaſt of the forreſt is mine, and the Cattell on a Thouſand hils; I know all the Fowles of the Mountaines, and the wild beaſts of the field are mine; if I were hungery I would not tell thee, for the world is mine and the fulneſſe thereof; will I eat the fleſh of Bulls, or drinke the blood of Goats? No, Abraham No, but offer thy ſon.

Abraham.

Lord 'tis true, thou art above theſe, and he that offers thee praiſe honours thee; and therefore thou calleſt upon us, to offer unto God thankſgiving, and to pay our vowes to the moſt p. 91high; and Lord I am willing to pay my vowes in the great Congregation. Accept of my thanks, and I will thanke thee the more; receive theſe Vowes as part of the debt, and I will vow and pay thee more.

God.

No ſaith God, Nothing but thy Son, offer, Abraham offer thy Son.

Abraham.

Lord, If thou wilt have the fleſh of man to be ſacrificed, and his blood to be powred out, then take one of my ſervants, Doe not call my ſinnes to Remembrance and ſlay my ſon: good Lord ſpare my ſon.

God.

No ſaith God, offer up thy ſon.

Abraham.

Lord if thou wilt have a ſon take Iſmael, Spare mine Iſaac, Lord ſpare mine Iſaac.

God.

No ſaith God, take thy ſon even Iſaac.

Abraham.

Lord, he is mine onelyonly ſon, he hath not a Brother, nor are there any more in Sarahs wombe, p. 92Lord, I begge onelyonly this, ſpare mine onelyonly ſon.

God.

No ſaith God, take thine onelyonly ſon.

Abraham.

Why Lord, I have had him but a little while; if thou wilt take him, yet good Lord, let mine Iſaac and I laugh together yet a while.

God.

No ſaith God, take him now.

Abraham.

But Lord, I love him, and ſo, that to take Iſaac is to take my life, which is bound up in the life of the lad; and if thou take him away, thou wilt bring down my gray hairs with ſorrow to the grave.

God.

Well ſaith God, I know thou loveſt him, but muſt you not love me better? offer up this ſon, this onelyonly ſon, this Iſaac whom thou loveſt.

Abraham.

But Lord, though thou art righteous when I plead with thee, yet let me talk with thee p. 93of thy Judgements. What will the wicked ſay, when they ſhall hear that thou delighteſt in blood? and that thy ſervants muſt offer their children unto thee; Lord, who will ſerve thee at this rate?

God.

Well, ſaith God, I take but mine own, and I may do with mine own what I pleaſe; I that give may take; and therefore minde not you what the world will ſay, but what I ſay; and I ſay, offer thy ſon.

Abraham.

But Lord, haſt thou not commanded me to do no murther, and muſt I now imbrue mine hands in blood? and in mine own blood too? Oh happy I, might my blood go for his! Oh Iſaac, Iſaac, my ſon Iſaac, my ſon, my ſon, would God I might die for thee, Oh Iſaac, my ſon, my ſon! Lord, how can this ſtand with the Law which thou haſt given me?

God.

Abraham, ſaith God, ſuch things are not firſt juſt, and then willed p. 94by me, but willed by me, and therefore juſt. Abraham, doe you not know that I can repeal, or make exceptions? 'tis I that ſay it, therefore doe it. Who is this that darkneth counſel by words without knowledge? gird up now thy loins like a man, ſmite him, kill him; have not I commanded thee? be couragious and a ſon of valour, goe and offer thy ſon.

Abraham.

But good Lord, thou haſt made this exception, when thou didſt ſhew man what was good, and pleaſing in thine eyes, thou wouldeſt not that he ſhould give his firſt-born for his tranſgreſſion, nor the fruit of his body for the ſins of his ſoul, but to do juſtly, to love mercy, and to walk humbly with God; to obey (thou ſayeſt it) is better then ſacrifice, and to hearken then the fat of rams.

God.

Well then, ſaith God, hearken and obey, this is to do juſtice, p. 95this is (Oh wonder) to ſhew mercy; this is to walk humbly with thy God.

Abraham.

Seeing I have taken upon me to ſpeak unto the Lord, I will yet ſay, Lord, he is the ſon of the promiſe, in whom (thou haſt ſaid that) all the nations of the earth ſhall be bleſſed; now Lord, if he die, and die a childe without children, where then is the bleſſedneſſe thou ſpakeſt of? what will become of the bleſſing?

God.

Well Abraham, ſaith God, perform you what I command, and I will perform what I promiſe. What will Abraham, who was once not weak in faith, and conſidered not his own body, nor Sarah's, when 'twas dead, who ſtaggered not through unbelief at my promiſe, but was ſtrong in faith, and gave me glory, who was fully perſwaded that what I had promiſed, I was able to perform, and was not diſappointed of his hope, though p. 96againſt hope; will this Abraham now call me in queſtion? haſt thou known my name, and wilt thou not truſt in me? am not I the Lord who change not? have I ſaid it, and ſhall it not come to paſſe? is there any thing too hard for God? am not I able to raiſe up even out of ſtones, to raiſe up children unto Abraham? Cannot I ſay to dry bones, live? thou haſt received him from the dead in a figure, and were Iſaac in the grave, could not I who am the reſurrection from the dead, ſay, Iſaac come forth? ariſe and walk, that thy father may receive thee with double joy, ſaying, Iſaac my ſon, who was dead, (yea, who was twice dead) is alive. Abraham, offer thy ſon.

Abraham.

My dear Lord, ſeeing I who am but duſt and aſhes, have taken upon me to ſpeak unto thee, Oh let not my Lord be angry, if I ſpeak once more. If I may not prevail to (Oh that I might prevail to) p. 97ſave Iſaac alive, yet let me intreat thee, that I may not be the Prieſt, let not mine hand be upon him, how can I ſee the death of the childe! Good Lord, let ſome other doe it, ſurely I cannot lift up my hand, or if I doe, ſhall I not wiſh it may wither, or be turned into a ſtone? will not theſe eyes run down with rivers of tears? Ah, Lord, I can ſpeak no more, mine heart will break, mine hand will ſhake: Send by whom thou wilt ſend, let me, Oh let me not go.

God.

Yes thou, take him thou, and goe thou, and offer him thou, none but thou.

Abraham.

Ah Lord, yet once more, but this once more, and I have done. I am old and full of daies, paſt travail, ſpare me a little, let me not goe ſo far as the land of Moriah; let it (if it muſt be, let it) be done at home.

God.

No Abraham, take now thy ſon, thine onelyonly ſon Iſaac, p. 98whom thou loveſt, and get thee into the Land of Moriah, and offer him there, no where but there.

Thus you have ſeen, if not a faith of Miracles, yet a Miracle of faith, that one who had ſo much, and more to ſay, ſhould ſay nothing, but riſe up early in the morning (after he had ſlept upon it, if ſleep he could) and ſaddle his aſſe, and take two of his young men, and Iſaac his ſon, and cleave the wood, and riſe up and goe to the place; and leſt he ſhould be interrupted by his ſervants, he left them with the aſſes, and laies the wood upon his ſon, his ſon Iſaac, (he muſt bear his croſſe) and when this innocent ſoul, this Lamb did open his mouth (not to complain) but to ask for another, he tells him, (could Abraham tell him without a ſigh?) that God would provide; and what's Abraham about to doe now? what to binde him? Ah, Abraham, was thine heart in thy p. 99hand, or thy hand in thine heart? What, and lay him on the Altar! Tears, Abraham, tears. What, and ſtretch forth his hand, and take the knife, to ſlay his ſon! Oh wonder! Yet Abraham is ſo far from holding or praying to God to hold his hand, that the Lord himſelf cries out, Oh Abraham, hold thy hand.

This is Abraham, of whom God ſaith, now I know thou feareſt (loveſt) me, ſeeing thou haſt not withheld thy ſon, thine onelyonly ſon from me. How then with admiration, and adoration, may we ſay to God, now we know thou loveſt us, in that thou haſt not withheld thy ſon, thine onelyonly ſon. Iſaac was but a ſhadow (and the offering up of Iſaac but a ſhadow of the offering …p) of the Son of God. Oh what a …ove-token is this! herein is the …ve of God manifeſted; in this …od commendeth his love, God … love the world, that he gave …s Son, and that to death, that his p. 100Son might give life to us. Was ever love like thine! That thou wouldſt part with a Son, ſuch a Son, ſo precious in himſelf, ſo precious in thine eyes, who was thy Sabbath, thy reſt, in whom thou wert well pleaſed, for ſinners, for enemies, who did wickedly even as they could. Ah, Lord, never was there love like thine.

—Thy love, Oh Lord, to mee Surpaſſeth that of Abraham to thee.

258. Boldneſſe in Prayer.

God gives all men leave to pray, but he gives his people leave to be bold in prayer; and that not onelyonly for themſelves, to ſay, as Jacob, I will not let thee goe, but for others, as Moſes for Iſrael; and as Luther ſaid, thy will be done. Remarkable is the boldnes which Abraham uſed with God, in the caſe of Sodome, Gen. 18.23. where he ſeems at the firſt daſh to charge God with a kinde of injuſtice, and p. 101yet but upon a peradventure; ſix times he comes to God, and alwaies with but a peradventure; he fell (a great fall) from fifty to ten, & that but with a peradventure, and yet God gives him the hearing; yea, ſeems willing to have taken leſſe, if Abraham had but had the boldneſſe to bring his fifty to five.

Is God no more Almighty? What is Pray'r?

Bold creature, Pray'r becomes God's Conquerour.

Rare Stratagem of war! Pray'r wins the field,

Yet God's not overcome, but God doth yield.

259. Let not the left hand know what the right hand doth.

When a Chriſtian is about to perform any duty, he ſhould ſay to himſelf, as Abraham ſaid unto his yong men, Gen. 22.5. Abide you here with the Aſſe, and I and the lad will goe yonder and worſhip; p. 202onelyonly let him leave out this and come again. Self tarry you here, fleſh tarry you here, I and my ſpirit muſt goe and worſhip; a poor ſoul may ſay many times, the ſpirit is in him; but oh 'tis glorious when one can ſay, that he is in the Spirit, and can attend upon God without diſtraction.

Ah my dear Lord, divorce my ſelf from mee!

Then ſingle I will ſingly worſhip thee:

Yet one wiſh more, for better two then one,

And 'tis not good for man to be alone.

That I may to thee double honor give,

Let thine in me, and me in thy Spirit live.

260. An heavenly uſe of earthly things.

Uſe recreations, and that which is more neceſſary, very eating, and drinking, and ſleeping, not as things p. 203which thou likeſt, but as things which thou lackeſt; not out of luſt, but neceſſity: Look on all the pleaſures of this world, either as ſins or ſnares, and then thou wilt not take too much pleaſure in this world. Uſe all Earthly things as thou doſt a pair of ſtairs, by which thou goeſt up to thy chamber, but ſtill keepeſt them under thy feet; though thou put forth thine hand, yet keep in thine heart, and be ſure that while the things of earth have thy body, the things of Heaven may have thy ſoul: though all things be lawfull to thee, yet come not under the power of any. Let not thy ſervants be thy maſters: thou wert not made to ſerve thine eſtate, thy body, and thy ſenſual appetite, but they were made to ſerve thee. Uſe thine eſtate then to ſerve thy bodily-occaſions, and thy body to ſerve thy ſoul-occafions, and thy ſoul to obſerve Gods Commandements; thus all thou p. 104doeſt will be a glory to thee, becauſe all that's thus done (decently and in order) is done to the glory of God: and thus while others turn their ſervice of God into a bodily exerciſe, thou maieſt turn thy bodily exerciſe into the ſervice of God.

261. Improvement.

Were men but as wiſe for eternity, as they are for time, and did they ſpiritually improve their natural principles for their ſouls, as they do naturally for their bodies and eſtates, what precious Chriſtians might men be; for inſtance.

1. Principle. To believe good news well grounded. Why then is not the Goſpel (which is the beſt and beſt grounded news in the world) believed?

2. To love what's lovely, and that moſt which is moſt lovely. Why then is not Chriſt the beloved of mens ſouls, ſeeing he is altogether lovely?

3. To fear that which will hurt them. Why then are not men afraid p. 105to ſin, ſeeing nothing is ſo hurtful to them as ſin?

4. Not to truſt a known deceiver; why then doe men truſt 1. Satan, the old Serpent, the deceiver of the world? 2. The world, and its deceitful riches. 3. Their own hearts, which are deceitful above knowledge. Alas!

5. To lay up for a rainy day; for old age. Why then doe not men lay up for eternity, treaſures of faith and good works againſt the day of death and judgement?

6. He that will give moſt ſhall have it. Why doe not men give their love and ſervice to God then? Doth not he bid moſt?

7. Take warning by others harms. Why do not men take heed of ſinning from the ſufferings and torments which others undergoe for ſinning?

8. To have ſomething to ſhew under mens hands, becauſe they are mortal. Why then will not men p. 206have ſomething to ſhew under Gods hand for their ſecurity to ſalvation, ſeeing not God, but they are mortall? Ah, if men did but walk by their own rules, and improve ſuch and many others of their own Principles, what an help would it be to godlineſſe. But alas, God may complain of men as of his people of old, my people doe not conſider, men do not conſider.

262. How bad ſoever they are who profeſſe the truth, yet the truth which they profeſſe is never the worſe; if they offend and wrong their ſouls, doe not thou be offended and wrong thine owne ſoul.

263. We many (alas too many) times have to doe with God, without confidering what we have, or with whom we have to doe.

264. Some good things come to the Saints in this life, but the reſt and the beſt is reſerved for the life to come.

p. 207265. Recreation.

Some men are ſo much at, and ſo much in recreations, that they loſe the recreation of recreation, let it be but ſhort and 'twill be the ſweeter, eſpecially if thou preſerve thine heart, to be as free to goe off as to come on; elſe 'tis to be fear'd, that if thou worke at thy play, thou wilt play at thy work; for he that makes his recreation a buſineſſe, will thinke his buſineſſe a toile; and if once thy calling be a wearines, thou wilt ſoon be weary of thy calling, and then ther's roome made for the next luſt that offer's it ſelfe to thy ſervice, that thou mai'ſt offer thy ſelfe to 'its ſervice.

266. The day of Judgement.

The day of judgement will be to many dies deceptionis a day of deceipt, not that it will deceive any, but make it appeare that many have deceived themſelves with vaine hopes of heaven, of which they will then be diſappointed.

p. 108Many that have paſt mans day of approbation, may at that day meet with reprobation.

Many that have beene looked upon, and have looked like gold here, may be found droſſe then, yea reprobate ſilver will he call them.

266. The teachings of God.

Some duties God teacheth us by precept, as ſaith and repentance; others he teacheth us by example, as love mercy &c. many are taught both theſe wayes, which yet are not taught of God, becauſe they learne not what they are taught. Men are then properly taught when they are powerfully & effectually taught, ſo as that they learne the truth as it is in Ieſus.

267. Surely he that love's himſelfe will not hate his brother, for while he is out of charity with his brother, God is out of charity with him; and he loſeth more for want of Gods Love, then his brother p. 109loſeth for want of his love.

269. As he that provid's not for the reliefe of his owne family is worſe then an infidel, and hath denied the faith; ſo he that relieves not them that are naked and deſtitute of dayly food, hath alſo denied the faith. James 2. The true believer therefore ſhould ſo provide for his owne family, as that he may relieve others & ſo relieve others, as not to wrong his own family; for though charity ſeek not her own, yet without offence or offending, charity may begin at home.

270. He that repents of a good act, turnes good into evill.

271. Many, becauſe they can hide their ſin from men, are apt to thinke that their ſin can be hid from God; becauſe they ſin unpuni'ſht, that ſin hath no puniſhment, and becauſe they can ſin with eaſe, that 'tis an eaſie thing to ſin: but ah when God ſhall reprove them, and ſet their ſin in order before p. 210their faces, and when the wages of ſin, which is eternal death, ſhall be their portion, and when the gnawing worm ſhall ever live as a ſting in their conſciences, they will then know how they have been deceived and hardned through the deceitfulneſſe of ſin, that they might not be ſenſible what an evil & bitter thing it was that the fear of God was not before their eyes.

272. Many men go about to mince, mitigate and leſſen their ſin, and ſ…y of it as Jonathan in another caſe, I have taſted but a little honey on the top of a rod, and I muſt die. I have ſtoln, I have lyed, I have taken a bribe, I have us'd falſe weights and meaſures, I have diſſembled and equivocated, but 'twas but for a little, and muſt I die? Alas, they that ſin for a little, will not finde their ſin little; nay, the ſinne is the greater that men would tranſgreſs the good Commands p. 211of the great God for ſo little. The leſſe the temptation, the greater the ſin; if thou canſt finde it in thine heart to ſin ſo high at ſo low a rate, at what a rate wouldſt thou ſin for more? If thou canſt ſell Chriſt for thirty pieces, what wouldſt thou do for a greater price?

273. A man ſhould not hate the perſon for the ſins ſake, nor love the ſin for the perſons ſake.

274. 'Tis good to take the changes of this world without changing, not to be exalted when we are exalted, nor to be caſt down, when we are caſt down; but to carry it with an even frame towards God and man, as having learnt how to abound without pride, and how to want without murmuring.

275. Be not curious nor buſie in enquiring after other mens buſineſs; he that mindes the doing of his own buſineſs, will finde buſineſs enough to do.

p. 112276. Some men never forſake their ſin; till their ſin forſake them, they do wickedly as they can, and as long as they can, and were their power as much as their will, they would neither leave ſin, nor ſuffer ſin to leave them: they will as much as they have power to do, though they have not power to do as much as they will.

277. A drunken and an angry man do both agree in this, that they ſpeak they know not what, and afterward they know not what they ſpake.

278. There's little difference in Religion, between not giving to the poor, and taking from the poor, btween not ſaving and kiling, between not doing good, and doing evil; for in Matth. 25. the ſentence of condemnation is paſt, not for oppoſing, or taking from, or killing, but for not relieving the poor; 'tis paſt-on ſins of omiſſion, becauſe indeed the omiſſion of p. 113good is the commiſſion of evil.

279. I have heard of a woman, that did grudge to give her huſband obedience and honour, becauſe as ſhe ſaid he was unworthy; to whom it was anſwered, that how unworthy ſoever he were, yet the command of God was worthy to be obeyed; whatever ſhe had to ſay againſt her husband, ſhe had nothing to ſay againſt the command of God, which is holy, juſt, & good.

280. When a Chirurgeon comes to let us blood, we bid him welcome, we thank him, and give him a fee beſide: and ſhall we not welcome God, when he comes by any affliction to let us blood, and to cut out our dead fleſh? eſpecially when we may ſay as a Maid, who lay under a Surgeons hand, and being aſk't how ſhe could endure ſuch lancing, &c. ſhe replied, 'twas her father, who loved her, and did it to do her good. They verily for a few daies chaſten us after their own p. 214pleaſure, but he for our profit, that we may be partakers of his holineſs. And ſhall we not bleſſe him?

281. A Miniſter living neer to a Philoſopher, did often perſwade him to become a Chriſtian; Oh but ſaid the Philoſopher, if I turn Chriſtian, I muſt or may loſe all for Chriſt: to whom, and to which the Miniſter replyed, if you loſe any thing for Chriſt, he will repay it an hundred fold: I but ſaid the Philoſopher, will you be bound for Chriſt, that if he do not pay me, you will? Yes, that I will ſaid the Miniſter: So the Philoſopher became a Chriſtian, and the Miniſter entred into bond, and became a ſurety for the Surety of the Covenant. When this new-Chriſtian-Philoſopher was on his ſick and death-bed, he held this bond in his hand, and ſent for the Miniſter, to whom he gave up the bond, ſaying, Chriſt hath paid all, there's nothing for you to pay, take your p. 215bond. Surely though a man ſhould be a loſer for Chriſt, he ſhall be no loſer by Chriſt, he will make amends for all, Matthew 19.21.

282. When we know not what to do, we ſhould not be diſconſolate, nor diſcontent, but have our eyes to God; for though we are at a loſſe, yet God is not, he is where he was, when we know not where we are; though other men may maſter us, yet God is more mans maſter, then man is ours, yea, when wee are in our enemies hands, we are not out of Gods hands. Wait quietly on him, and he will bring it to paſſe, delight thy ſelf in him, and he will give thee thine hearts deſire; in all thy waies acknowledge him, and he ſhall direct thy path.

283. A ſtumbling block removed. Many men ſtumble at this ſtumbling ſtone, that thoſe who teach well, live ill; the good Lord remove the offenders, and the offence: Tuſh p. 116ſay they, we know them too well to think they are in earneſt. Alas! alas! indeed 'tis true, they that Preach the Goſpel of truth, ſhould practiſe the truth of the Goſpel; but if they will not, wilt not thou? is the truth the worſe, becauſe they are bad? the Doctrine which they Preach, may ſave thee, if thou believe it, and do it, though they that Preach the Doctrine may not be ſaved themſelves. If they be ſo bad to go to Hell, wilt thou be ſo mad to follow them there? What ſaid our Saviour of the Phariſees, (bad men in good employment) after their ſayings do ye, Matth. 23. and as the Proverb ſaies, do as they ſay, and not as they do, unleſs they do as they ſhould do; 'tis not ſo much the Preachers Practiſe, as the Preachers Doctrine, that thou art to minde; if they teach what they ſhould, that's to thee, if they do not, what they teach, that's to themſelves. But oh all you that ſpeak p. 117in the name of the Lord, let me beg you, that we may all be living and walking Goſpels; Our work is not onelyonly to be Heavenly in the Pulpit: Shall we Preach Chriſt to others, and be without proof of Chriſt living in us? Shall we make our ſelves tranſgreſſors, by deſtroying the things that we build? How can we think that others will learn of us, if we will not learn our ſelves? Do we think to go Heaven any other way? Shall it alwaies be ſaid in reproach, that when in the Pulpit, 'tis pity they ſhould come out; but when out, 'tis pity they ſhould come in? What! ſhall wee bring up an evil report upon the good Goſpel? ſhall we take his name into our mouth, and not be reformed? ſhall we that ſay to others, live holily, live wick edly? ſhall wee that teach Goſpel-faith, not believe and tremble? ſhall we that call upon others to have their converſation p. 218in Heaven, minde Earthly things, and become enemies to the Croſſe of Chriſt? ſhall we that make our boaſt of the Law, through breaking of the Law diſhonour God? for by this the name of God is blaſphemed among men. Oh that therefore we may be an example of the believers, not onelyonly in word, but in converſation, in charity, in ſpirit, in faith and purity, and ſo take heed to our ſelves, and our Doctrine, that we may ſave our ſelves and them that hear us. And you dear ſouls that are offended, let me beſeech you in the bowels of our Lord Jeſus Chriſt, not to think the worſe of Preaching, if Preachers be bad, nor to think that the Goſpel preacht is faulty, becauſe the Preachers are in fault. Oh let your profiting be known to all men, do not refuſe an Heavenly treaſure, though in an Earthly Veſſel; nor think the worſe of the Goſpel, though Judas be a Preacher. As p. 219thou loveſt thy ſoul, do not be offended with that which is without offence, though he that brings it do offend.

284. He that gives moſt may do moſt good to others; but he that gives beſt, doth moſt good to himſelf.

285. Some perſons paſſe their few daies here in an uncomfortable & weariſom ſadneſſe of ſpirit, and come to Heaven ere they are aware; others paſſe their daies in a golden dream of jollity, & drop into Hell afore they think of it. Its better to dream of Hell, and when one awakes to finde himſelf in Heaven, then to dream of Heaven, and when one awakes, to finde himſelf in Hell.

286. Its better to be a childe of Abraham, though called dog as the woman was; then to be a dog, and yet to be called a childe as Dives was. Empty titles have but empty comforts; Judas was more a Devil, though and when Chriſt called him friend, then Peter was though and when Chriſt called him Satan. Peter though called p. 120Satan, was Chriſt's friend, and Judas though called friend, was Chriſt's enemy. Peter though bid to get behinde, was not caſt off, and Judas though kiſt, was not embrac'd. Minde not names, but things.

287. Who gives more?

God out-bids ſin and Satan, and therefore ſurely if hee that will give moſt ſhall have us, we ſhall be … the Lords. Satan at moſt and beſt could (to Chriſt which was for all mankinde at once) but ſay, all this will I give thee. This? Is this all? This all is nothing at all to what God offers. God offers not onelyonly theſe things, but greater and better things then theſe: for godlineſſe hath the promiſe of this life, and of that to come. Who can bid more? Doth ſin bid pleaſures? God bids more and better; ſins pleaſures are but for a ſeaſon, but at Gods right hand are pleaſures for evermore; ever and more. Do ye bid Crowns? God bids a Crown immortal p. 121which fadeth not away. Do they bid a Kingdome? Chriſt bids Kingdome and Glory. Oh for ſhame, let us not deny God our ſouls, ſeeing he bids moſt and beſt for them.

288. Praiſe diſpraiſed.

He that riſeth early to praiſe his friend with a loud voice, it ſhall bee a curſe to him: when the Phariſees came to tempt Chriſt, they praiſed him: If they that praiſe thee to thy face, come not to tempt thee, yet a temptation comes with the praiſe: Be thou therefore ſo civil to thy ſelf, as to begge thy friend that he would not be ſo civil to thee; its better that thou by ſpeaking ſhouldſt ſilence him, then that thou ſhouldſt be ſilent, while he is ſpeaking: for though thou hear no ill, yet he doth not hear well, that hears his own praiſes. He doth thee more hurt that praiſeth thee, though there be cauſe, then hee that diſpraiſeth thee when p. 222there is no cauſe; the one is thine enemy, though he be thy friend; the other is thy friend, though he be thine enemy.

289. Partiality.

'Tis ſtrange to ſee how ſome ſtrain at G…a…s, and ſwallow Camels; make conſcience of Tithing, Mint, and Cummin, and yet make none of neglecting the weightier things of the Law: Swear they will not, yet make no bones of lying, diſſembling, doing to others what they would not have others to doe to them; of ſelfe-ſeeking, though to the breach of their promiſe, and to the hurt of others: Herod would not diſpenſe with his Oath, but could diſpenſe with his Conſcience, and commit murther without a ſcruple. Many perſons make conſcience of obſerving all Ordinances, (as they phraſe it) which make little or no conſcience of neglecting many duties, or doing them negligently, without p. 223ſenſe or feeling: Dinah's brethren cannot in conſcience marry their ſiſter to an uncircumciſed man, yet can without conſcience marry their own ſouls to revenge and murther. Many cannot in conſcience keep communion and maintain fellowſhip with ſuch as they acknowledge godly, becauſe they are not of their opinion, and in their way, who yet can maintain communion with ſuch as they judge not godly, being of their opinion, and in their way. Is this regular conſcience? True conſcience is univerſal conſcience; and therefore Davids Prayer, make mine heart ſound in thy ſtatutes, that I be not aſhamed, may well be joyned with, and expounded by Davids Principle, then ſhall I not be aſhamed, when I have reſpect to all thy Commandements. Surely if thou be not aſhamed of thy partiality, thy partiality will bring thee to ſhame; the wiſdome that's from p. 124above is not onelyonly without hypocriſie, but without partiality.

290. Wretch that I am, who ſhall deliver me from this body of death? Even he whoſe body was delivered unto death, and overcame death by dying.

291. There are two ſtrong arguments whereby to oppoſe temptations to ſin. The firſt and the greateſt is this, how ſhall I do this wickedneſſe, and ſin againſt God? Who can finde it in his heart to diſhonour his God? The ſecond is like unto it, how ſhall I doe this wickedneſſe, and wrong mine own ſoul? What, ſhall I be a ſelf murtherer? get behinde me Satan, though thou wilt have to doe with me, yet what have I any more to do with thee?

392. 'Tis no wonder that the world care's not for Saints, for the ſaint is a man of another world in this; were he of the world, the world would love 'its owne: and 'tis no p. 125wonder that the ſaints care not for this world; For what ſhould ſtrangers, ſojourners and pilgrims load themſelves with bagge and baggage for? no, they declare plainly that they ſeeke a countrey, and would not alwayes ſtay in the world, for all the world. The world is crucified to me, and I unto the world.

293. Saying of prayer without praying.

Many men ſay the Lords-prayer which doe not pray it; they (as Auſtine before Converſion when he prayed for Chaſtity) are afraid leſt God ſhould heare them; they doe not care that God ſhould ſay Amen, or ſo be it, though they themſelvs wil ſay ſo; they ſay, Our father, but if he be their father, where is his honour? they ſay, which art in heaven, but did they believe it, how durſt they ſin as they doe on earth? they ſay, hallowed be thy name, yet take Gods name in vain; they ſay, thy kingdome come, yet oppoſe p. 226the comming of his Kingdome: they ſay thy will be done on earth as it is heaven, yet will not ſtand to their words, for this is the will of God their ſanctification, but they will none of that. They ſay, give us this day our daily bread, yet minde not the feeding of their ſouls with the bread (Chriſt Jeſus) which came downe from heaven. They ſay forgive us as we forgive others, but alas, if God ſhould take them to their word, how undon were they, whoſe hearts burne with malice & revenge, even while they pray, or ſay thus; for forgiveneſſe they ſay, lead us not into temptation, yet run into it, and tempt the divell himſelf to tempt them. They ſay, deliver us from evill, and yet deliver themſelves to evill, and give up themſelves to fulfill the wills of the fleſh, &c. yea, it hath bin obſerved, that they ſin moſt againſt this prayer, who ſtickle moſt for the ſaying of this prayer.

p. 227294. Much from a little.

Chriſtians ſhould be very ſhy of the occaſions of evill, and take heed of the wine when 'tis red in the glaſſe, and have an eye to their eye when they looke on a maid. Dinah out of a gadding curioſity muſt needs viſit the daughters of the land, and while ſhe goeth to ſee the daughters, the ſon ſaw her, viſamque cupit, and having ſeen her, he tooke her; having taken her, he lay with her; having layn with her, he defiled her; the report whereof comming to Jacobs ſons, they were grieved; being grieved, they were wroth; being wroth, they meditate revenge; meditating revenge, they ſpeak deceitfully; ſpeaking deceitfully, they deceiv'd; having deceived, they ſlew; having ſlain, they ſpoil'd: ſee how great a fire a little matter kindleth, what great evils there iſſue forth from ſmall beginnings. Take heed then.

295. Riches are called thornes, p. 128ſuch riches may be touch'd, but not reſted upon; can'ſt thou ſet thine heart upon a thorne, without pierceing thy ſelfe through with many ſorrowes.

128. Selfe oondemned in another.

We many times condemne others, and therein paſſe ſentence againſt our ſelves; thus Judah ſaid of Tamar, bring her forth, and let her be burnt, not conſidering that he ſpake the word againſt his owne ſoul: thus David to Nathan, the man that hath done this thing ſhall dye; not conſidering that he was the mau. Lord wherein I have ſinned, helpe me to pull out mine owne beame, before I judge another for his moate; and wherein others have ſinned, helpe me ſo to junge their frailties, as conſidering my ſelfe leaſt I alſo ſhould be tempted, and then I ſhould as much need their pity, as they now need mine.

p. 129297. Fiekle inconſtancy.

Ah Lord, how much have we to do with our ſelves, poor wayward, peeviſh, froward we are, not well either full or faſting: either its too hot, or too cold, too wet, or too dry, we would, & then we would not. We are diſcontented if we have not, and not contented with what we have; if we have health, we would have wealth; if wealth, we would exchange it for health; when in company, wee have a minde to be alone; when alone, we would we were in company; Romae Tybur amo, ventoſus Tybur… Romam.

The City is too full of company and cloſe, the Countrey is too ſolitary and open aired.

Quod petit, ſpernit, repetit quod nuper omiſit,

Aeſtuat, & vitae diſconvenit ordine toto.

p. 230Oh! how I like, diſlike, deſire, diſdain,

Repel, Repeal, loath, and delight again.

My ſelf I follow, and my ſelf I fly,

Beſide my ſelf, and in my ſelf am I.

My ſelf am not my ſelf, another ſame,

Ʋnlike my ſelf, and like my ſelf I am.

Self-fond, ſelf-furious, and thus wayward elf,

I cannot live without, nor with my ſelf.

We e'ne put God to it to know what to do with us; and if he did not croſſe us, 'twould be a curſe to us; 'tis well for us that 'tis all with us; if it were not bad, it would be worſe; there's ſcarce any thing (though we ſcarce think it ſo) that we are more beholding to God for, then for croſſing us; for woe to us, if he let us alone, 'tis ten to one but hearts deſires and lean p. 231ſouls would go together.

298. Moderation.

A moderate minde will be content with a moderate eſtate, and nothing more conduceth to moderation then to know that the time is ſhort, and the Lord is at hand; he that thinks ſeriouſly of theſe two, can neither be careleſſe nor covetous: let us then be careleſly careful, and carefully careleſſe: let us be careful of to day, and careleſſe of to morrow, for ſufficient to the day is the evil thereof.

299. 'Tis hard to be chearfull without levity, or ſerious without melancholy; we verge to extremes. In conveniences and ſnares attend all conſtitutions and complexions (and like Syllogiſmes ſequimur deteriorem partem.) Chearfulneſſe is moſt like to do the body good, and the ſoul hurt, and ſeriouſneſſe is moſt like to do the ſoul good, and the body hurt, if we take not heed; that therefore p. 132ſoul and body may receive good, and no hurt, let us be cheerfully ſerious, and ſeriouſly cheerful; while cheerfulneſſe is the ſall, let ſeriouſneſſe be the ballaſt of the Veſſel; if we want ballaſt, we may move too ſwiftly; if we want ſails, we ſhall move too ſlowly.

300. 'Tis not in man to direct his way.

'Tis hard to know what courſe to take to obtain an end, to be compos voti, and to enjoy ones deſires: for that which ſometime is to ſome the onelyonly help, at other times is to others the onelyonly hindrance. Some denials had never been given, had it not been for the importunity of them that requeſted, and ſome requeſts had never been granted, if the requeſters had not been importunate. Fabius (Cunctator) conquer'd by delaies. Caeſar by expedition and quick diſpatch. 'Twas but Veni, Vidi, Vici. There is uncertainty in p. 133wiſdome as well as folly. The courſe we take to ſave us, kills us, and that which we fear will bee our undoing, proves our ſafety. What a ſimple thing is man! Wiſdom alſo is vanity. In all thy ways acknowledge God, and he ſhall direct thy paths.