ERRATA.  
PAge 3. sentence 23. for, for all, read all for. p. 17. s. 135. for Gods, read God. p. 28. s. 223. for overread undervalved. p. 31. s 254. for fearful, read faithful. p. 35. s. 280. for compliments, read compliment, p. 39 s. 312. for robs, read rob.  
In the Paradoxes.  
Page 10. sentence 49. for ye, read yea.   

CANAAN'S FLOWINGS. Or a second part of MILK & HONEY; BEING Another Collation of many Christian Experiences, Say, etc. WITH An Appendix called the HEATHEN IMPROVED; OR, The Gibeonites hewing of wood, and drawing of water for the Sanctuary.  
By RALPH VENNING.  
Despise not small things; you may make much of a little.  
London, Prinred by S. Griffin, for John Rothwell, at the Fountain and Bear in Goldsmith's Row in Cheapside. 1653.   

To the READER.  
Friend,  
I Cannot tell how to invite thee, because I know not whether the entertainment be worthy of thee; if thou look for dainties, and rarities, I fear thou wilt not make a good meal here; if plain fare will be acceptable, come and welcome, and much good may it do thee: as to myself, if thou wonder why I writ thus, be pleased to know that I writ not to please men, or for the praise of men; for I am sufficiently assured, that these are not the things, nor this the way, by which I should get glory, if it were in mine eye: the best of it is, I am aforehand with all men in this, that none can think more meanly of what I have done, than I myself do; and therefore I shall not think myself undervalved, though thou put no value upon it; 'tis such as I believe, all will not like, nor will all dislike; though all will not be pleased, yet some will not be displeased to read it. I call on no man to commend it, but on any (that finds fault) to come and mend it, to do better things than these, or these things better. 'Tis common and easy to find faults in ourselves and others that are to be mended, but hard and rare to mend the faults that are to be found.  
Haply some would persuade thee and me to believe, that some other things of mine, and writing another way, might be more serviceable; have a little patience, and if God give life and ability, I may in due time make trial, for I would willingly do good by any and every talon that God hath given me.  
These are not the first, but (though I have remains) are very like to be the last of my Juvenilia, or youthful collections. Some Scriptures are only alluded to, that I might give an hint to this, that the Scriptures a store-house, which would furnish with such variety of illustration and exemplification, that we need not go down to the Philistines to sharpen our axes, nor travel so much for Outlandish rarities to garnish (Sermons and Dicsourses) the dishes of Gospel-grace withal. I have made some application of Heathen instances also, and could wish that many who go under a better name, were but so good men, and that the Israelites did the Sanctuary as much service as the Gibeonites. Some stories are interwoven, which I hope may pass for more than table-talk, and serve in better stead, than many vain, idle, soul-infecting stories, which are too too often told to pass away time, without any tendency to spiritual improvement. If it be said, many of these things are to be found elsewhere; I grant it, yet many will find them here, which else perhaps had never known they had been elsewhere. To be short, if thou think 'twill do thee any good, go on; if not, forbear; though I hope thou wilt not place it among thy lost time, if thou peruse it; nay, haply thou wilt allow me some grains for my weakness, when thou perceivest that I meant well, and was (at least) willing to do thy soul good. If it be not done now, I will watch and wait, when, and till I can, for surely I shall be a lover of souls, and endeavour to do them good, while I have a being.  
August 1654. RALPH VENNING.   

CANAAN'S Flow: OR, More Milk and Honey. BEING Another Collation of many Christian Experiences, Say, Sentences; and several places of Scripture improved.  

The First Century.  
1. SOme men (would Professors did not) mind this world so much as if it would never have an end; and the World to come so little, as if it would never have a beginning.  
2. Professors need not be so much affected with the goods of this world, for the best is not good enough to make an Heaven: nor need they be so much afflicted with the evils of it, for the worst is not bad enough to make an Hell.  
3. Any thing (the best) on this s'ide Heaven (compared with that) is misery; and any thing (the worst) on this side Hell, (compared with that) is mercy.  
4. Saints should and do (if they do as they should) look upon all the commands of God as easy and pleasant; 1. because commanded by God that loves them; 2. because to be obeyed by them that love God.  
5. Seeing God doth all things well, we should think well of all things which God doth.  
6. Christian's should not only purpose to be religious, but they should be religious to purpose.  
7. To worship God in spirit, is the spirit of our worship; flesh is unsuitable, and unacceptable.  
8. If we should be much thankful for a little mercy, what a shame is it to be but a little thankful for much mercy!  
9 Seeing God was so willing to put his son to death for our sakes; how (oh how!) willing should we be to put our sins to death for God's sake?  
10. If pleasures are (as indeed they are) displeasing, Eccles. 2.12. (Vespasian was tired with a triumph) what then are displeasures? if our recreations are toilsome, what are our toils? if our ease be painful, what is our pain? on this side the enjoyment of God, there is no rest; for all the rest is vanity and vexation of spirit.  
11. It behoves Christians to be often in self-trial, and to be always in self-denial.  
12. Sinners are alive to that which Saints are dead, viz. sin: and dead to that to which Saints are alive, viz. righteousness.  
13. Sin may be in his heart who is a Saint, but his heart (who is a Saint) cannot be in sin.  
14. The doctrine of the Gospel is not only able to comfort, but 'tis a comfortable doctrine.  
15. There are many who hold the truth which they are to do, but do not do the truth which they hold; thus holding truth in unrighteousness, they have the wrath of God revealed from Heaven against them, because they received not the love of the truth, which was revealed from heaven to them.  
16. Much is but little, where more is expected; and good is not good, where better is expected.  
17. Some men forget to pray, others forget what they have prayed, and others forget that they have prayed; so little of their heart is in duty, and so little impression of duty is in their heart, that all comes to nothing.  
18. They who deserve nothing, have good reason to be content with any thing; and they that deserve not any thing have no reason to be discontented, though they have nothing.  
19 God sometimes puts his people to a little pain, that he may give them much ease.  
20. How desirable so ever the things be which we desire, we are to submit and surrender our desires to God, and say, Not my will O Lord, but thine be done.  
21. 'Tis a lovely sight to see a den of thiefs turned into a house of prayer; but 'tis a loathsome sight to see an house of prayer turned into a den of thiefs.  
22. The least measure of grace is better than the greatest measure of gifts: for the greatest measure of gifts without grace is not, but the the least measure of grace (though without gifts) is acceptable to God in the discharge of duties.  
23. 'Tis dangerous sinning against conscience, for such are in danger to make (at length) no conscience of sinning.  
24. 'Tis no small mercy to be kept from small sins; but how great a mercy is it to be kept from great sins! Oh Lord, when from all sins? in the mean time, happy they who can in sincerity say, 'tis not we that sin, but sin that dwelleth in us.  
25. Most men can easily remember if they have any thing against their brother, that he may right them: but few men care to remember if their brother have any thing against them, that they may right him; which is the great command on a great peril, Matth. 5.23.  
26. In prayer the heart should first speak the words, and then the words should speak the heart.  
27. There are two, and but two kind of sins; the one of commission, in doing what ought not to be done; the other of omission, in not doing what ought to be done; for both these men shall be judged at the last day. For sins of commission, Jud. 15. for sins of omission, Matth. 25.41, 42.  
28. God in the Covenant hath promised to take away the flesh of the heart, and to give an heart of flesh.  
29. Many ungodly men have enough, yet are not content; godly men are content with what they have, and that's their enough.  
30. A part of the Christians Evening prayer is, that he may not sleep in his sin, nor sin in his sleep.  
31. When a Saint goes to bed, he should look on himself as buried alive in a grave above ground; and not knowing but that he may sleep the sleep of death, he should commit his spirit into the hands of God, praying and hoping, either for a resurrection for the better in this world, or for a better resurrection in the world to come.  
32. A part of the Saints morning prayer is, that seeing it hath pleased. God to renew his life, his life may be renewed to the wel-pleasing of God.  
33. We should labour for rest, and follow our work while we live; for when we die, (if in the Lord) we shall rest from our labour, and our work shall follow us.  
34. A Saint doth pray, not only that the Word of God may sanctify the creatures to his use, but also that in and for the use of the creatures he may sanctify the God of the word.  
35. A Saint doth pray, not only that the curse which sin brought may be taken away, but also that the sin may be taken away which brought the curse.  
36. A Saint doth pray, not only that God would shed abroad his love upon the creatures, that they may be serviceable to him, but he prays also that God would shed abroad his love in his heart, that he may be serviceable to God.  
37. We should show mercy to the poor, not only out of pity to them, but out of piety to God.  
38. A Christian will willingly acknowledge that he owes his life to the death of Christ.  
39 We should not only bear the rod, but hear the rod; and did we hear the rod, and him that appointed it, we should the better bear the rod which he hath appointed.  
40. Time was when he (that is now a Saint) grieved that he could sin no more; but now he grieves for that grief, and that ever he sinned so much; yea, might he have his next prayer granted, it should be that he might sin no more.  
41. He that will have his secrets kept, must keep his secrets.  
42. We have no reason to complain of, or to be discontented with God, how ever he deal with us; for the least good is more than we deserve, and the greatest evil is no less, nor no more than we deserve.  
43. If when we have done all, we are but unprofitable servants; how unprofitable servants than are we, who do not do all, no nor scarce at all, what is our duty to do?  
44. Them goods will do no man good, with which a man doth no good. Goods are not good as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) things had, but as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) things used and improved, so as to make friends of the Mammon of unrighteousness or deceitfulness.  
45. Well may a Saint say that he cannot be without God, for he cannot be well without God; vivere est valere, to live is to be well; and beside well being (which is to live, move, and have our being with and unto God) the rest of our life (though we live, move, and have our being in him) is death, or but little better.  
46. A Saint would willingly be more affected with God's goodness, & more afflicted for his own badness.  
47. A man should apply himself to Christ, to be delivered, not only from sin, but from sinning.  
48. Wise men, when they have not opportunities will make them; but fools will not take opportunities when they have them.  
49. Many persons have the grace of desire, and do desire grace; and yet many times enjoy not the grace of their desire.  
50. Providences that cross our designs, are no cross providences to God's designs.  
51. Christ's satisfaction, not our sanctification, is the ground of our justification; and yet where ever he is justification, he is sanctification also; or else there could be no salvation; for without holiness no man shall see God.  
52. In the goodnatured and well-bred person, a little grace will make a great show; but in an illnatured and a person not well-bred, a great deal of grace will make but a little show.  
53. I would not (saith one) be always busy and doing, nor ever shut up in nothing but thoughts; yet that which some would call idleness, I would call the sweetest part of my life, and that's my thinking time. Thoughts are good company, if they be good thoughts; and so a man may be never less alone, then when most alone; that is, all alone, when all is but one.  
54. God many times awakens them at a Sermon, who came to sleep at a Sermon, so that (I speak it seriously) God takes them napping.  
55. While we are in this world, we know but part, and but in part; hereafter we shall know more, and more fully; yet than the fullness will not (cannot) be fully known.  
56. God's thoughts and purposes towards Zion, and Zions thoughts of God's purposes, are many times clean contrary, Isaiah 49, 27, 28. My thoughts are not your thoughts, nor my ways your ways, saith the Lord, Isaiah 55.8.  
57 Paul, Noble and Publique-spirited Paul became all things to all men, that all men might gain by him; but many (and not now adays?) base spirited and selfseeking men, become all things to all men, that they may gain by all men. Paul sought the good of other men, but these seek other men's goods.  
58. We are unworthy for whom God should do any thing, and unworthy to do any thing for God; but he is worthy for whom we should do all things.  
59 Though God's ways are hid from us, yet our ways are not hid from God, Isai. 40.27. Though we know not the way that he takes, yet he knows the way that we take, Job 23.8, 9, 10.  
60. Many men rejoice in the light wherein they should walk, but do not walk in the light wherein they rejoice.  
61. 'Tis not very safe to trust them with too great a power of the sword in their hands, who have not the power of the word (which is the sword of the spirit) in their hearts.  
62. Where sin abounds, grace abounds; but where grace abounds, fin doth not abound; for (saith the soul) because God hath been merciful to me who sinned against him, I will not sin against God who is merciful to me.  
63. Things done by men have a tendency to bring about God's ends, though the men that do the things, do not intent it, Isai. 10.5, 7. Acts 4.27, 28.  
64. It sometimes overthrows men to have done too much good, or too great service, for the Princes and Grandees of the world (though they are willing to have others beholding to them, yet are) unwilling to have themselves beholding to others.  
65. Many hear, and love to hear the things which they are to do; but few do, and fewer love to do the things which they hear.  
66. In an unregenerate estate a man is free from God, and a servant to sin; but in a regenerate estate, a man is free from sin, and is a servant to God: his first freedom was perfect slavery, his second service is perfect freedom.  
67. He is a fool that doth not say in his heart there is a God; but what a fool is he, that saith in his heart there is no God?  
68 'Tis a sin not to think that there is a God; but what a fin is it to think that there is not a God? yet alas! such wretches there are in the world as do, if not in words, yet in heart and works deny God to have a being, though in him they live, move, and have their being; but though such are Atheists on earth, yet when they come to hell, they will not be Atheists there, where they will to their cost and pain, feel that there is a God.  
69. 'Tis not enough to a Saint that he hath prayed for grace, unless he have the grace prayed for.  
70. Life-Reformation, without heart-renovation, will never attain to heaven-salvation.  
71. There is such a connection between being in Christ Jesus, being a new creature, faith working by love, and keeping the Commandments of God, that they are put one for all, as appears by comparing 2 Cor. 5.17. Gal. 5.6. Gal. 6.15. & 1 Cor. 7, 19 What therefore God hath joined together, let no man put asunder: he that takes one for all; without all, will find it nothing at all.  
72. Christ doth not only deliver his people from eternal condemnation, but also from a sinful conversation; yea, he delivers them from a sinful conversation, that he may deliver them from condemnation.  
73. 'Tis a dangerous thing not to look over our ways; but 'tis much more dangerous to overlook our ways.  
74. 'Tis a greater honour to us to serve God, then 'tis to God that we serve him. 'Tis not he, but we are happy by it; as the Queen of Sheba said of Solomon's servants, 1 Kings 10.8.  
75. The devils believe and tremble, and so do Saints, for they work out their salvation with fear and trembling; but with this difference, the devils tremble because of the judgement which sin will bring; the Saints tremble because of the sin which brings the judgement; the devils and wicked men tremble because they have sinned, the Saints tremble that they may not sin.  
76. The head may remember what the heart forgets, but the head will never forget what the heart remembers. The sense of mercy is the best memory, Deut. 4.9. lest they depart from thine heart.  
77. Though one soul be more worth than a whole world, yet a whole world of souls is not worth one Christ; oh how great then is the love of God that he would give his only begotten son to save the souls of men.  
78. Though the prayer we make to God cannot, yet the God to whom we make our prayers can change our hearts.  
79. As faith without works is, so works without faith are dead also; religion is not in believing or doing, but in believing and doing; 'tis not any one thing, but things which accompany or contain salvation, Heb. 6.9.  
80. A Saint should daily and duly observe God's deal with him, and his deal with God.  
81. 'Twere better not to be born, then to be, and not to be new born.  
82. How can we expect that God should hear us when we call on him, if we will not hear him when he calls on us.  
83. A Saint had rather suffer for the Gospel and religion a thousand times, then that the Gospel or religion should suffer once by him.  
84. He that would see God in ordinances, when he comes to them, should seek God before he comes to the ordinances.  
85. If we fall in with God, it matters not who fall out with us.  
86. Many men have the things of their peace to consider of, but (alas!) but few consider of the things of their peace; they hid their eyes so long from the things of their peace, that at last the things of their peace are hidden from their eyes.  
87. Men should take heed of giving themselves to lasciviousness, lest when they give themselves over, God give them up to lasciviousness and vile affections, as he did them, Rom. 1.26.  
88 It were to be wished (provided it cross not the calling of God) that great men were good men, or that good men were great men.  
89. Many persons as soon as Sermon is done have done with the Sermon, and as soon as prayer is done, have done with the prayer; when as they should then do the Sermon, and practise the prayer.  
90. A Saint doth good not only because it pleaseth him, but because it pleaseth God; nor doth he avoid sin only because it displeaseth him, but because it displeaseth God.  
91. The work of the Gospel is to make bad men good, and good men better.  
92. He that's most full of God, is most empty of himself; and he that's most full of himself, is most empty of God.  
93. Though all graee be in all Saints, yet some grace scarce appears in most Saints, and most grace scarce appears in some Saints.  
94. Among them that have called themselves shepherds, there have been found some idle, and some idol-shepherds.  
95. A gracious heart doth not only hate sin when 'tis committed, but he hates to commit it, Rom. 7.15.  
96. We should study not so much what shall become of us, as what becomes us; for what shall become of us is among the secret things which belong to God; but what becomes us is among the revealed things which belong to us.  
97. As God-love is the fulfilling of God's law, or the law as to God; and man-love the fulfilling of man's law, or the law as to man; so self-love, or sin-love is the fulfilling of the law of sin: for the whole law is fulfilled in this one word, love.  
98. Some would not seem evil, and yet would be so; and some would seem good, but would not be so; but tell me, thou hypocrite (said chrysostom) if it be a good thing to be good, why wilt thou not be that which thou wouldst appear to be? for that which is a shame for a man to appear to be, is much more a shame to be it indeed: either be therefore such as thou appearest, or else appear such as thou art.  
99 Some men had rather be of that religion, and of such opinions in that religion, which will raise them; then be of that religion which will save them: as if advancement in this life were more worth than a resurrection unto and an ascension into eternal life.  
100 Latimer saith of the Clergy, that they were so wise, that by their wisdom, they had almost made all the world fools.   

The second Century.  
101. Man is not (true) as God, and therefore not to be trusted; God is not (false) as man, and therefore not to be disinherited.  
102. The promise is as satisfying to faith, as performance is to sense.  
103. He that believes every thing that is reported, and reports every thing which he believes, will report that which should not be believed, and believe that which should not be reported.  
104. He that leaves all things, and denies not himself, forsakes nothing; and he that denies himself, and sets not his heart on what he hath, forsakes his all, though he keep it all.  
105. The best way to enjoy one's will is to deny one's will; not to own our will, when our will doth not own Gods: and then to be sure, he may do what he will, that will do but what he may.  
106. Many men know the good they are to do, but do not do the good they know, to them it is sin. Jam. 4.17. others do they know not what; these may do good, but the good they do cannot be well done; others know not what they are to do, but this will not excuse them from doing; for every man should learn what he is to practice, and then practice what he hath learned. Practise without knowledge is like Leah fruitful, but blear-eyed; and knowledge without practice is like Rachel fair, but barren; when Rachel's face, and Leahs womb, when knowledge and practice meet in the same person, then happy is he.  
107. No man cares for sorrows, yet nothing works sorrows more than cares; for they that will be rich, pierce themselves through with many sorrows.  
108. We should welcome God not only when he brings good to us, for that is to welcome God for our own sake; but we should also welcome God when he brings evil upon us, for that is (which is better) to welcome God for his own sake.  
109. How much soever good men suffer, and how ill soever it go with them in this world, if they be found in ways of welldoing, they shall do well; for Christ will say, Well done thou good and faithful servant.  
110. Good Lord! into how many evils should we fall, didst not thou keep us from them? and how many evils would fall on us, didst not thou keep them from us?  
111. As nothing will more disquiet us (as to public affairs) than the consideration of man's disorderly acting, so nothing will more quiet us, than the consideration of Gods ordering man's actings: for God never so leaves the reins on men's necks, but that he keeps them in his own hand.  
112. Inordinate affection brings extraordinary affliction.  
113. 'Tis a great mercy to have any good thing in this world; what a mercy than is it to have many good things in this world? but what a misery is it to have all our good things in this world?  
114. The old Saints, or the Saints of old time lived new lives; but alas! the new Saints, or the Saints of new and latter times, live old lives.  
115. 'Tis hard to be conformable to the world in the outward man, and to be conformable to God in the inward man; 'tis hard to be like a sinner without, and not to be a sinner within.  
116. A Saint begs of God that all Gods deal may have love to him written upon them, and as hearty begs of God that all his deal may have love and holiness to the Lord written upon them.  
117. A Saint is a man of another world in this, and therefore should live out of the world while in it, & have his conversation in Heaven.  
118. If a man have not an appetite to pray, let him pray for an appetite; for neglect or omission of a duty never fits, but always unfits for duty.  
119. When the Apostle saith, I live, he doth not mean, that he lived alone without Christ; and when he saith, not I but Christ, he doth not mean, that Christ lived alone without him: but his meaning is, that by Christ he is what he is, according to that saying, 1 Cor. 15.10. by the grace of God I am what I am; and that, I laboured more abundantly than they all, yet not I, but the grace of God; as if he had said, I own not only this, but myself beside to Christ, I own my life to Christ, who is the life of my new life.  
120. A Saint doth but little of the good he doth, 1 Cor. 5.10. and he doth not much of the evil he doth, Rom. 7.20. 'tis true he lives and labours, yet not he; 'tis true he sinneth, yet not he.  
121. Meetings are then for the better, when we are the better for our meetings.  
122. The image of the first creation makes men excel other creatures, but the image of the second creation makes men to excel men.  
123. He that begs of God for daily bread, begs food for his soul as well as his body: for either a man should not take more care than need, because God knows we have need of these things, and doth give us richly to enjoy not only for this life, but (which is better) for a better life.  
124. What certain hazards do men run for uncertain gain! 'tis uncertain whether men shall gain or no, all are but adventurers: 'tis as uncertain whether they shall keep what they have gotten: 'tis certain that if they have gotten much, and have kept it long, yet that they shall be taken from it, or it from them. No trade so gainful as godliness, if it be closely followed.  
125. The best and worst of this world puts us upon longing for Heaven; for if the best of the world be good, heaven is much better; and if the worst be so bad, who would not long to go from bad to good.  
126. If a Christian be called to be a Magistrate, 'tis not enough for him to be a Christian man, but he must be a Christian Magistrate: he should rather cease to be a Magistrate, then cease to be a Christian: 'tis not enough to say, he is a Christian and a Magistrate, but that he is a Christian Magistrate: when God hath conjoined them, man must not disjoin them.  
127. The most (and most commonly used) policy, is little better than circumstantial dissimulation; be sure therefore not to act the serpent without the dove: 'tis better to act the dove without the serpent, than the serpent without the dove; 'tis better to be pious without policy, then to be politic without piety.  
128. It's worse to be heart-tied, then to be tonguetied in prayer; 'tis better to be straitened in expression then in affection; if there be much of heart, it matters not how little of art there be in prayer, for what some men most admire, God lest regards, viz. volubility of tongue, variety of expression, and ready utterance.  
129. Time was when professors had heart to serve God, but wanted time and liberty; but now professors (and many of the former) have time and liberty, but want heart.  
130. 'Tis an easy matter to teach others what to do, but 'tis an hard matter to learn our own teaching, and do what we teach: Many know to counsel others how to walk, who know not how to walk by their own counsel. To such it may be said more truly than he to Job c. 4.3, 4, 5. Behold, thou hast instructed many, and thou hast strengthened the weak hands, thy words have upholden him that was falling: but now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.  
131. They that stand in slippery places (as all in high places do) had best be much on their knees, and then they are in no great danger of falling, at least of falling dangerously.  
132. It's fit for youth to learn then to teach, and for age to teach then to learn; yet there are some young men old enough to teach, and no old man too old to learn.  
133. Many men love the sin, that cannot abide the name; they love pride, but it must be called decency; love covetousness, but it must be called thrift and good husbandry; love flattering and dissembling, but it must be called civility, and good breeding: and many times the same persons love the name of grace, but cannot abide the grace; they hate godliness, yet would be called godly; loath Christianity, yet would be called Christians: let such know, that sin without the name will damn, and the name of grace without grace will not save. Lord, let me be more taken with godliness, then with the name; and not at all with sin, though it have not the name.  
134. To be so sorrowful as to forget ourselves is weakness, and to be so merry as to forget God is wickedness.  
135. A man should not lay up so much as to give nothing, that's covetousness: nor give so much as to lay up nothing, that's prodigality.  
136. A good conscience always keeps good cheer, for 'tis a continual feast, and he that hath it fares well, though he have no other food: the fattest Capons do not afford such merry thoughts as a good conscience. What a shame is it then to a Christian, if he cannot be merry without merriment, nor make melody without music, nor dine and sup without dainties & sauce? shall not the light of God's countenance make us more glad than they that have their corn, and wine, and oil? Lord, while others are like them in Job c. 21. from v. 7. to 16. let me be  to Habucuk, c. 3, 17, 18, 19  
136. If God give us the use of mercy to pleasure us, 'tis but reason that we should use the mercy to please him.  
137. If things fall not out as we would have them be, yet let it content us that they fall out as God would have them be; God attains his end, though we miss ours: we know what we would have; but what we should, is better than what we would. Can we be better disposed of, then by wisdom, goodness, and faithfulness itself? doth not God do all things well? he looked upon all that he made, and behold it was good exceedingly. We therefore should not open our mouth (to complain) because it is his doing; but in every thing give thanks; for this is the will of God in Christ Jesus concerning us.  
139. Some are foolish wise men, others are wise fools: the foolishness of God is wiser than the wisdom of men, for that's enmity against God. They are wise who are wise for their souls; and they are fools who are not so, how wise soever they are otherwise.  
140. Seeing God doth not afflict willingly, we should not sin willingly; seeing he delights not to grieve the children of men, the children of men should not delight in any thing that will grieve him.  
141. All the sufficiency of the Saints, and the sufficiency of all the Saints is from God's alsufficiency; who is sufficient for these things? we are not sufficient of ourselves to think one good thought: my grace is sufficient for thee.  
142. Men should not come together barely to meet, lest their meeting prove but a bare coming together; without true cordial sincere friendship to improve society, society is but a meeting; and without which (though it be good to meet, yet) the meeting will not be good; such coming together will rather be for the worse than for the better.  
143. Many men would willingly be God's sons, who care not to be God's servants; but God knows none for sons, but such as serve him: many would willingly be retainers, and wear God's livery, that do not care to wait, and to go and come at his bidding. 'Twill, (but alas!) 'twil be cold comfort to be called servant, when it shall be said, thou idle and wicked servant. Dives was never the better that Abraham called him son; nor Judas that Christ called him friend. Titles, when they are but titles, entitle to nothing.  
144. That preaching is most Apostolic, which is most like the Apostles preaching; when men come not with wisdom of words, but with the words of wisdom; when men come not with excellency of speech, or enticing words, to evidence and demonstrate their learning, but in the evidence and demonstration of the spirit, to evince Gods teaching; for then the faith of men will stand not in the wisdom of men, but in the power of God.  
145. A form of godliness and the power of sin may dwell together, but the power of godliness and a form of sin cannot dwell together, much less the power of godliness and the power of sin.  
146. A gracious heart can truly say, though I am not what I would be, yet I would be what I should be.  
147. Whom God predestinates them he justifies, and not one more; and whom he justifies and glorifies, he did predestinate, and not one less.  
148. Though God give us never so much, he hath never the less; and how much soever we give him he hath never the more.  
149. The salvation of man, and the means to attain it, is not only God's design, but God's work; 'tis not only his will that it should be so, but 'tis his work that it is so: he doth not only will that we should be saved, but he doth save us; he doth not only will that we should be justified, but he doth justify us.  
150. At the Supper of the Lord 'tis not man that offers Jesus Christ to God, but God that offers Jesus Christ to man; and therefore by way of thankfulness man should offer up himself too God.  
151. Did we account of the things of this world as things that we must account for in the world to come, we should use them, if not less, yet better.  
152. The lowest thoughts we have of ourselves, are not low enough; and the highest we have of God, are not high enough.  
153. At such times when God's dispensations are doubtful, men's disputations about them are full of doubts.  
154. A Saint prayeth that God will not suffer him to take any work in hand but what he will prosper, and then prays God to prosper the work he takes in hand.  
155. Many men do by their Religion as Tradesmen do by recreation; never go about it, but when they have nothing else to do; give God that time which they know not how else to bestow. Men put off God with any thing, yea with nothing. Offer it to thy Prince, and will he accept it? we give him but the dregs, when the spirit is his due; we would not be served as we serve him: we would have God give us the best, and we (alas!) we give him the worst. How unjust is this! Lord, I have nothing good enough for thee; my best is too bad, mine all is too little; such as I am and have, I give unto thee; the Lord accept it.  
156. 'Tis little less than a wonder, how some persons can be so wicked in good families, and how others can be so good in wicked families.  
157. When a Saint is fit for a change, and a change fit for a Saint, (whether it relate to place, condition, or employment) it shall then be: and who would have it before?  
158. There are many persons of good quality, who yet (the more is the pity) are persons of bad, very bad qualities.  
159. If many that seek to enter into the Kingdom of Heaven shall not be able, what will become of them that do not seek? not any of them shall enter; if seeking will not serve the turn, strive then to enter, put all your strength to it, for strait, very strait is the gate; and narrow, very narrow is the way that leadeth unto life, Luke 13.24. compared with Matth. 7.14.  
160. If God be with us, it matters not who be against us, it will go well; but if God be against us, it matters not who be with us, it will go ill.  
161. Men many times will give no more, because they have given something already; but God maketh his having once given, an argument to give again: he shows mercy, because he hath shown mercy; and doth good, because he hath done good. Heretofore-mercies are (to Saints) good ground of hope for hereafter-mercies.  
162. He that looseth an hundred pound in the flesh, and getteth a thousand pound in the spirit, is a gainer by his loss: who would not change for the better? who would not become a fool that he may be wise? who would not become poor to enrich himself? if a man lose any thing for Christ, he shall lose nothing by Christ, he shall be repaid in kind, or (which is all one, nay which is better) in kindness.  
163. Our superfluities should give way to our brother's conveniences, and our conveniences to our brother's necessities, yea even our necessities should give way to their extremity for the supplying of them.  
164. A babe in Christ is a small thing, yet 'tis no small thing to be a babe, though but a babe in Christ.  
165. Men should not glory in what they have received, but give glory for what they have received: not only the talon, but the improvement of the talon is to be attributed to God, Lord thy pound hath gained ten pound, Luke 19.16. not only faith to work, but the work of faith; not only grace, but the actings of grace is to be attributed to the glory of God, and not to the power or praise of man.  
166. To be evil at good is bad, but to be good at evil is worse: they are wise to do evil, but to do good they have no knowledge.  
167. While we have any thing to give, and any thing to be forgiven, we should be willingly charitable.  
168. Adversity indeed is the more grievous, but prosperity is the more dangerous condition to the sons of men.  
169. Some speak but little to the purpose, others speak but to little purpose; Now as the proverb saith, as good not at all, as to no purpose, or not to the purpose.  
170. God speaks much in a little, and man speaks but a little in much.  
171. Christ was delivered for our sins, that we might be delivered from our sins.  
172. A Saint prayeth that he may not be willing to do any thing which God wils not; and that he may not be unwilling to do any thing, but willing to do every thing which God wils.  
173. Sorrows lie heavier than sin on the wicked, but on the godly sin lieth heavier than sorrows.  
174. A Saint is more sorry that he should be discontented at any disappointment, then that he should be disappointed of any contentment, or that which we call so, for there is no such thing under the Sun.  
175. Many men act grace, when yet grace is not acted; they act humility and self-denial, when humility and self-denial are not acted; they do like Stage-players, appear and make show of another thing than they are: this is the art of grace, rather than the act of grace; and such persons are but artificial Christians.  
176. A believer is beholding to God for the Christ which he beholds, and holds by faith; and for the faith whereby he beholds and holds the Christ.  
177. Worldly sorrow breaks hearts, but godly sorrow heals broken hearts.  
178. Though Christ free us from sin, yet not from sorrow; he frees us from the sin we sorrow for, but not from the sorrowing for the sin he frees us from.  
179. Christ is the Son of God, and therefore beloved, Matth. 3.17. we are beloved, and therefore the sons of God, 1 John 3.1.  
180. If thou repent with a contradiction, God will pardon thee with a contradiction; if thou repent and not reform, that's repentance with a contradiction; God will pardon thee, but send thee to hell, that's a pardon with a contradiction. Oh be not deceived, God is not mocked.  
181. 'Tis more comfortable doctrine to hear that some shall be saved, as the doctrine of election teacheth; then to hear that its uncertain whether any shall be saved, as the doctrine of free will teacheth.  
182. The love of God doth not know what 'tis to be idle, and idlers do not know what 'tis to love God.  
183. A man need not fear nor doubt to say, that there is a partial hypocrisy in some men at all times, and in all men at some times.  
184. They that fear not God and his greatness here, will be afraid of God and his greatness hereafter.  
185. God loves them that love him, and they that seek him shall find him, Prov. 8.17. and yet there are some who shall seek him early, but that early will be too late to find him, Prov. 1.28.  
186. God can supply the absence of any, yea of all creatures; but not any, no not all the creatures can supply the absence of God.  
187. Though we are less than the least of all God's mercies, yet he thinketh not the best to be too good for us; he neither spared to send his Son, nor spared his Son when he sent him, but gave him up to death, yea it pleased the Lord to bruise him. This is love! Oh what a manifestation, what a commendation of love is this! and how shall he not with him as freely give us all things?  
188. We may say that we know no reason why we should have so many mercies; and the reason is, because mercy goeth not by reason, but by grace: and God showeth mercy, when, where, and because he will; and that not because the creature, but the mercy pleaseth him.  
189. Children is sometimes a name common to all the Saints, to all the sons and daughters of God; and thus a Babe-saint is a child, and among the children; and a Father-saint is but a child, and among the children: but sometime the name is appropriated to a certain sort and size of Saints; so that it may be truly said, all that are born of God are children, but all that are born of God are not children as soon as they are born.  
190. It was once said of one, Oh that thy body prospered as thy soul prospereth; but it may be often said of many, Oh that thy soul did prosper as thy body prospers.  
191. There are many that make good professions, but few that make their professions good, or make good their professions.  
192. If God were at man's dispose, what a God would he be! and if man were not at God's dispose, what a man (poor miserable man) would he be!  
193. Tertullian saith that the Christians did so sup as if they were to pray, they did it with such watchfulness and heavenly mindedness: a good example for Christians in our days, who pray as if they supped with very supine and careless spirits.  
194. If love find fault, 'tis that there may be no fault to be found: God on this ground finds fault with his people, that his people may be without faults.  
195. They are two choice mercies: 1. To have a broken heart for sin. 2. To have the heart broken off from sin.  
196. How little do we make of much mercy, and how much do we make of a little misery! how little do we do for much mercy, and how great and much ado do we make about a little misery! A little misery afflicts us much, and much mercy affects us but little.  
196. God hath two dwelling places, the highest heavens, and the lowest hearts; that's the habitation of his glory, this of his grace.  
198. The Son of God became the son of man, that the sons of men might become the sons of God.  
199. If we be just and faithful in confessing the sins we would have forgiven, God will be just and faithful in forgiving the sins we confess.  
200. If men will not do what grace will have them do, grace will not do what men would have it do; if men will not submit to graces teaching, men shall never enjoy grace's salvation.   

The third Century.  
201. To be without many sins, is the holiness on Earth; to be without any sin, is the holiness of Heaven.  
202. The things of this world are (and who would love such things as are) ever wheeling; he that was upmost but even now, is presently undermost, as Haman; and he that was undermost is upmost, as Mordecai: trust not then to greatness, for no man is so fixed, but he may fall; despise no man's meanness, for none is so low, but he may rise.  
203. When Diogenes heard Zeno with subtle arguments endeavouring to prove that there was no motion, he suddenly starts up and walks; Zeno ask the cause thereof, said Diogenes, Hereby I confute you, and prove that there is motion. Walking with God is the best way to confute them that think religion to be but a notion; walking will prove motion.  
204. When we are doing God's business, we should forget our own; our eyes and hearts should be fixed only on him: when we go to hear, we should not employ our eyes, but our ears. O Lord pardon the many wanton glances, vain thoughts, wandering eyes and desires, yea the wicked designs of many, that go to Sermons, not to hear the Word, but to see their Mistress.  
205. He that's sure of God's love to him, is sure of God's power for him; what good cannot God do when he will? and what good will he not do for them to whom he bears good will? They that know his name, may well trust him.  
206. 'Tis not yet with us as well as it should be, if (though it be ill with us) we be not content with what we are: for we should learn in all estates to be content.  
207. If a man be not converted, he may thank himself; but if he be converted, he must thank God: that he is not converted is from man's free ill-will: that he is converted, is from God's free good will.  
208. Religion allows none to be idle; he that will not labour, must not eat; in Religion, as well as any calling else, we must work for our living: God hath not promised to work for them that play. He is not like to be saved, that doth not like to work out his salvation. He that is found a faithful and welldoing servant, will find a Well done good and faithful servant, enter thou into thy Master's joy; but of the wicked, slothful, and unprofitable servant 'tis said, Cast ye him into utter darkness.  
209. If Esau were so much to blame to sell his birthright for a mess of Pottage, which yet was to save his life; how much more are they to blame that Ahab-like sell themselves to work wickedness, that for a title of Honour, esteem of men, or for a little white and yellow dust, which is called Gold and Silver, (mere vanities) will sell their souls? alas these tickle will turn into stings, and the torment will be the more torment, the more pleasing the sin was. 'Twill be but cold comfort for any man to go to Hell with credit; or that others think him gone to Heaven, when he feels himself in Hell.  
210. 'Tis good to be prepared for that at all times, which may come at any time, viz. death: if it come unsent for, yet it should not come unlooked for. Setting a man's house and heart in order, will not make a man die the sooner: 'twill help a man to die the better. He that when he comes to die hath nothing to do but to die, may well beg to be dissolved, for he can say, I am ready to be offered, if the time of my departure be at hand.  
211. A bad great man is a great bad man: for the greatness of an evil man makes the man's evil the greater; such a man will have many sins to answer for which he never committed, because his committing of one made many others to commit many, who haply had never done so, had they not been led by the example of their leaders. If we take not heed, other men may have cause to be sorry for our sins, and we have cause to be sorry for other men's sins; for they may become our-other-mens' sins.  
212. Some men are kind to others, but for their own ends, and when they have once attained the end for which they were kind, there's an end of their kindness; they will serve you for their needs, and when you have served their needs, you shall observe that they will neither serve nor observe you any longer. Alas, do not men serve God thus! doth not rich Jacob forget to pay what poor Jacob did promise?  
213. Some men have much to use, who make but little use of what they have.  
214. Were we as loving as God is lovely, how (Oh how) infinitely should we love him!  
215. To some (as to Dives) death is the end of all comfort, and the beginning of all misery; too others (as to Lazarus) death is the end of all misery, and the beginning of all comfort. Lord, let my condition be such, that at death I may pass from torment to comfort, and not from comfort to torment.  
216. Every man loves to be beloved, and is apt to take pleasure in this, that others take pleasure in him; whence that which ought not, doth oft come to pass, men comply with men's humours, and that they may not be thought uncivil will sin for company, and to please others, displease God. Oh Lord, let me never cease to be a good Christian, that I may be thought a good companion. Let me choose rather with Moses to suffer reproaches, then to enjoy the pleasures of sin for a season; and rather go to prison with Joseph, then to live a Laplin to the lust of the eye and the pride of life, or to be lulled and hushed asleep by the fawnnings of this world's flattery; Let it be enough to me to be beloved of God.  
217. Whatever talon, endowment or estate God hath given thee, improve it not for thy pleasure, but to please him; not to honour thyself, but to henour him; for if he have not the glory, thou wilt have the shame, and cry out at last, Inopem me copia fecit, Oh that I had never been rich, my riches have made me poor; Oh that I had never been fair, my beauty made me proud and wanton; Oh that I had never been learned and witty, my wit hath made me a fool: abused good turns to the greatest evil. Let not therefore the wise man glory in his wisdom, nor the rich man in his riches, but let him that glorieth glory in this, that he knoweth and loveth, serveth and honoureth God.  
218. He that promiseth what he cannot do, is a foolish man; and he that promiseth what he means not to do, is a false man; the first deceives others most, the latter deceives himself most; and he that promiseth what he may not do, is while courteous to others, cruel to himself; while a friend to another, an enemy to his own soul.  
219. A man may meditate of good, and yet his meditation may be evil; and a man may meditate of evil, and yet his meditation may be good: 'Tis good to meditate of good to do it, and of evil not to do it.  
220. If it be good for us to draw near to God, Oh how good is it when God draws near to us!  
221. 'Tis good that a man should wait for God, Lament. 3.26. for God is good to them that wait for him, Lament. 3.25.  
222. 'Tis better to spend one's time in doing good, then in getting goods; for the goods we get we must leave, but the good we do will never leave us: When we rest from our labour, our works shall follow us.  
223. God stands in no need of us, for he is blessed without us; but we stand in need of God, for we cannot be blessed without him. Oh the gracious condescension of God  
224. If a man cannot be rich with honesty, he should be content to be poor; for 'tis better to continue poor with a good conscience, then to grow rich with a bad one.  
225. He that truly desires heavenly joys, or the joys of Heaven, which shall never have an end, cannot but desire to have an end of earthly joys which are but for a season.  
226. 'Tis great reason that we should continue to pray, because ourwants continue; and 'tis as great reason that we should continue to praise, because our mercies continue. Who is there so full, that wants nothing? and who so empty, but hath something? Let none give over praying, but he that wants nothing; and let none give over praising, that hath any thing. Is not the mercy we want worth the ask? and is not the mercy we have worth the acknowledging? 'tis sin and misery to give over duty.  
227. He can be no friend to thee, that is a friend to thy faults; and thou canst be no friend to thyself, if thou be an enemy to him that tells thee of thy faults. Wilt thou like him the worse that would have thee be better?  
228. Christ hath commanded us to love our enemies, and to do good for evil; which if we do not, we wrong ourselves more by not doing good to them (for that's our sin) than they did by doing us wrong, for that was but our affliction: and the evil of sin is worse than the evil of suffering.  
229. Some men do well, and say nothing, according to the rule of Christ, Matth. 6. 1.-4. others say well, and do nothing, according to the Pharisees, Matth. 23.3.  
230. 'Tis strange to see how the Kingdom of sin is divided, and yet stands; there are divers justs; lusts that differ and disagree, as covetousness and prodigality. Poor sinners! what an hard task have they that serve divers lusts? that like Tapsters and Drawers must answer all: if pride call, here Sir; if lust call, anon Sir; if covetousness call, I come Sir; how can, and yet how doth the same sinner serve these several masters? sad case when men are ruled by unruly lusts.  
231. To refuse Jesus Christ, and the tenders of grace and mercy by him, is the shortest way to Hell; some men ride the road, the high way to Hell, while they drink, swear, lie, whore away their souls; but they that refuse Christ Jesus, run by way of the plain, they make a shorter cut; while others go by the bow, these go by the string: Lord, what haste do men make, and what pains do men take to damn themselves!  
232. It's better to beg one's bread with Lazarus on earth, then to beg one's water with Dives in Hell. Better to be tormented with sores in this world, then to be sorely tormented in the world to come. Better to go from Lives door to Abraham's bosom, then from Dives Table to the Devil's Dungeon.  
233. Some men lend, looking for nothing again; such lending is giving: others give, looking for something again; such giving is but lending: others give and lend, for he that giveth to the poor, dareth to the Lord; this is putting to use without usury; this is laying up by laying out.  
234. Many men do in words confess God, who do in works deny God; such men shall not be judged by their words, but by their works. Satan's condemnation will not be the less that he quoted Scripture, and called Jesus Christ the Son of God, that he believes, & trembles, and is transformed into an Angel of light: nor will it far the better, but be far the worse with such men as have had a form of godliness, and denied the power thereof, seeing they have held the truth in unrighteousness; 'twil profit nothing to have been a professor of piety, seeing they were workers of iniquity: Nay, their condemnation will be the greater, for saying, I go Sir, but went not. Oh remember, if godliness be good, why wilt not practise it? if it be evil, why wilt profess it? if thou wilt name the Name of the Lord, depart from iniquity, for what else hast thou (thou bold brazenfaced sinner) what hast thou to do to take God's Name into thy mouth, and hatest to be reform? Think on this ye that forget God, lest he tear you in pieces, and there be none to deliver.  
234. Time's Redemption.  
'tis dangerous putting of that to another day, which must be done to day, or thou mayst be undone to morrow. Now or never, now or never; if it be not done now, it may never be done, and then thou art undone for ever: Eternity depends on this moment. The work thou hast to do (viz. working out thy salvation) is great, thy life at longest is but short, and thou canst call no time thine, but the present time. I have read of one Archias a Lacedaemonian, that while he was quaffing and ryotting, one delivers him a letter, to signify to him that some laid in wait to take his life, and desiring him to read it presently, because 'twas a serious business; Oh said he, seria cras, we will think of serious things to morrow; but that night he was slain. Oh boast not of to morrow, thou knowest not what a day may bring forth: Why wilt thou talk of many years, when this night thy soul may be taken from thee. Oh what wouldst thou give for a day, when it may be a day too late. Consider therefore in this thy day, to day while 'tis called to day, the things of thy peace, lest they should he hide from thine eyes, and while thou like a blind Sodomite dost grope to find a door of hope, fire and brimstone rain about thine ears.  
235. Clean contrary.  
Many men instead of using the world as if they used it not, use the things of God as if they used them not; when as they should serve God and but make use of the world, they serve the world and do but make use of God; they do not love these things for God's sake, but God for these things sake.  
236. A Part no Portion.  
The great fallacy with which Satan desudes many men, is that Logicians call à bene compositis ad male divisa; when he gets them to take Religion into pieces and then takes one piece for religion: one cries up Christ, another Faith, another love, another good works: but what is God without Christ, or Christ without faith, and what is faith without love, and what is love without works? but now, take God in Christ by faith which worketh by love and keepeth the commandments of God, this is pure religion. 'Tis the whole that is the whole of man.  
237. The new Command.  
The command of loving one another, is not called new as to the thing to be done, for that was from the beginning, but as to the manner of doing it, or the rule according to which it is to be done. Formerly 'twas love thy neighbour as thyself, (there self-love was the rule) but here 'tis love one another as I have loved you (here Christ's love is the rule) we should love one another better than we did, because Christ loves us better than we ourselves.  
238. Greater condemnation.  
If sinning against the light of God's works had so great a condemnation, Rom. 1. how great a condemnation will be to them that sin against the light of God's words? and if the law condemned much, the gospel much more; for if they escaped not, but died without mercy, who finned against Moses, him that spoke on earth, much more shall not they escape, but are worthy of a sorer punishment, who neglect the great salvation, and refuse him that speaks from Heaven, Jesus Christ.  
239. The Sinner speechless.  
No man can give any reason why he should sin against God; if God should ask men, as he did the man that had not on the wedding garment, Why camest thou bither without a wedding garment? So, why art thou proud? and thou wanton? and thou unclean? and thou covetous, and thou drunk, and why dost thou swear, & c? Men would be as he, that is, speechless; they could give no reason, for indeed there is no reason to give. One may say to sinners as Absolom said to Hushai. is this thy kindness to thy friend? Do ye thus requite the Lord, O foolish people and unwise? What iniquity have your fathers, may God say, or you found in me? What can you lay to my charge? Am not I a lovely and a loving God? Can any bid more for your love then I? Can any do more for you then I? If you can speed better, and mend your market, go away and leave me; if not, why will ye spend your money for that which is not bread, and your labour for that which satisfieth not? If you can find no fault with me, why will you commit such a fault as to leave me? What cause have you to say, We will not come to thee? Is it a crime to feed you? Is it a crime to cloth you? Is it a crime to preserve you? Is it a crime to send my Son into the world to save you? Is it a crime to beseech and beg you (as for an alms) that you would be reconciled, and be happy? forgive me this wrong.  
Be astonished, O Heavens, at this, and be horribly afraid, Jer. 2.11, 12, 13. Why? What's the matter? the matter! 'tis this, My people have committed two evils, they have forsaken me without a cause, and have changed their glory for that which doth not profit. Oh sinners, let me say to you, as Saul to his servants, 1 Sam. 22.7. Hear now ye Benjamites, will the son of Jesse give every one of you Fields and Vineyards, and make you Captains of thousands? Oh poor Souls, will sin, will Satan, will the world give you Heaven and Eternal life? Why will you be so unreasonable to sin against God, and wrong your own souls? Oh hear, and fear, and do no more so wickedly.  
240. Come and see.  
A sight (one sight) of Jesus Christ doth more ravish and overcome a soul, than all the reports that can be made of him; the tongue of men and Angels cannot set him forth so lively and lovely as a poor soul finds him. Who can believe honey to be so sweet, as he that hath tasted it knows it to be? the daughters of Jerusalem wonder at the daughter of Zion, when sick of love, and say, What is thy beloved, more than another beloved? Why so fond? Oh says the soul, his mouth is most sweet, yea, he is all desires— althogether lovely; this is my beloved, this, Oh this is my beloved. When poor creatures come to know him as by himself made known to them in his beauty, they then say as John 4.42. we believe not because of thy saying, for we ourselves have heard him, and know (assuredly) that this is indeed the Christ, the Saviour of the world; yea, they say as the Queen of Sheba said of, and unto Solomon, 1 Kings 10.5. (Oh Lord) for indeed a greater than Solomon is here, and therefore let me say, Oh Lord) since I saw thy wisdom, and the house that thou hast built, and the meat of thy Table, and the sitting of thy servants, and the attendants of thy Ministers, and their apparel, etc. there is no more spirit in me— to say the rest. Ah 'twas a true report that I heard of thee, when I (poor I) was in mine own (self) Country, but I believed not the words, till I came, (oh happy coming) and mine eyes (oh blessed eyes) had seen it: and behold the half was not, no not the half was told me; thou exceedest, abundantly exceedest the report which I heard. Happy thy men! happy thy servants, which stand continually before thee, to hear thy wisdom, which is able to make wise unto salvation! Blessed be the Lord thy God which delighteth in thee (in thee is he well pleased) to set thee on the throne of Israel, whom he loved for ever. Oh Lord saith the soul, help me to give, but what? Silver and Gold? Alas, what's an hundred and twenty talents of Gold? and of Spices very great store? and precious stones, though as many as the sand of the Sea? No, Lord, 'tis mine heart, such as 'tis, that I would bestow, for indeed thou hast ravished me with one of thine eyes: Take it, Lord, 'tis wholly thine, Oh that not a vain thought might lodge in it any more; shall it be thus, Lord? then awake my glory, and thou my soul, and all that is within me praise the Lord, and bless his holy name. What shall I render to the Lord for all his benefits, and among all, for that, for that which is the worth of all, and more worth than all the rest.  Herb. 
— I will do for that,  
Alas! my God, I know not what.  
But though I cannot fully pay the shot,  
Let me not love thee, if I love thee not.  
Let all the glory of my glory be,  
To give all glory and myself to thee.  
This is too little, more is due,  
I can't requite it, Lord, 'tis true.  
241. When a poor soul considers what God hath done for him, in admitting him into communion with himself, to eat bread at his Table continually, he cries out (even weeping for admiration) as Mephibosheth did, 2 Sam. 9.8. What is thy servant, that thou shouldest look on such a dead dog as I am! Such a God, on such a dog! And when he considers from what a low, to what an high estate God hath brought him, he saith as Jacob, Gen. 32.10. I am less than the least of all thy mercies, and of all the truth which thou hast shown me, for with my staff I went over this Jordan, and now I am become two bands. And when Jesus Christ tells a soul, that he will make him a King, and a Priest to God, he humbly saith as Saul to Samuel, 1 Sam. 9.21. Am not I a Benjamite, ●f the smallest of the Tribes of Israel? And my family the least of all the families of the Tribe of Benjamin? Ah Lord, wherefore speakest thou so to me? Yea, it says as Elisabeth said to Mary, the blessed Mother of blessed Jesus, when she heard the salutation, that the babe (the heart of a poor believer) leapt within her, and she spoke, yea, she spoke aloud; Blessed, yea blessed art thou, whence! Oh whence is this to me, that the Mother of my Lord (Oh saith the soul, that my God) should come to see me, even me, poor worthless me! That it fares with them as with them, Luke 24.36 -- 42. Jesus stood in the midst, and said, Peace be unto you; and they were terrified and affrighted: but he said, Why are ye troubled? it is I; behold my hands and my feet, and they believed not for joy and wondered.  
242. Devils incarnate.  
Persecuters are called Devils, Rev. 2.10. and as they do the Devils work, they shall have the Devils wages; they cast God's Saints into prison, and the Saints God will cast them into prison, into an everlasting prison and dungeon of outer darkness, unless they repent. Christ will say to them at last, as Gideon said to Zeba and Zalmunna, Judges 8.18, 19 what manner of men were they, whom you slew at Tabor? and they answered, as thou art, so were they, each one resembled the child of a King: then will Christ reply as Gideon, they were my brethren, the sons of my father, as the Lord liveth, had you feared me, and saved them alive, I would not slay you, I would not damn you; but now, away to prison, away to Hell. Woe (this woe) to him that offendeth one of Christ's little ones; it were better for him that a millstone were hung about his neck, and he cast into sea; I far better than to be cast into the bottomless pit of Hell.  
243. The sins of professors quickly ripe.  
The sins of a professing people or Nation, are sooner ripe, than the sins of the wild world, as fruit that grows more in the Sun, they are concocted and come to maturity sooner: and therefore ('tis observable that) God bears longer with the world, yea, and (in a sense) deals more gently in their punishment. The sin of the Amorites was long (many years) ere it was full ripe; but Israel's was ripe in forty years; and seeing they were known of any people of the Earth, therefore God will visit upon them all their iniquities, and that to their cost, they shall more intensely feel his wrath. How dear was this Israel unto God, by how many sweet, loving and precious appellations were they called? his people, his spouse, his treasure, his Jewels, his darling, and yet God cast them to the dogs. Oh how should England hear, and fear, and do no more so wickedly, lest God make a quick dispatch, and do as by Asia, remove the Candles and the Candlesticks out of their place.  
244. The happy Adventure.  
When a poor soul gins to be sensible of sin and its danger thereby, though it lie down in sorrow, yet it should not mourn as without hopes; but resolve as the Lepers. 2. Kings. 7.3. to prefer (though an uncertain) hope, before a certain death. Say as they, why sit we here until we die? if we enter into the City, the famine is there, and we shall certainly die; if we sit still here, we die also: now therefore come, let us fall (for the host of the Syrians, let the poor soul say) into the hands of God, if he save us alive we shall live, if he kill us, we shall but die. Dye? Oh poor souls, never any came to God by Christ, but they were saved alive; Come to him then for he will not kill you, indeed he will not. Come to him and say as the Prodigal, when he came to himself, how many hired servants of my Fathers have bread enough and to spare, and I perish with hunger. I will arise and go to my Father etc. I, do so, arise and go, for there is hope in Israel concerning this thing. See how his father had compassion on him, how he ran, how he fell on his neck, how he kissed him, and bid him welcome home. Say then as Hester c. 4.16. I will go in unto the King, if I perish, I perish. What soul? perish sayest thou? no, no, the Golden Sceptre is held out, thou mayst come and welcome. God will say as the King to Hester, c. 5.3. What wilt thou, and what is thy request? it shall be given thee, even to the Kingdom; whereupon Hester made a feast for the King, but God will make a feast for thee: Dost thou not hear what he saith: Luke 15.22. Bring forth the best robe, and put it on him, put a ring upon his hand, and shoes on his feet, Kill the fatted Calf, let us eat and be merry, for this soul was dead and is alive, 'twas lost, and is found; Oh who would not come to thee, thou, O thou lover of souls?  
245. The smiting of Amalek.  
A Saint should do by his corruptions, as Saul was commissioned to do by Amalek: 1. Sam. 15.3. Go and smite Amalek, and utterly destroy all that they have, and spare them not, but slay both Man and Woman, Infant and Suckling, Ox and sheep, Camel and Ass; yea he should do as joshuah, c. 8. v. 26. who withdrew not his hand until he had utterly destroyed the inhabitants of Ai. He that's merciful to sin is cruel to his own soul.  
246. Busie-idlenesse.  
Man's idle time is the Devils working time, he doth most when men do least; for as Latimer said, the Devil hath more service done him in one holiday, then in many working-days.  
247. The hypocritical deceitful pleasures of sin.  
The pleasures of sin say unto us, as Jael said to Sisera, turn in my Lord, turn in to me, fear not; and if we ask water, they will give us milk, and bring forth butter in a Lordly dish; but when we are turned in, they (as she did Sisera) cover us with a Mantle, and finding us (by their lullings) to fall fast asleep, they put their hand to the nails, and their right hand to the workman's hammer, and with this hammer they smite us, piercing and striking through our temples; at their feet we bow, we fall; where we bow, there we fall down dead, Judg. 4.18, 19 with 5.25, 26, 27. their lips indeed drop like the honeycomb, and their mouth is smother than oil; but their end is bitter as wormwood, sharp as a two-edged sword, their feet go down to death, and their steps take hold on Hell, Prov. 5.3, 4, 5. with much fair speech they cause us to yield, with the flattering of their lips they force us, and little think we, that we go as an Ox to the slaughter, and as a fool to the stocks, till a dart strike through our liver, as a bird hasteth to the snare, and knoweth not that 'tis for his life, Prov. 7.21, 22, 23.  
248. Not Heaven, but God in Heaven.  
If a Saint were in Heaven, and saw not God's face there, he would say as Absolom said to Joab, 2 Sam. 14.32. Wherefore am I come from Geshur? it had been good for me to be there still, unless I may see the King's face. Though Heaven be Gods dwelling place, yea, his Presence-Chamber, yet a Saint could not be at rest there, if he saw not God: 'tis not the Jasper, nor the Crystal, 'tis not the pure Gold wherewith the streets are paved, 'tis not the pearls, nor the precious stones that are precious in his sight, but the Lord God Almighty, and the Lamb, who are the light thereof: Whom have I in Heaven but thee?  
249. God more than self.  
A Saint cares not how ill it go with him, so it go well with Jesus Christ; he saith, as Mephibosheth to David, 2 Sam. 19.30. yea, let him take all, inasmuch as my Lord the King is come again in peace unto his house. So it may go well with God's name, Moses cares not though his be blotted out of the book of life: and said John, he must increase, but I must decrease, this my joy therefore is fulfilled.  
250. Little faith in the world concerning the world.  
A Gentlewoman being told that the world and the glory of it was but vanity; 'tis true said she, Solomon said so, but he tried it first, and so will I. Alas, that we cannot take God's word, we cannot believe till (nor scarce when) we see: the world bewitcheth us before we will believe it to be a Witch; we believe it not to be poison, till we are poisoned.  
251. The custom of the Country.  
God hath two daughters; the younger, which is Heaven, is fair and lovely, like Rachel, and courted by all; the elder is Repentance, which (with tears) is blear-eyed, like Leah, and neglected by most: but if men ask, as Jacob for Rachel, God will answer as Laban did him, 'tis not mos loci, 'tis not the custom of the place to marry the younger before the elder. He that will not marry the Leah of repentance, shall never have the Rachel of Heaven.  
252. Not my will, but thine.  
I have heard of a good Woman, who when she was sick, being asked whether she were willing to live or die; answered, which God pleaseth; but said one, if God should refer it to you, which would you choose? truly said she, if God should refer it to me, I would e'en refer it to him again.  
253. Plain Preaching.  
Bernard Preaching one day very Scholastically, the Learned thanked him, but not the godly; but when another day he preached plainly, the good people came blessing God for him, and gave him many thanks, which some Scholars wondering at; ah said he, Heri● Bernardum, hodie Christum; yesterday I preached Bernard, but to day I preached Christ; 'tis not Learning, but teaching; not the wisdom of words, but the evidence and demonstration of the Spirit, that is welcome to Saints.  
254. The less of man, the more of God.  
I can (said Dr. Twisse of himself) take some pains in writing Controversies, but I cannot take pains in making a Sermon; and when I have taken most, I find that I have less edified my people, though perhaps more pleased myself.  
'Tis not man's explication, but God's application of truth which edifies.  
255. Savoury Salt.  
Salt is the first set on, and the last taken off the table, that every dish from first to last maybe seasoned. May not the Apostle refer to this, when he saith, let your speech be seasoned with Salt. Col. 4.6. Let it be Savory, such as tendeth to edifying. Can that which is unsavoury be eaten without salt? or what taste is there in the white of an egg? Sales without Sal, the grace of speaking without speaking of grace, or a grace in speaking, without speaking grace is but unsavoury: would God our tabletalk might never want Salt.  
256. Old men and Babes.  
God hath Saints of several degrees and sises, and some of them have more Communion with him then others: from among the multitude he chose twelve to be with him, from among the twelve, he chose three (Peter, james, and john) which were è secretioribus of the privy council, from among the three he chose out john as his peculiar darling and bosom favourite, of whom it's said five times, that he was the disciple whom jesus loved. So now to this day, God hath his babes, who eat milk and nothing else; his Children, who know their Father and are assured of his love; his young men, who go out to war; and the Fathers in Israel whose gray-headed experience and wisdom abounds: for they know him from the beginning.  
'Tis a great mercy to be one of Gods, though but one of his little ones, yea the least of all; to be a Star, though not of the first magnitude: to be a Disciple though not a John, nor one of the three, nor one of the twelve, nor one of the seaventy. But to be a John, a darling, to lean on his breast, to lie in his bosom, Oh how great a mercy! ti's mercy to be new borne, though one be but newly & as one newly borne, but to grow up to a perfect Stature to be a man in Christ Jesus, Oh how great a mercy! Lord perfect all that which coneerns thy Servant, yea, that which concerns all thy Servants.  
257. A Dialogue between God and Abraham: Wherein is evinced 

1. Abraham's faith, Heb. 11.17, 18, 19  
2. Abraham's fear, Gen. 22.12.    
He feared God, but was not afraid of God: His faith was all tried, yet not at all tired, but rejoiced as a strong man to run his race, which was the more to be admired, if we consider what ifs and and's, what put offs and objections, Abraham might have made, when God tempted Abraham and said.  God. 
Abraham my servant, my friend, where art thou? Come forth, attend to execute my Commands.  Abraham. 
To which he said, behold me, here I am, speak Lord, for thy servant heareth, I am wholly at thy command and service, do with me and mine what seemeth thee good; If thou bid me go, I will go; and if thou bid me come, I will come; whatever thou bid'st me do, I will do it.  God. 
Then God said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee to the land of Moriah, and offer him there for a  offering, upon one of the Mountains which I will tell thee of.  Abraham. 
To this, he did not, but might have pleaded; why Lord, thou art blessed in thyself, and needest not any thing; thou desirest not sacrifice, else would I give it thee, and thou delightest not in  offerings 'tis true, Lord, thy sacrifices are a broken and contrite heart, and that I will willingly offer, do not despise but accept of that.  God. 
But sayeth God, offer thy son.  Abraham. 
Lord, If thou wilt have an offering, all my herds and flocks are at thy service; behold (as long after this Araunah said to David) here are Oxen for  sacrifice, and threshing instruments, and other instruments for wood, all these things will I willingly give unto the King, and the Lord my God accept it.  God. 
No saith God, I will take no Bullock out of thine house, nor he Goats out of thy fold, for every beast of the forest is mine, and the Cattles on a Thousand hills; I know all the Fowls of the Mountains, and the wild beasts of the field are mine; if I were hungry I would not tell thee, for the world is mine and the fullness thereof; will I eat the flesh of Bulls, or drink the blood of Goats? No, Abraham No, but offer thy son.  Abraham. 
Lord 'tis true, thou art above these, and he that offers thee praise honours thee; and therefore thou callest upon us, to offer unto God thanksgiving, and to pay our vows to the most high; and Lord I am willing to pay my vows in the great Congregation. Accept of my thanks, and I will thank thee the more; receive these Vows as part of the debt, and I will vow and pay thee more.  God. 
No saith God, Nothing but thy Son, offer, Abraham offer thy Son.  Abraham. 
Lord, If thou wilt have the flesh of man to be sacrificed, and his blood to be poured out, then take one of my servants, Do not call my sins to Remembrance and slay my son: good Lord spare my son.  God. 
No saith God, offer up thy son.  Abraham. 
Lord if thou wilt have a son take Ishmael, Spare mine Isaac, Lord spare mine Isaac.  God. 
No saith God, take thy son even Isaac.  Abraham. 
Lord, he is mine only son, he hath not a Brother, nor are there any more in Sarahs' womb, Lord, I beg only this, spare mine only son.  God. 
No saith God, take thine only son.  Abraham. 
Why Lord, I have had him but a little while; if thou wilt take him, yet good Lord, let mine Isaac and I laugh together yet a while.  God. 
No saith God, take him now.  Abraham. 
But Lord, I love him, and so, that to take Isaac is to take my life, which is bound up in the life of the lad; and if thou take him away, thou wilt bring down my grey hairs with sorrow to the grave.  God. 
Well saith God, I know thou lovest him, but must you not love me better? offer up this son, this only son, this Isaac whom thou lovest.  Abraham. 
But Lord, though thou art righteous when I plead with thee, yet let me talk with thee of thy Judgements. What will the wicked say, when they shall hear that thou delightest in blood? and that thy servants must offer their children unto thee; Lord, who will serve thee at this rate?  God. 
Well, saith God, I take but mine own, and I may do with mine own what I please; I that give may take; and therefore mind not you what the world will say, but what I say; and I say, offer thy son.  Abraham. 
But Lord, hast thou not commanded me to do no murder, and must I now imbrue mine hands in blood? and in mine own blood too? Oh happy I, might my blood go for his! Oh Isaac, Isaac, my son Isaac, my son, my son, would God I might die for thee, Oh Isaac, my son, my son! Lord, how can this stand with the Law which thou hast given me?  God. 
Abraham, saith God, such things are not first just, and then willed by me, but willed by me, and therefore just. Abraham, do you not know that I can repeal, or make exceptions? 'tis I that say it, therefore do it. Who is this that darkneth counsel by words without knowledge? gird up now thy loins like a man, smite him, kill him; have not I commanded thee? be courageous and a son of valour, go and offer thy son.  Abraham. 
But good Lord, thou hast made this exception, when thou didst show man what was good, and pleasing in thine eyes, thou wouldst not that he should give his firstborn for his transgression, nor the fruit of his body for the sins of his soul, but to do justly, to love mercy, and to walk humbly with God; to obey (thou sayest it) is better than sacrifice, and to hearken then the fat of rams.  God. 
Well then, saith God, harken and obey, this is to do justice, this is (Oh wonder) to show mercy; this is to walk humbly with thy God.  Abraham. 
Seeing I have taken upon me to speak unto the Lord, I will yet say, Lord, he is the son of the promise, in whom (thou hast said that) all the nations of the earth shall be blessed; now Lord, if he die, and die a child without children, where then is the blessedness thou spakest of? what will become of the blessing?  God. 
Well Abraham, saith God, perform you what I command, and I will perform what I promise. What will Abraham, who was once not weak in faith, and considered not his own body, nor Sarah's, when 'twas dead, who staggered not through unbelief at my promise, but was strong in faith, and gave me glory, who was fully persuaded that what I had promised, I was able to perform, and was not disappointed of his hope, though against hope; will this Abraham now call me in question? hast thou known my name, and wilt thou not trust in me? am not I the Lord who change not? have I said it, and shall it not come to pass? is there any thing too hard for God? am not I able to raise up even out of stones, to raise up children unto Abraham? Cannot I say to dry bones, live? thou hast received him from the dead in a figure, and were Isaac in the grave, could not I who am the resurrection from the dead, say, Isaac come forth? arise and walk, that thy father may receive thee with double joy, saying, Isaac my son, who was dead, (yea, who was twice dead) is alive. Abraham, offer thy son.  Abraham. 
My dear Lord, seeing I who am but dust and ashes, have taken upon me to speak unto thee, Oh let not my Lord be angry, if I speak once more. If I may not prevail to (Oh that I might prevail to) save Isaac alive, yet let me entreat thee, that I may not be the Priest, let not mine hand be upon him, how can I see the death of the child! Good Lord, let some other do it, surely I cannot lift up my hand, or if I do, shall I not wish it may whither, or be turned into a stone? will not these eyes run down with rivers of tears? Ah, Lord, I can speak no more, mine heart will break, mine hand will shake: Send by whom thou wilt send, let me, Oh let me not go.  God. 
Yes thou, take him thou, and go thou, and offer him thou, none but thou.  Abraham. 
Ah Lord, yet once more, but this once more, and I have done. I am old and full of days, past travail, spare me a little, let me not go so far as the land of Moriah; let it (if it must be, let it) be done at home.  God. 
No Abraham, take now thy son, thine only son Isaac, whom thou lovest, and get thee into the Land of Moriah, and offer him there, no where but there.  
Thus you have seen, if not a faith of Miracles, yet a Miracle of faith, that one who had so much, and more to say, should say nothing, but rise up early in the morning (after he had slept upon it, if sleep he could) and saddle his ass, and take two of his young men, and Isaac his son, and cleave the wood, and rise up and go to the place; and lest he should be interrupted by his servants, he left them with the asses, and lays the wood upon his son, his son Isaac, (he must bear his cross) and when this innocent soul, this Lamb did open his mouth (not to complain) but to ask for another, he tells him, (could Abraham tell him without a sigh?) that God would provide; and what's Abraham about to do now? what to bind him? Ah, Abraham, was thine heart in thy hand, or thy hand in thine heart? What, and lay him on the Altar! Tears, Abraham, tears. What, and stretch forth his hand, and take the knife, to slay his son! Oh wonder! Yet Abraham is so far from holding or praying to God to hold his hand, that the Lord himself cries out, Oh Abraham, hold thy hand.  
This is Abraham, of whom God saith, now I know thou fearest (lovest) me, seeing thou hast not withheld thy son, thine only son from me. How then with admiration, and adoration, may we say to God, now we know thou lovest us, in that thou hast not withheld thy son, thine only son. Isaac was but a shadow (and the offering up of Isaac but a shadow of the offering ●p) of the Son of God. Oh what a love-token is this! herein is the ●●ve of God manifested; in this ●od commendeth his love, God 〈◊〉 love the world, that he gave ●s Son, and that to death, that his Son might give life to us. Was ever love like thine! That thou wouldst part with a Son, such a Son, so precious in himself, so precious in thine eyes, who was thy Sabbath, thy rest, in whom thou wert well pleased, for sinners, for enemies, who did wickedly even as they could. Ah, Lord, never was there love like thine.  — Thy love, Oh Lord, to me Surpasseth that of Abraham to thee. 
258. Boldness in Prayer.  
God gives all men leave to pray, but he gives his people leave to be bold in prayer; and that not only for themselves, to say, as Jacob, I will not let thee go, but for others, as Moses for Israel; and as Luther said, thy will be done. Remarkable is the boldness which Abraham used with God, in the case of Sodom, Gen. 18.23. where he seems at the first dash to charge God with a kind of injustice, and yet but upon a peradventure; six times he comes to God, and always with but a peradventure; he fell (a great fall) from fifty to ten, & that but with a peradventure, and yet God gives him the hearing; yea, seems willing to have taken less, if Abraham had but had the boldness to bring his fifty to five.  

Is God no more Almighty? What is Prayer?  
Bold creature, Prayer becomes God's Conqueror.  
Rare Stratagem of war! Prayer wins the field,  
Yet God's not overcome, but God doth yield.   
259. Let not the left hand know what the right hand doth.  
When a Christian is about to perform any duty, he should say to himself, as Abraham said unto his young men, Gen. 22.5. Abide you here with the Ass, and I and the lad will go yonder and worship; only let him leave out this and come again. Self tarry you here, flesh tarry you here, I and my spirit must go and worship; a poor soul may say many times, the spirit is in him; but oh 'tis glorious when one can say, that he is in the Spirit, and can attend upon God without distraction.  

Ah my dear Lord, divorce myself from me!  
Then single I will singly worship thee:  
Yet one wish more, for better two then one,  
And 'tis not good for man to be alone.  
That I may to thee double honour give,  
Let thine in me, and me in thy Spirit live.   
260. An heavenly use of earthly things.  
Use recreations, and that which is more necessary, very eating, and drinking, and sleeping, not as things which thou likest, but as things which thou lackest; not out of lust, but necessity: Look on all the pleasures of this world, either as sins or snares, and then thou wilt not take too much pleasure in this world. Use all Earthly things as thou dost a pair of stairs, by which thou goest up to thy chamber, but still keepest them under thy feet; though thou put forth thine hand, yet keep in thine heart, and be sure that while the things of earth have thy body, the things of Heaven may have thy soul: though all things be lawful to thee, yet come not under the power of any. Let not thy servants be thy masters: thou wert not made to serve thine estate, thy body, and thy sensual appetite, but they were made to serve thee. Use thine estate then to serve thy bodily-occasions, and thy body to serve thy soul-occafions, and thy soul to observe God's Commandments; thus all thou dost will be a glory to thee, because all that's thus done (decently and in order) is done to the glory of God: and thus while others turn their service of God into a bodily exercise, thou mayest turn thy bodily exercise into the service of God.  
261. Improvement.  
Were men but as wise for eternity, as they are for time, and did they spiritually improve their natural principles for their souls, as they do naturally for their bodies and estates, what precious Christians might men be; for instance.  

1. Principle. To believe good news well grounded. Why then is not the Gospel (which is the best and best grounded news in the world) believed?  
2. To love what's lovely, and that most which is most lovely. Why then is not Christ the beloved of men's souls, seeing he is altogether lovely?  
3. To fear that which will hurt them. Why then are not men afraid to sin, seeing nothing is so hurtful to them as sin?  
4. Not to trust a known deceiver; why then do men trust 1. Satan, the old Serpent, the deceiver of the world? 2. The world, and its deceitful riches. 3. Their own hearts, which are deceitful above knowledge. Alas!  
5. To lay up for a rainy day; for old age. Why then do not men lay up for eternity, treasures of faith and good works against the day of death and judgement?  
6. He that will give most shall have it. Why do not men give their love and service to God then? Doth not he bid most?  
7. Take warning by others harms. Why do not men take heed of sinning from the sufferings and torments which others undergo for sinning?  
8. To have something to show under men's hands, because they are mortal. Why then will not men have something to show under God's hand for their security to salvation, seeing not God, but they are mortal? Ah, if men did but walk by their own rules, and improve such and many others of their own Principles, what an help would it be to godliness. But alas, God may complain of men as of his people of old, my people do not consider, men do not consider.   
262. How bad soever they are who profess the truth, yet the truth which they profess is never the worse; if they offend and wrong their souls, do not thou be offended and wrong thine own soul.  
263. We many (alas too many) times have to do with God, without considering what we have, or with whom we have to do.  
264. Some good things come to the Saints in this life, but the rest and the best is reserved for the life to come.  
265. Recreation.  
Some men are so much at, and so much in recreations, that they lose the recreation of recreation, let it be but short and 'twill be the sweeter, especially if thou preserve thine heart, to be as free to go off as to come on; else 'tis to be feared, that if thou work at thy play, thou wilt play at thy work; for he that makes his recreation a business, will think his business a toil; and if once thy calling be a weariness, thou wilt soon be weary of thy calling, and then there's room made for the next lust that offer's itself to thy service, that thou may'st offer thyself to ' its service.  
266. The day of Judgement.  
The day of judgement will be to many dies deceptionis a day of deceit, not that it will deceive any, but make it appear that many have deceived themselves with vain hopes of heaven, of which they will then be disappointed.  
Many that have past man's day of approbation, may at that day meet with reprobation.  
Many that have been looked upon, and have looked like gold here, may be found dross then, yea reprobate silver will he call them.  
266. The teachings of God.  
Some duties God teacheth us by precept, as saith and repentance; others he teacheth us by example, as love mercy etc. many are taught both these ways, which yet are not taught of God, because they learn not what they are taught. Men are then properly taught when they are powerfully & effectually taught, so as that they learn the truth as it is in jesus.  
267. Surely he that love's himself will not hate his brother, for while he is out of charity with his brother, God is out of charity with him; and he loseth more for want of God's Love, than his brother loseth for want of his love.  
269. As he that provid's not for the relief of his own family is worse than an infidel, and hath denied the faith; so he that relieves not them that are naked and destitute of daily food, hath also denied the faith. James 2. The true believer therefore should so provide for his own family, as that he may relieve others & so relieve others, as not to wrong his own family; for though charity seek not her own, yet without offence or offending, charity may begin at home.  
270. He that reputes of a good act, turns good into evil.  
271. Many, because they can hid their sin from men, are apt to think that their sin can be hid from God; because they sin unpuni'sht, that sin hath no punishment, and because they can sin with ease, that 'tis an easy thing to sin: but ah when God shall reprove them, and set their sin in order before their faces, and when the wages of sin, which is eternal death, shall be their portion, and when the gnawing worm shall ever live as a sting in their consciences, they will then know how they have been deceived and hardened through the deceitfulness of sin, that they might not be sensible what an evil & bitter thing it was that the fear of God was not before their eyes.  
272. Many men go about to mince, mitigate and lessen their sin, and s●y of it as Jonathan in another case, I have tasted but a little honey on the top of a rod, and I must die. I have stolen, I have lied, I have taken a bribe, I have used false weights and measures, I have dissembled and equivocated, but 'twas but for a little, and must I die? Alas, they that sin for a little, will not find their sin little; nay, the sin is the greater that men would transgress the good Commands of the great God for so little. The less the temptation, the greater the sin; if thou canst find it in thine heart to sin so high at so low a rate, at what a rate wouldst thou sin for more? If thou canst sell Christ for thirty pieces, what wouldst thou do for a greater price?  
273. A man should not hate the person for the sins sake, nor love the sin for the persons sake.  
274. 'Tis good to take the changes of this world without changing, not to be exalted when we are exalted, nor to be cast down, when we are cast down; but to carry it with an even frame towards God and man, as having learned how to abound without pride, and how to want without murmuring.  
275. Be not curious nor busy in enquiring after other men's business; he that minds the doing of his own business, will find business enough to do.  
276. Some men never forsake their sin; till their sin forsake them, they do wickedly as they can, and as long as they can, and were their power as much as their will, they would neither leave sin, nor suffer sin to leave them: they will as much as they have power to do, though they have not power to do as much as they will.  
277. A drunken and an angry man do both agree in this, that they speak they know not what, and afterward they know not what they spoke.  
278. There's little difference in Religion, between not giving to the poor, and taking from the poor, btween not saving and killing, between not doing good, and doing evil; for in Matth. 25. the sentence of condemnation is past, not for opposing, or taking from, or killing, but for not relieving the poor; 'tis past-on sins of omission, because indeed the omission of good is the commission of evil.  
279. I have heard of a woman, that did grudge to give her husband obedience and honour, because as she said he was unworthy; to whom it was answered, that how unworthy soever he were, yet the command of God was worthy to be obeyed; whatever she had to say against her husband, she had nothing to say against the command of God, which is holy, just, & good.  
280. When a Chirurgeon comes to let us blood, we bid him welcome, we thank him, and give him a fee beside: and shall we not welcome God, when he comes by any affliction to let us blood, and to cut out our dead flesh? especially when we may say as a Maid, who lay under a Surgeon's hand, and being asked how she could endure such lancing, etc. she replied, 'twas her father, who loved her, and did it to do her good. They verily for a few days chasten us after their own pleasure, but he for our profit, that we may be partakers of his holiness. And shall we not bless him?  
281. A Minister living near to a Philosopher, did often persuade him to become a Christian; Oh but said the Philosopher, if I turn Christian, I must or may lose all for Christ: to whom, and to which the Minister replied, if you lose any thing for Christ, he will repay it an hundred fold: I but said the Philosopher, will you be bound for Christ, that if he do not pay me, you will? Yes, that I will said the Minister: So the Philosopher became a Christian, and the Minister entered into bond, and became a surety for the Surety of the Covenant. When this new-Christian-Philosopher was on his sick and deathbed, he held this bond in his hand, and sent for the Minister, to whom he gave up the bond, saying, Christ hath paid all, there's nothing for you to pay, take your bond. Surely though a man should be a loser for Christ, he shall be no loser by Christ, he will make amends for all, Matthew 19.21.  
282. When we know not what to do, we should not be disconsolate, nor discontent, but have our eyes to God; for though we are at a loss, yet God is not, he is where he was, when we know not where we are; though other men may master us, yet God is more man's master, than man is ours, yea, when we are in our enemy's hands, we are not out of God's hands. Wait quietly on him, and he will bring it to pass, delight thyself in him, and he will give thee thine hearts desire; in all thy ways acknowledge him, and he shall direct thy path.  
283. A stumbling block removed. Many men stumble at this stumbling stone, that those who teach well, live ill; the good Lord remove the offenders, and the offence: Tush say they, we know them too well to think they are in earnest. Alas! alas! indeed 'tis true, they that Preach the Gospel of truth, should practise the truth of the Gospel; but if they will not, wilt not thou? is the truth the worse, because they are bad? the Doctrine which they Preach, may save thee, if thou believe it, and do it, though they that Preach the Doctrine may not be saved themselves. If they be so bad to go to Hell, wilt thou be so mad to follow them there? What said our Saviour of the Pharisees, (bad men in good employment) after their say do ye, Matth. 23. and as the Proverb says, do as they say, and not as they do, unless they do as they should do; 'tis not so much the Preachers Practise, as the Preachers Doctrine, that thou art to mind; if they teach what they should, that's to thee, if they do not, what they teach, that's to themselves. But oh all you that speak in the name of the Lord, let me beg you, that we may all be living and walking Gospels; Our work is not only to be Heavenly in the Pulpit: Shall we Preach Christ to others, and be without proof of Christ living in us? Shall we make ourselves transgressors, by destroying the things that we build? How can we think that others will learn of us, if we will not learn ourselves? Do we think to go Heaven any other way? Shall it always be said in reproach, that when in the Pulpit, 'tis pity they should come out; but when out, 'tis pity they should come in? What! shall we bring up an evil report upon the good Gospel? shall we take his name into our mouth, and not be reform? shall we that say to others, live holily, live wick edly? shall we that teach Gospel-faith, not believe and tremble? shall we that call upon others to have their conversation in Heaven, mind Earthly things, and become enemies to the Cross of Christ? shall we that make our boast of the Law, through breaking of the Law dishonour God? for by this the name of God is blasphemed among men. Oh that therefore we may be an example of the believers, not only in word, but in conversation, in charity, in spirit, in faith and purity, and so take heed to ourselves, and our Doctrine, that we may save ourselves and them that hear us. And you dear souls that are offended, let me beseech you in the bowels of our Lord Jesus Christ, not to think the worse of Preaching, if Preachers be bad, nor to think that the Gospel preached is faulty, because the Preachers are in fault. Oh let your profiting be known to all men, do not refuse an Heavenly treasure, though in an Earthly Vessel; nor think the worse of the Gospel, though Judas be a Preacher. As thou lovest thy soul, do not be offended with that which is without offence, though he that brings it do offend.  
284. He that gives most may do most good to others; but he that gives best, doth most good to himself.  
285. Some persons pass their few days here in an uncomfortable & wearisome sadness of spirit, and come to Heaven ere they are ware; others pass their days in a golden dream of jollity, & drop into Hell afore they think of it. It's better to dream of Hell, and when one awakes to find himself in Heaven, then to dream of Heaven, and when one awakes, to find himself in Hell.  
286. It's better to be a child of Abraham, though called dog as the woman was; then to be a dog, and yet to be called a child as Dives was. Empty titles have but empty comforts; Judas was more a Devil, though and when Christ called him friend, than Peter was though and when Christ called him Satan. Peter though called Satan, was Christ's friend, and Judas though called friend, was Christ's enemy. Peter though bid to get behind, was not cast off, and Judas though kissed, was not embraced. Mind not names, but things.  
287. Who gives more?  
God out-bids sin and Satan, and therefore surely if he that will give most shall have us, we shall be 〈◊〉 the Lords. Satan at most and best could (to Christ which was for all mankind at once) but say, all this will I give thee. This? Is this all? This all is nothing at all to what God offers. God offers not only these things, but greater and better things than these: for godliness hath the promise of this life, and of that to come. Who can bid more? Doth sin bid pleasures? God bids more and better; sins pleasures are but for a season, but at God's right hand are pleasures for evermore; ever and more. Do ye bid Crowns? God bids a Crown immortal which fadeth not away. Do they bid a Kingdom? Christ bids Kingdom and Glory. Oh for shame, let us not deny God our souls, seeing he bids most and best for them.  
288. Praise dispraised.  
He that riseth early to praise his friend with a loud voice, it shall be a curse to him: when the Pharisees came to tempt Christ, they praised him: If they that praise thee to thy face, come not to tempt thee, yet a temptation comes with the praise: Be thou therefore so civil to thyself, as to beg thy friend that he would not be so civil to thee; it's better that thou by speaking shouldst silence him, then that thou shouldst be silent, while he is speaking: for though thou hear no ill, yet he doth not hear well, that hears his own praises. He doth thee more hurt that praiseth thee, though there be cause, than he that dispraiseth thee when there is no cause; the one is thine enemy, though he be thy friend; the other is thy friend, though he be thine enemy.  
289. Partiality.  
'Tis strange to see how some strain at G●a●s, and swallow Camels; make conscience of Tithing, Mint, and Cummin, and yet make none of neglecting the weightier things of the Law: Swear they will not, yet make no bones of lying, dissembling, doing to others what they would not have others to do to them; of self-seeking, though to the breach of their promise, and to the hurt of others: Herod would not dispense with his Oath, but could dispense with his Conscience, and commit murder without a scruple. Many persons make conscience of observing all Ordinances, (as they phrase it) which make little or no conscience of neglecting many duties, or doing them negligently, without sense or feeling: Dinah's brethren cannot in conscience marry their sister to an uncircumcised man, yet can without conscience marry their own souls to revenge and murder. Many cannot in conscience keep communion and maintain fellowship with such as they acknowledge godly, because they are not of their opinion, and in their way, who yet can maintain communion with such as they judge not godly, being of their opinion, and in their way. Is this regular conscience? True conscience is universal conscience; and therefore David's Prayer, make mine heart sound in thy statutes, that I be not ashamed, may well be joined with, and expounded by David's Principle, then shall I not be ashamed, when I have respect to all thy Commandments. Surely if thou be not ashamed of thy partiality, thy partiality will bring thee to shame; the wisdom that's from above is not only without hypocrisy, but without partiality.  
290. Wretch that I am, who shall deliver me from this body of death? Even he whose body was delivered unto death, and overcame death by dying.  
291. There are two strong arguments whereby to oppose temptations to sin. The first and the greatest is this, how shall I do this wickedness, and sin against God? Who can find it in his heart to dishonour his God? The second is like unto it, how shall I do this wickedness, and wrong mine own soul? What, shall I be a self murderer? get behind me Satan, though thou wilt have to do with me, yet what have I any more to do with thee?  
392. 'Tis no wonder that the world cares not for Saints, for the saint is a man of another world in this; were he of the world, the world would love ' its own: and 'tis no wonder that the saints care not for this world; For what should strangers, sojourners and pilgrims load themselves with bag and baggage for? no, they declare plainly that they seek a country, and would not always stay in the world, for all the world. The world is crucified to me, and I unto the world.  
293. Saying of prayer without praying.  
Many men say the Lords-prayer which do not pray it; they (as Austin before Conversion when he prayed for Chastity) are afraid lest God should hear them; they do not care that God should say Amen, or so be it, though they themselves will say so; they say, Our father, but if he be their father, where is his honour? they say, which art in heaven, but did they believe it, how dared they sin as they do on earth? they say, hallowed be thy name, yet take God's name in vain; they say, thy kingdom come, yet oppose the coming of his Kingdom: they say thy will be done on earth as it is heaven, yet will not stand to their words, for this is the will of God their sanctification, but they will none of that. They say, give us this day our daily bread, yet mind not the feeding of their souls with the bread (Christ Jesus) which came down from heaven. They say forgive us as we forgive others, but alas, if God should take them to their word, how undone were they, whose hearts burn with malice & revenge, even while they pray, or say thus; for forgiveness they say, lead us not into temptation, yet run into it, and tempt the devil himself to tempt them. They say, deliver us from evil, and yet deliver themselves to evil, and give up themselves to fulfil the wills of the flesh, etc. yea, it hath been observed, that they sin most against this prayer, who stickle most for the saying of this prayer.  
294. Much from a little.  
Christian's should be very shy of the occasions of evil, and take heed of the wine when 'tis red in the glass, and have an eye to their eye when they look on a maid. Dinah out of a gadding curiosity must needs visit the daughters of the land, and while she goeth to see the daughters, the son saw her, visamque cupit, and having seen her, he took her; having taken her, he lay with her; having lain with her, he defiled her; the report whereof coming to jacob's sons, they were grieved; being grieved, they were wroth; being wroth, they meditate revenge; meditating revenge, they speak deceitfully; speaking deceitfully, they deceived; having deceived, they slew; having slain, they spoiled: see how great a fire a little matter kindleth, what great evils there issue forth from small beginnings. Take heed then.  
295. Riches are called thorns, such riches may be touched, but not rested upon; canst thou set thine heart upon a thorn, without piercing thyself through with many sorrows.  
128. Self oondemned in another.  
We many times condemn others, and therein pass sentence against ourselves; thus Judah said of Tamar, bring her forth, and let her be burnt, not considering that he spoke the word against his own soul: thus David to Nathan, the man that hath done this thing shall die; not considering that he was the mau. Lord wherein I have sinned, help me to pull out mine own beam, before I judge another for his moat; and wherein others have sinned, help me so to junge their frailties, as considering myself lest I also should be tempted, and then I should as much need their pity, as they now need mine.  
297. Fiekle inconstancy.  
Ah Lord, how much have we to do with ourselves, poor wayward, peevish, froward we are, not well either full or fasting: either it's too hot, or too cold, too wet, or too dry, we would, & then we would not. We are discontented if we have not, and not contented with what we have; if we have health, we would have wealth; if wealth, we would exchange it for health; when in company, we have a mind to be alone; when alone, we would we were in company; Romae Tybur amo, ventosus Tybur● Romam.  
The City is too full of company and close, the Country is too solitary and open aired.  
Quod petit, spernit, repetit quod nuper omisit,  
Aestuat, & vitae disconvenit ordine toto.  
Oh! how I like, dislike, desire, disdain,  
Repel, Repeal, loath, and delight again.  
Myself I follow, and myself I fly,  
Beside myself, and in myself am I.  
Myself am not myself, another same,  
Unlike myself, and like myself I am.  
Self-fond, self-furious, and thus wayward elf,  
I cannot live without, nor with myself.  
We e'en put God to it to know what to do with us; and if he did not cross us, 'twould be a curse to us; 'tis well for us that 'tis all with us; if it were not bad, it would be worse; there's scarce any thing (though we scarce think it so) that we are more beholding to God for, then for crossing us; for woe to us, if he let us alone, 'tis ten to one but hearts desires and lean souls would go together.  
298. Moderation.  
A moderate mind will be content with a moderate estate, and nothing more conduceth to moderation then to know that the time is short, and the Lord is at hand; he that thinks seriously of these two, can neither be careless nor covetous: let us then be carelessly careful, and carefully careless: let us be careful of to day, and careless of to morrow, for sufficient to the day is the evil thereof.  
299. 'Tis hard to be cheerful without levity, or serious without melancholy; we verge to extremes. In conveniences and snares attend all constitutions and complexions (and like Syllogisms sequimur deteriorem partem.) cheerfulness is most like to do the body good, and the soul hurt, and seriousness is most like to do the soul good, and the body hurt, if we take not heed; that therefore soul and body may receive good, and no hurt, let us be cheerfully serious, and seriously cheerful; while cheerfulness is the shall, let seriousness be the ballast of the Vessel; if we want ballast, we may move too swiftly; if we want sails, we shall move too slowly.  
300. 'Tis not in man to direct his way.  
'Tis hard to know what course to take to obtain an end, to be compos voti, and to enjoy one's desires: for that which sometime is to some the only help, at other times is to others the only hindrance. Some denials had never been given, had it not been for the importunity of them that requested, and some requests had never been granted, if the requesters had not been importunate. Fabius (Cunctator) conquered by delays. Caesar by expedition and quick dispatch. 'Twas but Veni, Vidi, Vici. There is uncertainty in wisdom as well as folly. The course we take to save us, kills us, and that which we fear will be our undoing, proves our safety. What a simple thing is man! Wisdom also is vanity. In all thy ways acknowledge God, and he shall direct thy paths.   

The third Century.  
301. God afflicts Saints, because he loves them; the Devil afflicts them, because he hates them; If God did not love them, he would not; if the Devil did love them, he would not afflict them. God afflicts them for their gain, that they may be sanctified and saved; the Devil afflicts them for their loss, that they may sin and be damned: But this is their comfort, that God loves them more than the Devil can hate them, and that God's love will do them more good, than the Devil's hatred can do them hurt; and that God is better able to bring about his ends, than the Devil is able to bring about his. Lord, let me be a Saint, though an afflicted one, and loved of thee, though the world and the Devil hate me. Sanctify; I do beseech thee, the Devils temptations, and mine own corruptions to me; I shall then know that all things work together for my good, when I am the better; and that they are sanctified to me, when I am the more sanctified.  
302. Death.  

— He that would try  
What is true happiness indeed, must die.  
The good man's end is surely the beginning  
Of his true joy, cause it puts an end to sinning.   
There were three Saints, Job, Elias, and Jonah, desiring to die out of discontent, two Saints, Simeon and Paul, content to desire death, and two other Saints David and Hezekiah, not discontented, yet not content to die: Lord, let me rather be content to die, then be discontented to live; for though having with Simeon seen thy salvation, I desire to departed in peace; and with Paul, long to be with Christ, which is fare better; yet I dare not outface thee as Jonah did, to say 'tis better for me to die then to live; Surely 'tis not good to die in anger, nor well to be angry unto death. Let this be the care of my soul, that while I live, I may live to thee, and then when I die, I shall live with thee. So thou mayest be magnified, it's no matter whether it be by life or death; yet seeing (as Hezekiah said) 'tis the living praise thee, Oh (as David prayed) spare me a little, and give me strength (to do thy will) before I go hence and be no more seen.  
303. We obtain nothing by the merit, but many things by the means of prayer.  
304. 'Tis easy to tell a Lie, 'tis hard to tell but a Lie; 'tis hard to commit one fin, and but one sin.  
305. While others fret at the prosperity of the wicked, and are envious at the foolish, because they abound in goods; my prayer for them shall be this, much good may they do with it, and much good may it do them; the first is the duty, the next is the blessing; if the duty be not done, the blessing will not come. If they do not do good, 'twill do them no good. For not what one hath, but what one doth with what one hath, maketh happy or miserable.  
306. Some men can say, as Esau; I have enough, or rather as 'tis in the Hebrew, I have much; but few can say, as Jacob, I have enough, or (as 'tis in the Hebrew) I have all, or God is all to me, he is mine all. He hath not enough how much soever he hath, that hath not God for his portion; and he that hath God for his portion, hath enough, how little soever he hath. 'Tis not happy are the people that are in such (a plentiful) case, but happy are the people whose God is the Lord.  
307. The Alphabet or Crosse-row.  
This Text, Matth. 16.24. is the Christians Alphabet or Crosse-row: We learn that first which we must always use, as our letters and our vowels, we can spell no word without them. This lesson of self-denial must be first learned, because always to be practised; for without it we can do nothing, that is, nothing pleasing to God, or profitable to ourselves: he that denies himself, doth himself most good, and he that seeks himself, doth himself most hurt. The reason we are such bad scholars, and non-proficients, is because we are so long in taking out this first lesson, dimidium facti qui bene coepit habet. He is more than half way, that learns this first line of Religion; till that be learned, a man cannot proceed to take up the Cross, and follow Christ; if therefore we would be Christ's disciples, let us deny ourselves.  
308. Comparison.  
Few men judge themselves happy or unhappy, according to what they are, but by comparing themselves with others; where all go naked, none are ashamed: Many augment their misery, by seeing others more happy; and yet think themselves happy when they see others more miserable. We many times gather our sorrows from others joys, and our joys from others sorrows. We bless ourselves, when we see them below us, and yet think all we have to be no blessing, when we look on them that are above us. Lord, let not me think my good the less, because others have more; or my evil the more, because others have less; but let me learn in all estates to be content, and to welcome the will, come how it will.  
309. Some men while they are wits in jest, are fools in earness; for commonly they are the trifling things of the world, whom serious men have to do withal, when they have nothing else to do: their greatest business is to laugh, and their reward to be laughed at.  
310. We are to labour for what the Son of man giveth, and God will be sought for that which he will do for the house of Israel; God's promises and our prayers are middle things between God's purposes and our attainments.  
— God expecteth we should crave  
The mercy he intendeth we should have.  
311. God's being sometimes better than his word, (in doing that which he never engaged himself by promise to do, and so doing above, exceeding abundantly above all that we were able to ask or think, in being found of them that seek him not) is no indulgence to idleness, or dispensation from duty: We are not to mind what God can do, or doth do, but what God hath said he will do, and the way wherein: if ever we expect to enjoy what's promised, we must do what's commanded; laboranti & speranti Deus dabit: Though God have promised to give to them that ask, yet he hath not promised to give without ask: and seeing 'tis but ask, and have; we may not blame God for not giving, but ourselves for not ask; and if we ask, and miss, we may blame ourselves for ask amiss.  
312. The most things in the world are perfectly imperfect; and the best things in the world are but imperfectly perfect.  
313. Saints have so learned Christ, and of Christ, as not only to restrain their hands from hurting, but their hearts from hating their very enemies.  
314. Prayer is the sold in Paraphrase.  
Which is the sense of the soul enlarged and explained, 'tis the soul speaking its mind, and minding what it speaks to God; and a gracious heart never thinks it well done, but when every confession hath its weight of sorrow, and every petition its fill of grace.  
315. Am I become your enemy because I tell you the truth? What turncoats are these? But awhile since they would have pulled out their eyes for Paul, and now they would have pulled out Paul's eyes, who told them the truth. Light is pleasant, yet offensive to sore eyes; honey is sweet, but it makes wounds to smart; truth is most wholesome, but distasteful to distempered palates: Lord, let me never hate them which tell me the truth, nor the truth which they tell me.  
316. A mistake.  
The world hath always had thoughts of Religion clean contrary to what it is and doth. Most men are so mad as to think a Religious life madness; as if Religion did but make men melancholy and dull their spirits, and make them look wrinkled with sorrow and care long before they are wrinkled with age; as if it did but depress men's spirits, put an end to all their joys and pleasures, and incapacitate men to be great and glorious in this world: insomuch that he who makes conscience of his ways, is looked upon, but as one of God Almighty's fools. Alas, what a mistake is this! Can there be greater and better joy then rejoicing in the Lord, joy in the holy Ghost, unspeakable and full of glory? Can there be better cheer than a good conscience? If Saints mourn and are sorrowful, 'tis because they are no better, and they are the better for that; for godly sorrow worketh repentance to salvation, never to be repent of; Religion takes no man off from any thing that is good; and is it not good to be taken off from evil? Is it cowardice to be afraid of sin? Blessed is he that so feareth always: Is not he stronger that overcometh himself, than he that overcometh a City? Is it folly to be wise to salvation? Is it loss to be godly? When as indeed godliness is the great and only gain. Is it not better to be poor with honesty, then to be rich by knavery? To which of the Saints will ye turn? Surely they that condemn Religion never were religious. Ask Abraham, Moses, etc. if the ways of God be not pleasantness, and his paths peace; if his yoke be not easy, and his burden light? Ah Lord, whatever others call wisdom, let this be mine to fear thee, and to departed from evil; let godliness be my gain; while others take care to be great, let me take care to be good: while others seek Conquests over men, let me fight the good fight of faith, whereby I may conquer the world, and the evil man myself; and if this be to be vile, let me be more vile; if this be to be a fool, let me be a fool. Dear Lord, if none will love thee, yet let me love thee. 'Tis better to go to Heaven, though alone, then to go to hell with company: as long as I am happy, I care not though the world think me miserable.  
317. Worldly riches are like Nuts; many clothes are torn in getting them, many a tooth broken in cracking them, but never a belly filled with eating them.  
318. Love in descent is stronger than love in ascent: hence (they say) parents are more loving to their children, than children to their parents: I am sure 'tis true between God and us, his descending and condescending to love us is stronger than our ascending love to him.  
319. Every variation from unity is a step to nullity; and when men go from one Religion to all, they are in the ready way to go from all to none.  
320. Whatever God gives to us, he gives freely, and whatever he takes from us, he takes justly; therefore where God is free to give, let us be just to use; and where God is just to take, let us be free to resign.  
321. The Scriptures are to many in an unknown tongue, though in their own tongue.  
322. Indirect means may sometimes prosper, but it's never blest.  
323. Though a man should be so honest as to be plain, yet he should be so discreet as to be pleasing when he reproves.  
324. He speaks himself a fool, that doth that, which reason tells him is unreasonable; hence sinners called fools.  
325. Love.  
Causinus tells us of one Raimundus Lullus, who was so ravished with love, that being asked any thing, he would answer nothing but love: where dwellest thou? with love. To whom belongest thou? To love. Whence comest thou? From love. Whither goest thou? To love, etc.  
Oh that we were thus taken with the love of our lovely and loving God  
'Tis likewise said of Mary, that by strength of love, she was dead to all the objects of the world; she had her thoughts so employed on her Jesus, that she was almost insensible: She had eyes, and saw not; ears and heard not; senses and felt not; she was not where she was, for she was wholly where her master was, though she knew not where he was: She knew not are but that of Love; all in her turned to the love of him whom she loved above all.  
Oh thus to love dear Jesus, is worth the name of Love: how cold and frozen is ours!  
326. Hope against hope.  
Many men have been destroyed by hoping against hope, and some have been preserved by it: hope undoes most wicked men, but the good may say, we are saved by hope.  
327. The evil of evil company.  
By being in ill company we suffer both in our names and our souls; 'tis both disgraceful and dangerous: if we could keep our souls free, yet our names will suffer; and if we could keep our names safe, yet our souls are in danger.  
328. The Gull.  
Cicero reports of Cato, that he wondered how soothsayers could forbear laughing, when they met with one another, because they knew that they gulled the people; and well might he jeer the ginger, that told him he had cast his nativity, and would tell him what should befall him; tush said he, I have been newborn, since I was born.  
329. It's unnatural to hate them that love us; 'tis natural to love them that love us; but 'tis supernatural to love them that hate us.  
330. The Religion that proceeds from an humour, is but an humorous Religion.  
Men usually express themselves & carry it in religion according to their natural humour, and are apt to mis-judge others if they comply not with their temper: Some are so pitiful that they could save the damned, others so Choleric that they could damn the saved: hence the melancholy christian is offended with the cheerful, and the cheerful with the melancholy: so that not only the world but saints themselves put false constructions, upon the carriage of saints. The melancholy man looks on John Baptist as a choice man, because of great abstinence and austerity, as well in  as diet. For such humours are apt to think that religion consists much in sadness (Christ say they wept often, but we read not that he laughed at all) and scorse will they believe him a good Christian, that is not something Hypochondriacal: yet the world passeth a clean contrary sentence, and say he hath a devil. The more sociable sort of cheerful saints, provided they they keep decorum, and be of Christ's spirit, as well as christs example, do doubtless most adorn and advantage religion: christ did not only rejoice in spirit, but was popular and disdained not the tables and conversations of the greatest sinners, for which the wicked world judged him as a wine-bibber, a great friend (and indeed he was) to Publicans and sinners. Now we should take heed, 1. That we take not our natural temper and humour for religion: a man may be moderate by the heaviness of his Phlegm, and zealous from the heat of his choler; our care therefore should be that our sorrow, moderation and austerity on the one hand, and our joy, cheerfulness and zeal on the other hand, be truly spiritual and christian. 2. we should take heed not to condemn other saints, that are not of our natural humour; not to think the sociable and cheerful to be but good fellows and genial-jovial blades; or to think the more depressed, sad dejected, and retired spirits to be discontented. God hath several sorts of saints which he exerciseth (as several members of the body or several vessels in an house) most to that end to which they are appointed, his Beanerges' and his Barnabas, his john and his Paul, every one in their own place according to the gift and grace received (yea the same saint is sometimes in the exercise of one grace, at another time in the exercise of another grace, sometime most in selfe-abasing, at other times rejoicing in Christ Jesus, sometime in hope at other times in fear.) Now it may be his zeal doth best for him, and thy moderation for thee; his cheerfulness best for him, and thy sadness best for thee: that which it may be is an occasion of sin to thee, is none to him, and that which would be an occasion of sin to him, is none to thee; judge not therefore another by thyself, nor think that every one must be cast in thy mould.  
331. We cannot give a reason of infinite things though (and indeed because) there is infinite reason for them: 'tis not because there's want of reason or too little, but because there's such excess of reason, or too much for our capacity.  
332. A pure conscience is the safest safeguard in time of scandal.  

— hic murus aheneus esto,  
nil conscire tibi, nulla pallescere culpa.   
Mine innocency shall be my brazen wall, the faultless man need not for fear look pale.  
333. Surely if we thought that God were good to us in every condition, we should have good thoughts of God in every condition.  
334. They that would avoid the evil of occasions, must avoid the occasions of evil, as Solomon inculcates by four several expressions in one verse, Prov. 4.15. That you may not enter into the path of the wicked, and not go in the way of evil men, 1. Avoid it: 2. Pass not by it. 3. Turn from it, 4. And pass away. They that play with wantonness, are like to play the wantoness.  
335. God's dispensations are so checquer-wrought with blacks and whites, that many times a Saint hath cause to rejoice, but yet with trembling; and at other times to tremble, but yet with rejoicing.  
336. It was a desperate saying of one (a Lawyer) that as he that will not adventure his body cannot be valiant, so he that will not adventure his soul cannot be rich. Men had better lay down their trades, then live by sinning.  
337. Surely goods ill gotten will never be good; 'tis better a man should be able to say (as a good man once on his deathbed to his wife) I shall leave thee no great estate, but I shall leave thee a good estate; an estate well gotten, then to say, wife, or child, I shall leave you a great, but not good, because an illgotten estate. To have an estate with a curse, is to be miserably rich.  
338. Heaven and Hell.  
That which makes Heaven so full of joy, is, that Heaven is above all fear; and that which makes Hell so full of terror, is, that Hell is below all hope: Heaven is a day which shall never see any approachings of night; and Hell is a night that shall never see any dawnings of day.  
339. Did we consider that both our good and evil were from God, it would make our good to be the better, and our evil not to be so bad.  
340. A wise man's heart commands his tongue, but a fools tongue commands his heart.  
341. Success at first doth many times undo men at last; many may say, that they had never been unhappy, if they had not been happy,  
342. A Christian should not care much for what he hath, and he should care nothing for what he hath not: for what he hath, may not be, and what he hath not, may never be his.  
243. Man's Preaching is but voice without power; but Gods is power without voice; Man's is word without work, Gods is work without word; man doth but speak, but God speaks and doth, every one of God's words end in works; he said, Let there be light, and 'twas so.  
344. God speaks of things that are to be done, and yet to come, as if they were already come and done. Many Prophecies of things to be, run in the Present Tense, as if they were in being. Babylon is fallen, it shall as certainly fall, as if it were fallen: by hope we are saved; we are as safe as if we were saved, and are kept safe that we may be saved. He that believes not, is condemned already; for he shall be as surely condemned, as if he were already in Hell. Them whom he predestinated, he called, justified, and glorified; they shall be as surely called, justified, and glorified, as if 'twere done.  
344. All the glory of the world hath a stain, and all the beauty a spot; there is nothing that is all desires, altogether lovely but Christ Jesus.  
He is, but time denies to tell you what,  
Sum all perfection up, and he is that.  
The praises of all others are with a but, and an exception. Naaman was a mighty man, but a Leper; such an one, so and so, but &c. fair, but foolish; serious, but subtle: Let us lay out our hearts then, not on that which is lovely but in part, but on him who is lovely in every part.  
346. Contentment.  

Whoso in present state himself can rightly bear,  
Hath neither ill that's past, nor future ill to fear:  
The one which is no more, ought now no more to fray us,  
Th'other which is not yet, as little can dismay us.  
Not he that hath but little, but he that covets more,  
Not the contented, but covetous man is poor.  
The man who hungers not, he needs not bread I think,  
The man that never thirsts, hath never need of drink.   
347. We are so far from meriting by our works of mercy, that our works of mercy stand in need of mercy.  
348. We can (alas we can) go from heavenly things, to earthly things, and carry our hearts with us; but how seldom is it that we can go from earthly things to heavenly, and carry our hearts with us?  
349. Men appoint walls & bulwarks for salvation, but God appoints salvation for walls and bulwarks: Salvation is often without walls and bulwarks, and walls and bulwarks are often without salvation. Salvation is the safer safeguard.  
350. Saints desire not only to receive the word into their liking, but to be received into its likeness; not only to love it, but to live it.  
351. God knows the names of all the men in the world, and yet he knows but few men by name.  
352. To be a servant, is sometime put for a sin, as to be the servant of sin, or servant of men; sometime 'tis put for a curse, as servant of servants shalt thou be, said Noah to Cham: Sometime 'tis put for an honour, when a man is called, and is the servant of God.  
353. As there is joy in Heaven at the conversion of a sinner, so there is a kind of joy in Hell, when one sins that is converted.  
354. It's a great piece of wisdom so to order our condition and conversation in this world, that we may be able to attend upon God without distraction; a distracted man can do but little, and that little cannot be well done: duties are well done, when done with a present and suitable frame of heart, but the distracted man hath neither.  
355. The fear of man makes men to sin, but the fear of God keeps men from sin.  
Gen. 3.5. Your eyes shall be opened, and ye shall be as Gods, knowing good and evil. 
His eyes indeed were ope,  
And then he had the skill  
To know the difference  
Between the good and ill:  
Then did he know how good  
Good was, when he had lost it,  
And evil too he knew,  
But ah how dearly cost it?   
356. Lawful things are often the occasion of unlawful things: we should use them then (for of them it may be said, as the Apostle of the Law, the Law is good, if a man use it) lawfully. The sins of the old world are described, Luke 17.27, 28. not by unlawful, or things evil in themselves, but becoming such by the abuse. They did eat and drink, etc. which things are necessary to preserve life, and yet by these they lost their lives; they in these things sinned away their lives from the earth, and their souls into bell.  
357. Feasting times are too too often sinning times; 'tis true, it's not sinful to feasi, if our feasting be not sinful; which that it may not be, we should not spend too much care like Martha, nor too much cost and time like Dives, who fared deliciously every day: while we are eating and drinking, we may be dying, (in remembrance whereof the Egyptians used to serve in a death's head at their feasts) and therefore in eating and drinking, we need be holy, and do that, and all to the glory of God.  
358. That we might not think riches evil, God gives them to those who are good, yea, to the choicest, the chiefest, the very best of good men, to whom he never gives any thing that is in itself evil: and lest we should think riches the chiefest good, the best good, God gives them to them that are evil, to whom he never gives the chiefest good.  
359. Love of pleasure, and fear of suffering, are the two great things, which keep men from minding that which is their chief good; which if enjoyed, would either free them from suffering, or fill them with pleasure in suffering, and make them say, as Augustine, quam suave estistis suavitatibus career, how sweet is it to want the world's sweets.  

True rest is not attained by spending of the year  
In pleasure soft, sweet shades, down-beds, and dainty cheer.  
These leave the soul as empty of content,  
As doth a dream, when time of sleep is spent.  
There's more true joy in godly sorrows tears,  
Then in sins pleasures; he that truly fears  
The God of Heaven, and humbly walks with him,  
He, he's the man that hath an Heaven within.   
360. It will much aggravate the condemnation of some, that they have been so careful of their bodies, and so careless of their souls; they are so taken up with the things of this world, (which are but half goods, for they reach but half, and the worse half of man) that ye rise early, go to bed late, and eat the bread of carefulness, for their bodily accommodations, when their poor souls may sink or swim, that's left at six and seven, the soul is not in all their thoughts. One said he had so much business to do, that he must trust God with his soul, he could not look after it. Most men are like the woman, who when her house was on fire, so minded the saving her goods, that she forgot her child, and left it burning in the fire; at last being minded of it, she cries out, oh my child, oh my child! So men scrabble here for a little pelf, and let their souls be consumed with the fiery heat of cares, and at death cry out, oh my soul, oh my soul! how (ah how) mad are most, that while they pamper their bodies, starve their souls, for so much eating and drinking takes away their stomaches to spiritual things. What care and pains do men and women take to cloth and neatifie the body, when the poor soul goeth naked and bare, and hath not one rag of righteousness to cover it. So curious and nice about their dressing, and keeping their house, that there must not be one hair out of place, nor so much as a spot in a rubbed room, yet so negligent of their souls, that that goes in its night-clotheses, (undressed) all the day long; that many times under a silken and satin suit, there's a very course soul; in a clean neat house, a sluttish soul; under a beautiful face, a deformed soul; under a fair outside, a foul inside; Would thou that readest be'st not guilty. Ah dear hearts, if the body be more worth than raiment, surely the soul is more worth than the body. Oh what a weight doth the Scripture lay upon this word Soul, 'tis the emphasis of the Text where 'tis: Hear, and your soul shall live; He that sinneth, wrongeth his own soul; Fear him that can kill the body, and throw the soul into Hell. What will it profit a man to gain the world, and lose his soul? Soul-mercy is the greatest mercy; Soul-promises the most precious promises; Soul-salvation the greatest salvation; and therefore to neglect the soul, is the greatest neglect; and that men and women will know at that day, when they shall cry out, woe unto us, we have rewarded evil to our own souls.  
361. There is scarce any one thing whereof men and women are more proud (at least wherein and whereby they show their pride more) than apparel; though indeed there's no one thing (sin itself excepted) that we have more cause to be ashamed of then our apparel, for they tell us that we are sinners: Adam and his wife were naked, and were not ashamed. Our ornaments are but badges of our sin and shame; and 'tis to this purpose observable, that the same word in the Hebrew which signifies a garment, signifies treachery and prevarication, to show that we have committed treason against God, else there had not been need of a fig-leafe-apron to cover our nakedness. Who now can be proud of being a sinner? Who can find in his heart to be proud of that, which tells him, that he hath lost his innocency? Surely he that hath sinned himself into shame, should be ashamed of his sin: and though it be a shame, and a sin to go naked, yet when we are clothed with our garments, we should be clothed with shame as with a garment.  
362. He that will have his mind satisfied with earthly things, must not think to attain it so much by increasing the things he desires, as by decreasing his desire to the things. Latius regnes, avidum domando spiritum, quam, etc. mortificaton is the best way to satisfaction.  
363. Few men get good, though most get goods by greatness, many men grow much the worse, and I never read but of only one Vespasian that was the better, solus imperantium vespasianus mutatus in melius. Magistratus jndicat virum. Of how many may it be said, as Tacitus of Galba, omnium consensu capax imperii nisi imperasset, no man sitter to be an Emperor, if he had not been an Emperor; how many have been good commonwealths men, gallant Patriots, till they came to be states men; as if men minded goodness only to make them great, and then nuncium mittunt virtuti, bid it farewell, as he that always had a fishing net spread on his table till he got a Bishopric, and then caused it to be laid aside, saying he had what he fished for.  
364. All men came into the world alike, the poor as well as the rich, and all men shall go out of the world alike, the rich as well as the poor; nothing more certain than this, that we brought nothing into the world, nor shall we carry any thing out of this world: if therefore we have food and raiment, let us be content; for godliness with a competency (we read it with contentment) is great gain.  
365. Unhappy happiness.  
Some men are so unhappy in having happy wits, that they make their wit their happiness, jesting themselves out of all that is earnest, and like fools make sport of every thing, even sin itself; alas! what pity 'tis that men so witty, should have ●o more wit then to destroy themselves! a jesting lie or a lie in jest may make a man lie in hell in earnest. Though such men look on religion but as a nicety and an impertinent curiosity, as that which imprisons their genius, yet they will one day find to their cost and sorrow, what unpleasant things the pleasures of sin are, and that it will be no brave thing to have sinned in bravery.  
366. All temporal things are troublesome, If they be good it's trouble to forgo them, and when we see that they must be parted with, either we wish that they had not been so good, or that we had never enjoyed them; as some did of Austin when he died. If they be evil, their presence is troublesome; and still we wish either that they were good, or that we were eased of them. Good things are troublesome in the event, and evil things in then 〈◊〉 they in the future, because they shall come to an end, these in present, because they do continue: O 〈…〉 men would look to things which are Eternal, for they are good here, and will be better hereafter.  
367. What a madness is it in men to trouble themselves and the world about the Orthography of a word, as whether we should write Faelix or Felix, and never study to be happy: to trifle away their precious hours about notions, and die fools. They are but frivolous, idle and trivial writings, which are only compact and held together with exquisite choice words, and ranged to just smooth cadencies, unless they be stuffed full of notable sayings and wise sentences, by which a man doth become not only more eloquent, but more wise, which teacheth us not only to speak well but do to well.  
368. Philosophy no religion.  
This was accounted among many purely true, and truly pure Philosophy, for a man to know himself, to enjoy himself, to centre in himself. But I am sure 'tis true and pure religion, to know God, to to enjoy God, to centre in God, so to live in contemplation of him, and in conversation with him, as if there were nothing else in the world to know: as if there were none to think of us, or for us to think upon; none to love us or for us to love.  
369. All the Lords do, but especially his do in our hearts, should be marvellous in our eyes. According to the day of grace it shall be said, what hath God wrought?  
370. The Hebrews have a saying, that deus magis delectatur adverbiis quam nominibus, God is more delighted in adverbs then in nouns: 'tis not so much the matter that's done, but the manner how 'tis done that God minds. Not how much, but how well. 'Tis the well doing that meets with a well done. Let us therefore serve God not nominally or verbally, but adverbially.  
371. We think it a great matter to be known of a man and wished well, and yet thereby we become neither white nor black, the better or worse, rich or poor, for our knowledge is small in capacity, limited in effects and inefficacious in operation: but 'tis not so with God's Knowledge. Happy they that are known of God.  
372. Science in most, conscience in the rest make all cry out, there is a God.  
373. There is no truer misery then false joys.  
374. Christians many times sin most when least tempted, and sin least when most tempted.  
375. 'Tis punishment as well (or indeed as ill) to take away the good which was formerly enjoyed, as to inflict an evil which was not formerly suffered.  
376. He is an happy man that's beaten when the stroke is a stroke of love.  
377. Though God would have sinners hearts broken, yet so tender is he that he would not have them break their hearts, nor be swallowed up with overmuch sorrow.  
378. The good man's best and the bad man's worst is to come: Isaiah 3.9. I will say to the righteous it shall be well with them, they shall eat the fruit of their do: say to the wicked, woe, it shall be ill with them, for the reward of their hand shall be given them. Oh this shall be; how sweet will it be to the godly, and how bitter to the ungodly! men that like sins work, will not like sins wages, they that are content to sin on earth will not find content in hell.  
379. Man discovers himself to be a sinner by covering his sin.  
380. He that seeks Philosophy in Divinity seeks the dead among the living, and he that seeks Divinity in Philosophy seeks the living among the dead; I may say as the Angel of Christ, religion is not here, she is risen.  
381. Surely they do not love God, who love any thing more than God; or, they love not God at all, who do not love him more than all.  
382. The love of God to any soul is good ground of glorying here, and to expect glory hereafter.    

THE HEATHEN IMPROVED. OR, The Gibeonites hewing of wood and drawing of water for the Sanctuary.  
1. SCipio made his boast, that there was not one of his soldiers but would adventure their lives for him, if it were to leap into the sea, or to cast themselves down an high tower, if he required it. How much them should Christians be at Christ's command, and not love their lives unto the death, especially seeing all his commands are holy, just, and good.  
2. When news came to Anaxageras' of the death of his son, at which they thought he would have been much troubled, he said, I begat him mortal. Should not Christians much more quiet themselves at the loss of children, which though they beget mortal, yet not without hope of immortality.  
3. A Philosopher walking abroad, found a woman weeping, and ask her the reason, alas said she, I have broken my Pitcher; and walking another day, found another woman weeping, and ask her the reason, she told him, her son was dead. He presently says, did that woman think that an earthen Pitcher would not break? and this woman, that a mortal man would not die? Should we not expect that changeables will change? That the fashion of this world will pass away? We should so use creature-enjoyments, as if we were taking leave of them. Our moderation of joy and sorrow should be known, because the end of all things is at hand.  
4. Socrates when the Tyrant did threaten death to him, told him he was willing; nay, then said the Tyrant, you shall live against your will: nay, but said Socrates, whatever you do with me, it shall be my will. And a certain Stoic speaking of God, said, quid vult volo, quid non vult nolo, vult ut vivam vivam, vult ut moriar, moriar. What God will, I will; what God nills, I will not; if he will that I live, I will live; if it be his pleasure that Idye, I will die. Ah how should the will of Christians stoop and lie down at the foot of God's will; not my will, but thine be done.  
5. Plutarch in his Epistle Consolatory to his wife, on the death of a child, among many other arguments hath this. We must always think well of what the Gods do. And shall not Christians think well of what God doth, and say as Hezekiah, good is the word, and good is the work of the Lord.  
6. A Roman servant knowing that his Master was sought for to be put to death, put himself into his Master's clothes, that he might be taken for him, and so was, and put to death, in memory whereof his Master erected a brazen statue. Oh what Monuments shall we erect for Christ, who when we were to be put to death would die for us! for a good man some would dare to die, and greater love than this cannot be shown, then that a man may lay down his life for a friend; but behold, herein God manifesteth and commendeth his love to us, that while we were yet sinners, yea enemies, Christ died for us.  
7. Phoeion an Athenian Captain, being condemned to death, & seeing one Cnippus condemned to the same death, but very fearful, he comforts him with these words, is it not enough to thee that thou art to due with Photion? Should it not comfort us in our suffering, that we die with Christ?  
8. Antonius after Julius Caesar was slain, brought forth his coat all bloody, and laid it before the people, saying, lo here is the Emperor's coat. Whereupon the people cried out, slay the murderers. Shall we not say so of sin, which slew our Lord Christ, and would have slain us?  
9 Numa held, that the service of God was greater honour then to be a King; and shall not Christians think so?  
10. Alexander distributing very large gifts, was asked what he would keep for himself? he answered hope; by hope are we saved. He hath a great deal who hath not so much hope of good, as a good hope.  
11. 'Twas the saving of an Heathen, Condo & compono quae mox de●romere possum; I lay in, and lay up, that I may lay out; and shall not Christians do so?  
12. When Pericles went into the Pulpit to make Orations to the people, he would make his prayer to the gods, that nothing might go out of his mouth, but what might be to the purpose; a good example for Preachers.  
13. Photions' wife having many Jewels shown her by a Lady, said, all my Jewels are there, pointing to her husband; and Cornelius said of the Gracchis, his sons coming in when a Lady was showing her Jewels, high soli sunt ornamenta mea, these are mine ornaments; much more should a Christian point to Christ, and say, Christ is my all in all?  
14. It was the saying of Metellus, that to do evil was a thing too easy, to do good without danger, was a thing too common; but to do good with danger, was the part of an honest and religious man.  
15. Man's nature (saith Plutarch) cannot bring forth any fruit, which hath not some blemish.  
16. It's said of Cato, that no man saw him to be changed, though he lived in a time when the Commonwealth was so often changed; he was the same in every condition, though he ran through variety of conditions: O that it could be said of the Christians, that they were Cato's in our days; that they did exercise & exert the like gracious, humble, and heavenly frames and acts in these times of their prosperity and advancement, as they did, or seemed to do in the days of their adversity, when they were under the feet of them that are now under foot.  
17. The Mahometans live in such an exemplary concord, that they seldom break into ill language; but if they do so, a third man will reprove him, with a fie musulman, fall out! and all is appeased. Were it not to be wished that the Mahometans were Christians, and in this that Christians were Mahometans.  
18. Themistocles said to Simonides, ask an unreasonable matter of him, thou canst be to good Poet to sing against the rule of Music, nor I a good Governor to do any thing against the Law. Justice must be preferred before courtesy.  
19 Aristides 'tis said was never the prouder for any honour, nor thought himself disgraced by any overthrow, b●ing always of this mind, that it was the duty of an honest Citizen to be ever ready to offer his body and life to do his Country service, without respect and hope of reward of money, or for honour and glory. 'Tis good to live above encouragements and discouragements, and to mind nothing so much as our duty.  
20. A poor Scholar (Aeschines) having nothing to give his Tuto● (Socrates) for his pains taking with him; when others gave gifts, Sir, said he, I have nothing to give you, but if you will take me, I will bestow myself upon you. Wilt thou so, said Socrates, nay, than I will give thee thyself better, and so instructed him in Philosophy. Christ hath taken more pains for and about us, and shall we not give ourselves to him? Who will give us ourselves better again, and instruct us in Divinity to the saving of our souls.  
21. A great man having injured a Philosopher, se●t his servant to entreat or charge him that he would not write against him; by whom ●e returned this answer, that he was not at leisure to think of him. Oh sweet living, when injuries intermeddle not with the soul, but it can enjoy itself, and employ itself without disturbance.  
22. Valerius Maximus, tells us of a young Noble man that attended on Alexander while he was sacrificing, and while he held the Censer for Incense, there fell a coal upon his flesh, and burned it so, as the very sent of it was in the nostrils of all that were about him; and yet because he would not disturb Alexander in his service, he did not stir to put off the fire from him, but holds still his Censer. What care should we take then that we may attend upon the true and living God without disturbance?  
23. Antisthenes' desired of his gods nothing in this world to make his life happy, but the spirit of Socrates, that was contentment to be able to bear any wrong or injury, and to continue in a quiet temper of spirit whatever befell him. Oh if Christians had but the spirit, I will not say of Socrates, but of Christ Jesus, oh how happy might they be in all conditions!  
24. Marius Curio sitting at home at dinner with a dish of Turnips, some of Rome's adversaries sent him many bribes and promises of great rewards, to have made him unfaithful to his Country; but said he, that man that can be contented with such fare as I have, will not be tempted with your rewards. Can we be content with a little, the temptations of much, would not much tempt us.  
25. One saying to a Philosopher, Couldst thou but please Dionysius, thou needest not eat herbs and roots; the Philosopher answered, couldst thou but eat herbs and roots, thou needest not to please Dionysius. To the humble-minded, temptations of greatness are no great temptations.  
26. When Pyrrhus designed war against the Romans, one Cineas said to him, if we overcome the Romans, what benefit shall we have of the victory? We shall then answered Pyrrhus, overcame all the rest of Italy with ease; but said Cineas, when we have won Italy, what shall we do then? Why then said Pyrrhus, we will pass into Africa, and conquer Carthage; but said Cineas, when we have all in our hands, what shall we do then? Why then said Pyrrhus, we will be quiet, and take our ease, and make merry: and why said he, may we not do so now without further travel and trouble? Many persons design these and these things, and then give their soul a quietus est, a writ of ease. But he that cannot be quiet in his present state, cannot promise himself quiet in a future state; we many times go from quiet for quiet, and from rest for rest, and lose what we have for hopes of more. Why not quiet now?  
27. Plutarch reports of a certain people, that to manifest their disliking and disdaining of men overmuch dejected by any affliction, did condemn them in token of disgrace to wear women's clothes: Seeing they did unman themselves, they should go as women. If thou faint in the day of affliction, thy strength is small; too many Christians I fear would come under the condemnation and disgrace of this Law.  
28. Seneca hath this similitude to set out the great evil of murmuring under small afflictions. Suppose, saith he, a man to have a very fair house to dwell in, with very fair Orchards and Gardens, set about with brave tall Trees, for ornament; what a most unreasonable thing were it in this man to murmur, because the wind blows a few leaves off the Trees, though they hang full of fruits. If God take a little, and leave us much, shall we be discontent? If he take our son, and give us his own; if he cause the Trees to bring forth fruit, shall we be angry if the wind blow away the leaves?  
29. Since God, said Socrates, is so careful for you, what need you to be so careful for yourselves? How like is this to that of Christ, Take no thought, etc. for your heavenly Father knows that ye have need of these things: let your conversation be without care, for God careth for you.  
30. When Socrates in a dispute did bitterly fall upon one of his Familiars, said Plato to him, it had been better to have spoken of these things in private; and replied Socrates, shouldst not thou also have told me so in private? Reprcofes are not very like to take, when in reproving we commit the evil which we condemn.  
31. Socrates wittily rebuked the pride of Alcibiades, when he proudly boasted how much land he had that lay together, by bringing him a Map of the world, saying, pray show me where your Land lieth here? One prick of a pin would have described it all. Alas, why do we boast? The whole world is nothing to Heaven, and that which we have, is nothing to the whole. Shall we be proud of Atoms and dust?  
32. Cato among other things repent of this, that ever he spent 1 day idle. Dionysius the elder being demanded, if he had nothing to do, God forbidden, quoth he, that ever it should be so with me. Scipio the elder, said, that he was never less alone, then when most alone, when he was at leisure, he had the greatest business. What a shame is it to Christians to be found idle, and trifling away that time, which Heathens made so much of? Heu perdidt diem. Alas, I have lost a day, said Titus Vespasian, of the day wherein he had done no good.  
33. Tully thought him not worthy the name of a man, that spent a whole day in pleasures of the flesh. And Socrates had such a vile esteem of sin, that he thought it one of the greatest torments of men in another life, to be bound to the sins they most delighted in in this life. And Seneca said of himself, I am too great, and borne to greater things then that I should be a slave to my body. Oh Christians what do you do more than others? will not you live above the flesh and deeds thereof.  
34. Remember said one to Antigonus that thou art son to a King, and that will keep thee from base courses. And when Philip would have Alexander (who was weary swi●t on foot) to run in the Olympic games, I could be well content quoth he, provided they were Kings and Princes to run with me. Let Christians than stand on their birth and name, to do nothing below the state of King's sons, nothing unbecoming such as are heaven-borne. Is it for King's sons O Lemuel? is it for Christians to be vain, proud, covetous? etc. Vellem si non essem Imperator, said Scipio.  
35. When Alexander saw an apparent great danger near him, now says he here's a danger or trial fit for the mind of Alexander. Christian's should say of the greatest trials, here's a trial for a Christian. As 'tis said of Ignatius that when he felt his flesh and bones begin to be ground between the teeth of wild beasts, now says he I begin to be a Christian. For as Queen Elizabeth said in prison, the skill of a Pilot is best known in a tempest, the valour of a Captain in a battle, and the worth of a Christian in time of trial.  
36. When the Senators had wounded Caesar with many sore wounds, Brutus also gave him a a stab, with that he looks upon him and says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what! and thou my son? all the wounds that Jesus Christ receive from the world go not so much to his heart as when his children wound him, what and you my sons and daughters?  
37. When Alexander saw Diogenes so well content with a little, he said to those that mocked at his condition, if I were not Alexander, I would wish to be Diogenes. Many could be almost Christians; were it not for this honour, these riches and pleasures, I would be a Christian.  
38. When Alexander on a time sung and played curiously on an harp at a banquet, his father Philip said to him, art not thou ashamed to have skill in these trifles? Ah how many christians borne to better and more noble employments then dancing and playing, have (alas have) more skill in such things then in better. But are ye not ashamed? etc.  
39 Alexander when he sat in judgement, would stop one of his ears to hear the other party withal. Our tale is good till another is told; we should not condemn one report but hear both sides. He that condemns a man till he hear him, doth unjustly, though there be just cause to condemn him.  
37. 'Tis said of Fabricius, that he was so just, as you might sooner turn the course of the Sun, then turn Fabricius from doing justice. And Aristides was so famous for justice, that he was called by the name of Aristides the just. When two came before him, said he that accused the other, Aristides, this man did you such an jniury at such a time, to which and whom Aristides answered, Friend I sit not here to hear what he hath done against me, but what he hath done against thee. Oh that Christians were so famous for holiness, and justice, that it might be said, there's such an one the humble, such an one the meek, such an one the holy, such an one the just, such an one the patiented: it could have been said of Noah and Abraham, and Moses, Job, etc. and why not of us?  
41. When the Tyrant commanded that Anaxarchus should be put into a mortar, and beaten to pieces with an iron pestle, he cries out to his persecuters, you do but beat the vessel, the husk of Anaxarchus, you do not beat me. Men may kill the body, and they can do no more.  
42. Agrippa having suffered imprisonment for wishing Caius to be Emperor, was the first that was preferred by Caius when he came to be Emperor, and had a chain of gold given him as heavy as the chain of iron that was on him in prison. If we suffer for Christ, we shall also reign with him; and if our afflictions abound, our consolations shall abound much more; for our light affliction which is but for a moment, worketh for us a far more exceeding eternal weight of glory. Men may suffer for Christ, but they shall not lose by it.  
43. The Gauls when they had tasted the sweet wine of Italy, asked where the Grapes grew, and would never be quiet till they came there: they that taste the sweet wine of heavenly consolations, will never be quiet till they come to Heaven.  
44. Alexander's body was of such an exact and excellent constitution, that it gave a sweet sent like to a perfume. So should a Christians conversation, be a sweet smelling savour to God and men.  
45. 'Twas a sad and lamentable expression of Lysimachus, who had lost his Kingdom for one draught of water, O dii, quam brevis voluptatis gratia ex rege me feci seruü: Oh for what a short pleasure, have I made myself of a King a slave. Alas, for what poor and short enjoyments, do men run the hazard of losing the Kingdom of God and their souls.  
46. Cleopatra told Mark Antony, 'tis not for you to fish for Gudgeons, but for Towns, Forts, and Castles. 'Tis below Christians to look after low and little things, ad majora nati, they are born, that is, newborn, to look after the kingdom of Heaven.  
47. Plutarch saith of Themistocles that he accounted it below his state to stoop to take up the spoils (though chains of gold) which the enemy had scattered in the way, but said to one of his followers, thou mayst, for thou art not Themistocles. 'Tis for worldly spirits, 'tis below the state of heavenborn spirits to stoop to earthly things. Worldlings may, they are not Themistocles, they are not Saints.  
48. 'Twas accounted so great an honour to be free of Rome, that who ever was free of that City, was not to be free of any other. Shall not Saints think it honour enough to be free Denizens of the City, the Heavenly Jerusalem which is above?  
49. When one presented Antipater King of Macedonia, with a a book that treated of happiness, his answer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not at leisure. How many are there that cannot find leisure to receive the book and word of happiness sent by Christ to save their souls?  
50. Cato was so grave and good a man, that none would sin in his presence: whence it grew to a proverbial Caveat among them one to another, Cave tibi, spectat Cato; take heed what you do, Cato sees you. O how should we stand in awe of the Allseeing God, and say to our own hearts, and one another, Cave tibi, Deus spectat, take heed, for God looks on.  
51. Seneca to Lucilius. Live with men, as if God saw thee; and pray to God, as if men heard thee.  
52. When King Demetrius had sacket and razed the City of Megoera, to the very foundation, he demanded of Stilpo the Philosopher, what losses he had sustained? none at all, said Stilpo, for war can make no spoil of virtue; and 'tis said of Bias, that his Motto was, Omnia mea mecum porto, I carry all my goods with me, viz. his goodness. Ah how should Christians live above these things, & like Habakkuk, rejoice in the Lord, and the exercise of a gracious spirit, and a good conscience, when there is nothing but loss and want on every side.  
53. Ariston said, that neither a bath, nor an Oration doth any good, unless it purify, the one the skin, the other the heart; that's good, that doth good.  
54. When Themistocles was to marry his daughter, there were two suitors, the one rich and a fool, and the other wise, but not rich; and being asked which of the two he had rather his daughter should have, he answered mallem virum sine pecunia, quam pecuniam sine viro. I had rather she should have a man without money, than money without a man. The best of marriage is in the man or the woman, not in the means, or the money.  
55. Aristides to Dionysius the Tyrant, demanding his daughter in marriage, said, he had rather see her burnt then married to a Tyrant. 'Tis better not to marry, than not to marry in the Lord. 'Tis poor honour to be married to a wicked man of honour.  
56. When one asked Alexander how he could sleep so sound and securely in the midst of danger, he told him that Parmenio watched; he might not well sleep when Parmenio watched. Oh how securely may they sleep, over whom he watcheth, that never slumbers nor sleeps? I will, said David, lay me down and sleep, for thou Lord, makest me to dwell in safety.  
57 Xenophanes when one Lasus called him coward, because he would not play at dice with him, said, I confess I am a very coward in these things that are evil, for I dare do nothing at all. 'Tis better to be reproached for not doing evil, then to do evil to avoid reproach.  
58. Pericles being requested by a friend to bear false witness in his behalf, and to bind it with an Oath, told him, I am your friend as far as the Altar, as if he had said, saving my conscience, and duty to the gods, when any would have us sin, let's tell them, your friend, or your servant, usque ad arras, I will do any thing to please and pleasure you, except displeasing God and my conscience.  
59 When Agesilaus his own father would have had him give sentence in a cause contrary to the Law; father, quoth he, yourself have taught me from my very childhood, to obey the Laws; I will therefore be obedient to your good precepts, and pass no judgement against the Law. In such cases we should know no man after the flesh, but be as Levi, who knew not his own father.  
60. Aristarchus scoffing at the great number of Sophisters in his days, said, that in old time hardly could there be found seven wise men throughout the world; but in our days, quoth he, much ado there is to find so many fools: 'tis a bad age when men are wise in their own eyes.  
61. One attempting to kill Prometheus the Thessalian, run him so deep with his sword into an imposthume, that he let out the corruption and saved his life; so saith Plutarch, a reproachful speech delivered in anger, or evil will, is the cause of healing some malady in the soul, which before was hidden or neglected.  
62. Pythagoras was wont to say, that we were then in best case, when we did approach unto the Gods, and worship them; 'tis good for us to draw near unto God, yea so good, that 'tis never well with us but when we are with God.  
63. When news was brought Zeno, that his ship with all the fraught and merchandise therein was cast away; thou hast done well, O fortune, said he, to drive us to our studying Gown, and our Philosopher's life again. We should look upon losses and afflictions, as that which is to draw or drive us nearer unto God in holiness of life.  
64. When Alexander came to Diogenes, and asked him if he wanted any thing, and would request any thing of him, nothing said he, but that thou wouldst stand out of the Sun. To a gracious heart there's nothing comparable to the shining of the Son of righteousness.  
65. A Persian King had one about him, whose place and office it was, to say unto him every morning as he entered into the Chamber; arise my Lord, and have regard to those affairs for which Mesoromasdes, i. e. the great God would have you to provide. We should bethink us every night what we have done, and every morning what we have to do for and in obedience to the great God.  
66. God, saith Plutarch, hateth and punisheth those, who will seem to imitate him in Thunder, Lightning, and Sun beams; but those that be followers of his virtues and goodness, he loveth and advanceth. An admirable observation, and suitable to the Scriptures.  
67. Nicias a Painter was so affectionately bend to his art, that he often forgot himself, and would ask his servants whether he had dined or no? The intentness of Archimedes also is famously known. Oh that we could be, if but now and then so intent at meditation of God, etc.  
68 Dionysius the younger used to say, that he kept and maintained many Learned men, not because he did esteem them so much, but for that he desired to be esteemed for their sake. May we not fear that many entertain Preachers and Ministers on the like account and for the same reason.  
69. After Dionysius was deposed from his royal dignity and banished, one asked him what good Plato and all his Philosophy had done him? this benefit I have thereby, said he, that I have learned to bear with patience this change and alteration of my fortune. And when one judged Socrates by his Physiognomy to be of a churlish sullen, froward, and dogged disposition, for which the people were ready to beat him, knowing Socrates to be one of the meekest and serenest spirited men that could be; Socrates himself said, 'tis true, my disposition is as he hath said, but Philosophy hath made the alteration. Ah! shall they speak more of the efficacy of Philosophy, than Christians of Christianity? God forbidden. Oh that Christians would make it appear that they have learned the truth as 'tis in Jesus, and that the grace of God hath appeared to, and taught them, by holding forth the word of life, and showing the virtues of the Lord Jesus Christ, who excelled all that did virtuously.  
70. When word was brought to Alexander, that at a feast there was one that did miscall him and revile him, 'tis said he a royal and Kingly act to suffer blame for well-doing. When ye do well and suffer for it and take it patiently, this is acceptable unto God. 1. Pet. 2.20.  
71. After Antigonus had been a long time sick of a lingering disease, and well recovered again, he said, we have gotten no harm by this long sickness; for this hath taught us not to be so proud, by putting us in mind that we are but mortal. 'Twas good for me that I was afflicted.  
72. Paedaretus being not chosen one of the great council consisting of three hundred men, returned with joy, saying, I am glad that in the city of Sparta there are found three hundred better men than myself. We should rejoice in common good, though carried on by others, and we ourselves have no hand in it.  
73. Endamedas' seeing Zenoerates an old man studying philosophy with young scholars in an Academy, demanded of one that stood by what he was, and being told that he was one that sought after virtue, said he, if he be still studying and still seeking it, when will he use and practise it. Alas how many are there that are ever learning, but never come to the knowledge of the truth.  
74. When Hephestion quarrelled with Craterus, Alexander reproved him thus: what power hast thou of thyself? what couldst thou do, and where wouldst thou be, if a man should take Alexander from thee. Some men look high, who are upheld by others countenance and power, or else must be as low as the earth they tread on.  
75. Agesilaus the great being asked how a man might gain himself the greatest name and reputation, if (said he) a man say well and do better. No such good name as that which good works do get.  
76. Alexander Commanded his treasurer to give Anaxarchus the Philosopher, whatsoever he demanded, and when his trasurer brought him word that he craved an excessive sum, viz. an hundred talents, The man said Alexander doth very well, knowing as he doth that he hath such a friend of me as both can and will bestow so much upon him. We may ask great things of the great God, being assured that he both can and will make good his promises. He will give like a God.  
77. When the Pilot of Antigonus his own Galley came to him and told him that the enemy had a far greater number of ships than they, said he, being here in person, for how many ships dost thou reckon me? how many soever and how strong soever our enemies be, yet having Christ with us, there is more for us, than there is against us.  
Nil desperandum Christo duce & auspice Christo, if God be with us, who can be against us? they should never despair nor fear, that have God on their side.  
79. One day when Photion had delivered his advice among a great assembly of people, and seeing that with one accord they all approved his speech, he was ashamed; and turning toward his friends, said, What, have I spoken some words that are not good, that this people speak well of it? A good man may in some cases be jealous of himself when the bad approves him. Woe unto you when all men speak well of you.  
80. One ask Agesilaus the great, what children should learn when they were young? answered, that which they were to practise when they were grown up. Teach a child the trade of his way, and when he is old he will not departed from it.  
81. 'Tis said of the Lacedæmonians, that they never asked how many their enemies were, but where they were. So should Christians fall on and fight the good fight of faith, without considering the numbers that come against them.  
82. Alexander being asked why he did not gather money and lay it up in a public treasury? for fear said he, lest being keeper thereof, I should be infected and corrupted thereby. A good Caution for them that love to bear the bag.  
83. A Philosopher being asked why rich men attended not the gates of Philosophers? because said he, they know not their need of Philosophy. The reason so few attend at wisdom's gates, is because they know not the need they stand in of Christ Jesus.  
84. Socrates' said of them that would put him to death, they may take away my life, but they cannot hurt me. Men may kill Saints, but they cannot hurt them.  
85. When there were commotions in Caesar's Army, the very name of Quirites hushed them. Oh that the name of Christ might prevail to hush the commotions that are among professors, who by't and devour one another, and do themselves more hurt than their enemies could.  
86. Polemon coming into the school of Zenocrates, with his drunken company crowned with Garlands purposely to outface him and his Philosophy; Zenocrates nevertheless went on with a lecture of temperance, pressing it so far, that it wrought much upon Polemon, yea so much, that he immediately abandoned his former courses, and became his disciple, and proved the strictest of the whole Sect. How many have been thus caught at Sermons, and of vile sinners become strict Saints?  
87. One of King Cyrus' Courtiers, and a great Favourite, having but little estate, when he was to marry his daughter, was asked, Sir, where will you have a portion for your daughter? he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyrus is my friend. Saints may say much more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is my friend.  
88 Furius Camillus was always like himself, the same man, not puffed up by being dictator, no● dejected when forbidden his Country. The Christians Motto should be that of Queen Elizabeth's, semper eadem, always the same; not to be lifted up, when lifted up, nor cast down, when cast down.  
89. It's written that Timotheus the Athenian, after he had in the account he gave to the state of his Government, often interlaced this speech, in this fortune had no hand, he never prospered after in any thing he undertook. See Dan. 4.30. Isa. 10.12, 13. When men disown God, God disowns men.  
90. Antisthenes' being asked what he had got by Learning? Answered, that he could talk with himself, he could live alone, he needed not to go abroad, and be beholding to others for delight: Much more may he say this, yea and much more than this, who hath learned Christ, and the truth as it is in Jesus.  
91. Either we must not come to great persons, or coming seek to please them, said Aesop to Solon; either we must not come to them at all, or coming tell them the truth, and counsel them for the best, said Solon to Aesop.  
92. Zenophon tells us, that when Cyrus gave Artabasus one of his Courtiers, a Cup of Gold, he gave Chrysantas his Favourite nothing at that time but a kiss, which occasioned this speech from Artabasus to Cyrus, Sir, the Cup you gave me was not so good gold as the kiss you gave Chrysantas. God gives wicked men many times gold, but without kisses, and godly men kisses, but without gold; yet the godly may say, there's more gold in their kisses, then in the others gold.  
93. There was a long feud between Themistocles and Aristides, but being both employed in service for their Country, Aristides bespoke Themistocles thus, If we be wise, its high time we should now leave off this vain envy and spite we have a long time born each other, and that we should enter into another sort of envy more honourable and profitable; I mean which of us two, shall do his best endeavour to save Greece. To which Themistocles made this answer, I am sorry, Aristides, that herein your honesty appeareth no greater than mine; but seeing it is so that you have deserved the honour in beginning and procuring such a commendable strife between us, I will henceforth endeavour to exceed you in continuing this your desire.  
Oh that Saints would learn from Heathen, to lay aside their particular differences, to mind public advantage. Shall, alas! shall Heathens be better at self-denial than Christians?  
94. Artaxerxes ready to perish with thirst, was constrained to drink puddle-water, of which he professed that he never drank wine with more delight. To the hungry souls, every bitter thing is sweet. In times of straits, a little is much, and that that's very bad, is very good.  
95. When Archimedes had found out the resolution of a question in the Mathematics, he cries out as one ravished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it, I have found it: So when a soul that hath been sick of love for Christ Jesus, meets with him, she ravished with joy, cries out, I have found him whom my soul loveth.  
96. Said one, and I suppose a Roman, it is unbecoming a Roman spirit, to cry out, I am undone, while Caesar is safe. Oh how unbecoming Christians to cry out I am undone, while Christ and their interest in him is safe.  
97. Galienus the Emperor, when the report came to him that Egypt was lost, what then, (said he) cannot I live without the flax of Egypt? And when word was brought that a great part of his Dominions in Asia was wasted, what then (said he) cannot I live without the delicacies of Asia? Oh for Christians to speak thus of any of their losses, from a principle of acquaintance with and enjoyment of God, is excellent. 'Tis like, very like, yea very much like that of Habakkuk, c. 3.17. though the figtree should not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail, the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my salvation. What? cannot I live and rejoice without the flax of Egypt, and the delicacies of Asia?  
98. God, said Socrates, will be worshipped with that kind of worship only which himself hath commanded; and he will not be worshipped, said Cicero, with superstition, but with piety. Oh that Christians would hear and learn!  
99 When Caesar was about 25 years of age, he wept, that he had lived so long, and done no great exploits; when as Alexander at that age, had conquered almost all the world. How many souls that have lived to twenty five, yea to thirty five, it may be forty five, and more years, and have not yet done any thing to the conquering of the world, the subduing of sin, the working out the salvation of their precious souls.  
100 It's a most shameful thing (said Seneca) to speak one thing and think another. Let not thine heart reproach thy tongue, when thou speakest to God or Man.  
101. Epictetus' complained that there were many who would be Philosophers as far as a few good words would go, but were nothing for practise.  
Such as say well and do well are to be embraced, said Aristotle, but their very profession is to be suspected who back it not by a suitable practice. 'Tis not names, but things, not words, but works. What pity 'tis to conjoin drunkard or swearer, or proud or covetous with Christian; when the drunkard goes to hell, what will then become of the Christian? men join what God hath separated, and God will separate what men hath joined. 'Tis no less an abomination to put a good name upon a bad man, then to put a bad name upon a good man.  
102. It's storied of Caesar, that he never said to his soldier's ite, go on, but venite, come on, or follow me. Christ gives his people no command to obey, but he shows them the way, follow me, is his word of command.  
103. Photion after he had done many notable services for the Athenians was put to death by the; but a little before his death he charged his son never to wish ill to the Athenians for what they had done to him. Wish them well, that wish you ill, love and be a friend to your enemies, pray for and curse not them that do despitefully use you.  
104. When Flaminius the Roman General had set the Greeks' at liberty they so cried out Soter, Soter, Saviour, Saviour, that the very birds astonished at the noise fell to the earth. Oh with what shoutings should Saints cry out of Christ Jesus, Soter, Soter, Saviour, Saviour, seeing he hath set them at liberty from Satan sin and wrath to come?  
105. Crates threw his Gold into the Sea, saying, ego perdam te, ne tu perdas me. I will destroy thee, lest thou destroy me. If men do not put the love of the world to death, the love of the world will put them to death.  
106. One of the Emperors said of Rome, inveni lateritiam, marmorcam reliqui, I found it built of bricks, but I leave it of marble: Christ always makes us better than he finds us. He finds us a lump of dirt dunghill, a sink of sin and uncleanness, but he purgeth us from dead works and builds us up an holy (which is the most glorious) temple unto God.  
107. Alexander said of two of his Courtiers, that the one loved the King, but the other loved Alexander. May not Christ say of professors, that some love Jesus, but few love Christ. Vix diligitur Jesus propter Jesum, Jesus is scarce loved for his own sake. 'Twas Augustine his complaint.  
108. A certain stranger coming on embassage to the Senators of Rome, and colouring of his hoary hair and pale cheeks with vermilion, hue a grave Senator espying thedeceit, stood up and said what Sincerity can we expect, at this man's hand, whose locks and looks and lips do lie? think the same (saith one) of all painted hypocrites.  
109. Julius Caesar would never fore-acquaint his soldiers of any set time for removal or onset, that they might be always in readiness. Be ye also ready, for ye know not the time when the Son of man will come.  
110. Socrates when he saw one drnuke or discomposed, and out of order, would say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, am not I such a one? by the sight of others sins, men may learn to bewail their own sinfulness and heart of corruption. As Master Bradford, (commonly called holy Bradford) when he saw any drunk or heard any swear, etc. would railingly complain, Lord I have a drunken head, Lord I have a swearing heart. And the disciples feared themselves each man rather than another, and therefore said Lord is it I? but Judas (he altars the word, being the bag-bearer and a mere hireling) he says, Master is it I?  
111. Magnus est animus qui se Deo tradidit, said Seneca. He is of a truly great spirit, who resigns up himself to God: Pusillanimous and low spirits strive and murmur. Commit thy way unto the Lord, trust him, and he shall bring it to pass, Psal. 37.5.  
112. When the Senate informed Augustus of what some had said of him, tush, said he, non tantum habemus otii, we are not at leisure to listen to every slander that's raised of us. A Christian should be (as 'tis said of Severus the Emperor) careful of what is to be done by him, but careless of what is said of him.  
113. When Pyrrhus, Councillor to Sultan Selimus, persuaded the Sultan to bestow the great wealth which he had taken from the Persian Merchants upon some notable Hospital for relief of the poor, nay rather said he, let it be restored to the right owners, and so it was. Illgotten goods given to the poor is no charity, restitution is the best advantage can be made of such gain. Would there were more Zacheus Christians in the world, for though by restitution they might be poorer in goods, yet they would be richer in goodness. A little good estate is better than a great bad one.  
114. After that Socrates was put to death at Athens, Aristophanes rehearsed a Tragedy of his concerning Palamedes who had been executed by the Grecians long before at the siege of Troy, in which tragedy were these verses.  
Ye have slain, ye have slain of Greeks the very best,  
— that never any did infest.  
At the hearing whereof the people were so moved, that they presently fell upon the Authors of Socrates his death and drew them forth to punishment. Oh that (as one applies it) we could be as nimble to apprehend and to be avenged of our sins, who put Christ to death who was without sin, who never did any hurt, but good all his days.  
115. Contemno minutulos istos deos modò Jovem habeam propitium, said a heathen man; I contemn and despise all those petty gods, so Jupiter be my friend. So Christ (saith the heavenly man) be my mediator and intercessor, I care not for the petty advocates which the Papists adore.  
116. Numa Pompilius forbade the Romans to believe that God had the form of beast or man; and it was from the beginning of Rome an hundred and seventy years that they had no Image of God, either painted or graven. Plut. in vit. Rome-Heathen more Christian, then Rome-Christian, or rather Anti-christian.  
117. God, whom just men desire to be like unto, doth excel all humane nature in 3 several things; in immortality, in power, and virtue; of which three, virtue is the most honourable and precious thing. Plut. in vita Aristidis.  
118. Plato ask quid fuit, quod semper erit, et nunquam fiebat, what that was, that always was, and never was made, et quid fuit quod semper fiebat et nunquam fuit, what that was, that was always made, and yet never was, received this Answer: The first is God, the second is a creature.  
119. Photion said to one that requested an ulawfull thing of him, thou canst not have me for a friend and a flatterer both. He is the truest friend that will do nothing but what consists with the truest friendship, and a good conscience.  
120. This was the noblest glory that could be among men, when a man bore the bell and praise, not that he was the swiftest among the swift, or the strongest among the strong, but honest among the honestest. Plut. in Lycurgo.  
121. When Philip asked Democritus, if he did not fear to lose his head? he said, no, for if he took away his head, the Athenians would give him one immortal, he should be statued in the Treasury of eternal fame. So Ovid.  Me tamen extincto fama perennis erit. 
Should not Christians than live above fear of suffering, and say as the Apostle 2 Cor. 4.16, 17.  
122. Numa Pampilius put so much confidence in the gods, that one day when it was told him, that his enemies were in arms against him, his answer was, and I sacrifice. Plut. in vit. Thus said David, Psalm 109.3, 4. They sought against me without a cause, but I gave myself unto Prayer.  
123. Brutus visiting Ligarius, and ask him, what, sick, Ligarius? no, Brutus, said he, if thou have any noble enterprise in hand, I am well: So should a soul say for Christ.  
124. Some writ of Epaminondas, a famous Theban, and some of Philip King of Macedon, that after high and unexpected Victories, they became (in their outward appearance at least) very sad, more like Mourners than Triumphers, for no other reason then for fear of some eminent disaster; for they held it ominous among the Ancients, to have long prosperity: One of them hath this good saying, though ill enough meant by him; God will not endure that any should think well of himself, but himself. 'Tis much according to Scripture-discovery, that when men glory in their pride, God stains the pride of their glory.  
125. When one wished Pythagoras (as I think) that the gods would give him whatsoever he desired, nay rather said he, that I may desire but what they will give. God's will is better for us, then ours for ourselves, 'tis not for us to prescribe, but to submit to God.   

ERRATA in the Milk and Honey.  
S. for sentence, l. for line.  
Sentence 96. line 3. for becomes of, r. becomes us, S. 258. for thy will, r. my will be done. S. 294. r. much from a little. S. 295. r. such thorns may be touched. P. 250. lin. ult. for be pressed, r. depressed.  
In the Heathen Improved.  
S. 7. l. 3. for Cenippus, r. Eunippus. P. 193. l. 3. for our r. one tale. P. 200. l. 2. leave out not, and r. he might well sleep. S. 82. for Alexander, r. Anaxander. S. 93. leave out no, and r. appeareth greater. S. 110. for railingly, r. wailingly complain. Ibid. for a drunken head, r. heart.  
FINIS.