The Nonsuch Professor in his Meridian Splendor, Text (3 of 5)

The Nonsuch Professor in his Meridian Splendor · Text (3 of 5)

p. 16715. 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 p. 168their 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 p. 169to 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 p. 170burthens! 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.

p. 171A 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 p. 172that 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.

p. 173Tis 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 p. 174preſcribe 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, p. 175we 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 p. 176teeth, 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.

p. 177Give 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 p. 178draught, 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 p. 179that 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 p. 180ready 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 p. 181their 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 onelyonly 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 p. 182ſake 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 p. 183for 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 p. 184ſons 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, p. 185for 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, p. 186to 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.

p. 187Luther 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 p. 188in 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 p. 189from 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.

p. 190Many 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 p. 191own 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 p. 192ſtears 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 p. 193mans 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 p. 194with 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 p. 195orient 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.Ps 119:9 have worn them long upon our necks; can a man be born again when he is p. 196old? 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 p. 197friend, 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 p. 198the 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 p. 199declining 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 p. 200crown 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 p. 201in 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 p. 202to 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 p. 203more 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 p. 204thing 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.

p. 205Chriſtians 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 p. 207pillar; and the ſmoaking flax, into a Triumphant flame; that is the 18^th.

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 p. 206of 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 p. 208revelations! 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 p. 209exaltment, 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 onelyonly 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 p. 210us. 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.

p. 211Waters 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 p. 212grace, 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 p. 213hath 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 p. 214magnified, 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 p. 215the 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 onelyonly 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 p. 216hand: 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 p. 217gold 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 p. 218up 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 p. 219elſe 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? p. 220They 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. p. 221Its 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. p. 222What'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 p. 223a 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 p. 224Chriſtian, 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.

p. 225I 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 p. 226direction; 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.

p. 227Cato 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 p. 228draw 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.

p. 229Plato 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 p. 230the 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 p. 231Steward-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 p. 232its 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 p. 233ſhall 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.

p. 234O 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 p. 235Chriſt. 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.

p. 236He 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 p. 237as 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 p. 238ſuch 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 p. 239worke 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 p. 240curſing. 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 p. 241drop 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.

p. 242O 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 p. 243in 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 p. 244that 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. p. 245Though 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 p. 246the 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.

p. 247Good 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 p. 248they 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.