The Nonsuch Professor in his Meridian Splendor, Text (4 of 5)

The Nonsuch Professor in his Meridian Splendor · Text (4 of 5)

p. 2484. Principle that you ſhould walk by, is this; There's more bitterneſſe following upon ſins ending, then ever there was ſweetneſs flowing from ſins acting. The Devils Apple, though it may have a fair ſkin, yet it hath a bitter core.

p. 249Me thinks this flaming ſword ſhould keep us out of the forbidden Paradice; and make our hearts like wet Tinder to all the ſparks of Satans fire.Per delictum, morti regnum datur, nec poteſt regnare in aliquo, niſi jus regni accipiata delicto, Orig. l. 5. in Epiſt. ad Rom.

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

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

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

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

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

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

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

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

p. 252The pleaſures of ſin are ſuddenly abortive, but the pains of ſin are eternally extenſive. How ſoon did our firſt parents eat their forbidden fruit!Eſus vetiti illius pomi, omniū malorum ſons, et orīgo fuit. Bzovius in Con. 24. p. 229. De malis a peccato allatis vide Bzovium. loco jam citato. but the world to this day cannot rid it ſelfe of the miſerable conſequences of that woful banquet. Even in laughter the heart is ſorrowful, and the end of that mirth is heavineſs, Proverbs 14. 13. The Serpent of ſenſual delight alwayes carries a ſting in its taile. In ſuch golden cups there are deadly draughts.

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

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

p. 253When the pale horſe of death goes before, the red horſe of wrath doth follow after: When the body goes to Worms to be conſumed, the ſoul goes to flames to be tormented.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 259Gerhard compares thisPraecioſa nux apparet haec vita exteriús, ſed ſicultro veritatis aperias, videbis quod nil niſivermes, et putredo ſintinterius. Gerhard▪ Medit. 38. life to a beautiful Nut, which how fair ſoever it ſeems, is full of nothing but wormes and rottenneſſe. The earth it is for a Saints paſſage, but heaven is for a Saints portion: the former is for a beleevers uſe, the latter is for a beleevers choice.

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

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

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

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

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

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

p. 261Birds the higher they are in their flights, the ſweeter they are in their notes; The higher a Chriſtian is raiſed above the things of the earth, the more he is raviſhed with the joys of Heaven. Surely every man walketh in a vain ſhew: ſurely they are diſquieted in vain: he heapeth up riches, and knoweth not who ſhall gather them, Pſal. 39. 6. He that views an Ox grazing in a fat Paſture,Ampla, ac locuples facultas perditionem infe…r dicitur; refugienda eſt ampla poſſeſſio, ne conſequatur profunda perditio. Salv. ad Eccleſ. Cath. l. 2. p. 404. concludes he is but preparing for the ſlaughter.

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

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

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

p. 263The Heavens at firſt had their Dropſie, and then the old world was drowned; the Heavens at laſt ſhall have their Feavor, and then the new world ſhall be burned.

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

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

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

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

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

p. 265Some are ſo in love with their golden Baggs, that they will ride poſt to Hell if they be well payed for their pains.

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

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

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

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

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

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

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

p. 268Good works they are our Jacob's ſtaffe to walkePer ſcalam meritorum nemo poteſt aſcendere in cae…um, niſi ea ſervetur integra, et ab imo ad ſummum minimè interciſa, aut interrupt…. Davent. ubi prius. with upon earth, but not our Jacobs ladder to clime with to heaven. To lay the ſalve of our ſervices, upon the ſore of our ſinnes, is as if a man that is ſtung with a waſp ſhould wipe his face with a Nettle; or as if one ſhould goe about to ſupport a tottering fabrick with a fire-brand.

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

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

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

p. 269If the Sun ſhine the Dial may direct us, but if the Sun be downe the Diall cannot inſtruct us: When the lightnings of Divine fury flaſhes in our eys, and the Cannons of the Laws curſes thunders in our eares; as faſt as you lay on your own plaiſters, a convinced conſcience will rub them off againe.

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

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

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

p. 270The body may as well live without any diet; as the ſoul can live without any duty. But none of thoſe things move me; neither count I my life dear to my ſelf, ſo that I may finiſh my courſe with joy, Acts 20. 24. Did Chriſt lay downe his life to obtaine the purchaſe of Heaven? and ſhall not we lay out our lives to obtaine the poſſeſſion of Heaven? Is it worth his paſſion? and is it not worth our action? Alaſs, what's our ſweat to his blood!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 280Jacob he makes his prayers to a Heavenly Father, and yet preſents his gifts to an angry Brother. David when he went out againſt Goliah, he makes the name of the Lord his truſt, and yet a Sling and a Stone his Weapons.

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

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

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

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

p. 2828. Principle that you ſhould walk by, is this; It's ill dreſſing our ſelves for another world, by the looking-glaſſe of this world. Thou ſhalt not follow a multitude to doe evill, Exod. 23. 2. Let them be never ſo mighty they are not to be feared, let them be never ſo many they are not to bePuſillus dicitur grex electorum, reſpecta majoris numeri reproborum. Beda a Gor. in Luc. 12. 32. citat. Eſt ergò falſum, et arenoſum Jeſuitarum fundamentum, quo Eccleſiae ſuae certitudinem ſuper multitudine adhaerentium, et ſectantium fundatam eſſe contendunt. Chemn. Har. Evan. cap. 110. p. 2068.Luke 12:32 followed.

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

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

p. 283The Scripture doth not only preſent us with theChriſtus fideles, vocat foreign, quia colletione cum Sacerdotibus, Phariſaeis, et reliquo Judaeorum caetu inſtitutâ, et numero ſunt pauciores, et aeſtimatione viliores. Id. Ibid. purity of thoſe that ſhall be ſaved, but with the paucity of thoſe that ſhall be ſaved: Strait is the Gaete, and narrow is the way that leadeth unto life, and few there be that find it, Math. 7. 14. The Perſians thought a crooked noſe a great ornament, becauſe ſeated on the face of their Emperour; and the whole Court would go awry, becauſe ſuch a neck was upon the ſhoulders of Alexander.

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

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

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

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

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

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

p. 286The beſt of men are but men at the beſt: It's better imitating of an evill man in what is good, then it's imitating of a good man in what is evill. Be ye followers of me, 1. Cor.Exempla ſanctorum non ſunt nobis imitanda, niſi quat…nus conſentanea ſunt cum lege Dei, et cum Chriſti exemplis; ideo ne que Apoſtolus ſimpliciter dixit imitatores mei eſtote, ſed adjecit, ſicut ago Chriſti. Zanch. de nat. Dei. l. 3. c. 3. ult. fere verb. 11. 1. But this Exhortation hath its limitation, as I am of Chriſt: Where he follows Chriſt, we muſt follow him; but if Paul forſake Chriſt, we may forſake Paul.

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

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

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

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

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

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

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

p. 289It was the complaint of one in his time, That the greater theeves did execution upon the leſſer; But when God comes to paſſe Sentence he will bring the biggeſt to the Bar; his Laws are not like Cob-webs which holds the little flies priſoners, but the great ones break with ſmall reſiſtance; He will ſet the Saddle upon the back of the right Horſe.

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

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

p. 290The ſtable Mountains are not ſo firme but they may be removed byNon igitur imitandi ſunt fideles, quatenus homines, ſed quatenus in eis reſplendet imago Dei. Bzov: Conc: 12. Page 119. fearefull Earthquakes: Thoſe Saints that have been as the greateſt Stars, have left behind them their twinklings and ſad Eclipſes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Whileſt the rough Eſau's of the time hunt after the Veniſon, the ſmooth Jacobs carry away the bleſſing. For the Lord God is a Sun and Eum, qui tam pretioſa largitur, qualiter pigebit erga voselementiam exercere. Aquin: in 8. ad Rom. v. 32.Rom 5:32a Shield, the Lord will give grace and glory; and no good thing will he withhold from them that walk uprightly, Pſal. 84. 11. What need he fear darkneſſe that hath a Sun to guid him? Or they dread dangers, that have a ſhield to guard them?

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

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

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

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

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

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

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

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

p. 302Naked piety is a good commodity; but Religion is a cloud that will water our gardens. Let the people praiſe thee, O God; yea, let all the people praiſe thee: What then? Then ſhall the earth yield her increaſe; and God, even our God ſhall bleſſe us, Pſal. 67. 5, 6. It's our unthankfullneſſe, that is the cauſeGratiarum a…io ampliora a Deo beneficia impetrat. Stapl. in Dom. 3. poſt Epip. tex. 5. of the earths unfruitfullneſſe. Whilſt man is bleſſing of God for his mercies, God is bleſſing of man with his mercies: Trumpeters repeat their ſounding, where an eccho is returning.

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

p. 303The world they look upon gain as the higheſt godlineſſe, and not upon godlineſſe as the higheſt gaine: As if a worldly ſubſtance would make amends for a wounded conſcience. I am afraid that this worme that is gnawing, will bring you to a flame that's everlaſting. But godlineſſe is profitable unto all things, having the promiſe of the life that now is, and of that which is to come, 1 Tim. 4. 8. Who knows how many ſweet productions, are in the wombe of this morning Sun. So that men ſhall ſay, verily, there is a reward for the righteous: verily, there is a God that judgeth the earth, Pſal. 58. ult. There's no work that is done in vaine, but that work that is vainly done. Wealth and riches ſhall be in his houſe; and his righteouſneſſe▪ indures for ever, Pſal. 112. 2, 3. Doe but you take care of all that belongs to God, and God will take care of all that belongs to you.

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

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

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

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

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

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

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

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

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

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

p. 308When men feele ſickneſſe arreſting, then they feare deaths approaching: But we begin our dying, as ſoon as ever we begin our living; and how much the longer our time hath been, ſo much the ſhorter our time ſhall be.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 314When the ſoul in death takes its flight from its loving maite, they ſhall meet no more till the general Aſſiſes. 2 Cor. 6. 2. Behold now is the acceptable Vide Gor. & Arboreum in loc.time; behold, now is the day of ſalvation. Now is the time for grace to accept of you, and now is the time for you to accept of grace. Opportunities they are for eternity, but opportunities they are not to eternity. Mercies Clock doth not ſtrike at the ſinners beck.

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

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

p. 315Sirs, The ſufferings of eternal death, are but the Iſſue of the ſlightings of eternal life. Methinks the worth of ſuch Pearls of price ſhould ſparkle in your eyes. Will you let ſuch a Sun ſet on earth, by the beams of which you ſhould walke to Heaven.

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

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

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

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

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

p. 21712. Principle that you ſhould walk by, is this; That there can never be too great an eſtrangement Naufragium ſanè paté meretur, qui valido ſpirante vento, et toto aequore, acerbâ tempeſtate, jactato; Marē ſe tamen, vult committere, e… vel expandere, &c. Sic à Deo deteri, et vel in peccatum cadere, vel peccato inſiſtere, et immergi meretur, qui ventos, et tempeſtates tentationum et occaſionum peccati vitare, cùm poteſt, non contendit, &c. Stapl: in Dom: 11. Poſt. Pent. Text. 5.from defilement. He who now gives way to ſin, ere long may be given up to ſin. We are never far enough from luſt, whileſt we are on earth, nor near enough to Chriſt till we be in Heaven.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 344If Achan handle the golden Wedg, his next work will be to ſteal it away; If Ruth will lye at the feet of Boaz, her next remove is into the bed of Boaz; If you take the Devils Cup into your hands, you will quickly lift it to your heads.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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