The Nonsuch Professor in his Meridian Splendor, Text (2 of 5)

The Nonsuch Professor in his Meridian Splendor · Text (2 of 5)

p. 81Its ill breathing in an infectious air. Satans progeny loves not to go to hell without ſociety: Its better to be with Philpot in his colehouſe then with Bonner in his Palace. A man may paſs through Ethiopia and yet be unchanged, but if he remains there he will be diſcoloured.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 94Firſt, To be a father to all in charity. That crop that is ſown in mercy, ſhall be reaped in glory. In heaven there is riches enough, but no poor to receive them; In hellTheſauros in orbe illo ſupero ſtruit, qui pauperibus eos in hoc infero diſtribuit. Drex. ubi infra. there is poor enough, but no rich to relieve them. Others they are deaf to the requeſts of mercy, They will do no good inThoſe that forget benefits beſtowed are not more to blame (in a very heathens account) then thoſe that forget to beſtow them: Qui beneficium non redit uon magis peccat, quam qui non dat. Sen. de Bon. l. 1. the world, with the goods of the world. They are like ſpunges that greedily ſucks up the waters, but yields it not forth again till they be ſqueezed. Neceſſity is not like to be undreſt of miſery, whilſt thoſe that would help cannot, for want of ability, and they which may help will not for want of charity. There is not a drop of water for ſuch Diveſes in hell, that have not a crum of bread for ſuch Lazeruſſes upon earth. Every act of charity, is but an act of equity. Its not the beſtowing of your gifts, but the paying of your debts. The riches ſuperfluity was ordained to releive the p. 95poors neceſſity. A Lady giving ſix pence to a beggar, told him, That ſhe had given him more then ever God had given her. To whom he replied, No Madam, God hath given you all your abundance. No, ſaith ſhe, He hath but lent that to ſuch as me, that we ſhould give it to ſuch as you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 114There are two things in our ſins; Theres the devilliſhneſs of them, and the dangerouſneſ of them.

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

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

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

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

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

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

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

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

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

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

p. 118As none have ſo little but they have matter for bleſſing, ſo none have ſo much that they have matter for boſting; ſhall the ſtage-player be proud of his borowed robes, or the mudwall riſe and ſwell, becauſe the beames of a beautiful ſun ſhine upon it?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 137Its dangerous ſmitting them with our tongues whom God hath ſmitten with his hands. Chriſt himſelf becauſe he ſuffered for tranſgreſſors, was therefore numbred with tranſgreſſors: Whats this but to give the ſharpeſt Vinegar where we ſhould give the ſweeteſt wine: Pour out thine indignation upon them, and let thy wrathful anger take hold of them, Pſal. 69. 24. But what's their ſin? 26. verſe, for they perſecute them whom thou haſt ſmitten; and they talk, to the grief of thoſe whom thou haſt wounded.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 145Others they render evil for good, but we ſhould render good for evil; therefore if thine enemy hunger, feed him; if he thirſt, give him drink; for in ſo doing thou ſhalt heap coals of fire on his head, Rom. 12. 20. As the nature of man muſt not make his vices to be loved, ſo the vices of man muſt not make his nature to be hated: he that loved us when we were enemies, commands us to love our Enemies.

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

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

p. 146Its onelyonly a patient Chriſt that can make us patient Chriſtians; as our paſſions were the cauſe of his, ſo his paſſion is the cure of ours; and he aroſe and rebuked the wind, and ſaid unto the Sea, Peace and be ſtill, and the wind ceaſed, and there was a great calme, Mark 4. 39. Whilſt he lay down, the ſtorme roſe up; whilſt Chriſt was reſting, the ſhip was toſſing; but when he ſpake, they held their peace; ſhall not the troubled Ocean become a bed of reſt for him who layes the beames of his Chambers in the waters? ſhall not he clip the wings of the wind, that rides upon the wings of the wind?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 15914. Singular thing is, To take up all duties in point of performance, and to lay them down in point of dependance. When the pureſt duties have been performed, the pureſt mercies ſhould be implored.

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

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

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

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

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

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

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

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

p. 162It was a proud ſaying of him, Coelum gratis non accipiam; He would not accept of heaven gratis: But he ſhall have hell as a debt, thatNon in carnab… bus … ſ…d in ſolo Chr…ſto fiduciam …alut… no…rae omnem & …ll… a…iâ…m re colloca…. Zanc in loc. will not take heaven as a gift. For we are the circumciſion, which worſhip God in the ſpirit, and rejoyce in Chriſt Jeſus and have no confidence in the fleſh, Phil. 3. 3. A Chriſtian ſtands at as great a diſtance from the beſt of his ſervices, as he doth from the worſt of his ſins: And makes not the greateſt part of his holineſs, to be the ſmalleſt part of his righteouſneſs. When you have done all, then ſay we are unprofitable ſervants, Luk. 17. 10. When you have obeyed all the commandments from above, there is one commandment above them all to be obeyed, that is, to reſt from your obedience. A bridge is made to give us a paſſage over a dangerous river, but he that ſtumbles on the bridge is in danger of falling into the river. In the moſt of our works, we are abominable ſinners, but in the beſt of our works, p. 163we are unprofitable ſervants.

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

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

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

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

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

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

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

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

p. 166Others if they reſt not from their duties, then they reſt in their duties: They will ſail in their own bottoms, though they ſink in the Ocean. Duties they are not deſtroyed by Chriſt, but they muſt be denied for Chriſt. The Maſter and the Servants may dwell together in one family, provided that he have the higher chambers, and they the lower rooms.

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

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

p. 167Its Chriſt only that is the righteouſneſs of God to man, and its Chriſt only that is the righteouſneſs of man to God. We are ſo far from paying of the utmoſt farthing, that at the utmoſt we have not a farthing to pay. That man will be a miſerable ſpectacle of vanity, that ſtands upon the weak feet of his own ability.