The Nonsuch Professor in his Meridian Splendor, Text (1 of 5)

The Nonsuch Professor in his Meridian Splendor · Text (1 of 5)

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

MATTH. 5. 47.

—What do ye more then others?

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

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

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

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

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

In the words you have two parts.

1. An action propounded.

2. A queſtion propoſed.

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

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

It ſignifies to ſalute with kiſſes and embraces:

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

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

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

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

Doct. That ſingular Chriſtians muſt perform ſingular actions.

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

There are Four ſorts of things.

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

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

p. 12Thirdly, Some things are good but not pleaſant, as ſorrow and affliction. Sin that's pleaſant, but unprofitable; ſorrow that profitable but unpleaſant. God by affliction ſeparates the ſin that he hates ſo deadly, from the ſoul that he loves ſo dearly. They are not to take our ſpirits out of our fleſh, but to take our fleſh out of our ſpirits. They are not to pull down the tabernacle of Nature without us, but to rear up the temple of Grace within us. Waters are pureſt when they are in their motion, and Saints are holieſt when they are in affliction. A foul feskue may point us to a fair leſſon. Some children never learn their books but when the rod is on their backs. By the greateſt affliction God doth give the ſweeteſt inſtruction. Though you may reſiſt the Judgements that are laid before you in the word, yet you cannot reſiſt the Judgements that are laid upon you by the rod. The pureſt gold is the moſt ductible: thats a good blade that bends well without retaining its crooked figure.

p. 13Fourthly, Some things that are both good and pleaſant, and they are gracious operations. A Beleivers bed of graces is more fragrant then a bed of ſpices. He that gives his Image to us, he loves his Image in us. Finally my brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if there be any praiſe, think on theſe things, Phil. 4. 8. That ye may approve things that are excellent, Phil. 1. 10. But becauſe you cannot ſee ſo well by a candle incloſed in a lanthorn, as by a taper burning in the candleſtick; I ſhall crack the ſhell that you may taſt the kernel.

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

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

Secondly, To the Application of what is Practical.

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

p. 14Firſt. I ſhall ſpeak to the Explication of what is Doctrinal. And that I may not ſluce in a ſea of water into a little river, I ſhall make a double banck.

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

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

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

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

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

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

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

p. 254. The Diſciples of Chriſt are to do more then others, becauſe every Beleever is to be conformed to his Redeemer. Jeſus Chriſt, as he is the principle of excellency, to which all muſt come, ſo he is the patern of excellency to which all muſt conform. As he is the root on which a Saint grows, ſo he is the rule by which a Saint ſquares. God hath made one Son like unto all, that he might make all his ſons like unto one. He … to teach us how to live, and he died to teach us how to die. Yea, as he lived and died for our good, ſo he lived and died in our ſtead. Its a rule, Primum unoquoque genere eſt menſura reliquorum: That which is the firſt in any kind, &c. Learn of me, for I am meek and lowly, Matth. 11. 29. Never was Nature better graced, and never was Grace better natured. Well may the Stars be obſcured, when the Sun was eclipſed. For I have given you an example, that you ſhould do as I have done to you, Joh. 13. 5. If the life of Chriſt be not your patern, the p. 26death of Chriſt will not be your pardon. The Lord Jeſus though he was a man of ſorrows, yet he was not a man of ſins. Though we cannot equalize his holineſs, yet we ſhould imitate his holineſs: As it is the ſame light which ſhines from the body of the ſun in its meridian, and which breaks forth in the dawnings of the morning. There's the ſame water in the ſtreams that bubbles up at the ſpring-head. Summa religionis eſt, … eum quem colis. Lactant. There ſhould be ſuch a conformity between the life of Chriſt and the life of a Chriſtian, as there is between the Counterpain and its Original. As face anſwers to face in the water, ſo ſhould life anſwer to life in the Scripture. What he was by nature, that we ſhould be by grace. He that was a way to others, never went out of the way himſelf. A holy life is a chryſtal glaſs wherein Jeſus Chriſt beholds his own face. In our Sacramental participations, we ſhew forth the death of Chriſt, but in our evangelical converſations we ſhew forth the life of Chriſt. p. 27An excellent Chriſt calls for excellent Chriſtians: And why ſhould we …ay his yoke is heavy, when he ſays his yoke is eaſie? He went about doing good, Acts 10. 38. As he was never ill imployed, ſo he was never unimployed. Jeſus Chriſt ſubmits his perſon to be judged by his actions. If I do not the works—beleeve me not. If I act not like a Saviour, do not take me for a Saviour. Thus ſhould it be with a Saint; Never take me for a Chriſtian, if I act not like a Chriſtian. If men finde no more among Saints then they find among men, they will ſay, Here is a man and a man, and not a man and a Chriſtian. Man naturally is an aſpiring piece, and loves to be neareſt to thoſe that are higheſt. Now a Chriſt that did more then others, calls on Chriſtians to do more then others. Methinks you ſhould take as much delight in thoſe precepts that enjoyn holineſs, as in thoſe promiſes that aſſures happineſs; and be as willing to be ruled by Chriſt, as you are willing to be ſaved by Chriſt. To the Saints that are in the earth, and to the excellent, p. 28in whom is all my delight, Pſa. 16. 3. Was it ſo in his time, and ſhall i… not be ſo in our time? The New Teſtament out-ſhines the Old, as much as the ſplendor of the ſun doth the brightneſs of the ſtars. If you live under more glorious diſpenſations, you ſhould have more gracious converſations. As he is, ſo are we in this world, 1 Joh. 4. 17. As he was, ſo ſhould we be on earth; and as he is, ſo ſhall we be in heaven. If there be no congruity between Chriſt and you in holineſs, there will be no ſociety between Chriſt and you in happineſs. Thats the fourth.

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

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

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

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

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

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

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

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

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

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

p. 51Not every one that ſaith unto me Lord, Lord, ſhall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven, Mat. 7. 21. Divine knowledge is not like the light of the moon to ſleep by, but its like the light of the ſun to work by. Its not a Loyterer in the market place, but a laborer in the vineyard. A man may be a great Schollar, and yet be a great ſinner. Judas the Traytor, was Judas the Preacher. The Toad hath a pearl in its head, and poyſon in its bowels. The tree of knowledge may be planted, where the tree of life never grew. A man may be acquainted with the grace of truth, who never knew the truth of grace. Parts and gifts without grace and holineſs, are but like Ʋriah's letters, that cut the throat of him that carried them. You are never the better for your light, if you be never the better by your light. The ſun that whitens the cloth, tanns the Blackamoor. Shall that be the brand of Chriſtians which was the bane of Heathens; Becauſe when they knew God, they glorified p. 52him not as God, Rom. 1. 21. The flint ſtrikes the ſteel in vain that propagates no ſparks. You had as good let the Devil put out your eyes that you ſhould not ſee the truth, as let him cut off your legs, that you ſhould not walk in the truth. Naked knowledg it may make the head giddy, but it will not make the heart holy. Who would fraught his ſhip with ſuch droſſy ore? or ſtay for ſuch a gale as cannot waft him to his harbor? ſhall we hold a candle in one hand, and draw a ſword with the other: How many Profeſſors are thereIſti omnes ſimiles illis ſunt qui pro bonae valitudine ſacrificant, & in ipſo ſacro epulis ſe ingurgitant, quae bone valetudini ſunt contrariae. Stamp. prompt. Mor. p. 120. that know what is to be done, but never do what is to be known? they carry a bright candle in a dark lanthorn. Give me the Chriſtian that perfectly fees the way that he goes, and readily goes the way that he ſees. Thats bad ground that brings forth nothing except it be forced. To him that knoweth to do good and doth it not, to him it is ſin, Jam. 4. 17. Though ſins of ignorance are more numerous, yet p. 53ſins of knowledge are more dangerous. Your darkneſs will be the blacker, becauſe your light hath been the clearer.

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

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

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

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

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

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

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

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

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

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

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

p. 61It was the expreſſion of one of the Martyrs to his Perſecutors, You take a life from me that I cannot keep, and beſtow a life upon me that I cannot loſe; which is as if you ſhould rob a man of counters, and furniſh him with gold. He that is aſſured of a life that hath no end, cares not how ſoon this life is at an end.

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

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

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

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

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

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

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

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

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

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

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

p. 68To advance the riches of a private perſon, out of the publick ruines of a Nation, is as if the ſtomach, a publick Officer, ſhould keep all the meat to it ſelf, and ſtarve the whole body. Naturally every man is his own Alpha and his own Omega; he hath his begining from himſelf, and his ending in himſelf.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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