THE Nonsuch PROFESSOR IN His Meridian Splendour, OR THE Singular Actions OF Sanctified Christians. Laid open in Seven Sermons at Allhallows Church in the Wall, London. By WILLIAM SECKER Preacher of the Gospel. For Isay unto you, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven, Math. 5. 20. Non magna loquimur sed vivimus, Arnob. London, Printed by M. S. for Thomas Parkhurst, to be sold at his shop at the three Crowns, over against the great Conduit in Cheapside. 1660. TO THE HONOURABLE, And truly Noble Patriots Sr Edward Barkham, Knight and Baronet; and his Religious consort Dame Francis Barkham of Tottenham in the County of Middlesex. Honoured Worthies. THis Piece reflects on no Interest but what is Eternal: You have tied me in so many silken cords of your constant favours, that I must live and die bound in those pleasant fetters; the only return I am able to make you, is in Ink and Paper to acknowledge myself your Debtor: Your Noble minds are like that of Artaxerxes King of Persia, who thought it as well becoming him to accept of small things from others, as to give great things himself. Let rotten posts be guilded, and decayed beauties painted; virtue like a precious Diamond needs no varnish: Your own graces will spring you Rivers of praises, without the tide of others tongues flowing in to brim the banks. Real honour is not built on the glittering foundation of refined clay; the flourishing Laurel of durable excellency, doth not always grow in the smooth field of a brave Geneallogy. That blood which runs in virtues veins, is of a more orient colour then that which swims in other channels: The fairest flowers of humanity, are those that spring up in the garden of sincerity; piety is a more noble thing than parentage; it is better to be new borne, than it is to be high borne. I believe you count that the sweetest honey which you suck out of Christ's hive, and take more pleasure in your inward goodness, then in your outward greatness. I am sensible what prejudices are taken against Epistles commendatory; letters are too often like multiplying glasses, which makes the smallest molehills, appear like the greatest Mountains; But yet I dare show your unspotted faces, without borrowing the suspicious reflection of any false glasses: You have too clear a knowledge of God to take any thing into your hands before him, and too dear a love to God, to set any thing in your hearts above him; you cast more propicious aspects upon Religion, than ever to think it a friend unto Rebellion, & looked upon Fear God, and honour the King, as a couple that God had joined together, and that no man might put asunder; and such as have shaken these Pillars with their own hands, have pulled the house upon their own heads; Providence having laid on them the hands of vengeance, that laid on us the hands of violence, and brought them under the sword of the Law, that kept us under the Law of the sword. You rejoiced in the first dawnings of the Morning of our Redemption from Egyptian slavery and oppression, & deem the superstruction of prosperity, is firmliest laid upon the foundation of Monarchy. When others have sparkled like Stars in their Orbs, you have shined like a Sun in yours; having neither been like Crabs going backwards, nor like snails creeping forwards: When others have sailed with every wind of Doctrine, you have steered your course according to the Compass of Scripture; and have carried the lamp of Truth in one hand, and the beauty of holiness in the other. It is said of the Families of some great Personages, That there is more oaths heard in a day, than there are prayers made in a year; But I may say of yours, there is more prayers made in a day, than there are oaths heard in a year: The oil of grace that is poured on your heads, runs down to the skirts of your garments. O how comely a Vision is it, to see the Tabernacles of great men, to be the Temples of the great God Honoured Worthies, Many jewels God hath hung upon your terrestrial Crown; he hath given you the fatness of the earth, as well as the dew of Heaven, Esau's Venison, as well as Jacob's Blessing; the nether springs of common bounty, as well as the upper springs of special mercy: There are four showers that have watered your Garden. First, a fruitful Posterity. Secondly, a peaceful Tranquillity. Thirdly, a faithful Society. Fourthly, a grateful Memory. As there is nothing wanting to you, so let there be nothing wanting in you; you cannot complain of God for want of mercy, let not God complain of you for want of Duty; as he hath opened his hands to bless you, so do you open your mouths to bless him: In the highest flood and springtides of outward mercies, its hard to keep our hearts within the channel. Respected Sirs, You have a large room in the bosoms of many that are godly; but alas! the best men's confidences on earth, are insufficient evidences for heaven: A house well compacted is able to bear out a storm, but a disjointed building every push will throw it down. The best Patrimony is that above us, & the best Testimony is that within us; give me such hopes as will not only go with me to my bed of rest, but will lie with me in my bed of dust; as will not only bear me up in the Calm of Life, but will shore me up in the Tempest of Death. Sirs, You are like Beacons upon a hill which are visible unto all: A small star may be darkened, and yet pass unobserved, but the eclipsing of the sun's splendour, is a part of the world's wonder: a crack in the greatest pebble, is not so bad as a flaw in the smallest jewel: O how amiably should you live with men, who look to live eternally with God The highest pre-eminence, calls for the exactest obedience; he is unworthy to be the chiefest in a family, that is unwilling to be the choicest of a family; yea, he puts a sword into the hand of Vice, that snatches the sceptre out of the hand of grace: None can challenge an interest in the love of God, but such as are endued with the life of God. Dear Sirs, I know you have affections to desire the truth, as well as apprehensions to discern the truth; and read Books as Bees to fill your Combs, and not as Butterflies to paint your wings; and therefore I have presented you with a Piece that is not notional, but practical. A great shoe fits not a small foot, nor a large Sail a little Boat; the subject is fit for a Christian to live upon, then for a Critic to look upon: They are as cruel Parents that murder the issue of their brains, as those that murder the issue of their loins. I hope the dregs doth not lie so thick in it, but you may draw out some clear liquor from it; though the Author be contemptible, yet the matter is considerable: God looks not for what he gives not: (As well as I am able) I have from this Scripture drawn you a Believers Picture; and according to this Glass doubt not but yourselves will dress. If these bellows keep the vestal fire always burning upon the Altar, and your graces have their advancement, I shall have my contentment. I have here laid the Rods of correction on the backs of offenders, and given the words of Instruction to the hearts of believers. Worthy Sirs, Compare what is spoken in the books of men, with what is written in the Book of God; that the Bristol stone may not pass for the sparkling Diamond, no● Brass and Copper go as currant as Gold and Silver. I would lay no other burdens upon your backs, than I would carry upon my own shoulders; nor would I have you make any brick, but with God's straw. Man's fault cannot prejudice Gods right; though we have lost our ability of obeying, yet he hath not lost his Authority in commanding: By how much the greater you are than others, by so much the better you should be then others: where Divine Providence advances to honourable dignity, there Divine precepts engages to proportionable duty; on earth it's your business to serve God, in Heaven it will be your blessedness to see God. Many by feeding upon one dish grow to maturity, when they that sit down to a multitude are surfited with variety: When others grumble to look upon rich men's estates, do you tremble to think upon rich men's accounts; and as the earth will do you no good when you die, so let it do you no hurt whilst you live. They that are in the right way to Paradise, should grieve at every thing that hinders their progress: There are many are the Pictures of piety, but I wish you may be the patterns of piety. Alas! what's the reflection in the glass to the complexion in the face? or the form of godliness upon us, to the power of godliness within us? such Jonah's in the lading of our Vessels, doth but fill the Seas with storms and tempests. You Worthies have almost stretched your lives to David's standard; and who knows how soon such may meet with the death of the body that are encompassed with the body of death: Whilst you are descending to the bottom of the hill of nature, I wish you may be ascending to the top of the hill of grace; that the nearer your bodies draw to the pit of corruption, the nearer your souls may draw to the place of perfection; that your declining Sun may not set under a cloud, that hath so long shined in a clear sky. Usually their durations are the shortest, whose possessions are the greatest; But you have had as large a share of being as you have had of blessing. My heart's desire and prayer to God for both you and yours, is, that you may be as glorious in Heaven, as you have been prosperous on earth; that you may be such jewels of grace, as may be locked up in the Cabinet of glory; that such silver Cups may be found in the mouths of all your sacks, that the word which hath brought salvation to your souls, may bring your souls unto salvation; that as your children sit like Olive plants about your Table, so you and your children may sit like Olive plants about his Table; that your little family below, may make up that great family above; that when others as chaff are thrown into the fire, you as wheat may be gathered into the Garner: That you may live long on earth profitably, and for ever in Heaven joyfully, is the Prayer of Your Humble Servant, William Secker. The Author to the Reader. CHRISTIAN READER; WE live in age that is most censorious, and yet in age that is least religious; where there are any faults men are more skilful to find them, then careful to mend them: But shall we turn the Sun into darkness because of its moats, or the Moon into blood because of her spots? It's in vain to look for clear light where God himself will have a shadow. Good meats displease none but distempered palates; and must wholesome dishes be barred the Table, because they offend aguish stomaches. To serve men's necessity is charitable, to serve men's conveniency is warrantable, to serve men's iniquity is damnable, but to serve men's purity is honourable. Grace needs a Spur to prick it on, as well as Vice needs a Bridle to hold it in. The design of this Piece is not the ostentation of the Author, but the edification of the Reader. I hope none will blow out such a Candle upon earth, by the light of which themselves may see the way to Heaven. The face of none is so comely in a Saints eyes as the face of Christ, and the voice of none is so pleasant in a Saints ears as the voice of Christ. The Manna of spiritual influences, doth usually fall in the Dew of spiritual Ordinances; To set them up was a work of mercy in God to us, and to keep them up is a work of justice in us to God; Whilst we suck at these Breasts, they will stream warm Milk into our mouths. Dear Christian, In this Subject I have given thee a breviary of Religion▪ The works enjoined in it are weighty and ponderous, and the wages annexed to it are mighty and glorious; Christianity is here clothed in its white Linen of purity. Wouldst thou obtain that happiness which the promise confirms, thou must espouse that holiness which the precept enjoins; The best way to greaten your felicity, is to heighten your activity. Grace as it makes our comforts sweeter, so it makes our Crowns greater; And as it gins in the love of God to us, so it ends in our love to God; Those children that are found moving in the Orbs of obedience, shall have the beautiest Sunshine of their Father's countenance. Christians, Be sure to lay your superstruction upon an unmoveable foundation; and propagate such a business, as hath an immediate tendency to blessedness. It's an unparalleled mercy to be kept free from corruption in a time of infection: It's better to be innocent, than it is to be penitent; To prevent the malady, then to invent the remedy. Christians, As you have not a Lease of your lives, so you have not a Brace of your lives; That that which is corrupted in the former, may be corrected in the latter: Had we not need to take heed how we shoot, that have but a single Arrow to direct to the mark: No time is ours but what is present, and that's as soon past as present: We had need improve that with the greatest diligence, that glides away with the speediest nimbleness. Shall our rests steal away one half of our time, and our lusts the other. O Sirs, The more you have of good in you, the more you shall have of God with you; yea spiritual actions they will make you look fresh and orient in the eyes of spiritual Christians, that judge of the trees of righteousness, by the fruits of righteousness. The enjoyment of this world is neither an argument of Divine anger, nor an evidence of Divine favour; Therefore do not judge yourselves by your wealth, but by your works, not by the Bags of Gold you have in your hands, but by the Seeds of Grace you have in your hearts: The ambitious man shall leave all his greatness behind him, when the religious man shall carry all his goodness with him. Let Christianity be your shop to trade in, and Eternity shall be your bed to rest in; Every grace that is here exercised, shall there be glorified; The Lord Jesus Christ shall not only see the travels of his soul, but you shall see the travels of yours. Christians, Either let your works be according to your profession, or else let your profession be according to your works; Never put on the fair suit of profession, to do the fowl work of corruption. God will cut down those degenerate Vines that bear nothing but sour Grapes. The lusts of the flesh are pleasurable, where the works of the flesh are visible. Sirs, The Gospel doth not only require that you should be diligent Christians, but that you should be excellent Christians. By the singularity of your actions, you may prove the sincerity of your persons; The Race is short in which you run, but the Prize is great for which you run. Let not us sow such barren Lands in which we lose our time and pains. I wish that this gail of Divinity may speed your Vessel to the Haven of Felicity; And when God gives in more of himself to me, I shall give out more of him to you; in the mean time it shall be my highest ambition, to be instrumental to others conversion. Who am and ever desire to be a Lover of him that is a Saviour to us; Yours in the Lord Jesus, William Secker. A Table of the chief Contents of this Treatise. THe Text opened. The Doctrine raised, viz. That singular Christians must perform singular actions. First, Why it is that Christians must do more than others. 1. Because more is done for believers then is done for others. Page 14. 2. Because they stand in a nearer relation to God than others. p. 17. 3. Because they profess more than others, p. 21. 4. Because every believer is to be conformed to his Redeemer. p. 25. 5. Because they are more looked upon than others. p. 28. 6. Because if you do no more than others. it will appear that you are no more than others. p. 31. 7. Because they are to be judges of others. p. 33. 8. Because they expect more than others. p. 37. Secondly, What it is that Christians must d● more than others. 1. To do much good & make but little noise, p. 41. 2. To bring up the bottom of our lives to the top of ou● lights, p. 49. 3. To prefer the duty he owes, above the danger that he fears. p. 55. 4. To seek the public good of others, above the private good of ourselves. p. 64. 5. To have the beautifullest conversations amongst the blackest persons. p. 75. 6. To choose the worst of sorrows before you commit the least of sins. p. 82. 7. To be a father to all in charity, and a servant to all in humility. p. 93. 8. To mourn most before God for those lusts that appear least before men. p. 105. 9 To keep our hearts lowest, when God raises our estates highest. p. 117. 10. To be better inwardly in substance, then outwardly in appearance. p. 125. 11. To be more afflicted at the Church's heaviness, than we are affected with our own happiness. p. 132. 12. To render the greatest good for the receipt of the greatest evil. p. 139. 13. To take those reproofs best, which we need most. p. 149. 14. To take up all duties in point of performance, and to lay them down in point of dependence. p. 159. 15. To take up our contentment, in God's appointment. p. 167. 16. To be more in love with the employment of holiness, then with the enjoyment of happiness. p. 178. 17. To be more in searching our own hearts, than we are in censuring others states. p. 187. 18. To set out for God at our beginning, and to hold on with God until our ending. p. 193. 19 To take all the shame of our sins to ourselves, and to give all the glory of our services unto Christ. p. 207. 20. To value a Heavenly reversion, above an earthly possession. p. 215. The Application, 1. For the erection of singular Principles; 2. For the direction of singular Practices. First, For the erection of singular Principles. The first Principle, That whatsoever is acted by men on earth, is eyed by God in Heaven. p. 225. 2. That after all your present receivings, you must be brought to your future reckon. p. 230. 3. That God bears a greater respect to your hearts, than he doth to your works. p. 242. 4. There's more bitterness following upon sins ending, then ever there was sweetness flowing from sins acting. p. 248. 5. That there is the greatest vanity, in all created excellency. p. 254. 6. That duties can never have too much care bestowed upon them, nor too little confidence placod in them. p. 265. 7. That there's no obtaining what is promised, but by fulfilling what's commanded. p. 273. 8. That its ill dressing ourselves for another world, by the Looking-glass of this world. p. 282. 9 That where man is so diligent as to do his best, there God is so indulgent as to forgive his worst. p. 290. 10. That inward purity is the ready road to outward plenty. p. 296. 11. That all the time God allows us is little enough to fulfil the task that he allots us. p. 307. 12. That there can never be too great an estrangen●ent from defilement. p. 317. 13. That whatsoever is temporally enjoyed, should be spiritually improved. p. 344. 14. That we are to speak well of God whatsoever ill we bear from God. p. 354. 15. That the longer God forbears not finding amendment, the soarer he strikes when he comes to judgement. p. 360. 16. That there's no measuring of the inward conditions of men, by the outward dispensations of God. p. 366. 17. That we should cleave the closest, to that good which is the choicest. p. 374. 18. That it is our present business, to make sure of our future blessedness. p. 380. 19 That integrity is the best security. p. 385. 20. That the sweetness of the Crown that shall be received, will make amends for the bitterness of the Cross that may be endured. p. 390. Secondly, For the direction of singular Practices. 1. If you would do more than others, than you must know more than others. p. 399. 2. Would you do more than others, then love morethen others. p. 407. 3. Would you do more than others, then pray more than others. p. 413. 4. Would you do more than others, then believe more than others. p. 421. 5. Would you do more than others, then resolve more than others. p. 429. 6. Would you do more than others, then learn to deny yourselves. p. 432. Courteous Reader, correct with thy Pen the faults of the Press, either such as are Verbal, or such which are Literal, the most whereof thou shalt find in this ERRATA. PAge 30. read magister: Margin p. 52. bona: p. 96. novos modos: p. 122. ingens: 124. pereunt: 218. despicit: 231. observentur: 247. offer: 256. excaecavit inferni: 273. quam Judaeos, testamento quaeritis: 276. culpabilis: 279. in sectabere rastru: 282. respectu: 290. Anhelant is: 293. stuporis: 347. obnubilat: 362. Accendimus: 389. dormivi: 394. calumnia: 398. auris. For English; Page 20. for singer, r. finger: p. 22. l. 22. add on rotten Hypocrites: p. 30. for Natian, Christian: p. 50. for relish, receive: p. 58. 2. suus sanus: p. 192. for heart, body. THE Non-such Professor IN His Meridian splendour. OR, The singular Actions OF Sanctified Christians. MATTH. 5. 47. — What do ye more than others? IN a mountain the Law was propounded to Moses; in a mountain the Law is expounded by Jesus; the one to a man of God who was the meekest; the other by the Son of God who was the greatest: The former to a Prophet of the Lord, the latter by the Lord of the Prophets. As his works were miraculous, so his words are mysterious: But what's light in the book without light in the heart: Therefore as he opens the Scripture to our understandings, so he opens our understandings to the Scripture. The Scribes and Pharisees though they knew the letter of the Law, yet they were ignorant of the spirit of it: as the waves of the sea are discoverable when the wealth of the sea is invisible. They never cracked the shell, to taste the kernel; nor unlocked the cabinet to find out the jewel. They made a difference of the Tables, as if one side had been of God's writing, and the other of the Devil's scribbling. They could not charge the Law with imperfections, but Christ charges them with misinterpretations. They were better acquainted with the customs of nature, then with the Canons of Scripture. How shall the blind see when the Seers are blind! yet their eyes are out which should put others in. The Law requires holiness in our inner parts as well as in our outward acts. It's like the Sun, from the lustre of whose rays the most secret closerts are not hid: Not only he that lies with a woman, but he that lusts after a woman, is an Adulterer: He whose heart is full of hating, though his hand be free from striking, is a Murderer. Thus a law may be transgressed, when it is observed; as lightning melts the sword without hurting of the scabbard. The lusts of men may be predominate, when the lives of men are not inordinate; as guests may be in the house when they look not out at the door. The precepts of morality they order our conversations, but the precepts of Divinity they order our cogitations. The only way to have crystal streams, is to cast salt into the spring. He that gins Religion where it should end, will end Religion where it should be begun. I have seen an end of all perfection, but thy commandments are exceeding large, Psal. 119. 96. You may see an end of all perfection, but of the Laws perfection there is no end to be seen; you may sound the bottom of any deeps but of God's deeps. But as the Portal conducts to the Palace, or as the Suburbs directs us to the City, so the context will guide us to the text; Vers. 46. If ye love them that love you, what reward have you? do not the publicans the same? they will show kindness where kindness is shown, as an echo returneth the voice it receiveth: And shall publicans be as godly as the godly? shall Eos ad altius quod dam foecunditatis genus Ch●istus excitat & attollit, dum hujusmodi illis interrogationem proponit, Quid eximiivos facitis? fructus longè praestantissimos ab iis expectat, qui longè eminentissimum & doctorem, & doctrinam habuerunt, etc. Rous inter. reg. Dei Tract. 1. cap. 10. p. 157, 158. the sons of men equalise the sons of God, or the Law of nature swell to so high a tide as the law of grace? this were for the dribbling river to vie with the drowning ocean. If you salute your brethren only, what do you more than others? I shall not curiously carve out the words, lest by painting the windows, I shut out the light. The native comeliness of the Scripture scorns the unnatural drugs of bewitching Jezabels. A rough Diamond is of greater value than a smooth counterfeit. I am not about a piece of Oratory, but of Divinity; and my design is rather to express affections than to affect expressions. Though the sweetness of the sauce may yield us contentment, yet it's the soundness of the meat that affords us nourishment. But that Aaron's bells may ring and not jangle, the Text is like a precious jewel, small in quantity, but great in excellency. In the words you have two parts. 1. An action propounded. 2. A question proposed. 1. An action propounded, about what is lawful, If you salute your brethren only. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutare quidem sig. ni●i●at, sed osculo, & complexu, qui mos islarum gentium erat. Bez. in It signifies to salute with kisses and embraces: There is a kiss of obedience and subjection, and that's the Subject's kiss. There is a kiss of lusts and temptation and that is the Harlot's kiss. There is a kiss of treachery and dissimulation, and that is the Traitor's kiss. There is a kiss of love and affection, and that's the brother's kiss. What one verse calls saluting, the other calls loving. Because salutation is but a pledge of affection, it's but our hearts running forth at our lips. 2. A question propounded about what is needful, What do you more than others? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat quid redundans, vel quid superabundans. Leigh. ●rit sacr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid impar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultra, velquid excellens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra. ●reg. Etym. par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what singular thing do ye. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syms. Lex. This is as the well from whence I shall draw the water. And that I may not raise a superstruction without a foundation, take this as the corner stone. Doct. That singular Christians must perform singular actions. This celestial orb is large enough for every star to shine in. You cannot rationally imagine that I should sluice out a bitter stream from so sweet a spring. Whosoever shall collect any pearls out of such a heap, will leave as good behind him as any he carries with him. The Disciples of Christ, as they are more than others, so they should do more than others. A Heathen may move beyond a Sodomite, but a Christian must move beyond an Hypocrite. Though the naturally dead can do nothing, yet the spiritually dead may do something: Though they can do nothing as to the obtaining of the grace of life, yet they may do something as to the using of the means of life. Cicero complains of Homer that he taught the gods to live like men; but grace teaches men to live like gods. Great persons they are like bells, which whilst they are rising strike apace, but when they are up, are set, and strike no more; or like flowers, which by change of soil degenerate into weeds. Thus the highest mountains are the barrenest grounds. It's sad that we should live so long in the world, and do so little good; or that we should live so little in the world, and do so much evil. All creatures have their several essences; according to the creatures essence, is the creatures actings. Trees are in their bearing, as they are in their being. Other creatures are not more below a sinner, than a Saint is above a sinner. Man is the excellency of the creature, the Saint is the excellency of the man; Grace is the excellency of the Saint, Glory is the excellency of Grace. Believers are among others as Saul among the Israelites, higher by the head and shoulders. They are but base-born to them that are twice born. What is the lowest shrubs in the bottom of the valleys, to the highest cedars on the tops of the mountain? Stars that are placed in the highest orbs, give the clearest lights. Trees planted by the rivers of water yield the choicest fruits. They who look for a heaven made ready, should live as though they were in heaven already. Grace doth not only make a man more a man, but it makes him more than a man. The primitive Christians were the best of men, though they were but men at the best: None were more lowly in their dispositions, and none more lovely in their conversations; Noah was a just man, and perfect in his generation, Gen. 6. 9 He was not a sinner amongst those that were Saints, but he was a Saint amongst those that were sinners: Who would ever have looked for so fair a bird in so foul a nest? In a field of wheat, there may spring up tares. A Saint is not free from sin, that's his burden; a Saint is not free to sin, that's his blessing. Sin is in his soul▪ that's his lamentation; his soul is not in sin, that's his consolation; And the Lord said unto Satan, Hast thou considered my servant Job, Job 1. 8. Why, what was there in Job that was so considerable? there is none like him in all the earth. Though there was none so bad as Job in heaven, yet there was none so good as Job on earth. He was a man so like unto God, that there was never another man like unto him. Beleivers in the world, they are the Nonsuch's of the world. It was the saying of a gracious soul, hearing of the far go of Hypocrites, Let Hypocrites go as far as they can, in that which is good I will follow them, and where they can go no further I will go beyond them. A Christian is not only to do more than all other men will do, but he is to do more than all other men can do. Whatsoever is not above the top of Nature, is below the bottom of grace. Some there are that believe and work not; others there are that work and believe not; but a Saint must do both. He must so obey the Law as if there were no Gospel to be believed; and so believe the Gospel as if there were no Law to be obeyed. It's by faith that our works are justified; but it's by works that our faith is testified. A Christians work doth not lie in believing or in doing, but in believing and in doing. There are Four sorts of things. First, Some things that are neither good nor pleasant, as envy and detraction. The eclipsing of another's sun will never make our own to shine with brighter beams. O pair off those envious nails that are ever scratching those faces that are fairer than your own. Why do you wound yourselves with those plasters that are laid upon your brethren's sores? Or weep at every shower of rain that falls besides your own corn? Who would grudge an Ox its fat pasture, which doth but fit it for the slaughter? Or the Malefactor's progress through the meadows which conducts him to the gallows? Thou hast never the less, for others having of the more; and others have never the more, for thy having of the less. Leahs fruitfulness, was not the spring of Rachel's barrenness. Secondly, Some things are pleasant but not good, as sin and transgression. This Bee carries honey in its mouth, but a sting in its tail. When Jael brings forth her milk and her butter, then beware of the nail and the hammer. Death is in the pot whilst you are tasting of the broth. The fish by leaping at the bait is catcht upon the hook. If the cup be sinful we must not taste it; if the cup be lawful we must not carouse it: Reason forbids either the tasting of known poison, or the being drunk with pleasant wine. Sin, it is like a river that gins in a quiet spring, but ends in a tumultuous sea. Thirdly, Some things are good but not pleasant, as sorrow and affliction. Sin that's pleasant, but unprofitable; sorrow that profitable but unpleasant. God by affliction separates the sin that he hates so deadly, from the soul that he loves so dearly. They are not to take our spirits out of our flesh, but to take our flesh out of our spirits. They are not to pull down the tabernacle of Nature without us, but to rear up the temple of Grace within us. Waters are purest when they are in their motion, and Saints are holiest when they are in affliction. A foul feskue may point us to a fair lesson. Some children never learn their books but when the rod is on their backs. By the greatest affliction God doth give the sweetest instruction. Though you may resist the Judgements that are laid before you in the word, yet you cannot resist the Judgements that are laid upon you by the rod. The purest gold is the most ductible: that's a good blade that bends well without retaining its crooked figure. Fourthly, Some things that are both good and pleasant, and they are gracious operations. A Beleivers bed of graces is more fragrant than a bed of spices. He that gives his Image to us, he loves his Image in us. Finally my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things, Phil. 4. 8. That ye may approve things that are excellent, Phil. 1. 10. But because you cannot see so well by a candle enclosed in a lantern, as by a taper burning in the candlestick; I shall crack the shell that you may taste the kernel. There are two channels that I shall cut out for these Crystal streams to run in. First, I shall speak to the Explication of what is Doctrinal. Secondly, To the Application of what is Practical. The former is like the cutting out of the suit; the latter is like the putting it upon the back. First. I shall speak to the Explication of what is Doctrinal. And that I may not sluice in a sea of water into a little river, I shall make a double bank. First, Why it is that the Disciples of Christ must do more than others. Secondly, What it is that the Disciples of Christ must do more than others. I begin with the first, why it is that the Disciples of Christ must do more than others: Now that these nails may stick the faster, I shall drive them home with an eight fold hammer. 1. Because more is done for Believers then is done for others; therefore more must be done by Beleivers then is done by others. God gives favours not for their sakes that receive them, but for his sake that bestows them. Now where there is a superaddition to our privileges, there must be a superaddition to our practices. You do not look for so much splendour from the burn of a candle as from the beamings of the Sun. Nor for so much moisture from the droppings of a bucket, as from the disolving of a cloud. The Philosopher's rule is true, Quicquid recipitur, recipitur ad modum recipientis. The heat which melts the wax, hardens the clay. The juice that goes into the Rose makes it sweet, but that which goes into the Nettle makes it stink. The mercies of God if they be not loadstones to draw us to salvation, they will be millstones to drown us in perdition. To whom much is given, of Quò plura accepisti, gratias eò majores, gloriamque da●ori referre obligaris. Rous inter. reg. Dei. p. 153. them much shall be required: God doth not exact much where little is bestowed; nor except little where much is received. A drop of praises is not commensurate to a sea of favours. Hear ye the word of the Lord, O children of Israel, you only have I known of all the families of the earth, Amos 3. 2. They were more known to God than others, therefore they must more acknowledge God than others. They can never speak good enough of God who have tasted the goodness of God. It's but reason that they should bless most, who are the most blessed. Nature hath made other Creatures, but Grace hath made you Christians. In Creation God hath given us to ourselves, but in Redemption he hath given himself to us. It's a greater favour to be converted, than it is to be created; yea better have no being, than not to have a new being. Now differencing mercy calls for differencing duty. They who hold the largest farms, they should pay the greatest rents. Where he sows the preciousest seeds, there he looks for the fruitfulest harvest. When we were full of blood, than he was full of bowels. When thou wert setting sail to the Devil, God blew with a contrary wind and altered thy course. Now will I sing to my beloved, a song of my beloved touching his vineyard; My well-beloved had a vineyard in a very fruitful hill, and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine press therein, Isa. 5. 1, 2. Here is an Inventory of the goodness of God to his vineyard; now what follows? He looked that it should bring forth grapes, and it brought forth wild grapes. He looked that they should be better to him than others, because he had been better to them then he had been to others. The flowers of Paradise are seated in a better soil than the weeds of the wilderness. When others are the Devil's throughfare, these are God's enclosure. God hath kissed you that are believers over many shoulders; You are like Dial's in the sun, on which the beams of the sun of Righteousness do shine. How is it that thou wilt show thyself to us and not to the world, who mightst have shown thyself to the world and not to us! Joh. 14. 22. He hath exalted you above others, who are of the same mould with others. Hath God shown himself to you and not to the world, and will not you show yourselves for God, and not for the world? It lies as a great blemish upon Hezekiah, that his returning was not answerable to his receiving. If God do great things for beleivers, he will not accept of small things from believers. 2. Christians they should do more than others, because they stand in a nearer relation to God than others. The nearer the relation, the greater the obligation. In this respect believers on earth have a greater honour than the Angels in heaven: Christ is related to them as a Lord to his Servants; but he is united to these as a head to the members. There is no glazed eyes that is set in our Redeemers head; there is no wooden legs that are united to his body; there is no barren branches that grows upon the Tree of Life. The Lord Jesus is as far from being the head of a body that's ulcerous, as he is from being the head of a body that's monstrous. The everlasting Father, Isa. 9 6. Others they are made of God, but these are born of God. A son honoureth his father, and a servant his Master; If then I be a father, where is my honour? if a master, where is my fear? Mal. 1. 6. As a Father, so he will be reverenced for his goodness; as a Master, he will be feared for his greatness. Give unto Caesar the things that are Caesar's, and unto God the things that are Gods. If honour be not due to him, let it not be bestowed; if it be due to him, let it not be denied. We are all born to serve God, and better we had never been born, then that we should not serve him. As A. Fulvius said to his Son, when he found him in the conspiracy of Catiline, Non ego te Catilinae, genui sed patriae. This is the speech of God to every man, I gave thee not a body and a soul to serve sin withal, but to serve me withal. Do but see the great outcry that God makes against his own sons, Isa. 1. 2, 3. Hear O heavens, and be astonished O earth, for I have nourished and brought up children and they have rebelled against me. Where the relation is nearest, there the provocation is greatest. It's a more pleasing spectacle to see Rebels becoming children, then it's to see children becoming rebels. When Caesar was wounded by the Senators, Brutus also gave him a stab, with that he looks upon him and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What thou my son Brutus? Sue●onius juxta fin● vitae Iu●. Caes. What mother can endure to see those lips that drew her breasts, suck her blood? The unkindness of a friend hath the most in it of an enemy. When others appear before God as prisoners appear before a Judge, Believers appear before him as children do before a Father. The Roman Censors took such a distaste at the son of Africanus, that they plucked the ring from off his figner in which his father's image was engraven: They would not suffer him to wear his Father's picture, who was so unlike his Quin & familiaribus quaerens. tibus vellet n Olympiae in stadio decurrere? (era● enim pedibus velor) soquidem, respondit, reges sunt meum d●certaturi. Plut. in ini ●vit A. lex & Q. Curt. ●. 1. father's person. God will not suffer any man to wear the livery of Christ upon him, who wants the likeness of Christ within him. When his companions would have Alexander (that was swift on foot) to run in the Olympic games; I would, saith he, so there were but Kings and Princes to run with me. Give me such a Saint as will do nothing upon earth that is unsuitable to his birth from heaven. What, shall he walk in darkness, whose father is light? Shall that tongue be found lying so constantly to men, that was found praying so earnestly to God? or those eyes be found gazing on sinful objects, that were found reading of sacred Oracles? The remembrance of our dignity should engage us to the performance of our duty. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, Prov. 31. 4. Such a sin is bad in a Subject, but worse in a Sovereign. As a spot in scarlet is worse than a stain in russet. That's the second. 3. Christian's should do more than others, because they profess more than others. As plants are known by their fruits, so Saints are known by their works. Shall such as have received Christ's press-money, fight under Satan's colours? Though there be many Professors that are no Believers, yet there are no Believers but are Professors. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. A man is not what he says, but he is what he does. To say what we do, and not to do what we say, is to be like trees that are full of leaves, but empty of fruits: Or like a barn wherein there is much chaff but little corn. It's better never to shine, than not to be gold. What is it to put off your old manners, and to keep on the old man? A snake may change her coat, and yet keep her sting. The Gospel professed that lifts a man unto heaven; but it's the Gospel practised that leads a man into heaven. To be a Professor of piety, and a Practiser of iniquity, it's so far from advancing your commendation, that its an increasing of your condemnation. Why call ye me Lord, Lord, and do not the word that I say! Either obey my commands more, or else call me Lord no more. Either take me into your lives, or cast me out of your lips. Our Lord Jesus disdains to have his name seen on, as Princes scorn to have their Effigies stamped on base metals. Let every one that names the name of the Lord depart from iniquity. If godliness be evil, why is it so much professed? if goodliness be good, why is it so little practised? Who hath saved us and called us with an holy calling, 2 Tim. 1. 10. A holy calling, should be attended with a holy carriage. It's a greater glory to us that we serve God, than it is to God that we serve him. It is not he that's made happy by us, but it's we that are made happy by him. He needs not such servants as we are upon earth, but we need such a Master as he is in heaven, A man may find many that talks of grace, but he shall find but a few that tastes of grace. Every one doth not live like a Christian that looks like a Christian. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God Rom. 2. 23. It's monstrous to see that Christians tongues should be larger than their hands. That they should carry a lantern before others, and yet tread in the dark themselves. A vicious pattern more infects, than a virtuous doctrine instructs. he that gives good precepts, and then sets bad patterns, is like a man that first blows the fire to kindle it, and after casts water to quench it again. These Physicians whilst they give cordials to others, they faint themselves. I may say of such Professors, as he said of a vicious Preacher, That when in the Pulpit, it was pity he should ever come out, he was so good in his instructions; but when out of the pulpit, that it was pity he should ever come in again, he was so bad in his conversation. We must not be offended at the profession of Religion, because all are not religious that make a profession. The sheep doth not despise his fleece, because the Wolf hath worn it. Who blames a chrystial river because some melancholy men have drowned themselves in its streams. The best Drugs have their adulterate? What though you have been cheated with false colours▪ yet disestimate not them that are died in grain: He is a bad husband, that having a spot in his coat will cut off the cloth, when he should wash out the dirt. But when you make a good profession, be sure to make your profession good. 4. The Disciples of Christ are to do more than others, because every Believer is to be conformed to his Redeemer. Jesus Christ, as he is the principle of excellency, to which all must come, so he is the pattern of excellency to which all must conform. As he is the root on which a Saint grows, so he is the rule by which a Saint squares. God hath made one Son like unto all, that he might make all his sons like unto one. He 〈◊〉 to teach us how to live, and he died to teach us how to die. Yea, as he lived and died for our good, so he lived and died in our stead. It's a rule, Primum unoquoque genere est mensura reliquorum: That which is the first in any kind, etc. Learn of me, for I am meek and lowly, Matth. 11. 29. Never was Nature better graced, and never was Grace better natured. Well may the Stars be obscured, when the Sun was eclipsed. For I have given you an example, that you should do as I have done to you, Joh. 13. 5. If the life of Christ be not your pattern, the death of Christ will not be your pardon. The Lord Jesus though he was a man of sorrows, yet he was not a man of sins. Though we cannot equalise his holiness, yet we should imitate his holiness: As it is the same light which shines from the body of the sun in its meridian, and which breaks forth in the dawnings of the morning. There's the same water in the streams that bubbles up at the springhead. Summa religionis est, 〈◊〉 eum quem colis. Lactant. There should be such a conformity between the life of Christ and the life of a Christian, as there is between the Counterpain and its Original. As face answers to face in the water, so should life answer to life in the Scripture. What he was by nature, that we should be by grace. He that was a way to others, never went out of the way himself. A holy life is a crystal glass wherein Jesus Christ beholds his own face. In our Sacramental participations, we show forth the death of Christ, but in our evangelical conversations we show forth the life of Christ. An excellent Christ calls for excellent Christians: And why should we ●ay his yoke is heavy, when he says his yoke is easy? He went about doing good, Acts 10. 38. As he was never ill employed, so he was never unemployed. Jesus Christ submits his person to be judged by his actions. If I do not the works— believe me not. If I act not like a Saviour, do not take me for a Saviour. Thus should it be with a Saint; Never take me for a Christian, if I act not like a Christian. If men find no more among Saints than they find among men, they will say, Here is a man and a man, and not a man and a Christian. Man naturally is an aspiring piece, and loves to be nearest to those that are highest. Now a Christ that did more than others, calls on Christians to do more than others. Methinks you should take as much delight in those precepts that enjoin holiness, as in those promises that assures happiness; and be as willing to be ruled by Christ, as you are willing to be saved by Christ. To the Saints that are in the earth, and to the excellent, in whom is all my delight, Psa. 16. 3. Was it so in his time, and shall i● not be so in our time? The New Testament outshines the Old, as much as the splendour of the sun doth the brightness of the stars. If you live under more glorious dispensations, you should have more gracious conversations. As he is, so are we in this world, 1 Joh. 4. 17. As he was, so should we be on earth; and as he is, so shall we be in heaven. If there be no congruity between Christ and you in holiness, there will be no society between Christ and you in happiness. That's the fourth. 5. The Disciples of Christ must do more than others, because they are more looked upon than others. If once a man be a Professor, the eyes of the whole world are placed upon him. Because our profession in the world is a separation from the world, Believers should condemn those by their lives, who condemn them with their lips. Teach me thy way, O Lord, and lead me in a plain path because of mine enemies, Psal. 27. 11. Heb. Because of my observers, or propter insidiatores meos, because of those that lie in wait for me. If you walk in the unpaved road of licentious looseness, the world will not go backwards, like Shem and Japhet to cover your nakedness, but they will march forward, like cursed Cham to uncover your nakedness. They make use of your weakness, as a shield to defend their own wickedness. Men are merciless in their censures, though God hath more equitable scales, and will give grains of allowance to his own gold. A true Christian though he be a Dove in God's eyes, yet he is a Rave● in theirs. An unholy conversation p●lls off the jewels from the beautiful Queen of Religion. Sin allowed of in a Saint, it's like a slit in a piece of cloth of gold; or like a crack in a silver bell. The foulest spots are soon seen in the fairest . The world will sooner allow its own enormities, then of your infirmities. The lose walkings of Christians, are the reproaches of Christ. Si Christus sancta d●●uisset, sancta à Christianis fierent; qualis secta, talis sectatores. Quomodo bonus magistor, eujus tam pravos videmus Discipulos? as Lactantius brings in the Heathens ubraiding the Nations. So much malice is there lodged in sinners as to reproach the rectitude of the rule for the obliquity of their lives who swerve and vary from it. Now your pure lives should hang a padlock upon their impure lips, who throw the dirt of Professors upon the face of Profession. One hour of the suns eclipsing attracts more eyes to view it, than all its illustrious shinings. Dr. Whitaker reading that fifth of Matthew, breaks forth into these words, Aut hoc non est Evangelium, aut nos non sumus Evangelici; Either this is not Gospel that we Christians profess; or else we are not Christians that profess the Gospel. The curelty of the Spaniards to the Indians made them cry out, Quam malus Deus iste, qui habet tam malos servos? What an evil God is this that hath such evil servants? God's Jewels should cast a sparkling lustre in the eyes of others. One scar may slain the beauty of the fairest face. It was a glorious Encomium given of Zachary and Elizabeth, They were both righteous before God, walking in all the commandments and ordinances of the Lord blame ●●ss, Luk. 1. 6. As they were harmless in their actings, so they were blameless in their walkings. Pure Religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world, Jam. 1. 2. If you would keep yourselves unspotted from the world, you must keep yourselves unspotted in the world. Christians, such even threads should be spun by you, as none might fasten a snarl upon you. That's the fifth. 6. Ground is, Because if you do no more than others, it will appear that you are no more than others. una actio non denominat fidelem. It is not one action that makes a Believer, no more than its one Swallow that makes a Summer. As there is none so evil but may do some good; so there is none so good, but may do some evil. Every being nath its proper acting; and where we do not find the working, we may deny the being. You would be thought to be more than Publicans and Sinners; what, and yet act no more than Publicans and Sinners? Ye shall know them by their fruits, Mat. 7. 20. By the leaves the tree is seen, but by the fruit the tree is known. The hand of the Dyal is without in going, as the wheels of the clock are within in moving. Where the heart is of a good constitution, the life will be of a fair complexion. When the Conduit is walled in, how shall we judge of the Spring, but by the water that runs out of the pipes? A Sinner may show the good he wants, but a Saint cannot hid the good he hath. When Saul was made a Sovereign, he had another spirit poured out upon him, a spirit of Government for a place of Government; When a sinner is made a Saint, he hath another spirit poured out upon him: As he is what he was not, so he does what he did not. It's reported of a Harlot, when she saw one with whom she had formerly committed folly, she renewed her enticements, to whom he answered, Ego non sum ego, though she was the same woman she was, yet he was not the same man he was. For him that is more than a man, to do no more than a man, where is the Christian? Are ye not carnal, and walk as men? 1 Cor. 3. 3. If men act like beasts, God will call them beasts; and if Christians act like men, he will style them men. There is no passing for currant coin on earth, without having of the stamp of heaven. That's the sixth. 7. The Disciples of Christ are to do more than others, because they are to be judges of others. If you consult sacred Records, you shall find that both God, and Christ, and the Saints are said to judge the world; the ordination is Gods, the execution is Christ's, the approbation is the Saints. When the Apostle would stop the sinful suits among the Corinthian brethren, that did not want men of Eminency to put a period unto controversy, Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1 Cor. 6. 2. If you shall judge in causes between God and man, how much more in causes between man and man? if about matters that are eternal, then about matters that are external? felon's may be jovial in the prison, but they tremble at the Bar. When wicked men come like miserable captives out of their holes, how shall the Saints rise out of their graves like morning suns? Enoch the seventh from Adam prophesied saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, Judas 14, 15. This shall no more derogate from Christ's Office then the Session of the Justices doth from the authority of the Judge; they are Co-operators, though not Coadjutators in that peculiar act. When the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve Tribes of Israel, Matth. 19 28. Now the world judges the Saints, but then the Saints shall judge the world; the act of the head is imputed to the members; and the act of the members is acknowledged by the head. Now shall there be no difference between him that sits on the Bench and him that stands at the Bar? How will you be able to pass a righteous sentence upon others for those evils you are guilty of yourselves? In maxima fortuna minima licentia, In the greatest majesty there is the smallest liberty. As he said to Caesar, Caesari cum omnia licent, propter hoc minus liceat; Seeing all things are lawful for Caesar to do, it is therefore the less lawful for Caesar to do them. By faith Noah built an Ark by which he condemned the world, Heb. 11. 7. The Saints judge the world not only by their faith but by their facts. In the innocency of your lives, you should show the world the filthiness of theirs; Thou art more righteous then I. What is the usual prejudice that the world hath against Religion but this, that it makes no man better though it makes some men stricter. Do not we see that they who profess against pride more than others, are themselves as as proud as others? These people they often meet together to be better, but they are never the better for their often meeting together; do but take away their profession, and you take away their Religion. They have nothing of the sheep but the skin. Do but see how the God of Israel doth upbraid the Israel of God; Hath a Nation changed their gods, which are yet no gods? but my people hath changed their glory for that which doth not profit, Jer. 2. 11. Here is a professing people outgone by a people that made no profession. The Heathens, if they take up their gods, they will keep up their gods. They were true to their false gods, when these were false to the true God. Hear O heavens, and be astonished O earth, Isa. 1. 2. Why, what is the matter? the ox knoweth his own, and the Ass his Master's crib; but my people doth not know, and Israel doth not consider. God did not call down a Jury of Angels to condemn them, but empannels a jury of Ox's and Ass' to pass sentence upon them. O that Ox's and Ass' should be more religious, than those who do profess Religion! In their kind they are more kind; for if the owner feeds them, the owner rides them. That is the seventh. 8. Reason why the Disciples of Christ should do more than others, because they expect more than others. And every man that hath this hope, purifies himself as he is pure, 1 Joh. 3. 3. Hope its too pure a plant to grow in an impure soil. You must not look to dance with the Devil all day, and sup with Chr●●● at night: or to go from Dalilahs' lap, to Abraham's bosom. If falvation were easily come by, it would be slightly set by. It's the not reigning of sin in our mortal bodies, which makes way for the reigning of our immortal souls. Grace is such a pilot as without its stearage you will suffer shipwreck in your voyage. Blessed are the pure in heart, for they shall see God, Matth. 5. 8. A dusty glass will not represent the face. We do not look for a Turkish Paradise, but for a sinless state; nor to bathe ourselves in carnal pleasures, but to be consorts of the Immaculate Lamb. Giving thanks to the Father who hath made us meet partakers of the inheritance of the Saints in light, Col. 1. 12. You season the vessel with water, before you trust it with wine; God will season the vessel with the water of grace before he pours into it the wine of glory. It's hard to say whether God discovers more love in preparing of glory for Saints, or in the preparing of Saints for glory. Believers, let you● present deportment be suitable to your future preferment. There is no living a life that is vicious, and then dying a death that is righteous. As Justice crushes none before they are corrupted, so Mercy crowns none before they are converted. Fellow peace with all men, and holiness, without which no man shall see the Lord, Heb. 12. 14. Holiness, though it be that which a sinner scorns, yet it's that which a Saviour crowns: The soul of man that is the cabinet, and grace that is the jewel; and Christ will throw away the cabinet, where he doth not find the jewel. Though the wheat be for the Garner, yet the chaff is for the fire. The Scripture presents us not only with what God will do for man, but with what man must do for God. So run that ye may obtain. The neglecting of the race of holiness, will be the obstructing of the prize of blessedness. He that made thee without thy assistance, will not save thee without thy obedience. Every tree that beareth not good fruit is hewn down and cast into the fire, Mat. 7. 19 If you be not plants for bearing, you will be sticks for burning. If you be not for fruits, you are for flames. Men are sentenced not only for their sinfulness, but for their slothfulness. Men may perish for being servants that are unprofitable, as well as for sinners that are abominable. There is no making out of your salvation, but by working out of your salvation. God binds up none in the bundle of life, but such as are the heirs of life. Therefore my beloved brethren, be ye steadfast and unmovable, ever abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord, 1 Cor. 15. 58. How abundant should they be in the work of the Lord, that know their labour shall not be in vain in the Lord? How cheerfully should we cast in the net, when we are sure to make such an excellent draught? If you do no more than others, you shall enjoy no more than others. If you love them that love you, what reward have you? Matth. 5. 46. All this is but nature, that love should be returned from whence it hath been received. Now natural works shall have but natural wages. Common graces shall have but common favours. If you would not have God to put you off with a Pharisees recompense, do not you put off God with a Pharisees performance. God he baits the hook to catch the fish, and spreads the net to enclose the bird. He hangs the promises of the Gospel upon the precepts of the Law. A Merchant will run through the intemperate Zones of heat and cold for a little treasure: And the Soldier undergo a bloody seeds time, to enjoy a happy harvest. Shall they take pains for earthly Mammon, and we take none for heavenly Mansions? Thus have I dispatched the first General, Why it is that the Disciples of Christ should do more than others. I come now to the second General, What it is that the Disciples of Christ must do more than others. And here I shall make a golden chain of twenty links, for Beleivers to wear about their necks. 1. To do much good, and make but little noise, that's a singular thing. Others they say much but do nothing, but Christians they should do much but say nothing. To deserve praise where none is obtained, is better than to obtain praise where none is deserved. Qui honorem desiderat, non est dignus honore. Abulens. Take heed that Nè propter▪ humanam gloriam boni essent (Christiani) docuit enim illos Magister illorum dicens, Cavete sacere justitiam vestram, etc. Aug. de. Civ. Dei l. 5. c 14, you do not your alms before men, to be seen of men; otherwise you have no reward of your Father which is in heaven, Matth. 6. 18. A Saint may be seen doing more works then any, and yet a Saint must not do any of his works to be seen. Non est ingrata Deo eleemosyna quae videtur, sed quae ideo fit ut videatur. Though good ends makes not bad actions lawful, yet bad ends makes good actions sinful. The harp sounds sweetly though it hears not its own melody. Moses had more glory by his vail, than he had by his face. We should lay ourselves in the dust by our humility, when we raise the poor from the dust by our charity. Therefore when They did them in Synagogis, ut videantur à s●pientibus: & in vicis, ut videantur à turhis, & hoc non ut den● honum exemplum videntibus, sed ut honorificentur ab hominibus. G●rran. in loc. thou dost thine alms, do not sound a trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory from men, Matth. 6. 2. What the first verse calls a doing to be seen of men, this calls a doing to receive glory from men. Hypocrites would never care that men should see them, but that by seeing them men should praise them. The indigent was more beholden to their vanity than they were beholden to their charity. They gave alms more for the rich to look upon then the poor to live upon. This is the using of the master's coin for the servants gain. Hypocrites are more for the market than they are for the closet; and for the corners of the streets then for corners of the house. It's meat and drink for a formalist to fast if others see it. The Nightingale never sings so sweetly, as when others stand by to hear her melody. Come see my zeal for the Lord of hosts, when there was no zeal for the Lord of hosts to be seen. Religion did but hold the stirrup to mount him into the saddle; your sounding souls, are seldom souls that are sound. A Jehu's vote is always linked to a Judas heart. Some persons are like hens that after laying must be cackling. If they bestow a little money on a Churches repairs, they will set it down in glazed windows. But under the praises of Nature lurks the enemies of Grace. Dum laudatur hypocrita, laeditur gratia. Look how much we arrogate to our own applause, we derogate from God's praises. Vainglory is like Naaman's Leprosy, a foul character upon a fair paper. What is the acclamations of men to the approbation of God? To be cried up on earth by them that are about us, and cried down in heaven by him that is above us? As one flaw robs the diamond of the oriency of its splendour; so one fly spoils the Apothecary's box of the fragrancy of its odor. Therefore when thou dost thine alms let Vid. Chem. Harm. Evang. cap. 5●. p. 772. 773. not thy left hand know what thy right hand doth, Matth. 6. 3. Acts of mercy they are right hand acts, and so singular; but the left hand must not know them because the left hand will make them known. It is a rare thing for a Christian to do much in secret, and to keep it secret when it's done. God is nearer to us than we are unto ourselves. You need not sound a trumpet, for any thing that is bestowed; for when the trumpet shall sound, every thing shall be revealed. Where the river is the deepest, there the water glides the smoothest. Empty casks sound most, when the well fraught vessel silences its own fullness. The shadow of the Sun is largest when his beams are weakest. Honour me before Quid aliud amant (hypocritae) quam gloriam, quâ volebantetiam post mortem tanquam vivere in ore laudantium Aug. ubi prius. the people, 1 Sam. 15. 30. There is little worth in outward splendour, if virtue yield it not an inward lustre. When this sun is in its meridian, it may be masked with a cloud. By climbing of too high a bough, you may hang yourselves upon the tree. Some had rather suffer the agony of the cross, than the infamy of the cross. It's more to them to be dispraised than it is to be destroyed. And a certain woman cast a piece of a millstone upon Abimelecks' head, and broke his scull; then he called hastily unto the young man his Armor-bearer, and said nnto him, Draw thy sword and slay me, that men may not say A woman slew me, Judg. 9 53, 54. Behold saith one, Homo moritur, at superbia non moritur; The man dies, but his pride dies not. God may reject those as copper, whom men do adore as silve●. He is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, whose praise is not of men but of God, Rom. 2. 29. The praise of an Hypocrite is not of God but of man; the praise of an Israelite is not of man but of God. The one desires to seem good that he may be praised, the other to be good that God may be pleased. The Saints on earth are to imitate the Angels in heaven; and they had the hands of a man under their wings, Ezek. 1. 8. They had not their wings under their hands, but their hands under their wings: Their hands note their activity, their wings their celerity; Their having their hands under their wings, the obscurity of their motions: They will not have others to fall down to worship them about the Throne, but fall down themselves to worship him upon the Throne. Our Lord Jesus Christ, that did the most excellent works that ever were done, He shall not cry, nor lift up, nor suffer his voice to be heard in the streets, Isa. 42. 2. He shall not cry, that is, he shall not be contentious; He shall not lift up his voice in the streets, he shall not be vainglorious. The Pharisee stood and prayed with himself, God, I thank thee I am not as other men are, extortioners, unjust, adulterers, or even as this publican, Luk. 18. 11. Hypocrites are better in O quot babet isle in saeculo imitatores, qui festucam in oculo fratris vident, traben autem in oculo suo non considerant. Stel. in loc. Nec quicquam jam ferre potest Caesar●● priorem, Pompeiusve parem. Lucan. showing forth their own worth, than they are in showing forth of their wants; at the displaying the banners of their perfections, then at the discovering of the baseness of their transgressions. I am not as other men are; as if he had been such a fellow as had no fellow. Ambition is so great a planet that it must have a whole orb to itself, and its impatient of a consort. Because he was not so bad as the most, he thought himself as good as the best. A Sun-burnt-face seems fair when compared with a Blackamoor. But can cyphers complete a sum? This Pharisee was as far from being religious, as he was from being scandalous. But upon what foundation Celavit hic Pharisaeus peccata, quae confiteri debuerat & bona siquae feverat patefecit. Stella loc. jam citato did he rear this superstruction? vers. 12. I fast twice aweek, I give tithes of all I possess. He proclaims all without doors that is done within. They say of the sea it loses as much in one part of the land as it gains in another: Thus what victory formalists seemingly get over one lust, they lose it again by being imprisoned to another: They trade not for God's glory, but for their own glory. If a tear be shed, or a prayer be made, whatever is performed by them, shall be divulged by them. He that trafficks in God's services, to fraught himself with man's praises, suffers shipwreck in the haven, and loses his wages when he comes to receive pay for his works. It's storied of Alexander's Footman, that he ran so swift upon the sand, that the print of his footsteps were not seen: Thus should it be with Christians, nothing is more pleasing unto God, than a hand that is largely opened, and a mouth that is straight closed. Most persons are like Themistocles, that never found himself so much contented, as when he heard himself praised. I will not say a gracious heart never lifts up itself, but I will say that grace in the heart never lifts up itself. Grace in the heart ever acts like itself, but a gracious heart doth not always so. A Saint should be like a spire steeple, minimus in summo, that is, smallest where it is highest: or like those orient stars, the higher they are seated, the lesser they are viewed. Usually your greatest boasters are your smallest workers. Your deep rivers pay larger tribute to the sea then shallow brooks, and yet empty themselves without a murmuring noise. I have read a story of a harlot that offered to build up the walls of a City that Alexander had thrown down, so she might set her own arms upon them. O what will not an Hypocrite do, so he may set his own arms upon it, when it is done? That is the first. 2. To bring up the bottom of our lives to the top of our lights. Look how far our lives are from God's precepts to do them, so far his ears are from our prayers to hear them. Since the tree of knowledge hath been tasted, the key of knowledge hath been rusted. Man sinned away his light, when he sinned against his light. Adam's candle aspiring to be a sun, hath burnt the dimmer ever since. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, I Cor. 2. 14. Spiritual truths, they oppose the wickedness of reason; because they are against it; therefore a natural man cannot relish them. They exceed the weakness of Reason, because they are above it, therefore a natural man cannot perceive them. It's better to be a toe in the foot, and to be sound, then to be an eye in the head, and to be blind. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. Without grace there may be a knowledge that is seeming, but without grace there cannot be a knowledge that is saving. As the water engenders the ice, and the ice the water; so by knowledge is grace produced, and by grace is knowledge increased. If ye know these things, happy are ye if you do them. To obey the truth, and not to know, is impossible; to know the truth and not to obey it is unprofitable. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven, Mat. 7. 21. Divine knowledge is not like the light of the moon to sleep by, but it's like the light of the sun to work by. It's not a Loiterer in the market place, but a labourer in the vineyard. A man may be a great Scholar, and yet be a great sinner. Judas the Traitor, was Judas the Preacher. The Toad hath a pearl in its head, and poison in its bowels. The tree of knowledge may be planted, where the tree of life never grew. A man may be acquainted with the grace of truth, who never knew the truth of grace. Parts and gifts without grace and holiness, are but like Vriah's letters, that cut the throat of him that carried them. You are never the better for your light, if you be never the better by your light. The sun that whitens the cloth, tanns the Blackamoor. Shall that be the brand of Christians which was the bane of Heathens; Because when they knew God, they glorified him not as God, Rom. 1. 21. The flint strikes the steel in vain that propagates no sparks. You had as good let the Devil put out your eyes that you should not see the truth, as let him cut off your legs, that you should not walk in the truth. Naked knowledge it may make the head giddy, but it will not make the heart holy. Who would fraught his ship with such drossy ore? or stay for such a gale as cannot waft him to his harbour? shall we hold a candle in one hand, and draw a sword with the other: How many Professors are there Isti omnes similes illis sunt qui pro bonae valitudine sacrificant, & in ipso sacro epulis se ingurgitant, quae bone valetudini sunt contrariae. Stamp. prompt. Mor. p. 120. that know what is to be done, but never do what is to be known? they carry a bright candle in a dark lantern. Give me the Christian that perfectly fees the way that he goes, and readily goes the way that he sees. That's bad ground that brings forth nothing except it be forced. To him that knoweth to do good and doth it not, to him it is sin, Jam. 4. 17. Though sins of ignorance are more numerous, yet sins of knowledge are more dangerous. Your darkness will be the blacker, because your light hath been the clearer. Pharnaces sends a Crown to Caesar at the same time that he rebelled against him, to whom Caesar makes this return, Faceret imperata prius; Let him first lay down his rebellion, and then I will accept of his crown. There is many that set a crown of glory upon the head of Christ by a good profession, that plate a crown of thorns upon the head of Christ by an evil conversation. By the words of our lips we may adore Religion; but it's by the works of our lives that we adorn Religion. It was the saying of one, That in the best reformed Churches, there was the most deformed Christians. Look to it; for all will be pulled down without you, if there be nothing raised up within you. But we all with open face beholding as in a glass the glory of the Lord, are changed from glory to glory by the spirit of the Lord, 2 Cor. 3. 18. As trees without fruits are unprofitable; so knowledge without works is abominable. Those two sisters Leah and Rachel are fit Emblems of knowledge and obedience: Knowledge like Rachel is beautiful, but Obedience like Leah is fruitful. He that will not do what he knows, shall not know what to do. Be wise as Serpents, and innocent as Doves; The Serpent's eye is an ornament, when it's placed in the Doves head. O how unanswerable are the lives of Professors to the lights of Professors? They have the light of the sun for wisdom and knowledge, but want the heat of a candle for grace and holiness. I have read a story of a Painter that being blamed by a Cardinal for putting too much red in the faces of St. Paul and St. Peter, answered, It was to show how much they blushed at their behaviours that styled themselves their Successors. Were Abraham now on earth who is in heaven, how would the Father of the Faithful blush to see their actions, that stile themselves his offspring! The Saints of old though there was less grace discovered to them, yet there was more grace discovered by them. They knew little, but did much; we know much, but do little. He was a burning and shining light. To shine is not enough, a glow-worm will do so: To burn is not enough, a firebrand will do so. Light without heat, doth little good; and heat without light doth much hurt. Give me those Christians that are burning lamps as well as they are shining lights. The Sun is as vigorous in its moving, as it is luminous in its shining. I know the light of nature wants force to repel the lusts of nature. But will any say the day is dawning, when the sky puts on her sable clothing? And how monstrous is it to see that Christians tongues should be larger than their hands! That they should speak so much of God to others, and act so little for God themselves. That is the second. 3. Singular action that should be done by a singular Christian, is to prefer the duty that he owes, above the danger that he fears. Christian's should prise their services above their safeties. The wicked flies when no man pursues, but the righteous are as bold as a Lion, Prov. 28. 1. The fearful Hare squats at every noise, when the stout lion is unmoved at the greatest clamours. Should Believers for every cross wind that blows shrink back on earth, they would never keep their road to heaven. My righteousness I hold fast, and will not let it go, Job 27. 6. He kept his righteousness in his heart, when he could not keep his riches in his hands; uprightness is such a complexion as is not subject to alteration. The laurel keeps its greenness in the winter season. Times of trouble have ever been times of trial. It's the suffering season that is the sifting season. Now dangers makes the world leave their duties. The of persecution cuts down the tender grass of their devotion. They that carry not the yoke of Christ upon their necks, will never carry the cross of Christ upon their backs. It's the doing of what is good, that supports in the suffering of what is evil. The flesh it is an enemy unto sufferings, because sufferings is an enemy to the flesh. It may make a man an earthly Courtier, but it will never make a man an heavenly Martyr. Wicked men they stumble at straws in the way of salvation, that can leap over blocks in the road of destruction. Lay heavy weights upon rotten boughs and they will quickly break in sunder; if they take up Religion in a fair day, they will lay it down in a foul one. God likes no such bargains; Lord, I am willing to serve thee, but unwilling to suffer for thee. I will go to sea, but on condition I shall meet with no storms. I will enter the war but on condition I shall have no blows. They would fain be wafted to the point of felicity in such vessels as might not be tossed on the waters of calamity. Such think much to borrow a thorn though it be taken from their Saviour's Crown. Some there are that will sacrifice a stout heart to a stubborn will; And will rather die as Martyrs for errors, then bow as servants to truth. How shall they ever stand for Christ, who did never stand in Christ? But believers study more how to adorn the cross, then how to avoid the cross? as deeming it better to be saved in rough waters, then drowned in a calm ocean. Temporary Professors are like Hedgehogs that have two holes, one to the North, the other to the South; when the South wind suns them, they open to the North, and when the North wind chills them, they go to the South. They will lose their activity, to find their security. It was the saying of the King of Navarre to Beza, That he would in the cause of Christ, sail no further than he might retreat safe to the shore. Man is a life-loving creature; he is afaid to follow truth too near at the heels, lest it should lift up his foot and dash out his brains. Weak grace will do for God; but it must be strong grace that will die for God. A true Christians will lay down his lusts at the command of Christ, and he will lay down his life for the cause of Christ. The trees of righteousness, the more they are shaken by the wind, the faster they are rooted in the ground. What art thou a member of Christ, and yet afraid to be a Martyr for Christ? Si beati sunt qui moriuntur in Domino, quam beati sunt illi qui moriuntur pro Domino? If they be blessed that die in the Lord, how blessed are they that die for the Lord? What though the flesh do return to dust, so the spirit do return to rest? what is the body of Adam for a soul to live in, to the bosom of Abraham for a Saint to lie in? Righteous Abel, the first Soldier in the Church Militant, was the first Saint in the Church Triumphant: He offered up a Sacrifice, when the Altar was sprinkled with his own blood. But as his body was the first that ever took possession of earth, so his soul was the first that ever had a translation to heaven. Should such a man as I fly? saith Nehemiah; A man that hath been so much honoured, and a man that hath been so much used. It is better to die a Conqueror then to live a Coward. They who will be no less than combatants, they shall be more than conquerors. None are so courageous as those who are religious. A Christian if he lives, he knows by whose might he stands; and if he dies, he knows for whose sake he falls. Where there is no confidence in God, there will be no continuance with God. When the wind ceases to fill the sails, the ship ceases to plough the seas. The taints of Ishmael, shall never make an Isaac out of love with his inheritance. If a righteous cause brings you into sufferings, a righteous God will bring you out of sufferings. Christ is beholden to his enemies as well as to his friends. Their malicious opposition wrought out his glorious exaltation. The worst that men can do against Believers, is the best that men can do for Beleivers. The worst that they can act against them, is to send them out of earth; and the best they can do for them, is to send them up to heaven. It was the expression of one of the Martyrs to his Persecutors, You take a life from me that I cannot keep, and bestow a life upon me that I cannot lose; which is as if you should rob a man of counters, and furnish him with gold. He that is assured of a life that hath no end, cares not how soon this life is at an end. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way. Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, Psal. 44. 17, 18, 19 Believers are like the moon, that wades out of her shadows by keeping her motion, and leaves not her shining for the barking of dogs. Shall we cease to be Professors, because others will not cease to be Persecutors? by the seed of the serpent the heel of the woman may be bruised; but by the seed of the woman the Serpent's head shall be broken. Christians, see you good times? prepare for bad times; there is no spring without its fall; no Summer, but hath its Winter; he never reaped comfort in the night of adversity, that did not sow it in the day of prosperity. Many waters cannot queneh love, neither can the floods drown it, Cant. 8. 6. The fire of affection is not quenched by the water of affliction. But if the trade of piety cannot be peaceably driven, Formalists will shut up their shop-windows. They will rather tarry out of the land of Canaan, then swim to it through the red sea. But a believer never falls asleep for Jesus, till he falls asleep in Jesus. If it be thou, bid me come to thee on the water, Matth. 14. 18. Love can walk on the water without drowning, and lie in the fire without burning. It's said of the Serpent, that he cares not to what danger he exposes his body, so he secures his head. Thus it is with a Christian, he cares not to what hazard he exposes his substance, so he may but enjoy his Saviour. None of these things move me, neither count I my life dear to myself, so I may finish my course with joy, Act. 20. 24. A Saint is inwardly pious, when he is not outwardly prosperous. The sharper such Physic is in its taking, the sounder the Patient is for its working. The higher the floods swell on earth, the nearer the Ark mounts up to heaven. God can strike straight strokes with crooked sticks, and make the Devil's dross to fetch off the rust that cleaves to his gold. Christians are crucified by the world, that they might be crucified to the world. God makes it to be an enemy to you, that he might make you an enemy to it. Remember Christians, that Religion is that Phoenix that hath always flourished in her own ashes. Magistrates they defend the truth with their swords, but Martyrs they defend the truth with their bloods: And the losing of their heads makes way for the receiving of their crowns. How should we land at the haven of rest, if we were not tossed upon the seas of trouble? If Joseph had not been Egypt's prisoner, he had not been Egypt's Governor. The iron chains about his feet, ushered in the golden chain about his neck. Temporal disadvantages are but gentle blasts, but eternal are insupportable storms. Tell me believers, is not Christ with his cross for a few years, better than Dives with his dainties for a few days? What is a short happiness attended with an everlasting misery, to a short misery attended with an everlasting happiness? That's the third. 4. Singular thing is, To seek the public good of others, above the private good of ourselves. Non nobis solum nati sumus (ut praeclare scriptum est à Platone) ortusque nostri partem patria vendicat, partem parents, partem amici. Tull. lib. 1. de Officiis. As we are not born by ourselves, so we are not born for ourselves. Seekest thou great things for thyself? seek them not, Jer. 45. 5. For Saints to set their hearts upon what beasts do set their feet, it is as if a King should leave his Throne to follow the plough; Or as if one should desert a Mine of gold, to dig in a pit of gravel. Self-searching makes a man that is virtuous; but selfseeking speaks a man that's covetous. I am loath to draw a line in any man's picture with a black caol. Yet how many are there who have been in public places, that have had private spirits? they which pretended to do every thing for the good of others, intended not to do any thing but for the good of themselves. Such succours at the root draw away the sap from the tree. They set Kingdoms on fire to roast their eggs by its flames. These Drones creeping into the Hive, have stolen away the honey, whilst the labouring Bees are starved. O that too many were not like crows, which at first seem to bewail the dying sheep, but at last are found picking out their eyes. Some there are that will never want fire, so long as others yards afford fuel. They make themselves fair cupboards with others plate. There is a proverb, but none of solomon's, Every man for himself, and God for us all. But where every man is for himself, the Devil will have all. The heathen encca was of another judgement Ego sic vivam quasi sciam me alii natum. de vita be a●a. c. 20. A self pleaser is a God-displeaser; though he may find himself whilst he lives, yet he will lose himself when he dies. How justly may that complaint be taken up, which so sadly was laid down, For all seek their own, but none the things that are Jesus Christ's! Phil. 2. 21. A selfish spirit will not sow the seed, except he may reap the harvest: Non quae ad ●a ●●m pro●●morū & honor●m ●ei quaeru●●, sed qu● âd luc●um, & gl●riam. Aqum in loc. nor plant the vines except he may taste the grapes. There is no driving of such chariots without oiling of their wheels. May, we not say to many, as a great man said to his servant, Your rise hath been my fall! If Dives be tormented, quia cupide servavit sua, what shall be his portion, qui avide rapit aliena? If those fists shall be cut off which so closely clasped their own, what shall become of those hands that are open to grasp other men's? It was Israel's lamentation, that those who were clad in scarlet embraced the dunghill; but it may be England's lamentation, that those who embraced the dunghill are clothed in scarlet. Every man's private advantage is wrapped up in the good of the public. A drop of water is soon dried up when alone, which in the Ocean retains its moisture. A single beam of light is suddenly obscured, which in the body of the Sun secures its splendour. Yet how many have turned the Commonweal into a Common woe, by spinning their fine Nullum vitium tetrius qua● avaritia praesertim in principinus & Remp. gu●ernantibus; habere Rem ab questui, non modo ●u●pecst, sedetiam s●el●ratum, & nesarium. Sibelius conc. sept. p. 143. on't of the Nations fleece, when it was torn to pieces? How many noble birds have been deplumed, that their wings might be richly feathered? When any springs have been opened, they have laid pipes to convey the water into their own cisterns. Our pretended Pilots have steered the ship of plenty into their own haven. But I hope Justice will squeeze such sponges, and leave them as dry at the last as they were at the first. They are no better than moths that eat into other men's , that make a mask of Religion, only to hid the face of Rebellion. To advance the riches of a private person, out of the public ruins of a Nation, is as if the stomach, a public Officer, should keep all the meat to itself, and starve the whole body. Naturally every man is his own Alpha and his own Omega; he hath his beginning from himself, and his ending in himself. It was a dogged speech of Cain, Am I my brother's keeper? He that would not be his brother's He thought it was not his duty to be his brother's keeper, but never thought it was against his duty to be his brother's executioner. Assem. Annot. in loc. keeper, would be his brother's Butcher. How many have riveted themselves into their possessions, by the bones of their murdered brethren; and paved causies to preferments with the sculls of noble Patriots! Selfseeking hath been so long pulling the ropes, that it hath rung the passing bell of three Nations. O how sad is it to see the chamber a triming, whilst the house is a burning? the cabin a filling, whilst the ship is a sinking? or the nest a building, whilst the tree is falling? But can better fruits grow upon the tree of Anarchy and confusion than cruelty and oppression? They deserve to have their heads separated from their bodies, who have separated the body from its head. If I perish I perish; But how can I endure to see the evil that Thus Aeneas tells ●ido how unwilling Anchises was to live after the ruins of Troy. Abnegat excisâ vitam producere Trojâ. Virg. Aen. l. 2. propè fin●m. Virumque hortatus ut pi●tat●m perfectam custodirent: hâc enim 〈◊〉 quit) & pax conservatur, & bella conficiuntur. Theod. Hist. Ec. l. ●. c. 25. shall come upon my people, Esther 8. 6. She did not prefer her own life above her peoples, but her people's lives above her own. Theodosius, when he lay upon his dying pillow, was more studious how to do his Kingdom good, then how to bear his own pains, as appears by his counsel to his sons, to whom he left it. The Eagle though she was the Queen of birds, as the Lion is the King of beasts, was not offered up in sacrifice herself, because she lived on the spoil of others. Grace makes a Christian homo homini Deus; not only to carry it like a man to God, but to carry it like a God to man. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich, 2 Cor. 8. 9 A drop of his blood is worth a sea of ours, and yet he died our death, that we might live his life, and suffered our hell, to bring us to his heaven. He was conceived in the bowels of his mother, that we might be received into the bosom of his Father. His love began in his eternal purposes of grace. and ends in our eternal possessions of glory. Why was the Bread of life an hungry, but to feed the hungry with the bread of life? why was Rest itself weary, but to give the weary rest? why did he hang upon the cross in mount Calvary, but that we might sit upon the throne in mount Zion? His face was covered with spittle, that ours might be enameled with glory. Why did this Jonah cast himself into the sea of his father's wrath, but to save the ship of his Church from drowning? Christians, you are not vessels in which the waters of life are lodged, but pipes through which it is to be conveyed. If the mountains overflow with moisture, the valleys are the richer; but if the head be full of ill humours, the whole body is the worse. Happy are those persons that God will use as besoms to sweep out the dust from his Temple; that shall tug at an oar in that boat where Christ and his Church are carried. For David after he had served his own Generation, by the will of God, fell asleep, Act. 13. 36. David's service was not swallowed up in the narrow gulf of self. He did not Advertite a●i● 'em, popusi cap●ta, atque à ●avid distite▪ quid cor vestrum a pe●ere de●eat. M●nd●●u●us fallaci u● odious inhiate ●●● 〈◊〉 decet. Sibyl. ubi supra. draw all his lines to the ignoble centre of his own ends. Such birds are bad in the nest, but worse when winged to fly abroad. He served his own generation; not the generation that was before him, for they were dead before he was living; nor the generation that was behind him, for they were living after he was dead. Every gracious spirit is public, though every public spirit is not gracious. God may use the Midwifery of the Egyptians, to bring forth the children of the Israelties. An Iron key may open a golden treasury, and leaden pipes convey pleasant waters. I saw a great wonder in heaven, a woman clothed with the sun, and the moon was under her feet, Rev. 12. 1. Though carnal blessings may be communicated to a man that is spiritual, yet spiritual blessings shall not be communicated to a man that is carnal: When the Moon is waxing, she hath her shut end towards the earth, and her open end towards heaven; but when the moon is waning, she hath her open end towards earth, and her shut ends toward heaven: They that live most downwards, they die most upwards. Meteors, whilst they keep above in the firmament yield a glorious lustre, but if they decline they fall to the earth and come to nothing. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy, Psalm. 137. 6. Old Ely mourned more for the loss of his Religion, then for the loss of his relation; his heart was broken before his neck was broken. If the Church be lost we cannot be saved, if the Church be saved we cannot be lost. Augustus Caesar carried such an entire love to his Country, that he called it Filiam suam, his own daughter; therefore refused And this he had with the consent of all. Patris patriae cognomen universi repentino maximoque consensu detulerunt ei. Suet. p. 101. to be called its Master, but would be called its Father, because he ruled it non per timorem, sed per amorem; Not by fear but by love. The people at his expiration used this bitter lamentation, utinam aut non nasceretur, aut non moreretur. Macrob. O would to God that either he had never lived, or else that he had never died. The worth of good Rulers is best seen in the want of good Rulers. As we see more in the discomposure of a Watch then when its wheels are set together. Such whose lives deserve no prayers, their deaths deserve no tears. A self-seeker he breathes unrespected, and he dies unlamented. When once a man becomes a God to himself, he than becomes a devil to others, and cares not who sinks in the sea so he arrive but safe at the shore. Those wretches in the Acts, rather than a few shrine-makers should lose their gains, cared not though a whole City lost their souls. It's reported of Agrippina the mother of Nero, who being told that if ever her son came to be an Emperor, she would find him to be her murderer; she answered, Peream ego, modo ille imperet; Let me perish, so he may be Emperor. There is many such, who though they do not utter it with their tongues, yet harbour it in their breasts; Pereat Religio, modo ego imperem; Let Religion perish, so I may flourish: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation, Exod. 32. 10. But the affection of Moses as a Ruler, quenched the affections of Moses as a Father. And such was the noble disposition of Joshua, that he first divided Canaan into several parts, and portions for the Tribes of Israel, before any provision was made for his own family. Give me such carvers, as lay not all the meat upon their own trenchers. That's the fourth. 5. Singular thing, is to have the beautifullest conversations among the blackest persons. A wicked man as he poisons the air in which he breathes, so he pollutes the age in which he lives. The putrid grape corrupts the Principis mores mirâ vi in populum transsunduntur. Stapl. pro. mor. p. 57● sound cluster. Joseph by living in the Court of Pharaoh, had learned to swear by the life of Pharaoh. A High Priests hall will instruct a Peter how to disclaim his Master. The sweet streams lose their freshness by gliding into the salt seas. They which sail amongst such rocks, may quickly split their own ships. When vice runs in a single stream, it's then a passable shallow; but when many of these meet together they swell a deeper channel. I will put enmity between thee and the woman, and between thy seed and her seed, Gen. 3. 15. There must be no harmony where the chief Musician will have a jar. It's better to have the enmity of wicked men than it is to have the society of wicked men. By the former they are most hateful, but by the latter they are most hurtful. A good man in bad company, is like a green stick amongst dry ones; They may sooner kindle him then he can quench them. As sheep amongst briers are injurious unto their fleeces; so Saints among sinners do an injury to their graces. Be not unequally yoked together with unbelievers; for what fellowship Non debetis jugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis; in vobis qu●dem est habitus justitiae▪ in illis verò est habitus in quitatis Aquin. in loc. hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath beleiveth with an Infidel? 2 Cor. 6. 14, 15. To see a Saint and a sinner associated with one another, is to see the living & the dead to keep house together. Christ's doves Peccatum adeò sacile alios unvadid, ut nulla pestis tantop●re acrem in●icere possit. 〈◊〉 ●ar. 〈…〉 will be sullied amongst the pots. By the evil the good may sooner be corrupted, then by the good the evil can be converted: The finer bread in the oven partakes of the courser, but seldom doth the course partake of the finer. If you put an equal proportion of sour vinegar to sweet wine, the vinegar will sooner sour the wine, than the wine will sweeten the vinegar. That is a sound body that is healthful in a pest-house. It's as great a wonder to see a Saint so good amongst those that are evil, as it is to see a sinner so evil amongst those that are good. In the salt sea the fish retains its freshness, amongst the noisome weeds the rose preserves its sweetness; the fire burns the hottest when the weather is the coldest. It was the saying of a Christian as often as ever he came amongst the ungodly, He returned less ligna arida igni admota cito flammam concipiunt, sit bomines ob naturae corruptionem aliorum improborum exemplis facillinie impelluntur, ut secure eadem committere audeant. Idem. ib. a man from them, than he was before he came to them. It is a singular thing for Saints to carry it so amongst sinners, as to do much good to them, and Theodosius tame ●si in ipsâregiâ natus educatusque erat, nihil tamen ex illa educatione omn no contraxit mollitiae, tarditatisve Socr. Eccl. Hist. l. 7. I, 22. to receive no hurt from them; to touch pitch and not to be defiled. If we cannot help them, it's their unholiness; if they hurt us, it's our unhappiness. By keeping of evil company, men are like those that walk in the sun, tanned insensibly. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven, Mat. 5. 16. Light abides pure; though the air in which it dwells be corrupted, yet it admits of no corruption. Men may defile themselves in the light, but they cannot Non mediocris titulus virtutis inter pravos vivere ●onum, & inter ma lignantes innoce tiae retinere caendorem, & mo●um lenitatem. Bern. in cant. serm. 48. defile the light itself. The sun shines all over an unclean world, and yet is without uncleaness. How many are there that are like dirty swine in the fairest meadow; like Judas, that instead of being a Disciple amongst Devils, was a Devil amongst Disciples! Good company it brings fire to Vivitur exemplis magis quam legibus. kindle our graces when they are freezing; but bad company it brings water to quench them when they are flaming. Some observe that those are the sweetest flowers that grows nearest the stinckingest weeds. The Poets affirm, That Venus never appeared so beautiful as when she sat by black Vulcan's side. And Stevens face never shined so gloriously in the Church where all were gracious, as before the Council where all were vicious? How will that fire subdue dry fuel, that hath prevailed against the green? Needs must that jewel be glorious in the sun that glitters in the shade. There are many men that can suit with any men; they can be Professors amongst those that are Professors, and scorners amongst those that are scorners. These are like the Planet Mercury in the horoscope of man's Nativity, that is good in conjunction with those that are good, but evil in the conjunction of those that are evil. Every man loves to be a man that is beloved, and is apt to take pleasure in them, who do take pleasure in him; but take heed of ceasing to be good Christians, that others may think you good companions: It's hard to be conformed to the world in the outward man, and transformed to God in the inward man: to be an outward Heathen Noscitur ex socio, qui non dignoscitur ex se. and an inward Christian. It's a Spanish proverb, Tell me but where thou goest, & I will tell thee what thou dost. And our English Proverb will English this Proverb, That birds of a feather will flock together: To be too intimate with sinners, is to intimate that you are sinners. And being let go they went to their own company, Acts 4. 23. To whom should believers join to but believers? There is no trusting the tamest natures; let but the lions out of their fetters, and they will soon show you their bloody natures. How darest thou be found lodging, in that house where God himself is not found dwelling? There is no sleeping with dogs, without swarming with fleas. It's a royal Diadem that Christ sets on the head of his Spouse; As a Lily All the States, & Societies of men upon earth being compared to the Church, are but like thorns unto Lilies and Roses, without all beauty, and delight, unpleasant and harmful plants. Pemble in his serm. on 2 Ca●. 1. amongst thorns, so is my Beloved among the daughters, Cant. 2. 2. There are many thorns that are amongst the Lilies, but few Lilies that are amongst the thorns. How rare a spectacle is it to see a believer keep his beauty in the midst of Blackamoors? to be like Solus ipse diversâ ambularit viâ, virtutem malitiae praefereus, etc. Chrys. hom. 22. in cap. ●. Gen. Noah, a new man in an old world? If Lot had been polluted with Sodoms sins, he might have been consumed in Sodoms flames. It's ill breathing in an infectious air. Satan's progeny loves not to go to hell without society: It's better to be with Philpot in his coalhouse then with Bonner in his Palace. A man may pass through Ethiopia and yet be unchanged, but if he remains there he will be discoloured. Ecclesiastical history saith Illius enim uxor prior irretita-laqueis Ariani ●rroris, irretivit, & ipsum adduxit ad communem secum in barathrum casum. Theod. Eccl. Hist. lib. 4. cap. 12. of Valens the Emperor, that by marrying an Arian Lady he was himself ininsnared in that wicked opinion. Come out of her my people, that you be not partakers of her sins, and that ye receive not of her plagues, Rev. 18. 4. If Rome have left us in the foundation, let us leave them in the superstruction. Where they are fallen from God, there let us fall from them. Where such worms breeds in the body of a Nation, they will be sure to eat out the bowels of Religion. Not to take away such traitors, is to make a nest wherein to hatch their treasons. That is the fifth. 6. Singular thing is this, To choose the worst of sorrows, before you commit the least of sins. Others they choose the greatest sin before the smallest suffering: which is like the fish that leaps out of the broyling-pan into the burning flame; by seeking to shun an external calamity, they rush Thus Spira, by labouring to preserve his outward estate, endangered the loss of his immortal soul. into eternal misery: What is this, but as if a man to save his hat, should lose his head? Or to sink the ship that is sailing, to avoid the storm that is rising? It is better to have the flesh defaced, than Peccatum inter omnia mala existimare debemus maximum malum. Them Evan. har. p. 878. it is to have the spirit defiled. Though man be the Butt, yet it is sin that is the mark, at which all the arrows of divine vengeance are shot. These spiders wove their own webs, and then are entangled in them. Our own damnation is but the product of our own transgression. Wherefore doth a living man complain, a man for the punishment of his sins! Lam. 3. 39 When man had no evil within him, man had no evil upon Peccatum omnia mala habet sibi adjuncta eorumque sons, & origo existit. id. ibid. him. He began to be sorrowful, when he began to be sinful. When the soul shall be fully released from the guilt of its impieties, the body shall be wholly delivered from the grief of its infirmities. Sorrow shall never be a visitant, where sin is not an inhabitant; the former would be a foraigner, if the latter were not a sojourner. God is as far from beating his children for nothing, as he is from beating his children to nothing. There is no way to calm the sea, but Si serpentem negligis basiliscus fiet; si parvae navis foramina non abturas, ●qua paulatim acrescens submerget navens Stapl. p. m. p. 443. to excommunicate Jonah from the ship. Kill the root and the branches whither. Diminish the spring and the streams will fail. Remove but the fuel of corruption, and you extinguish the fire of affliction. The wages of sin is death, Rom. 6. 23. The works of sin are hateful, and the wages of sin are mortal. The corruption of nature, is the cause of the dissolution of nature. The candle of our lives, is blown out by the wind of our lusts; that is the weed that overtops the corn, the smoke that depresses the flame, and the cloud that over-shadows the sun. Were it not for sin, death had never had a beginning; and Supersint in nobis peccati reliquiae adhaerentes carni nostrae, donee s●mus in hâc v●tâ, at hae reliquiae mort● toll●atur. ●●use. ●oc. 〈◊〉. de ●em. pec. p. 53. were it not for death sin would never have an ending. Man, as a creature, is a debtor to God's Sovereignty commanding; but man as a sinner is a debtor to God's severity condemning. What is so sweet a good as Christ, and what is so great an evil as lust? Sin hath brought many a Believer into suffering, and suffering Affl●ctiones sunt re●edia▪ peccatorum, ut peccata sunt causae afflictionum. Stap. promp. Mor. p. 197. hath kept many a Believer out of sin. It is better to be preserved in brine, then to rot in honey. The bitterest Physic is to be chosen before the sweetest poison: Sicut aurum reprobum igne consumitur, probum vero igne declaratur. In the same fire where the dross is consumed, the gold is refined. How many thousands of souls had never obtained the hopes of heaven, if they had not sailed by the gates of hell? As every mercy is a drop derived from the ocean of God's goodness; so every misery is a dram weighed by the wisdom of God's providence. When Eudoxia threatened Chrysostom with banishment; Go tell her, saith he, Nil nisi peccatum timeo; I fear nothing but sin. And indeed nothing but sin is to be feared. Before we launch out into any undertaking, it behoves us to ask ourselves what is our tackling, if a storm should overtake us in our voyage. A bad conscience imbitters the sweetest comforts, when a good conscience sweetens the bitterest crosses. Et quantam in conscientia relinquent cicatricem vitia, vel aetate tenerrima perpetrata! He that is not afraid to do evil, will be afraid to suffer evil. But what need he fear a cross on the back, who doth feel a Christ in Afflictio pins non constituit infaelices aut miseros, uti humana judicat ratio, sed contra felices, a●beatos. Lau. ●● Ep. jac. p 78. the heart? It's the water without the ship that tosses it, but it's the water within the ship that drowns it. It's better to have a body consumed to ashes, than a soul that shall dwell with everlasting burn. Though we cannot Diligo quidem pati, sed nescio an dignus sim. Ignat in Ep. ad Trall. live without afflictions, yet let's live above afflictions. Our Patmos is our way to Paradise. Non nisi per angusta, ad augusta. Suppose the furnace be heated seven times hotter, it is but to make us seven times better. They that are here crossed for well doing, shall be hereafter crowned for well-dying. There is none so welcome to the spiritual Canaan, as those that swim to it through the red sea of their own blood. Christian, when thou comest into the world, thou dost but live to die again; and when thou goest out of the world, thou dost but die to live again. What is the grain the worse for the fan by which it is winnowed, or the gold for the fire by which it is purified! Pendleton promised rather to fry out a fat body in flames of martyrdom, then to betray his Religion; but when the trial approached he said, As he came not frying into the world, so he would not go flaming out of the world. They who will not part with their lusts for Christ, will never part with their lives for Christ. But Paul and Silas they had their prison Thus that undaunted champion of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. frumentum Dei, dentibus ferarum molar, ut mundus panis Dei inveniar. Ign. in Ep. ad Rom songs, in the midst of their prison-sufferings. These caged birds sang as sweetly as those that have sky freedom. I have read a story of a woman that being in travel in prison, a little before her death she cried out of her sorrows: The Keeper asked her, how she could endure the fire, that made such a noise at the bringing forth of a child? Well enough, saith she, for now I suffer for my sins, but then I shall suffer for my Saviour. There is more evil in a drop of corruption, than there is in a sea of affliction. In suffering, the offence is done to us; in finning, the offence is done to God: In suffering there is an infringement of man's liberty, in sinning there is a violation of God's authority. The evil of suffering is transient, but the evil of sin is permanent. In suffering we lose the favour of men, in sinning we hazard the favour of God. The rose is sweeter under the Still where it drops, then on the stalk where it sprouts. The face of godliness is never so beautiful as when its spit upon. The best corn is that which lies under the clods in snowy weather. It was a brave saying of Vincentius to his persecutors, Rage and do your worst, you shall find the Spirit of God more strengthening the tormented, than the spirit of the devil can strengthen their tormentors. Let but Professors do their best, and then let persecutors ●e●cuss●res nihil mora●amur, praese●tim ●um moriendum esse nobis sciamu●, Justin 2. Defence. ad An●on. 〈◊〉. do their worst. Though you may feel their might, yet you should not fear their malice. Nil desperandum Christo duce, & auspice Christo. It's storied of Hooper, when he came to suffer; O Sir, saith one, have a care of yourself; life is Thus the Proconsul persuaded and besought the noble German (who suffered under Verus) quoniam admodum ju●enis, & in flore esset, sui ipsius misereretur. Euseb. Hist. Eccl. cap. 15. sweet, and death is bitter: Ah, saith he, this I know; but the life to come is more full of sweetness, and the death to come is more full of bitterness. A man may suffer without sinning, but a man cannot sin without suffering. When Philip asked Demosthenes, If he was not afraid to lose his head; No, saith he, for if I lose my head, the Athenians will give me one immortal. Do but listen to the language that drops out of the mouths of those three children, or rather of those three Vos occidere quidem potestis, nocere non potestis. ●ust. ubi prius. champions, Dan. 3. 17, 18. We are not careful to answer thee in this matter; if it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand O King. But if not, be it known unto thee O King, that we will not serve thy gods, nor worship the golden image that thou hast set up. Either they must sin foully, or they must suffer sadly. Either they must bow to a golden Image, or burn in a fiery furnace. Yet they were as far from worshipping of his gods, as he Thus Polycarpe was assaulted by Herod, and Nicetes, who said, Quidnam mali fuerit dicere Domine Caefar, sacrificareque & conservari? But he answered, Facturus non sum quod consulitis; and chose rather a flaming fire then to consent unto their fawning words. Euseb. ubi prius. was from worshipping of theirs. And Daniel chooses the den of the lions, before he will forsake the cause of the Lamb. Shall not we for his sake bear the wrath of man, who for our sakes did bear the wrath of God? Though obedience be better than sacrifice, yet sometimes to sacrifice a man's self is the best obedience. He that loses a base life for Christ, shall find a better life in Christ. Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin which are but for a season, Heb. 11. 25. What is a cup of physic that takes away the disease, to a cup of poison that takes away the life? They that live upon God in the use of the creature, can live upon God in the loss of the creature. It was a brave expression of one, What I receive thankfully as a token of God's love to me, I part with all contentedly, as a token of my love to him. For a good man one will even dare to die, Rom. 5. 7. Will one dare to die for a good man, and shall we be afraid to die for a good God? And others were tortured, not accepting Melius est mibi emori propter Christum jesum quam imperare sinibus terrae. Ign. ad Rom. deliverance that they might obtain a better resurrection, Heb. 11. 35. Some would have used any picklock to have opened a passage to their liberty; but they knew too much of another world to bid so high a rate for this world. It is storied of Hormisdas a noble man of Persia, who was degraded of all his promotion, because he would not alter his professions; afterward they restored them all again, and solicited him to deny Christ, but he rend his purple robe, and laid all his Honours at the feet of the Emperor, saying, Siideo me sperasti pietatem deserturam, habe tibi donum tuum una cum impietate; If you think to make me deny Christ for The like constancy and resolution you may read of in the noble Suenes, and the zealous Benjamin, both barbarously used by the same Prince. Id. ibid. the obtaining of my honours, take them all back again. He thought that Christ without his honours, was better than his honours without Christ. It is storied of one of the Martyrs going to the stake, a Noble man wished him to have a care of his soul: So I will, saith he; for I give my body to be burned, to keep my soul from being defiled. How many are there that had rather have sinful self satisfied, then to have sinful self crucified? As grace comes in at one door, vice goes out at another: as in a well, when one bucket comes up full, the other returns down empty. The only way to have the house of Saul weakened, is to get the house of David strengthened. Those Philistims that could not stand before Samson in his health, how scornfully did they dance about him in his sickness! O remember sin, it is that which in this life doth debase us, and it is that which in the next life doth destroy us. Those whose end is damnation, their damnation is without end. No condition is so intolerably easeless, as that condition which is unalterably changeless. One seeing a woman going cheerfully to prison, O, saith he, you have not yet tasted of the bitterness of death: No, saith she, nor never shall; for Christ hath promised that they who keep his say shall never see death. A believer may feel the stroke of death, but he shall never feel the sting of death. The first death may bring his body to corruption, but the second death shall never bring his soul to damnation. Though the cross may be endured by them, yet the curse is removed from them. Though they may live a life that is dying, yet they shall not die a death that is living. There is no condemnation belongs to those Christians who do belong to Christ. That is the sixth. 7. Singular thing is this, To be a father to all in charity, and yet a servant to all in humility. First, To be a father to all in charity. That crop that is sown in mercy, shall be reaped in glory. In heaven there is riches enough, but no poor to receive them; In hell Thesauros in orbe illo supero struit, qui pauperibus eos in hoc infero distribuit. Drex. ubi infra. there is poor enough, but no rich to relieve them. Others they are deaf to the requests of mercy, They will do no good in Those that forget benefits bestowed are not more to blame (in a very heathens account) than those that forget to bestow them: Qui beneficium non redit uon magis peccat, quam qui non dat. Sen. de Bon. l. 1. the world, with the goods of the world. They are like sponges that greedily sucks up the waters, but yields it not forth again till they be squeezed. Necessity is not like to be undressed of misery, whilst those that would help cannot, for want of ability, and they which may help will not for want of charity. There is not a drop of water for such Diveses in hell, that have not a crumb of bread for such Lazerusses upon earth. Every act of charity, is but an act of equity. It's not the bestowing of your gifts, but the paying of your debts. The riches superfluity was ordained to relieve the poors necessity. A Lady giving six pence to a beggar, told him, That she had given him more than ever God had given her. To whom he replied, No Madam, God hath given you all your abundance. No, saith she, He hath but lent that to such as me, that we should give it to such as you. Whosoever beleiveth that Jesus is the Christ, is born of God. And every one that loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5. 1. Holiness as it works a likeness to him that begets it, so it works a liking of them that enjoys it. It is impossible that he should love the person of Christ, who doth not love the picture of Christ. He that loves himself, will not hate his brother; for whilst he is out of charity with his brother, God is out of charity with him, And we lose more for want of God's love, than our brethren lose for want of our love. Make to yourselves friends of the mammon of unrighteousness, that when they fail they may receive you into everlasting habitations, Luk. 16. 9 He is not a covetous man that lays up some thing providently, but he is a Audite, O divites, novam è coelo artem; novas colligendi thesaurimodus, SPARGERE. Errastis hactenus, nam dando ditescimus, non corradendo, & servando. Drex. Christian. Zod. Sig 7. p. 63. covetous man that gives out nothing willingly. The Sun of charity, though it rises at home, yet it should set abroad. The hopes of life should not make you covetous, but the thoughts of death should make you 'twas a Divi e saying of the heathen, Nihilmagis possidereme credam, quam bened onata. Sen. de vi●. bea●. c 20. bounteous. Without your mercy the poor cannot live on earth, and without God's mercy you shall not live in heaven. Others, their churlishness doth swallow up their charitableness: Instead of praying one for another they are making a prey one of another. When I consider that our hearts are not softer, I wonder that the times are no harder: That God should give the rich so much, and the rich give the poor so little. Some observe that the barrenest grounds are nearest to the goldenest mines. It is too often true in a spiritual sense, that they whom God hath made the most fruitful with Estates, are most barren of good works. The rich they spend their goods more wantonly, but the poor they give their Alms more willingly. A penny comes more hardly out of a bag that's full crammed, than a shilling out of a purse that's half empty. Wherefore Parùm potes? sufficit multum voluisse; multum potes? cave velis parùm dare. Drex. ubi. priu▪ p. 65. doth the Lord make your cups run over, but that others lips might taste of your liquor? The showers that fall upon the highest Mountains, they glide inthe lowest valleys; give and it shall be given you. It's infidelity that is the spring of cruelty; Therefore where you have ● precept for the one, you have a promise of the other. If thou deniest to those that are virtuous, thou killest bees; if thou bestowest on those that are vicious, thou supportest drones. But it's better to favour a bastard then to Murder a child. God looks not so much on the merits of the beggar, as upon the mercy of the giver. He hath showed the O man what is good; and what doth the Lord require of thee, but to do Justice, to love mercy, and to walk humbly with thy God Micah 6. 8. Here is a trinity of precepts, from a trinity of persons. If all were rich, no Alms need be received; if all were poor, no alms could be bestowed. But he that could have made all men wealthy, hath made some men empty, that the poor might have Christ for an example of patience, and the rich for an example of goodness. Cruelty is one of the highest scandals of piety, which makes lambs of Lions, and tames the feircest tempers. Be ye merciful as your heavenly Father is merciful. Luke 6. 36. Clemency is one of the brightest Diamonds in the Crown of Majesty, Mat. 5. 48. Be ye perfect as your heavenly father is perfect; what the one calls merciful, the other styles perfect, as if (una misericordia omnes perfectiones) this one perfection of mercy included all. He that showeth mercy when it may best be spared, will receive mercy when it shall most be needed. It's storied of one of the Dukes of Savoy, that being asked what hounds he kept, by certain Ambassadors that came to his Court, he shown them (a company of poor people sitting at his Table,) these saith he, are all the hounds I have on earth, with which I hunt after the Kingdom of heaven. It's counted an honour to live like Princes, but 'tis a greater honour to give like Princes. Pure Religion and undefiled before God, and the father, is this; to visit the fatherless and widows, in their affliction, and to keep himself unspoted from the world, James 1. 27. The flames of piety towards God, should be perfumed with the Incense of charity towards man; mercy is so good a servant that it will never let its Mr. die a beggar. Quantos avaritia ad incitas redegit? eleemosyna nullos; its pity that those D●ek ubi prius. who have drained their own wells dry, should perish for want of water, to quench their thirst. Then shall the King say unto them of Venite benedicti, fragmen panis samelico dedistis; en mensam paratissimam; venit, aeternum ●●ulaturi peregrinos tecto non exclusistis, angelorum civis ves esse j●b●o etc. Drex. Libro jam citato. p. 68 his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was an hungry and you gave me meat, I was thirsty and ye gave me drink, etc. Mercy is the Queen of beauty, that is espoused to the King of glory. Charity though it make Vix ulla virtus majorem intota scriptura mercedem repromissam habet, quam eleemosyna, Stap. prom. mor. par. aest. p. 62. your coin lighter, yet it will make your crown greater; he that would have his name registered in the book of eternity, let him write it himself with the pen of charity. I know no better way to preserve your dough, then by parting with your cake. Methinks full breasts should milk themselves without drawning, and large springs should issue forth their waters, without pumping. Your charity should seek the poor, before the poor seek your charity. Put on as the elect of God's bowels of mercy, Colos. 3. 12. he that hath put off the bowels of compassion, he hath put of the badge of election; others can love at their tongue's end, but you should love at your finger's end. If a man be naked, they can bid him be clothed; if a man be empty, they can bid him be filled, as if poor Christians were like Camelians, that could live upon the air; liberality doth not lie in good words, but it lies in good works. The doubtful are to be resolved by our counsels, but the needful are to be relieved with our morsels: methinks its exceeding lovely to see the pictures of purity, though they be hung in the frames of poverty. If you be covetous of any thing, let it be of this, rather to lay out on necessity, then to lay up for posterity; Charity is seed, and Stapl. ubi priùs. Sicunt semen surgit cum multo faenore, sie eleemosyna cum multa mercede. the Husbandman doth not grow rich by the saving of his seed, but by the sowing of his seed. Secondly, A Servant to D●scendi●e ut ascendatis ad Deum; ●ccidistis enim ascendendo contra eum. Aug. conf. l. 4. cap. 12. all in humility; our first fall was by rising, but our best rise is by falling. The acknowledgement of our own impotence, is the only stock for the engrafting of divine assistance. An humble Saint on earth looks likest to a Citizen of heaven; and whosoever will be chief among you, let him be your servant, Matth. 20. 27. That is the most lovely professor who is the most lowly professor, as incense smells the sweetest when its beaten smallest, Pride in the soul is like the spleen in the body, that grows most when other parts decay; God will not suffer such a weed to grow in his garden, without taking some course to root it up. A beleiver is like a vessel cast into the Sea, the more it fills, the more it sinks. Pride goes before destruction, and a haughty spirit before a fall, Prov. 16. 18. The flowing river, quickly turns to an ebbing water. It's not all the world that can pull a humble man down, because God will exalt him; nor is it all the world that can keep a proud man up, because God will debase him. Do but see how one of the best of Verae humlitasis ●o● proprium est, ut quo quis, caeloteste, sanctior, eo, se judice, villor censeatur, Drex. Ch●istian Zod. p. 74. Saints, looks upon himself as one of the least of Saints: For I am the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 9 In the highest heavens the beams of Majesty are displayed, but to the lowest hearts the bowels of mercy are dispensed. Be ye clothed with humility. Pride is a sinner's excrement, but humility is a Saints ornament. The cloth of humility, should always be worn on the back of Christianity. God doth many times stick a thorn in the flesh, to prick the bladder of pride in the spirit. Missa fuit Interdum sub●rahitur gratia, non pro superbiá quae jam est sed quae futura est, nisi subtrahatur. Bron. in cant. jer. 54. miseria, ut dimissa fiat creatura. The first Adam was for self-advancement, but the second is for self-debasement; the former was to have self deified, the latter was to have self crucified. Though there may be some thing left by self denial, yet there is nothing lost by self denial: nay, a man can never enjoy himself till he deny himself. We live by dying to ourselves, and die by living in ourselves. There is no proud man but he is foolish, and almost no foolish man but he is proud. It's the owl of ignorance that brood's and hatches the Peacock of pride. God abhors them worst, that adore themselves most. Pride it's not a Bethel for God's dwelling, but a Babel of the devil's building. It is not only a thing that is sinful, but it is a thing that is seminal. All other Rarum aiunt esse generosum pharmacum, cui non insit veneni aliquid; nullum certe vitium est, in quo non aliquid superbiae. Drex. ch●ist. Zod. p. 71. lusts, as they are found lodging in it, so they are found flowing from it. Wherefore he saith, God resisteth the proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he setteth himself in battle array against them: Instructa acie, atque Fontes & flumina, non per acclivia decurrunt nec mon●es petunt sed per declivia, & valles labuntur. Stapl. in Dom. 10. ●ost Pent. veluti ex adverso praelio obsistit. Lorinus; but he gives grace to the humble, Jam. 4. 6. Specialiter propter majorem sui exinanitionem. Gor. in loc. Where humility is the corner stone, there piety is as the top stone. It's good to have true thoughts of ourselves, but bad to have high thoughts of ourselves, Though all men forsake thee, yet will not I. Poor Peter, he was the most impotent, when he was the most arogant. He that thought to stand whilst others were falling, he fell whilst others were standing. It was an excellent saying of one, Where grace sits below me, I Humilitas virtus est ut in se praestantissima, ita deo gratissima. S●a●. in Dom. 10. post. Pent. will acknowledge its dignity, but where vice crawls above me I will abhor its vanity. An humble heart may meet with opposition from man, but it shall meet with acceptation from God. That is the seventh. 8. Singular thing is this, To mourn most for those lusts before God, that appear least before men. Others they cannot mourn in secret for their public sins, but we should mourn in public for our secret sins. That must be gained by repentance, that hath been lost by disobedience. Outward acts are more scandalous, but inward lusts are more dangerous. If you would know the heart of your sins, you must then know the sin of your hearts. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, Mat. 15. 19 Cor ut est sons vitae, itactiam omnium pravarum cogita ionum▪ Diaholus & adjutor & incensoresse potest, non autem ea●um a●ctor, Chem. Hat. Evan. p. 15. 28. Those streams of defilement that are in your lives, do but show what a fountain of wickedness there is in your hearts: As a little ware you lay on your stalls, shows the great abundance you have in your shops. The thought of foolishness is sin, Prov. 24. 9 Mercury is poison in the water distilled, as well as in the gross body. Repentance, though it be man's act, yet it is God's gift: The same power goes to the hearts melting, that goes to the hearts making; yet a heart that is broken is better than a face that is brazen. Supernas enim beatorum mansiones attingit ●ern. in Cant. ser. 10. poenitentiae odor. Though we are fallen from a state of Poenitentia est lorda●'s fl●vius in quo Naa maa mundatur; & Mare ruburm in quo Aeguptii submerguntur. Gor. in ●● a●. 5. 4. innocency, yet we should rise to a state of penitency. Those sins shall never make a hell for us, which are a hell to us. Others they do nothing more than make work for repentance, and yet do nothing less than repent of their works. They have sin enough for all their sorrows, but they have not sorrow enough for all their sins. Their eyes are casements to let in lusts, that should be floodgates to pour out tears. Those men will hardly stave off new sins, that did Quem conscientia recentis, et crudi sceleris sollicitat, fortius, & tona●i▪ us amplectitur pietatem, etc. Bapt. Fer. orat. 2. p. 4. never grieve for old ones; but when sorrow has possession of the house, it will shut sin out of the doors. Thou breakest the heads of Leviathan in the waters, Psal. 74. 14. 'tis usually allegorized of great sins that are weakened, and washed away with tears, Gorr. in 5. Mat. 4. and Playf. in his Mean. mourn, there must be a falling out with our lusts, before there be a falling off from our lusts; a loathing of sin in our affections, before there be Dolorem tanquam gladium arripimus, quo peccatum interimimus Stella. a leaving of sin in our conversations. A hearty mourning for our transgresgressions, makes way for a happy funeral of our corruptions. You that have filled the Book of God with your sins, should fill the bottle of God with your tears. When Christ draws the picture of the new creature, his first pencil is steeped in water. Except ye repent ye shall Christus nos omnes ad poenitentiam suadet, si perire nolumus; haec enim est secunda tabula post naufragium. Stella in l c. all likewise perish, Luk. 13. 3. Is it not better to repent without perishing, then to perish without repenting? Your sins have been your greatest traitors, and your sorrows will be your choicest When Alexander had read a long Epistle written by Antipater against his mother Olympias, he said unto him Ignoras in finitas epistolas unicâ? matris lachrymâ oblilaerari. Plut. in vita Al●x. helpers. Godly sorrow it's such a grace, as without it, not a man shall be saved, and with it not a man shall be damned. Is it not better swimming in the water works of repentance, than its burning in the fireworks of vengeance? Or will the tears that in hell are offered, put out the flames that in hell are suffered? Him hath God exalted to be a Prince and a Saviour, to give repentance to Israel, and the remission of sins, Acts 5. 31. As a Prince he gives repentance, as a Priest he gives indulgence. Our humiliation is the fruit of his exaltation; as he was abased for the creatures exaltment, so he was exalted for the creatures abasement. Remember sinner, if thy heart be not broken in thee, thy guilt is not broken from thee. If you lay not your sins to your hearts that you may be humbled, he will lay your sins to your charge that you may be damned. Repentance, though it be not a pardons obtainer, yet it is a pardons forerunner. He that lives in sin without repentance, shall die in sin without forgiveness. There is no coming to the fair In catalogo beatorum scribuntur stentes, Stel. in Luc. 6. 21. haven of glory, without sailing thorough the narrow straits of repentance. Blessed are they that mourn, for they shall be comforted, Mat. 5. 4. Out of the saltest water, God can brew the Flebile prencipium melior fortuna secuta est. Ovid. Lib. 7. Metam. sweetest liquor. As the Bee gathers the best honey from the bitterest herbs: when the cloud hath been dissolved into a shower, presently there follows a glorious sun shine; the more a stone is wounded by the hand of the Ingraver, the more beauty is superinduced upon it. By groans unutterable, God doth usher in joys unspeakable. Haec (poenitentia scil.) te peccatorum fluctibus mersum perlevabit, & in portum divinae clementiae protelabit. Tert. lib. de paenit. None do more sing in the possessing of Christ, than they who do most sigh for the forsaking of Christ; usually their liftings up are commensurate to their castings down; a tender heart is like melting wax; ah what choice impressions is there stamped upon such dispositions! A Christian should mourn more for the lusts of the flesh, then for the works of the flesh; the sin of our natures transends the nature of our sins: carnal sins they defile the soul, by the body, but spiritual sins they defile the soul in the body. Others they can mourn over a body from whom a Siquem detuis charis mortali exitu perdidisse●, ingemisteres dolenter, & flere; Animam tuam misere perdidisti & non acriter plangis, non jugiter ingemiscis. Cypryan de lapsis. soul is departed, but they cannot mourn over a soul whom God hath deserted: Alas, what's the biting of a Flea, to the stinging of a Scorpion, or a spot in the face to a stab at the heart! Inward diseases though they are least palbable, yet they are most miserable: needs must they end in that which is mortal that begin on that which is vital: a man may die of the plague whose spots are never seen. It's sin in the soul that's like Jonah in the ship, which turns the smoothest Seas into the curledst waves. Sola penitentia superest, quae satisfaciat. Id. Ibid. They shall look upon me whom they pierced: and they shall mourn for him: as one mourneth for his only son, and shall be in bitterness for Beati sunt qui in h●c Lacry marum valle ipsis etiam lachrymis palcuntur. Stella in Luc. 6. 21. him as one that is in bitterness for his first born, Zach. 12. 10. The nails that pierced his hands shall now pierce their hearts: they shall wound themselves with their sorrows, which have wounded him with their sins. That they have grieved his spirit, it shall grieve their spirits. A beleiver puts on his mourning garment, for putting off his wedding garment; As the Suger-loaf is dissolved, and weeps itself away when it's dipped in wine; so do our hearts dissolve and melt themselves away in the sweet sense of Divine love and our refusals of it; O that ever I should be so bad a child to him that hath been so good a Father! Of sin, because they beliive not in me, John 16. 9 Unbelief it's a sin that least visible, and yet a sin that's most damnable. Not to fetch our lives from Christ, is to bring the greatest death upon Christ. infidelity is the greatest robbery; it frustrates not only all the actions of Christ in doing, but all the passions of Christ in dying. Other persons are like Lapwings, that flutter most at the greatest remoteness from the nests; if they have tears for their outward losses, but none for their inward lusts; they can mourn for the evil that sin brings, but not for the sin which brings the evil. As Pharaoh more lamented the hard strokes that was upon him, than the hard heart that was within him. Esau mourned not because he sold the Birthright, which was his sin, but because he lost the blessing, which was his punishment: This is like weeping with an Onion; the eye sheds tears because it smarts. A Mariner casts over those goods in a Tempestuous season, that he courts a return off, when the winds are silenced, many complain more of the sorrows to which they are born, then of the sins in which they are born. The venom of sin is not ever distasteful, when the vengeance of sin is affrightful. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites. Why what's the matter? Who amongst us shall dwell with the devouring fire, who amongsts us shall dwell with everlasting burn. Isai. 33. 14. They fear corruption, not as it is a coal that is blacking, but as it is a fire that is burning. A stroke from Justice broke Judass heart into despair; but a look from mercy melted Peter's hearts into tears. There are two things in our sins; There's the devilishness of them, and the dangerousness of them. Now take a Saint and a sinner; Quid feci? quò me praecipitaveram, nisi mihi Dei misericordia subveniret? Cal. inst. l. 3. c. 3. sec. 15. the one saith what have I done? the other what must I suffer; the one mourns for the active evil, that hath been committed by him▪ the other mourns for the passive evil that shall be inflicted on him. The former grieves because his soul is defiled; The latter grieves because his soul is condemned. Water may gush from a Rock when is smitten by a rod; But such heartless humiliations are hearty dissimulations. Did sin bring sorrow into the world? O let sorrow carry sin out of the world. Whilst the vessel is leaking, the Pump is going; it's too early to wipe Tota vita vestra. poenitentia sit; haec enim vita locus est poenitentia. Stel. in Luc. 3. 3. away tears from your eyes, till God sweep away dust from your hearts. It's better to go to heaven sadly, then to go to hell securely. Give me a melancholy Saint, rather than a merry devil; nothing can quench Magni igitur constat poenitentiae. Ferrar. the fire that sin hath kindled, but the water which repentance hath caused. Did the rocks rend when Christ died for our sins? and shall not our hearts rend that have lived in our sins? If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1 John 1. 9 Do but you acknowledge the debt, and he will cansel the bond. Is it not better to be savedby Divine mercy, then to be sued by Divine Justice? do you open the Offensum se Deus obliviscitur, si nos offensi cum dolore recordemur. Drex. Christi. Zod. p. 115. ulcer that is paining, and he will apply the plaster that is healing; till we are oppressed with our own burdens, we shall never be eased by Christ's Shoulders. Where misery passes undiscerned there mercy passes undesired: behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me, Rev. 3. 20. Christ doth many times come unto the door, when he doth not come into the house; but how willing is he to be received, who is unwilling to be denied? as you knock at his doors for audience, so he knocks at your doors for entrance; if you shut out his person, he will shut out your Prayers; the only way to have our will of God, is to do the will of God. A Saints tears are better than a sinners triumphs. Lachrymae poenitentium Bern. serm. 30. super Cant. sunt vinum Angelorum. A sinners repenting is the Angels rejoicing; and give me such a mourning on earth as creates Music in heaven; if you would not sin in your griefs, then grieve for your sins. Why should God show him mercy that doth not acknowledge himself guilty? how many are there that are battered, as lead by the hammer, that were never bettered as gold by the fire? Look to it lest your repentance of dead works be not itself a work that's dead, that you shed such tears as need no tears for the shedding of them. Usually that repentance that gins in the fears of hell, ends in the flames of hell; that's the eighth. 9 Singular thing is, to keep our hearts lowest when God raises our estates highest; charge them that are rich in this world that they be not highminded, nor trust in uncertain riches, 1 Tim. 6. 17. Sinful arrogance doth usually attend sinful confidence. Worldly wealthyness is a great quill to blow up the bladder of high-mindedness; when men's estates are lifted up, than men's hearts are puffed up. Oh how proud is thin dust of thick clay! Pride breeds Thus Romulus secundis rebus elatus, & tumidus m nime serendam superbiam, & contumaciam sumebat. P●●t in vita Rom. in great estates as worms do in sweet fruits; but Christians, if you be poor in the world, you should be rich in faith; but if you be rich in the world, you should be poor in spirit; the way to ascend is to descend; the deeper a tree is in its rooting, the larger a tree is in its spreading: The face of prosperity shines brightest through the Mask of humility. As none have so little but they have matter for blessing, so none have so much that they have matter for boasting; shall the stage-player be proud of his borrowed robes, or the mudwall rise and swell, because the beams of a beautiful sun shine upon it? Gold in your bags, may make you greater, but its grace in your breasts that will make you better. Goodness without greatness shall be esteemed, when greatness without goodness shall be confounded. Proud sinners are fit companions for none but proud devils. The more prosperity man enjoys, the more humility God enjoins. Nature teaches us, that those trees bend the most freely, which bear the most fully. A proud heart as it loves none but itself, so it is beloved by none but by itself. Consider, in adversity, as thou art a man, thou art no less than him that is greatest; and in prosperity, as thou art a man, thou art no more than him that is meanest: Who would climb those pinnacles that never any went up without They are like the inhabitants of Asia, who (as Agesilaus affirms) si libertate fruerentur, mali, si servirent, boni essent. Plut. Apoth. sec. 84. fears, or got down without falls? Carnal persons, they are never good, but when they are under the rod; and then, not because God is displeased with their disilements, but because they are overawed by his judgements. It's written of Timotheus the Athenian, when he had given an account to the State of his Government, he often interlaced this speech, In this Fortune had no hand: After which he never prospered in any thing which he attempted. When men disown God, and cast off him, God disowns men, and casts off men. It's storied of Philip of Macedon, that after an unexpected victory, he looked very sadly, more like a mourner, then like a triumpher: He knew that what was got by the sword, was subject to be lost by the sword. God will not endure that any man should think well of himself, but himself; and when they are glorying in all their pride, he is staining the pride of all their glory. It is hard for any to be great in others eyes, and little in their own. Most Christians they are like Chameleons, that when they take in the air, they presently swell. As that is a naughty heart which the world can soil, so that is an empty heart that the world can fill. Prosperous winds soon fill the sails, but blowing too strongly overturn the ship. Give me that brave person that in the midst of all his honours, is rather pressed down with the weight of them, then puffed up with the blasts of them. You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many We may say of such as Luther said of Elizabeth Q. of Denmark a pious Princess; Christus aliquando voluit Reginam incaelum vebere. noble are called, 1 Cor. 1. 26. You Nobles, I call you to see how few Nobles are called: He doth not say, not any such are called, but he saith, Not many such are called. A rich man is a rare dish at God's table. It's observed by those that are experienced in the sport of angling, that the little fishes by't more than the great ones. Oh how few great fish do we find so much as nibbling at the Gospel's book. When King James' Tutor lay upon his expiring pillow, his Majesty sent to see how he did: Go, saith he, and tell him, that I am a going to a place where few Kings are coming. Under the Law the Lamb and the Dove were offered, when the Lion and the Eagle were rejected. In Heraldry they say that the plainest coats are the richest arms. Usually the poorest on earth, are the richest in heaven. The tree of life is seldom planted in a terrestrial Paradise. The shining diamond of a great estate is often found upon the stinking dunghill of a wicked heart. St. Bernard saith of riches, Non tam bona, quam minora mala. They are not so much good things as they are Sapiùs ventis agitatur ingenis Pinus, & celsae graviore casu decidunt turres; feriuntque summos Fulmina montes. Hor. Lib. 2. Ode. 10. lesser evil things. Where there is the most prosperity, there is the least security. The tallest Cedars are more subject unto boisterous blasts, than the lowest shrubs: The little Pinnace rides safe by the shore, when the gallant ship advancing with its topsails is cast away. Sheep that have the most wool upon their backs, are soon rob of their suits. The world's fawning, is worse than the world's frowning. Poverty is its own defence from robery. Who will disturb those nests, in which there are hatched no birds? In our days, Malignants could not make estates, but yet estates could make Malignants: If they took away their lives, it was but to get away their lands. These Hounds though they could find nothing against them worth the barking, yet they found something amongst them worth the taking: But I shall leave them in their dregs, that are left in the suds; hoping that the hands of Justice will restore what the hands of Violence did impair. Others, when their estates are low, their hearts are high; but Believers, when their estates are high, their hearts are low. Then went King David in, and sat before the Lord, and said, Who am I O Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18. The weighty clusters humbled the branches of this royal vine. He doth not quarrel with God for mercies denied, but adores God for mercies bestowed. Humility it looks with one eye on grace to keep it thankful; and with another eye on vice, to keep it mournful: As the Peacock by viewing of its black feet, pulls down its plumed feathers. Theodosius thought it more honour to be a member of the Church, then to be a Monarch of the world. Wilt thou set thy heart upon that which is not? Every thing will come to nothing, but he that made every thing on't of nothing. Many think it shall go well with them hereafter, because it is so well with them here: As if silver and gold which came out of the bowels of the earth, had wings to carry a soul into the bosom of heaven. The gates of the new Jerusalem, though they stand open to gracious hearts, yet they are not got open by golden keys. A man may lie Perunt illa congregata, sed pejus perit congregator eonum, si non in Deo dives suerit. Id. 1 bid. in the bosom of the creatures for a time, and yet lie in the bosom of the Devil for ever. The worm of pride is such a gnawing vice, that it crops the sweetest flowers of grace. Either shut this sin out on earth, or else this sin will shut you out of heaven. The bowing reed is preserved whole, when the stirdy oak is broke to pieces. A proud person thinks every thing too much that is done by him, and every thing too little that is done for him. God is as far from pleasing him with his mercies, as he is from pleasing of God in his duties. Behold his soul which is lifted up in him is not upright, Hab. 2. 4. When we see a man blown up and swelled with the dropsy, we can tell his blood is naught and waterish, without opening a vein for the trial. I will not say a good man is never proud, but I will say a proud man is never good. That is the nineth. 10. Singular thing is To be better inwardly in our substances, than we are outwardly in our appearance. For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, whose praise is not of men but of God, Rom. 2. 28, 29. We do not use to set our hands to blanks, though we set our seals to bonds. Formality often takes its chambers next door to integrity, and so marches under its Mask: the soul not suspecting that hell should approach, so near heaven; but of the two give me a substance that makes no show, rather than a show that hath no substance; he that gives truth to our inward parts, he loves truth in our inward parts. A rotten post though guilt with gold, is fit for the burning of the fire, then for the building of the Fabric. Where there is a pure conscience, there will be a pure conversation; as the Index shows what's in the book, so the actions show what's in the heart. It's a vain thing to say its day when there is nothing but darkness in the sky; but a man cannot tell always what's a clock in a man's breast, by the dyal of his face; the humblest looks is sometimes linked to the proudest hearts; unclean spirits may have the chambers, when they look not out at the windows; an hypocrite he is both the fairest, and the foulest creature in the world; he is the fairest outwardly, to the eyes of man, but the foulest inwardly to the eyes Cygnus plumas habet omni nive candidiores, sed carnem nigram; sic bypocrita sub verbis mellitissimis venenum alit. Stapl. in Dom. 5. post. Pent. of God; who will baptise them with the name of Satan, though shrouded in the mantle of Samuel. Many appear righteous, who are only righteous in appearance. But such as deceive others with the false shows of holiness deceive themselves with the false hope of happiness. Some would not seem evil, and yet would be so; others would seem good, and yet would not be so. Either be what thou seemest, or else seemwhat thou be'st; Having a form of godliness but denying the power thereof, from such turn away. 2 Tim 3. 5. Though they who have the power of godliness, cannot deny the form; yet, they who have the form of godliness, can deny the power. Hypocrites are like looking-glasses, that present the faces that are not in them. Oh how desirous are men to draw the fairest gloves over the foulest hands: To put the goodliest paints upon the rottenest posts, and to Enamel a dunghill with sun beams! to counterfeit the coin of heaven, is Treason against the King of Heaven; who would spread such curious Carpets over a dusty Table. If a man set forth in an unsound bottom, he may lose himself in the voyage; either get oil into your lamps, or else part with your lamps; there's no such Blackamoors in the eyes of the Deity, as those which paint for spiritual beauty. Hypocrita inverbis sanctus est, in cord va●us. Stapl. Ib. Others they are better in their outsides, than they are in their in. But Christians are better in their insides then they are in their out; they are not like painted Tombs that make an enclosure of rotten bones: The King's daughter is all glorious within, her clothing is of wrought gold, Psal. 45. 13. She is all glorious within, though within is not all her glory, I know the blasphemy of them which say they are Jews, and and are not, but are the Synagogue of Satan, Rev. 2. 9 A false friend is worse than an open enemy. A painted Harlot is better than a painted Hypocrite. A treatcherous Judas is more abhorred by God then a bloody Pilate. Christians, remember that the sheep's coat shall be taken off from the wolves back. The velvet plaster of profession, shall not always cover the stinking ulcer of corruption. There is no sailing in the ship of formality, to the shore of felicity. The blazing lamps of foolish Virgins, will never light them to the Bridegroom's chamber. Either get the nature of Christians within you, or else never take the honour of Christians unto you. The Hypocrites purpose is, (not virtutem colere, sed vitia colorare) not to embrace virtue with a good intention, but to paint over vice with a fair complexion. Oh what a vanity is it to lop the boughs, and to leave the roots that can send forth more; or to empty the cistern, and leave the fountain running that can fill it again! Such persons may swim in the pond of the visible Church, but when the net is drawn to the shore they shall be cast away as stinking fish. How pious and devoute did the Pharisees seem before men; the people thought them the only Saints upon earth: they judged their insides by their out, but God judged their outside by their in. And he said unto them, ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16. 15. There shows of holiness before men, was but holiness in show before God. A man may be a God in the eyes Hypocrita veste virtutis induitur coram hominibus, & veste impietatis coram Deo. Stapl. in Dom. 1. post. Pent. of men, and yet be a Devil in the eyes of God. The conversation may be civilised, when the affections are not sanctified. There is as a difference between nature restrained, and nature renewed, as there is between the shinings of a gloworm, and the beamings of the sun. Malus ubi bonum se simulat, tunc est pessimus. A bad man is certainly worst when he is scemingly best. What is it to have the scabbard trimming, if the sword be rusting? To have hands as white as wool, and hearts as black as hell? such professors are like curious bubbles, smooth and clear without, but nothing save wind within; a man may wear Christ's livery, and yet do the Devil's drudgery. The skin of an apple may be fare when its rotten at the Coat. Though all gold do glister, yet all that glisters is not gold. Aurichalco Hypocrita proprie assimilatur, auri colorem non valorem habet. Stapl. dom. 5. post. Pent. Men views your acts, but God views your hearts. Who would not prise a vessel in the Cellar full of generous wine, before a guilt Tun that hangs up at the door for a sign. He that walketh uprightly, walketh surely, but he that perverteth his ways shall be known, Prov. 10. 9 He that promises to cover the sincere souls infirmities, threatens to disclose the Hypocrites impieties. O remember Judas who purchased nothing by his deceitful dealing, but a halter, in which his body was hanged, and a fire in which his soul was burned; that's the tenth. 11. singular thing is, to be more afflicted with the Church's heaviness, than we are affected with our own happiness. When we suffer not from the Enemies of Christ by persecution, we should suffer with the friends of Christ by compassion; wherefore the King said unto me, Why is thy countenance sad, seeing thou art not sick? Nehemiah 2. 2. Sadness is the fruit of sickness: What sad when the King's cup bearer, and wine so near? the third verse informs you the reason, why should not my countenance be sad, when the City the place of my Father's Sepulchers lieth waste, and the gates thereof are consumed with fire. Let not Zions sons be rejoicing whilst their mother's mourning: are not her breaches like the Sea, and there's none to heal them! though you cannot make up her breaches, yet let your hearts break for her breaches. Have pity upon me, have Non oportet nos laetari in malis proximorum, sed compati. Stel. in Luc. 1●. 3. pity upon me O me my friends; for the hand of God hath touched me. Job 19 21. It's observed of the Bees, that if one be sick, the other will lament. Christianity strips no man of humanity; some observe in Swine that there is a sympathy, when one is killed the rest are troubled; and shall that be lost amongst men, which is found amongst Swine? Will you see the Church bleed to death and never ask balm to cure her wounds? how can such rejoice in her standing, that do not mourn for her falling? Others what they do not feel by sense, that they will not feel by Sympathy, Nero could be playing when Rome was burning; we may Suet. in vit. Ner. Thus the kill of the infants was, Spectaculum Herodi jucundum, quia luctuosum. Bap. Ferra. Orat. 5. draw up that charge against many persons, Amos 6. 4, 6. They lie upon beds of Ivory, and stretch themselves upon their Couches: and eat the Lambs out of the flock, and the Calves out of the midst of the stall that drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. They can weep for the● dying groans of a child, but not for the dying groans of a Church; their love unto their relations transcends their love unto their Religion. But he that hath a stock going in the Church's ship, cannot but lament at every storm. I should be jealous that thats but a silver eye in the head, an Ivory tooth in the Mouth, a Wooden Leg in the body, that is unsensible of its sorrows. I will know that the Church's Enemies, though they may be Waves to toss her, yet they shall never be rocks to split her. It's only such fabrics as are bottomed upon the sands that are overturned by the wind; he that is a well of water within her to keep her from fainting, is a wall of fire about her, to keep her from hurting. Though he may scour his plate, and his Jewels, yet ye will throw such wispes on the dunghills; yet Enemies will be found pushing, as far as their short horns are reaching: Zion like a bottle may be dipped in the water, but she shall never be drowned in the water. Many had rather see a Church's Expiration, then see a Church's reformation; they had rather view her as one thats nullified, then view her as one that's purified: they care not how many Tares spring up amongst God's Wheat. When the Church's adversaries make long furrows upon her back, we should cast in the seed of tears; Saul, Saul, why persecutest thou me; Thus the head cries out in heaven, whilst the Toe is trod upon on earth. Jesus Christ though he hath altered his condition, yet he hath not altered his affection: Death took away his life for us, but it did not take away his love from us; he that loves to see the face of his Church beautiful, ear long will wipe away those bloody tears, that run trickling down her cheeks; the prize of her redemption is already paid, and the Lords will not require that debt again! Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned, Isa. 40. 2. When we see the Church pledgin her beloved in the cup of affliction, we should drink to her in the cup of consolation; a heavy burden is easile born, by the assistance of many shoulders; others they are like Galeo, that care for none of those things: Nay when they should be Sympat hisers with them in their misery, Temerarium judicium est, quod ex levi conjecturâ levibusque signis colligitur. Stapl. in Dom. 1. post. Pent. they are Censurers of them for their misery; they judge the golds not good because it's tried and the grounds is naught because it's ploughed. It's dangerous smiting them with our tongues whom God hath smitten with his hands. Christ himself because he suffered for transgressors, was therefore numbered with transgressors: What's this but to give the sharpest Vinegar where we should give the sweetest wine: Pour out thine indignation upon them, and let thy wrathful anger take hold of them, Psal. 69. 24. But what's their sin? 26. verse, for they persecute them whom thou hast smitten; and they talk, to the grief of those whom thou hast wounded. Sympathy is a debt which we own to sufferer, and creature comforts will fit those seasons no better than a Silver lace would do a Mourning suit; a particular loss it's but like the putting of out a candle, which brings darkness to a room; but a general loss, is like the Eclipsing of the Sun, which overshadows the whole Hemisphere. Pliny tells us of two Goats meeting together on a narrow bridge; when the one could not get forward, nor the other go backwards, the one lay down, that the other might go over him: How much of men were there in these beasts! but how much of beasts are there in some men! It's better to be in the humble posture of a mourner, then in the proud gesture of a scorner. Have mercy upon me, O Lord, thou Son of David, my daughter is grievously vexed with a devil, Mat. 15. 22. The child's malady, was the parent's misery; the tortures of the daughter, was the torment of the mother; as if the one had been possessed till the other was dispossessed. The righteous When Alexander's Army was ready to perish with thirst, he himself refused water that was proffered to him, with this Heroic Ipeech, Nec solus bibere sustineo, nec tam ex iguum dividere omnibus possum. Quin. Curt. l. ●. Sect 5. perish and no man lays it to heart. Isa. 57 1. Sympathy with others makes an estate that is joyful more happy; and an estate that is doleful, less heavy. It should be between Christians, as it is between Lute strings that are tuned together; when the one is touched, the others tremble. Believers should neither be proud flesh nor dead flesh. Fellow-members have always fellow-feelings. Remember them that are in bonds as bound with them. Others woes are our warnings; their desolations are our informations. I am the man that hath seen afflictions by the rod of his wrath, Lam. 3. 1. He suffered least in his own person, as being under a royal protection: But though he was freed from the bill of mortality, yet he was filled with the bowels of sympathy. Though they were the Jews desolations, yet they were Jeremiah's lamentations. That is the eleventh. 12. Singular thing is the rendering of the greatest good, for the receiving of the greatest evil. Mariners look for a storm at the seas, when the waters begin to utter a murmuring noise. Theodosius the Emperor being moved to execute one that had reviled him, answered, That were it in his power if his enemies were dead, he had rather restore them to life, then being living to put them to death. They say by the Laws of the land that Noble men have this privilege, that none of them can be bound to the peace, because it's presumed that the peace is bound to them. Noble dspositions will never engage themselves in quarrels and contentions. He makes a good market of bad commodities, that with kindness vanquishes discourtesies. For a man to conquer another's person, and be led captive by his own passions; what is this, but to lose the Palace of a Prince to gain the Cottage of a Peasant! A spark of fire falling upon a solid body, expires immediately, which lighting on combustible matter, burns furiously. God hath bound every believer in Gospelcords to his good behaviour. Julian the Apostate knew this; when he struck them on one cheek, he said, Their Master taught them to turn the other. Yea, his Soldiers would take away their cloaks, and tell them They must part with their coat also. A carnal man may love his friends, but it's a Christian manthat loves his enemies. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, Mat. 5. 44. Ad patientiam vocat, qui patientiae est. He calls us to patience, who is patience itself. It's unnatural to hate them that love us; but it is supernatural to love them that hate us. A sinner he can do much evil, but he will suffer none; a Saint can suffer much evil, but he will do none. He that takes up fire to throw against his enemies, he will but burn his own fingers. A piece ill charged Inimi●um seris? teipsum jam lethaliter laesisti; et hoc est Prunas è foco rapere, sed omnium primò sibi manus amburere, dein alios iis perfundere, Drex. Sig. 9 p. 84. instead of hitting the mark, does but recoil on him that shoots it. You should overcome others cruelty, with your kindness: If Injuries be our enemies, forgiveness must be our weapons. How many have had their bloods seen, because they would not have their backs seen. men's actions towards others, are usually excused by others actions towards them: As we are wont to say, fallere fallentem non est sraus: There is a frenzy of the heart which turns men out of their patience; as well as a frenzy of the head, that turns them out of their prudence. A sinner is so far from taking two blows without giving one, that he will give two blows without taking one. To forget an injury is more than nature can promise; but to forgive an injury is no less than grace can perform. Patience affords us a shield to defend ourselves, but Innocence denies us a sword to offend others. If ever thou hopest thy charity should live after thee, let others injuries die before thee. It's written in the law of Mahomet, That God made the Angels of light, and the Devils of flame. Sure I am, they are of a hellish constitution, that delight in the fiery flames of contention. Be ye angry and sin not, Ephes. 4. 26. Anger, it should not be a black coal fetched from the Devil's kitchen, but a bright coal kindled on God's Altar. It should be like fire in straw, that is as suddenly quenched, as it is easily kindled. He that would be angry and not sin, must not be angry but with sin. Let not the sun go down upon your wrath, neither give place to the Devil; if you carry your passions to bed with you, the Devil will creep between the sheets, and why should any give place, to him that will crowd in to fast of himself? What shall thy life be mortal, and thy wrath immortal? is it not better to give place to an offending brother, then to a destroying Murderer? I know that a person is as unfit to receive Counsel in his anger as a Patient is to take Physic in a favour; how many are there that say they can forgive an injury, who cannot forget an injury? these are like those that pretend to sweep the house, but leave the dust behind Nobilissimum & generosissimum vindictae geaus est, ignoscere cum possis ulcisci; & long glorio sius est tacendo vincere inimicum, quam respondendo. Drex. ibid. the door: when ever you give your brethrens a discharge, make your hearts set their hands to the acquittance. We must not only break the teeth of malice by forgiveness, but pluck the sting out of its tail, by forgetfulness; to lad our memories with the sense of injuries, is to fill that chest with rusty iron, which was made for refined gold. When the pot of Malice doth boil over, its time to take it off from the fire. Yet if the Sea of sinful nature be quiet, it's not for want of foam, but for want of a storm. Can you look to far better in the world, than he that was better than the world? A Christian should wish well to them, who wish ill to him. Aristides when two came before him, he that accused the other, said, This man accused thee at such a time; to whom Aristides answered, I sit not to hear what he hath done against me, but to hear what he hath done against thee. Others they render evil for good, but we should render good for evil; therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head, Rom. 12. 20. As the nature of man must not make his vices to be loved, so the vices of man must not make his nature to be hated: he that loved us when we were enemies, commands us to love our Enemies. Father forgive them they know not what they do, Luke 23. 34. He gave his blood to drink, by them who gave gawl and vinegar to drink to him. God spreads a large table every day, and the most that seed at it are his Enemies; the wolf also shall dwell with the lamb, and the Leopard shall lie down with the Kid, and the calf and the young Lion and the fatling together, and a little child shall lead them, Isai. 11. 6. The Lord Jesus as he can kill the dearest lust, so he can tame the wildest beast. It's only a patiented Christ that can make us patiented Christians; as our passions were the cause of his, so his passion is the cure of ours; and he arose and rebuked the wind, and said unto the Sea, Peace and be still, and the wind ceased, and there was a great calm, Mark 4. 39 Whilst he lay down, the storm risen up; whilst Christ was resting, the ship was tossing; but when he spoke, they held their peace; shall not the troubled Ocean become a bed of rest for him who lays the beams of his Chambers in the waters? shall not he clip the wings of the wind, that rides upon the wings of the wind? For if ye forgive men their Frustra Deum propitiars sibi quarit▪ qui citò placari proximo negligit. Bern. ●e in't. dom. c. 51. trespasses, your heavenly father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses, Matt. 6. 14, 15. Without forgiving there is no forgiveness; how can you expect to have pounds remitted to you, when pence are not remitted by you? If there be moisture in smaller drops, there's more in larger showers; well may we show mercy to others for God's sake, who shows mercy to us for his own sake. I have read a story of one who imbrued his hands in his own blood, because his arms were not long enough to reach his Enemies; Dear beloved avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, and I will repay it, saith the Lord, Rom. 11. 19 And they stoned Steven calling upon God, and saying, Lord Jesus receive my spirit; and he kneeled Stephano pro inimicis oranti coelum panditur, velut si ad nobile hoc spectaculum coelites omnes sint intenti. Drex. Christ. zod. p. 82. down and cried with a loud voice, Lord lay not this sin to their charge, Acts 7. 59, 60. Can living men do worse to a man that's dying, or a dying man pray better for men that are living? Ludovicus saith, The world hath been already destroyed by water, for the heat of its luxury; and it shall be again destroyed by fire, for the coldness of its charity. To do evil for good is humane corruption; to do good for good is civil retribution; but to do good for evil is Christian perfection; this though it be not the grace of nature, yet it is the nature of grace. Why should this dead dog curse my Lord the King? let me go over I pray thee, and take off his head? 2 Sam. 16. 9 As if he should say, Seeing he will not keep his tongue in his mouth, why should he keep his head on his shoulders? but mark the answer, vers. 10. And the King said, what have I to do with you, ye sons of Zerviah, because the Lord hath said unto him Curse David! Who shall then say Wherefore hast thou done so? David was so far from biting at the stone, that he doth not bark at the hand by which it was thrown; the back of charity is able to carry the burden of injury, without either being moved with violence, or being removed from patience. Though God suffer not his people to sin in avenging their Enemies, yet he suffers not the sin of their Enemies to go unavenged: anger rests in the bosom of fools, Proverbs 12. 16. Where there is the most indignation, there is the least discretion, no men do more sweetly put up disgraces from others, than such as have learned to despise themselves. Make not an Enemy of thy friend by returning him evil for good, but make a friend of thine Enemy, by returning him good for evil; that's the twelfth. 13. Singular thing, it's to take those reproofs best which we need most; It was the saying of a heathen though no heathenish saying, that he that would be good, must either have a faithful friend to instruct him, or a watchful Enemy to correct him. Who would wound those that intent their cure, or like him the worse that would make them the better? The flaming sword of reprehension is but to keep thee from the forbidden fruit of Transgression; Let the righteous smite me, and it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: Psal. 141. 5. Let him smite me as with a hammer, (so the word signifies) it coming from the root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usually rendered, he Rober. Key to the Heb. Bible. did beat or knock; he did not as the Papists, commend their holy water highly, but turn away their faces when it is sprinkled upon them; a Boanerges is as useful as a Barnabas. Am I become your Enemy, because I tell you the truth? Gal. 4. 16. Light is pleasant, yet offensive to sore eyes, honey is sweet though it makes wounds to smart; but we must not neglect the actions of a friend, for fear of drawing upon ourselves the suspicion of an Enemy. It's better to lose the smiles of men, than it is to lose the souls of men; thou shalt not hate thy brother in thy heart, nor suffer sin to lie upon him: He that love a garment hates the moths that fret the garment; Rebuke a wise man, and he will love thee, but rebuke a scorner, and he will hate thee. Prov. 9 8. Reproof slides from a scorners breast, as water doth from an oiled post; and who would sow those barren sands, where he shall lose both his time and pains? All that we can do at such houses, is to write A Lord have mercy on them at their doors. Instead of loving a man notwithstanding injuries, these will hate a man even for his courtesies. Next to the, not deserving of reproof, is the well taking of reproof. It's a holy kind of Martyrdom to bear reproofs patiently. Most persons are like galled horses that cannot endure the rubbing of their sores; or like Bees that as soon as ever they are angry put forth their stings. There's a great deal of discretion to be used in reprehension. A word will do more with some, than a blow will do with others. A Venice glass is not to be rubbed so hard as a brazen kettle; the bending reed is more easily bowed, than the sturdy Oak. Christ's warfare needs no carnal weapons; dashing storms wash Non asperè quantum existimo, non duriter, non modo imperiofo, ista tolluntur; magis docendo, quam jubendo; magis monendo, quam minando. Aug. ep. 64. ad Aur. away the seed, when gentle showers refresh the earth. Chariot's too furiously driven, may be overturned with their own speed. How many are there that check passion with passion, and are very angry in the dislike of anger! thus to lay one Devil they raise another. These leave more work to undo in the end, than they found to do at the beginning; such a reproof of a vice is a vice to be reproved. In reprehension take heed of carrying your teeth, in your tongues; of biting whilst you are speaking; Surgeons think it not safe to stab their Patients; because one perhaps was so delivered of an imposthume. It's hard taming the unruly surges of an enraged Ocean; Brethren, if any man be overtaken with a fault, you that are spiritual restore such a man in the spirit of meekness, Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Set him in joint again; and to restore a disjointed bone into its proper place, requires the Lady's hand; tenderness as well as skilfulness; Leigh. Crit. Sacr. Reprehension is not an act of Butchery, but an act of Surgery; take heed of blunting the instrument by putting too keen an edge upon it; mark the reason that's added; Considering thyself, lest thou also be tempted. If thy neighbour's house be on fire, thy own may be the next thats burnt; they should be willing to lend mercy at one time, that may have occasion to borrow it at another. We should deal with others sins, Vide Bowls l. 2. cap. 15. past. evang. can. 3. as we do with our own sores; if a prick with a pin will let out the corrupt matter, cutting and lancing shall not be used. If the birds will be driven away, its needless to bring a piece to shoot them. Open sinners deserve open censures; but private admonitions will serve for private aberrations. Whilst we seek to heal a wound in our brethren's actions, we should not leave a scar upon our brethren's persons. The purest gold being too light for passage, we give it grains of allowance: That is a rare temper of spirit that can cover our faults from others eyes, and discover them to our own. Under the Law the snuffers was made of gold, and the dishes into which the snuff was cast; to show that there is a great deal of excellency in casting a mantle over our brethren's infirmities. That physic that stirs the humours, and doth not carry them away, leaves the body in a worse condition than it found it. Ah how many are there that vomit up these bitter pills, though they be wrapped up in sweet sugar! Men love to be adored, but hate to be reproved. But how can we make them brick when they will not afford us straw? or praise what they do, when they do not what is to be praised! Theodosius the Emperor confessed of St. Ambrose, notwithstanding his severe deal with him, Solum novi Ambrosium dignum Episcopi nomine; That he knew none worthy to be a Bishop but Ambrose. Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5. 11. We are as accountable for our sins of communion, as we are for our sins of commission. How securely would David have slept upon his adulterous pillow, if Nathan had not been sent to awake him? How far do many travel in the Devils road, for want of a wholesome reproof to stop them in their journey! It was the saying of Austin, when Benevolentiae ergo, non odii signum est reprehendere, C●em. Asex. poe. ●ag. l. 1. his hearers were angry at his reproofs, Emendate vitia, & ego emendabo verba; When you mend your lives, we shall mend our language. A serpent the more he is stirred, the more he gathers up his poison to spit at you. Others are to reproofs, as Tigers are to Drums, that tear their own flesh if you beat them in their presence. Man is a cross creature, and cannot endure to be checked and controlled: He would have a Noli me tangere written upon him. But who will blame the dogs barking at the theifs approaching. Sin it's like the nettle that stings when it's gently touched, but doth not hurt when it's ruggedly handled. Haec omnia tendunt ad salutem, & sanitatem aeternam: This rough dealing is but to square you for the celestial building. As for flatterers they may be styled the Devils Upholsters; who when they see men leaning towards their lusts, are laying pillows under their sleepy elbows; but let them know that the want of the fire of zeal, will at last be punished with the fire of hell. Those are unskilful Painters that limb deformities in the fairest colours. Reprehension, it should tread upon the heels of transgression. The plaster should be applied as soon as ever the wound is received. It's easier putting out a candle than it is quenching of a house on fire. Gentle physic will serve for a begun distemper; but chronical diseases are cured with harshness; Next to the keeping of our garments clean, is washing as soon as we have defiled them. The sword of reproof must be drawn against the offence of the person, and not against the person of the offendor. Many think the cup of reprehension is not bitter enough unless they mingle it with their gawl and wormwood! But the wrath of man worketh not the righteousness of God. The dreadfulest sentences of the Qui arguit, impassibilitèr debet arguere, ut salutem expetat ejus qui arguitur, non vindictam. Orig. (ut quidam asserunt) in Psal. 37. Church are not mortal but medicinal; they are to raise the dead to life, and not to put the living to death. Who knows how much the majesty of a Reprover tames the insolency of an Offender! He that hates reproof is brutish, Prov. 12. 18. He is like a dog that barks and bites when the thorn is pulling out of his foot that pricks him: or like a horse that kicks when the Ostler is rubbing off the dirt that defiles him. If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone, Mat. 18. 15. If he shall hear thee thou hast gained thy brother. The dog that follows the game, by barking loses the prey. The presence of a multitude makes a man take up an unjust defence, rather than lie down in a just shame. It's better to censure a man in private, then to spread his guilt by a proclamation; yet how many do that in the market, that they should do in the closet? Sin it's a miry depth; if thou strivest to help one out and dost not, thou sinkest him in the further. Remember, tender lambs, though straying, must be gently reduced to the fold. That's the thirteenth. 14. Singular thing is, To take up all duties in point of performance, and to lay them down in point of dependence. When the purest duties have been performed, the purest mercies should be implored. Many have passed the rocks of gross sins, that have been cast away upon the sands of self-righteousness. Others they live more on their cushions then they do upon Christ; more upon the prayers they make to God, then upon the God to whom they make their prayers; which is as if a redeemed captive should reverence the sword, but not the man that hath wrought his rescue. The name of God with a sling and a stone, will do more than Goliath with all his armour. Duties they are but dry pits in themselves, though never so curiously cut out, till Christ fills them. I would have you neither be idle in the means, nor to make an Idol of the means. If a Mariner will have the help of the winds, he must weigh the anchor and spread the sails. The pipes can make no conveyance unless the spring yields its concurrence. What's hearing without Christ, but like a cabinet without a jewel? or receiving without Christ, but like an empty glass without a cordial? It's only that ladder whose bottom stood on earth, on the staves of which we climb to heaven. And be found in him not having on mine own righteousness which is of the Law; but that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3. 9 If you be found in your own righteousness, you will be lost by your own righteousness. That garment was worn to pieces on Adam's back, and lasted but for a days covering. Duties they are good crutches to go upon, but they are bad Christ's to lean upon; when Augustus Caesar desired the Senate of Rome to join some with him in the Consulship, they replied, They held it a great dishonour to him to have any joined with him. It's the greatest disparagement that Christians can do to Christ, to put their services in equipage with his sufferings. You must put off the rotten rags of the first Adam, if you would put on the royal robes of the Second. To mix the Virgin's milk with a Redeemers blood; Though the voice may be humble jacob's, yet the hands are proud Esau's. Man is a creature that's apt to warm himself by the sparks of his own fire, though he lie down in eternal flames for the kindling of them. Noah's dove made use of her wings, but she did rest in the Ark. Duties can never have too much of our diligence, nor too little of our confidence. For he that is entered into rest, hath ceased from his works as God did from his, Heb. 4. 10. A Believer doth not do good works to live, but a believer he lives to do good works. It was a proud saying of him, Coelum gratis non accipiam; He would not accept of heaven gratis: But he shall have hell as a debt, that Non in carnaby bus 〈◊〉 s●d in solo Chr●sto fiduciam ●alut●● no●●rae omnem & ●●ll● a●iâ●m re colloca●●●. Zanc in loc. will not take heaven as a gift. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus and have no confidence in the flesh, Phil. 3. 3. A Christian stands at as great a distance from the best of his services, as he doth from the worst of his sins: And makes not the greatest part of his holiness, to be the smallest part of his righteousness. When you have done all, then say we are unprofitable servants, Luk. 17. 10. When you have obeyed all the commandments from above, there is one commandment above them all to be obeyed, that is, to rest from your obedience. A bridge is made to give us a passage over a dangerous river, but he that stumbles on the bridge is in danger of falling into the river. In the most of our works, we are abominable sinners, but in the best of our works, we are unprofitable servants. Our duties are not like the crystal streams of a living fountain, but like the impure overflowings of an unruly torrent. I will go out in Omnis alia fiducia quae in quâvis aliâ re colocari potest, è cordibus nostris prorsus amputetur, omnino necesse est. Zanc. ubi prius. the strength of the Lord, and make mention of his righteousness, and of his only, Psal. 71. 16. The righteousness of Christ is to be magnified, but the righteousness of a Christian is not to be mentioned. It's a hard thing for us to be nothing in ourselves in the midst of our worthiness, and to be all in Christ in the midst of our weakness. To undertake all our duties, and yet to overlook all our duties. Our services they are like good wine that relishes of a bad cask; The Law will not take Ninety nine for an Hundred; it will neither accept of counterfeit coin, nor of clipped money. The duty it exacts, is as impossible to be performed, as the penalty it inflicts is intolerable to be endured. We sail to glory not in the salt seas of our own tears, but in the red sea of Christ's blood. Crux Christi clavis Paradisi; The gates of heaven were closely shut, till the cross of Christ beat them open. We own the life of our souls to the death of our Saviour. It was his going into the furnace, that hath kept us from coming into the flame. 'tis the ruddiness of his blood, that takes away the redness of our guilt. Man lives by death; his natural life is preserved by the death of the creature; his spiritual life is preserved by the death of his Redeemer. Moses must lead the children of Israel through the wilderness, but Joshua must bring them into Canaan. Whilst we are in the wilderness of this world, we must walk under the conduct of Moses; but when we enter into the spiritual Canaan, it must be by the merit of Jesus; The same hand that hath shut the doors of hell to keep us out of perdition, hath opened the gates of heaven to let us into salvation. They that carry the bucket to the puddle of their own merit, will never draw water out of the clear fountain of God's mercy. Luther compares the Law and the Gospel, to Heaven and Earth; we should walk in the earth of the Law in respect of obeying, but in the heaven of the Gospel, in respect of believing. It was the saying of one, That he would swim through a sea of brimstone, so he might come to heaven at the last. What would not natural men do for heaven, if they might have heaven for their do: But the heat of the Sun beams will melt such weak and waxed wings. He that hath no better righteousness Omnis anima eget oleo divinae misericordiae. than what is of his own providing, shall meet with no higher happiness than what is of his own deserving. For they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, Rom. 11. 3. Others if they rest not from their duties, than they rest in their duties: They will sail in their own bottoms, though they sink in the Ocean. Duties they are not destroyed by Christ, but they must be denied for Christ. The Master and the Servants may dwell together in one family, provided that he have the higher chambers, and they the lower rooms. Who hath first given to him, and it shall be recompensed unto him again? Rom. 11. 35. When a glass reflects the brightness of the sun, there is but an acknowledgement of what was, not an addition of what was not; A c●rious picture praises a beautiful face, not by communicating what it wants, but by presenting what it enjoys As God hath never the less for the mercy he gives, so he hath never the more for the duty he takes. Man is such a Debtor to God, that he can never pay his due to God; yea the more we pay him, the more we own him for our payments. It's Christ only that is the righteousness of God to man, and its Christ only that is the righteousness of man to God. We are so far from paying of the utmost farthing, that at the utmost we have not a farthing to pay. That man will be a miserable spectacle of vanity, that stands upon the weak feet of his own ability. 15. Singular thing is, To take up our contentment in God's appointment. Others as they do the things that God dislikes, so they dislike the things that God doth: If Israel have not meat for their lusts, they are weary of their lives. They are delighted with their corruptions, but perplexed with their conditions; which is as if a man should be in love with his malady, and out of love with his medicine. They study more how to gratify their humours, then how to satisfy their hungers: They complain of the shoe, when the disease is in the foot. They that think too highly of their deserts, will think too meanly of their estates. It's even the task of God to satisfy the desires of man; not that it argues a weakness in God's power▪ that can do all things, but a wickedness in man's nature that is not pleased with any thing. There is no man but hath received more good than he hath deserved, and done more evil than he hath sustained. Therefore he should be contented though he see but little good, and not discontended though he suffer much evil. Let your conversation be without covetousness (let not covetousness be within your conversation) for he hath said, I will never leave thee nor forsake thee, Heb. 13. 5. Set but the seal of faith to the bond of truth, and he that hath said it will maintain thee in the want of maintenance. A wicked man when his purse grows light, his heart grows heavy. When he hath something without to afflict him, he hath nothing within to support him: But a Christian Tu cum crescente tuo marsupio, crescit pariter animo, & cum decrescente decrescis; tristitia contraberis, cum illud exinanitur; & lati●a solveris (aut certè superbiâ inflaris, cum impletur. in Bern. Cant. ser. 21. is more troubled that he should be discontented at any disappointment, then that he should be disappointed of any contentment. I know both how to be abased, and how to abound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. It's hard to carry a full cup without spilling, or carry a heavy load without breaking; To walk in the clear day of prosperity without wandering, or in the dark night of adversity without stumbling; but which way soever the wind blows a skilful Mariner knows how to turn his sails and meet it. They who have learned to abound without rioting, will learn to want without murmuring. Non est in adversis timidus, qui non est in prosperis dissolutus. Repenting is the work of a Christian man, but repining is the work of a carnal man. How many men are there that look upon their greatest blessings, as upon the greatest burdens! Though their estates are like a fruitful Paradise, yet their hearts are like a barren wilderness: These are like spiders that suck poison out of the sweetest flowers, and by a devilish chemistry extract dross out of the purest gold. They sin in the midst of mercies, as Adam did in the midst of Paradise. Outward prosperity, cannot Nam divitiarum atqu●sitio quidem labour's, ●●ssessio vero timoris, amisso plena doloris invenitur. Bern. de pers. sust. c. 12. create inward tranquillity. Hearts-ease is a flower that never grows in the world's garden. The ground of their trouble is not because they find not enough of the creature, but because they find not enough in the creature. They plough up the level ground of their enjoyments, into the wrinkled forrows of their disquietments. They have greatness enough in their possessions, but not goodness enough in their dispositions. Some are satisfied under the hand of God because they are not sensible of the hand of God; they are without any fretting, because they are without any feeling. A certain Stoic speaking of God, said, What God wills I will, what God wills not I will not. A Christian though he have a will of his own, yet it becomes not a Christian to own his will. The wisdom of the flesh is as fit for guiding, as the will of the flesh is fit for governing. None but such as live under the seduction of the former, will live under the dominion of the latter. We are not to be troubled for this, that we have no more from God, but we are to be troubled for this, that we do no more for God. They who judge their estates are too low, we may judge their hearts are too high. A whole World contents not Alexander, when a s●rry tub suffices Diogenes. Christians, the Lord is well pleased with your persons, and will not you be well pleased with your conditions? there's more reason that thou shouldst be in love with it, then that he should be in love with thee. Beleivers should be like sheep that change their pastures at the will of their Shepherds, or like Vessels in a house that stand to be filled or emptied, according to the pleasure of their owner; he that sails upon the Sea of this world in his own bottom, sinks at last: Never were any Saints their own Carvers, but before they had done they cut their own fingers. As every thing is a great mercy to a man that is afflicted, so every thing is a good mercy to a mind that is contented. A covetous man is fretful, because he hath not so much as he desires; but a gracious man is thankful because he hath more than he deserves. It's true I have not the sauce, but I merit not the meat; I have not Habenies alimeala, non delectamenta● ind●monta, non ornamenta. Go●. in loc. the lace, but I deserve not the coat. I want that which may support my dignity, but I have that which may supply my indigency; having food & raiment let us therewith be content, 1 Tim. 6. 8. you have the flesh of the creatures to fill your emptiness, and the fleece of the creature to cover your nakedness. 'tis storied of a woman who when she was sick, was asked whither she was willing to live or die, she answered, which God pleased; but saith one, if God should refer it to you, which would you choose; truly saith she, if God should refer it to me, I would refer it to him again. A Christian is to submit to the will of God disposing, as well as to the will of God commanding; to be what he appoints, as well as to do what he approves; that man obtains his will of God, who subjects his will to God. A contented heart is never out of heart; It's an even sea, in the midst of all storms; it's like a tree in Autumn which secures its life, when it hath lost its leaves. It was a rare expression of a Religious person, Put off your cares, when you put of your , so shall thy rest strengthen thy labour in the day, and thy labour sweeten thy rest in the night. It is not meet that patients should prescribe rules to their Physicians. Worthy Mr. Hern lying upon his deathbed, his wife making much womanish lamentation, what should become of her and her children, Peace (sweet heart) saith he, that God that feeds the Ravens, will not starve the Hernes. If the child be jealous of his Father's affection, he will quickly be dubious of his Father's provision, till we can find hearts without pollution, we shall never find estates without vexation: Heaven only is the place where all is joyful, and hell only is the place where all is doleful; in the former there is nothing but happiness to be expected, in the latter there is nothing but heaviness to be endured. But the most golden condition here, is set in a brazen Torch; there is no gathering a rose without its prickles, till we come into Immannels land. If there were nothing but showers, we should then conclude, the world would at length be drowned; and if there were nothing but Sunshine, we should then conclude, the world would at last be burned. Our comforts would be a Sea to drown us; if our crosses were not a plank to save us. By the farest gales a sinner may sail to destruction, and by the feircest winds, a Saint may arrive at Salvation. I know that when our conditions are necessitous, than our corruptions do often prove impetuous, and rage's the more because stopped by the dam of poverty; so that if God does not help us seasonably, we are apt to help ourselves sinfully; if he be not stretching forth his hand of goodness, we are thrusting forth our hands to wickedness. But remember that contentment without the world, is better than the world without contentment; there are two things that make a Christian; the first is to speak well of what God is, the second is to think well of what God does. What gets the dog by the biting of the stone, but the breaking of his teeth, thou murmerest because thou art in want, and therefore thou art in want because thou murmurest. Thou art impatient because thou art afflicted, and therefore thou art afflicted because thou art impatient. The skilful Pilot knows what winds will best blow us to our harbour; an unquiet patient makes but a slow recovery; turbulent storms, doth but lengthen the voyage. Contentment it's the best food for a sound man, to preserve him; and it's the best Physic for a sick man, to restore him, it's like the gilt of the pill that makes a man swallow it down without tasting its bitterness; or like the Philosopher's stone, that turneth whatsoever it toucheth into gold; it will make a cottage look as fair as a palace. He Nonqui parùm habet, sed qui Plus cupit pauper est. is not a poor man that hath little, but he is a poor man that hath little, but he is a poor man that wants much; and in this sense, the rich are often poorest, and the poor are often richest. Give me such Christians as will receive no more good, than God will give them, and will suffer no less evils than God will have them; when the fire is kindled how is it quenched, not by the pouring of oil upon it, but by the removing of fuel from it! sivis esse dives, non est pecuniae adjiciendum, sed cupiditatibus detrahendum. Confinement is the way to contentment; when you cannot raise your estates as high as your hearts, then levelly your hearts as low as your estates; but godliness with contentment is great gain, 1 Tim. 6. 6. This is too precious a seed to grow in every soil; although every godly man is not contented yet every contentented man is godly; the Lord is my shepherd, I shall not want, Psal. 23. 1. showers falling from a cloud may be diminished, when waters issuing from a spring are continued. Methinks the child should suck quietly, when although it takes not in the whole breast at once, yet the milk is spinning out to return a further draught, after the former is gone down; As Seneca said to his friend Polybius, Never complain of thy hard fortunes, so long as Caesar is thy friend; so say I to a beleiver, Never complain of thy hard fortunes, so long as the Lord Jesus is thy friend. Let your condition be never so great, it's a hell without him; let your condition be never so flat, it's a heaven with him. Who can say he enjoys any thing that wants Christ; or that he wants any thing, who enjoys Christ? Should not Hagar be content though the water was spent in her bottle, when there was a well so near? that's the Fifteenth. 16. Singular thing, is this, To be more in love with the employment of holiness, then with the enjoyment of happiness; a Christian cares not so much for the receiving of golden talents, as for the improveing of gracious talents. Others they prise the wages of Religion above its works, but a Christian prizes the works of Religion above its wages. Give me the Preacher that prefers his labour above his lucre, the flock he keeps before the fleece he gets. Others, their services are like dials that are set by the sun of self respects; they serve God, that they may serve themselves upon God; he loves not religion sincerely, that loves not Religion Mortificationem simulant, ut simplicibus imponant, & sub pietatis praetextu praedam all. quam capiant. Stapl. in Dom 5. post Pent. tex. 1. superlatively. Israel is an empty vine, he brings forth fruit unto himself Hos. 10. 10. Empty and yet fruitful; fruitful and yet empty; thus that fertility which sprouts out upon the account of self, has nothing but vacuity in the account of God. How many are there that deal with Religion, as the Carpenters do with their Ladders; that whilst they are building, carry them up and down on their shoulders, but when they have done, cast them away into corners! these make not gain to stoop to godliness, but godliness to stoop to gain, which is as if a man should fit the foot to the , when they should fit the to the foot. That Tradesman is poor and needy in what he deals, that must have ready money for all he sells. Man in the good he doth for God, seeks himself more than God. The clock of his heart will stand still, unless its wheels be oiled. If the Virgin should yield her consent, only for her Bridegroom's riches, she would not espouse herself unto his person, but unto his portion. As Seneca saith of friendship begotten upon a sinister account, negotiatio est Sen. ep. ●. non amicitia, quae ad commodum accedit; quae, quid consecutura sit, spectat: so may I say of this, it were not properly to make a Marriage with him, but to make a Merchandise of him. St. Austin hath an excellent saying, Non amat Christum, qui amat aliquid plus quam Christum; he love not Christ at all, that loves not Christ above all. You seek me not because Quam multi non quaerunt Jesum nisi ut illis benefaciat! 〈◊〉 〈◊〉 officium non pro augendi●vi tutibus, sed pro requirendis subsidiis inhiare solent. Aq●i. in loc. ye saw the miracles, but because ye did eat of the loaves and were filled, John 6. 26. Christ was the object of their actions but self was the end of their actions. They came to Christ to serve their turn, and when their turns were served, they turned away their service; they were cupboard disciples; more than men at their meat, but less than women at there work, when the loaves were gone, the disciples were gone; when he left feeding of them, they left following of him. Your weakest building needs the most under proping; that's but Kitchen fire that burns no longer than the gross fuel of profit feeds it. Till you can love the naked truth, you will never love to go naked for the truth; most persons are mercenary and servile in those works wherein they should be Sonlike and free: They look more after the streams, then upon the spring, from whence they are issued; and after the beams, then upon the Sun from whence they are darted. The want of mercy is the only spring of duty; they ply their prayers, as Sailors do their pumps, only in a storm, and for fear of sinking. And now O Father glorify thy Son, that thy son may glorify thee, John 17. 1. He prays for glory more for the Father's sake that bestows it, then for his own sake that receives it; a true Christian doth not desire grace only for this end, that God may glorify him, but he desires grace for this end that he may glorify God. Others, could they but find the mercies of God, they would never seek the God of Mercies: could they tell how to be well well without him, they would never come at him; God hath but little of many men's society, but when they can find no other company. Instead of looking upon godliness as their greatest gain, they look upon gain as their greatest godliness. They love Religion not for the beauty inhering in it, but for the dowry attending on it; like the Fox that follows the Lion for the prey that is falling from him; if there be no honey in the pot, such Wasps will hover no longer about it: When you fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me? and when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? Zach. 7. 5, 6. In fasting and in feasting, they cast not their eyes upon God, but upon themselves; they forget not to eat, when they were hungry, but they forgot to praise God when they were full. Their greediness did swallow up their thankfulness. Remember God will shut those duties out of heaven, that shut him out on earth. I have heard a story of a woman, that being met with fire in one hand, and water in another, was asked what she would do with them? She answered, With this fire I would burn up all the joys of heaven; and with this water I would quench all the flames of hell, that I might neither serve God for fear of punishment, nor for hopes of reward. The less you make these things the end of your working, the more will God make them the end of your work. God hath three sorts of servants in the world; some are slaves, and serve him for fear; other are hirelings, and serves him for wages; others are sons and serve him for love. Now a hireling will be a changeling; he that will serve God for something, will serve the Devil for more, he shall have his works, if he will but augment his wages: he had an eye to the recompense of reward, Heb. 11. 26. This is a good Inn for our desires baiting, but a bad home for our desires dwelling; the Poets tell us of many who at first were Suitors to Penelope the Mistress, but at last were married to the Maids that attended her: The ass which carried the Egyptian goddess, had many bare heads, and bended knees, but none to the beast, but all to the burden. Demetrius he cries up the goddess Diana but it was not her Temple, that he admired, but her silver shrines that he adored. He was more in love with her wealth, than he was in love with her worship; Sirs, ye know that by this craft we have our wealth, Acts 19 25. If her Temple had been demolished, their trade had been destroyed. Doth Job serve God for naught? yea, for Job served God when he had naught. He was as good in his poverty as he was in his plenty. In this sense, that man that serves not God for naught, that man is naught in serving God. Love it trade's not for returns here: it pays itself in serving its beloved; It's storied of one that being asked, for whom he laboured most? answered, for his friends; And being asked, for whom he laboured least? answered, for his friends; love it doth most, and yet thinks least of what it does. Hypocrites they are more in love with the gold of the Altar, than they are with the God of the Altar: Woe to your scribes and pharisees, Vae vobis quia avaritiam vestram Colore Religionis depingitis & Diabolo, Christi arma praestatis, ut iniquitas ametur, dum pietas aestimatur. Gor. in loc. for they devour widows houses, and for a pretence make long prayers; therefore ye shall receiuce: the greater damnation, Mat. 23. 14. They fasted all the day, but to feed upon the widows cost at night; they hatched the birds of oppression in the nests of devotion. These Spiders they woven the web of their works, to catch the fly of their wealth; thus true is Augustine's observation, Saepe aliter se habet species facti, aliter facientis animus; there is oft a vast distance and difference between the face of the work, and heart of the worker. But a soul acted by God in service, though he may have self at the hither end, he will have God at the higher end. A Christian is more in love with his present duty, than he is in love with his future glory. St. Paul was contented to stay a while out of heaven, that he might bring other souls into heaven. To me to live is Christ, and to die is gain, Phil. 1. 21. His life to them was most useful, but his death to him was most gainful; by dying he had enjoyed his recompense sooner, but by living he made his recompense larger. Were it possible to divorce those things asunder, which God himself hath linked together, a Christian had rather be holy without any happiness, then be happy without any holiness. Luther hath this expression, Mallem in inferne esse cum Christo, quam in coelo sine Christo; I had rather be in hell with Christ, then in heaven without Christ; And indeed hell itself would be a heaven if God were in it; and heaven would be a hell, if God were from it. A gracious man makes this the request of his soul, Lord, let me rather have a good heart, than a great estate: Let me rather be pious without prosperity, then prosperous without piety. Though you may love many things beside Religion, yet you may not love any thing above religion. The earth that is our workhouse, but heaven that is our storehouse. This is a place to run in, and that is a place to rest in. Yet a Believer on his dying pillow being asked how he did, O, saith he, sorry for nothing but that I am going to that Country where wages are received, and no works performed. That is the sixteenth. 17. Singular thing is, To be more in searching our own hearts, than we are in censuring others states. They are too busy Bishops, that lord it over others Diócesses. We are to allow believers for their failings: though we are not to allow believers in their failings. Be thou diligent to know the state of thy flocks, and look well to thy herds, Prov. 21. 23. It's of greater concernment to know the▪ state of our hearts, then to know the state of our flocks. It's the expression of Seneca, Vtimur perspicillis magis quam speculis. Men are more apt to use spectacles to see other men's faults, than looking-glasses to view their own. Plato entertaining some friends at a neatly spread table, Diogenes coming in tramples upon it, saying, Calco fastum Platonis, I trample upon the pride of Plato; to whom he answered, Yea, At cum majori fastu, but with a greater pride. He that is without sin, let him throw the first stone. They are fittest to find fault, in whom no fault is to be found; and to blame others, who are blameless themselves. There is no removing of blots from the paper by laying upon it a blurred finger. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast the moat out of Illud quasi cacoethes penitimmè inssium est, ut cum▪ in gravissimis nobis ipsis nimium facilè, & indulgentur ignoscimus, aliorum tamen judices inclementissimi, & censores rigidissimi sumus. Chem. Evan. Har. cap. 51. thy brrthers' eye. Mat. 7. 5. What dost thou get by throwing of stones in at thy enemy's windows, whilst thy own Children look out at the casements? He that blows in a heap of dust, is in danger to put out his own eyes: Is not the worst men's practices, a comment on the best men's principles? Are there not the same lust's lodging in your hearts, that are reigning in their lives? The reason why there is so little self-manifestation, is because there is so little self-examination. For want of this men are like Travellers, skilled in other Countries, but ignorant of their own. It is a sign they are sunk in their estates, who are afraid to look into their books: The trial of ourselves, is the ready road to the knowledge of ourselves. He that buys a jewel in a case, deserves to be cozened with a Bristol stone. Many think themselves as surely going to heaven, as if they were already dwelling in heaven. Christians, would you see God, then cast your eyes upwards; would you see yourselves, than cast your eyes inward. Contemplation, that is a perspective glass to see our Saviour in, but examination that is a looking-glass to see ourselves in. Bring yourselves to the standard, and see whether you be in the narrow way that leads to life, or in the broad way that leads to death: whether your spirits be chairs for vice to sit in, or thrones for grace to rule in; whether you be one of Christ Spouses, or one of the Devils harlots. Nero thought no person chaste, because Nero impurissimus neminem à libidine purum jud●cabat. himself was unchaste. Such as are troubled with the Jaundice, see all things yellow. But such as are more religious, are less censorious. Why dost Temerarium ●st jud●cium cum in illo n●l▪ lamb jurisdictionem habeas. Gor. in loc. thou judge another man's servant, Rom. 14. 4. They that are fellow-creatures with men, should not be fellow-judges with God. What will it advantage you to search another's wounds, and let your own bleed to death! Take heed your own be not full of dust, when you are brushing others garments; or complaining of dirty streets, when heaps lie at your own doors. Many are never well longer than they are holding their fingers upon others sores; such are no better than crows that fasten only upon carrion: Let every man prove his own works, so shall he have rejoicing in himself not in another, Gal. 6. 4. For want of this men have their accounts to cast up, when they should have their accounts to give up, They have their evidences of grace to seek, when they should have their evidences of grace to show: They lie down with such hopes in their beds of rest, which they dare not lie down withal in their beds of dust. Because he considereth and turneth away from all his transgressions, Ezek. 18. 28. Conversion gins in consideration. The hasty shower falls fastest, but the soft snow sinks deepest. The Mariner that is running his ship against a rock, if he considers it, and stears another course, prevents a desperate shipwreck. Examine yourselves Integritatis tuae curiosus explorator vitam tuam in quotidianâ discussione examina attend diligenter quantum proficias, vel quantum deficias. Bern med. 5. in limb. whether ye be in the faith or no (or whether the faith be in you or no) prove your own selves, know ye not your own selves, that Jesus Christ is in you except you be reprobates? 2 Cor. 13. 5. See whether your hearts be the cabinets of such a jewel. A true Subject dares not deny any coin which bears the image of the King. If you will needs be Judges, sit upon your own benches; I shall ever esteem such to be but lepers, that care not for looking-glasses. He that doth not mind what he hath done. Self-examination is the beaten path to perfection; its like fire which doth not only try the gold, but purifies the gold. The sight of yourselves in grace, will bring you to the sight of God in glory. The Heathens tell us, that Nosce teipsum was an Oracle that came down from heaven. Sure I am, it is Oracle that will lead us up to heaven. The plague of the heart is not every man's plague, but the plague of the soul is every man's plague: though there be no vision that's less pleasurable, yet there's no vision that's more profitable: till you know how deep the pit is in to which you are fallen, you will never seek to get out of it again. The bottom of our diseases lies in not searching our diseases to the bottom: so we have but some rags to cover our nakedness, we seek not a remedy to cure our naughtiness. He that trusts his heart is a fool, and yet such fools are we as to trust our hearts; the heart it's that which God searches by his Omnisciency, and its that which man should search by his industry; if a man would know whether the sun shines, it's better viewing its beams on the pavement, than its body in the firmament. The readiest way to know whither or no you are in Christ, is to know whither or no Christ is in you; for the fruit is more visible than the root; that's the Seventeenth. 18. Singular thing is, to set out for God at our beginning, and to hold out with God unto our ending: to be amongst the first that seeks God, and amongst the last that serve him. First, to set out for God at our beginning; remember now thy Creator in the days of thy youth, while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them, Eccl. 12. 1. In the stilling of strong waters, the first thats drawn is fuller of spirits than the rest that follows. The first of the first fruits of thy land, thou shalt bring into the house of the Lord thy God, Exo. 23. 19 The way to have the whole harvest of your lives sanctified by God, is to have the first fruits of your lives dedicated to God. I remember the kindness of thy youth, the love of thine Espousal, Jer. 2. 2. God prizes a Christian in the bud, and likes the blossomings of youth above the sheddings of age. We should pay our tribute, as soon as ever our money comes out of the Mint. Is it not pity that plant should grow in Egypt that will thrive so well in Canaan. Your Naturalists tells us that the most orient pearls are generated of the morning due. They who are in Christ before us, are like to be in Christ above us. The way to keep a field from overgrowing with weeds, is to pluck them up in the spring. If youth be sick of the will notes, old age will die of the cannots. Under the law they who gathered not Manna in the morning, found none all the day; if when you have seasons and want hearts, the time may come when you may have hearts but want seasons. Can the Ethiopian change his skin, or the Leopard his spots: then may ye also do good that are accustomed to do evil, jer. 12. 23. He is a bad husband that hath money to spend on company abroad, but none to lay out for provisions (to keep his family) at home: Yet one accustomed to Drunkenness, will rather strarve his posterity then be bound in the cords of Sobriety. It's hard casting off the Devil's yokes, when we Quod in morbis accidit cum invaluere per longas moras, ut Serò medicina paretur; idem judicandum, nisi quis a puero rectam viam meat, et eidem assuescat. Rive●. in Ps. 119. 9 have worn them long upon our necks; can a man be born again when he is old? grace seldom grafts upon such withered stocks. An old sinner is nearer to the second death, than he is to the second birth; It's more likely to see him taken out of the flesh, then to see the flesh taken out of him; his body is nearer to corruption, than his soul is unto Salvation. Where the Enemy is the stronger, there the victory is the harder. Usually where the Devil pleads antiquity, he keeps propriety. As there's none so old as that they should despair of mercy; so there's none so young, as that they should presume on mercy; if Gods To day be too soon for thy repentance, thy To morrow may be too late for his acceptance; Mercies clock doth not always strike at our beck. The longer poison stays in the stomach the more mortal. Jesus Christ he had two Disciples whom he highly prized; the one who was young for Coming so soon to him; the other who was old for staying so long with him. O how amiable are the golden apples of grace, in the silver pictures of age? God prizes a young friend, but punishes an old Enemy: Old sinners are like old serpents, the fullest of poison. It's a rare spectacle to view the Ancient of days, in those who are not ancient in days: To see green pieces of Timber hewing and squaring that they might be laid in the celestial building; when nature is in its minority to see grace in its sincerity. Ps. 119. 99 I have more understanding than my teachers; Ex disci. pulo doctorem me fecisti, etiam eorum qui doctores meifu●runt Rivet▪ in loc. his youth was wiser than others age, his dawning was brigher than their noon tied; and this was the more admirable, because 'twas in his youth; for when our lives are the most vigorous, our lusts are the most boisterous. You teach a dog whilst he is a whelp, and break a horse whilst he is a Colt. A plentiful harvest is the issue of an early seed time: Thou writest bitter thing against me, thou makest me to possess the sins of my youth, Job 13. 26. Needs must that Iron gather rust that is not often filled. Remember children your youthful sins lays a foundation for aged sorrows; You have but one arrow to hit the mark; and if that be shot at random, God will never put another into your bow: I am Alpha and Omega, the beginning and the ending, or as some, the first and the last, Rev. 1. 8. He that is the first and the last, will be served from the first to the last; you can never come to soon to him who is your beginning; and you can never stay too long with him, who is your ending. The flower of life it's of Christ's setting, and shall it be of the Devils cropping? But what's setting out without holding out? Mutability is at best but the badge of infirmity. Letters engraven in the bark of a tree whist it is young grow up with it till it comes to be old; though a standing pool is soon dried up, yet a fountain is always running. Its trees that are unsound at their roots, that soon cease from the putting forth of their fruits; they who for the present are inwardly corrupt, will for the future be openly profane. That's a crazy piece of building that must be cramped with Iron bars, to keep its standing; false grace is always declining till it be wholly lost; but true grace goes from a morning's dawning, unto a Meridian shining; the wool on the sheep's back if it be shorn will grow again, but the wool on the she skin, clip that and there comes no more in its room. Philosophy plays with this, Nullum violentum est perpetuum; There is nothing permanent that is violent; as a stone that's mounted upwards, when it loses its impress, sinks downward; but its dreadful to be cast off from God, for casting off the ways, and work of God. A finger divorced from the hand, receives no influence, from the head: He that deserts his Colours, deserves to be cashered the Camp. Ah beloved! it would have been well if we had made as much conscience in our liberty as we have had liberty for our conscience: but we have gone from one Religion unto all, till at last we are come from all Religions unto none: Every varition from unity, is but a progression towards nullity: be thou faithful unto death, and I will give thee a crown of life, Rev. 2. 10. He hath a Crown for runners, but a curse for run aways; God accounts not himself served at all, if he be not always served. Non tantum facite, sed perficite; 'tis not enough to begin our course well, unless we Crown it with perseverance. We live in the fall of the leaf; divers Sibi ipsis indulgent; ex fervidis repidi, ex repidis fergidi fiunt. Stapl. in Dom. 2. post Epip. ●ex. ●. trees which did put forth fair blossoms; their spring is turned into an Autumn, and their fair mornings, have been overcast with cloudings. The Corn that promised a large harvest in the blade is blasted in the ear. The light remains no longer than the sun shines; When God ceases to be gracious, man ceases to be righteous. The flowers of Paradise would quickly whither on earth, if they were not watered with drops from heaven. How have the mighty fallen, when the Almighty hath not stood by them. The Devil would soon put out our candles, if Christ did not carry them in his Lantern; be not weary in well doing, for in due season you shall reap if you faint not, Gal. 6. 9 To see a ship sink in the harbour, is more grievous than if it had perished in the open Sea. There goes the same power to a Saints strengthening, that there goes to a sinner's quickening; he that doth set us up, and make us holy, must keep us up, and make us steady. How easily is a ship sailing to the shore carried back again by a storm to the Sea? O Ephraim, what shall I do unto thee, and Judah what shall I do unto thee? why what's the matter? your goodness is as the morning cloud; and as the early dew it goeth away, Hosea 6. 4. Their bowls began to slug, before they came to the end of the Alley. Some have beat Jehues' March; they have driven furiously in Religion, but within a few years they have knocked off there Chariot wheels. After they have lifted up their hands to God, they have lift up their heels against him: that man's beginning was in Hypocrisy, whose ending is in apostasy. You look for happiness, as long as God hath a being in heaven; & God looks for holiness, as long as you have a being on earth: he that endures to the end shall be saved. Vestis Aaronica expraescripto Dei deorsum ad pedes habuit, in circuitu quasi mala punica, et tintinnabula aurea. Mala punica, inter omnes alios sructus, sola coronae cujusdam spociem habent; illa coront est virtutum perfectio, & consummatio, finis enim coronat opus; Hanc idcirco coronam Deus necia principio, nec in medio, sed ad pedes posuit tunicae sacerdioalis. Id. ibid. He shall never be glorious in the end, that is not gracious to the end. That man must carry his grace within him to the dust, that would have his grace carry him with it to Christ; if any man draw back, my soul shall have no pleasure in him. Heb. 10. 38. He that draws back from profession, shall be kept back from Salvation: he that departs in the Faith, shall be Saved; but he that departs from the Faith, shall be damned. We praise the Mariner, when he is arrived at his harbour; and commend the Soldier's valour, when he hath obtained the victory; the Chrysolite which is of a golden colour in the morning, loses its splendour before the evening; such are the glittering shows of Hypocrites. But though blazing comets fall to the earth, yet fixed stars remain in heaven. That fire which is lad on God's Altar, when once it's kindled, shall no more be quenched. Grace may be shaken in the soul, but it cannot be shaken out of the soul; it may be a bruised reed, but it shall never be a broken reed. Christ is more tender of his body mystical, than he was of his body natural. A beleiver though he may fall foully, yet he shall never fall finally. The gates of hell, shall not prevail against the Saints of Heaven. The fiery darts of the Devil, that in themselves are intentionally mortal, shall be to such Eventually medcinal: These bees may startle thee to keep thee wakeful, but they shall not sting thee to make thee woeful. Thy light may be Eclipsed for a time, but the Sun will break forth again. Under the law God had his Evening as well as his Morning Sacrifice. there's as much sweetness in the Sugar at the bottom of the cup, as in the cream on the top of the Milk. No man that puts his hand to the plough and looks back, is fit for the Kingdom of God. Our labours are never fulfilled, till our lives are expired: Religion if it be a thing that is troublesome, it will be a thing that tyresome: there is no thing constant but what is pleasant; though a Saint may some times be weary in doing the work of the Lord, yet a Saint is no time weary of doing the Lords work. Habitus non amittitur, licet actus intermittitur, the●e may be an omission of grace, but there cannot be an amission of grace; this babe may lie upon a sick bed, but it shall never lie upon a Death bed. Christ is styled the finisher of our faith, as well as he is styled the Author of our faith. We have as much need of the spirit to bring up our graces, as we have need of the spirit to bring forth our graces. Indifferency in Religion, is the next step to apostasy from Religion, But though Christians be not kept altogether from falling, yet they are kept from falling altogether: they may part with Christ for a time, but they shall not departed from Christ for ever; The trees of righteousness may have their autumn, but they shall have their spring: There is never so low an ebb, but there's as high a tide. Christians are like crocodiles, that are growing till they are dying, or like the Moon that increases in her beauty, till she arrives at the full of her glory: take heed of putting off the robes of piety, whilst you are on this side eternity. You must hold the Sceptre of grace in your hands, till God set the Crown of glory upon your heads. If the service of God be bad, why do you set forth in it? if the service of God be good, why do you shrink back from it? usually they who ride fastest at their first setting forth, are soon tired in their journeys; it's the sparkling Diamond that is set in the Apostiles Crown. 2 Tim. 4. 7. I have fought a Absque perseverantid nec qui pugnat, victoriam; nec palmam victor consequitur. Bern. Ep. 12▪. good fight, I have finished my course, I have kept the faith: his work was done before his life was done; henceforth their is laid up for me a crown of glory. There's many persons that lays a foundation, that never raises up a supper structure. But Jesus Christ is never a Father to abortive children; where he gives strength to conceive, he gives strength to bring forth, he turns the bruised reed into a brazen pillar; and the smoking flax, into a Triumphant flame; that is the 18th. 19 Singular action that must be done by singular Christians, is, To take all the shame of their sins unto their selves, and to give all the glory of their services unto Christ. Others they take all the glory of their services to themselves, and lay all the shame of their sins on him; as if he that died on earth to redeem us from them, should live in heaven to confirm us in them. The Devil may flatter us, but he cannot force us; he may tempt us unto sin, but he cannot tempt us into sin. He is but the Father begeting; the evil heart is the Mother conceiving; and in this sense, the Father can do nothing without the Mother; the fire is his, but the tinder is ours: he could never enter into our houses, if we did not set open our doors. Many complain for want of liberty who thrust their feet in Satan's fetters; the woman thou gavest me, she gave me of the tree and I did eat, Gen. 3. 12. I took that as a gift from her, whom thou gavest as a gift to me; its ill putting of sins brats to suck at God's breast: they may receive their punishment from him, but they shall never receive their nourishment from him. He cannot be the unrighteous upholder, of what he is the righteous avenger. O Blasphemy! canst thou charge the Sun with darkness, by whom the heavens are enlightened; or the Sea with dryness, by whom the earth is moistened! Our Impiety is as truly the offspring of our souls, as our posterity is the off spring of our bodies. Every good and perfect gift comes from above, from the father of light, with whom is no varyableness, or shadow of turning. Jam. 18. 17. Whatsoever is truly good, hath its emanation from God. Now the same spring cannot send forth both sweet and bitter waters. 'tis a known rule contraria multuose tollunt; contraries destroy each other. Many have more leaves to cover the naughtiness of their works than they have to cover the nakedness of their backs. How many lay the bastards of Heresy, at the door of the Sanctuary? calling diabolical soductions, Evangelical revelations! as if the father of light could bring forth the issues of darkness: What's this but to set a crown of Lead upon a head of gold? We can defile ourselves, but we cannot cleanse ourselves. The sheep can go astray alone, but can never return to the fold without the assistance of the Shepherd; till we taste the bitterness of our own misery, we shall never relish the sweetness of God's mercy; till you see how foul your faces are, you will never pay tribute to Christ for washing of them. He that creates us in his image, he restores us his Image. If we were left to ourselves but a moment, we should destroy ourselves in that moment. We are like glasses without a bottom, that as soon as ever they are out of the hand are broken. Others they greaten themselves to make Christ little; but we should lessen ourselves, to make Christ great. Nevertheless I live, yet not I, but Christ lives in me, Gal. 2. 20. A beleiver is willing to stand for a cipher, so Christ may go for a figure; well may we abase ourselves for his exaltment, that abased himself for our establishment: Prorsus Sathan est Lutherus, sed vivat & regnet Christus: Let Luther be accounted a Devil, so Christ may be exalted as a God, said that flaming Seraphim of himself. Without me ye can do nothing, Nisi tanquam palmites in me qui vera sum vitis, ins●ramini, nec multum nec parùm, sed nih●l potestis in spiritualibus. Dau. deter. 9 p. 48. Joh. 15. 5. The pen may as soon write without the hand that holds it, as grace can work without the Spirit that moves it. Not only the enjoyment of our talents is from God, but the improvement of our talents is from God: Luk. 19 16. Lord, thy pound hath gained me tenpounds It's not my pains that hath done it, but it's thy pound that hath done it. Men should not glory in what they have received, but they should give glory for what they have received. The grace of God without the God of grace, it's but like a clock that stands still, when all its weights are down. Did not our hearts burn within us? Luk. 24. 32. But how long did that flame last? all the time he talked with us. When his bellows gave over blowing, their fuel gave over burning. Graces in our hearts, are like stars in the heavens, that shine not by their own splendour, but by borrowed beams from the Sun of Righteousness. He that takes the brick, must give the straw that makes it: There is no water, except he smites the rock; nor fire, except he beat the flint. If he call us to the work of Angels, he will supply us with the strength of Angels: For when we were without strength, in due time Christ died for the ungodly. A Soul that is Christless, is a Soul that is strengthless. Man is beholden to God for what he hath; but God is not beholden to man for what he doth. But of him, and through him and to him are all things, to whom be glory for ever, Amen, Rom. 11. 36. The humble heart knows no fountain but God's grace, and the upright man knows no end but God's glory. Water's will rise as high as they fall; whatsoever action hath God for its author, hath God for its centre; as a circular line makes its last ending, where it had its first beginning. Take heed of turning a sacred privilege into a privy sacrilege. If he give the grace that is not due to us, shall we deny the praise that is due to him. Others they make their end their God, but we must make God our end: The firmament is made more glorious by one sun then by all the stars that are seated in their several orbs: And Jesus Christ from one Saint hath more glory given to him then he receives from all the world besides him. The silver shrines of divine praises, they ard passively pared off from the beings of other creatures, but they are actively given up from the beings of the New creature. Whether you eat or drink, or whatsoever you do, do all to the glory of God, 1 Cor. 10. 31. From the lowest act of nature to the highest act of grace, there is no plea for the pride of man, but for the praise of God. Not unto us, not unto us, but unto Var●s vos Deus cum ●at bonis: quidni in laudes ejus erumpamus? Sibyl. conc. 3. in limb. thy name be the glory: If he make our nature's gracious, we should make his name glorious. God sets many dishes upon our table, but we must set this dish upon his table. He that would be fingering the honour of a God, is not fitting for the honour of a man. As he said, Aut Caesar, aut Nullus; Either I will be Caesar or nobody: So the Lord saith, Aut Deus optimus Maximus aut nullus. Either I will a great God, or else I will be no God: That man disparages the beauty of the Sun that lays it levelly with the lesser stars. The glory of God must be the golden Butt at which all the arrows of duty are shot, or else they fall short of their mark; Go forth O ye daughters of Zion, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his Espousals, Cant 3. 11. The body it hath two eyes, but the soul must have but one, and that so firmly fixed on Christ, as it must never glance beside him. A single eye is fittest for a single object. When the people saw what Paul had done, they lifted up their voices, saying, The Gods are come down to us in the likeness of men, Act. 14. 11. But do they take that glory to themselves that's given to them from others? No, v. 1. Why do you these things? we also are men of like passions with you: We are so far from the perfections of God, that we are clothed with the passions of men. But do others so? The people gave a shout saying, It is the voice of God and not of men, Act. 12. 22. What the people gave foolishly, he took fearlessly. vers. 23. And immediately the Angel of the Lord smote him, because he gave not God the glory; and this same wormeaten wretch, was a wretch eaten up of worms. Every little river pays its tribute to the great sea; The blessings of God are to be magnified, but the being of God is (it I may so speak) to be omnified. Magnus gratiae oceanus est Deus, ad quem per canalem gratitudinis, beneficia, quae ex ipso manarunt, refluere, atque reverti debent; We have no way to turn the streams unto God (the ocean of bounty) but through the channel or conduitpipe of gratitude. Giving thanks to the Father who Sibyl. con. 9 ju●●. med. hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1. 12. It's very meet that he should be magnified by us, that Aeq●it●tem om n●m ab●●●e runt, qui tot tantisque●eneficiis ornati, gra●os se bene factori non praebent. Id. conc●●. in mi●. makes us meet to be glorified with him: The whisper of the voice are echoed back in an exact concave. The body of man if it be sound, can stoop for a pin as well as for a pound. As the best of means should make us fruitful, so the least of mercies should make us thankful. The four and twenty Elders fall down before him that sat on the Throne, and worshipped him that lives for ever and ever, and east their crowns before the throne, Rev. 4. 10. A divine soul knows that whatsoever ointment is poured out upon Christ's head, runs down to the skirts of his garment. What he gives to him in copper, shall be returned to him in silver: yea the only way of keeping our Crowns on our heads, is the casting our Crown at his feet. Joseph of Arimathea he builds a sepulchre for Christ, and he makes use of it for three days, and returns it again perfumed. Well may we give all our glory unto him, who hath given all his glory unto us. A Christian as he lays up himself in God, so he lays out himself for God; and is wllling to dedicate to God that perfume of praises, which ariseth from his beds of spices. 20. Singular thing is To value a heavenly reversion, above an earthly possession. Others say that a bird in the hand is worth two in the bush; but we say that such a bird in the bush is worth two in the hand: They that adore the streams its an argument that they are ignorant of the spring. Socrates being asked what Countryman he was, answered, Civis sum mundi; The whole world is my Country; But a Christian being asked what Countryman he is, answered, Civis cum coeli, Heaven is the region that I am free of. Believers build their tombs, where others build their Tabernacles. The men of the world fix upon the things of the world: that is the shrine and cabinet, wherein they lock up all their jewels. Though God hath given the earth to beasts, yet such beasts are they as to give themselves to the earth. It was the saying of a cursed Quis non illius vitae desiderio praesentem vitam despiciat? Quis non illius a●undantiae de●ectamento divit●as te●poris labentis exhor▪ reat▪ etc. Fulg. in Epist. 6. ad Theodor. Cardinal, That he preferred his part in Paris before his part in Paradise: That is but a cock of the world's dunghill, that prizes a barley corn before a jewel. What is the glimmering of a candle to the shining of the sun; or the value of brass and copper, to the worth of gold and silver. Yet children are taken more with present counters, then with future Crowns: Thus whilst the shadow is embraced, the substance is neglected: and men court the vail when they should kifs the face. That man that is a labouring Bee for earthly prosperity, will be but an idle drone for heavenly felicity. If you be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Col. 3. 1. The same pen writes fair, or blots as his skill or rudeness is that handles it. The same strings make a pleasant music, or a jarring discord, as they are set and fingured: So our affections according to their objects about which they are conversant, become either like fiery chariots to carry us to perfection, or like Pharoahs' chariots to hurry us to perdition. There is no need of blotting out these Characters, but of writing of them in fair papers; nor of drying up of these waters, but of diverting them into their proper channels; nor of plucking up of these plants, but of setting them in a right soil. Solum dispicit, qui coelum aspicit, He that looks upon heaven with desire, will look upon earth with disdain. Our affections were made for the things that are above us, and not for the things that are a out us. What is your earthly Manors, to your heavenly Mansions? As carnal things seem small to a man that is spiritual, so spiritual things seem small to a man that is carnal. Ignoti nulla cupido, there are no movings after things beyond the sphere of our knowledge. Heaven is to them as a mine of gold covered with earth and rubbish: or as a bed of pearl enclosed in a heap of sand. If they had the eyes of an eagl to see it, they would wish for the wings of an eagle to fly unto it. How little would the great world seem to us, if the great God was not little in us. Either men have no thoughts of a future state, or else they have low thoughts of a future state: If we had souls without any bodies, than there would be no need of earth to keep us, if we had bodies without any souls then there would be no need of heaven to crown us. But such as have no present holiness, are for a present happiness. There be many that say, Who will show us any good, Psal. 4. 6. any good will serve the turns of those that know not the chiefest good. But Lord lift thou up the light of thy countenance upon us. O how sordid is it to prefer the garlic and onions of Egypt, before the milk and honey of Canaan. Visible things to them is better than invisible: They mind the world that is come so much, as if it would never have an ending, and the world to come so little as if it would never have a beginning. Why should you be so taken with your riches, that shall be taken from your riches, or dote upon a flower which a day may whither? They that are travelling beyond the world, they shouldst be trading above the world; but such are not easily awakened that fall so fast asleep on the world's pillow: But now they desire a better Country, that is a Tunc (ut fama est) primum gustantes vinum ex ●taliâ delatum, sic illius admiratione amentes facti sunt omnes, ut collectis armis, etc. quaesicrint eam terram, in quá hujusmodi fructus oriratur. Plut. in vit. Camil. heavenly, Heb. 11. 16. The Gauls when they had tasted the sweet wine of Italy, asked where the grapes grew, and would never be quiet till they came there. O that I had the wings of a Dove, that I might fly above and be at rest. A beleiver is willing to lose the world for the reception of grace, and he is willing to leave the world for the fruition of glory. As the worst on this side hell compared with that is mercy; so the best on this side heaven, compared with that is misery. There is no more comparison to be made between heaven and earth, than there is between a piece of rusty iron, and a piece of refined gold. St. Austin saith, Spes vitae immortalis, est vita vitae mortalis: The hope of life immortal, is the life of our lives mortal. It's the expectation of their future heritage, which is the Saints jacob's staff to walk through this dark pilgrimage. If in this life only we have hope in Christ, we were of all men the most miserable; but because we have hope in Christ after this life, we may be of all men the most comfortable; for in this we groan earnestly, desiring to be clothed upon with our house which is from heaven, 2 Cor. 5. 2. A believer longs to be there most of all, where he shall be best of all: He is not only one that grows in what is gracious, but he is one that groans for what is glorious. Perfection is the boundary of expectation; as it likes no other, so it looks no further: every thing in Eternity, is wound up to its highest capciaty. Behold I see the heavens opened, and the Son of man standing on the right hand of God, Act. 7. 56. A beleiver can sweetly see with an eye that is purified, what he shall shortly see with an eye that is glorified. Here it is that mercy is received unmixed, and majesty is viewed unvailed. What's a Pibble that is worthless, to a Pearl that is matchless. Enter thou into the joy of thy Lord! O what joy enters into the believer, when he enters into the joy of his Redeemer! The vessels of mercy shall then swim in the ocean of glory: Come ye blessed of my father, inherit the kingdom prepared for you before the foundation of the world, Mat. 25. 34. That which makes hell so full of horror, is that it's below all hopes: That which makes heaven so full of splendour, is that it's above all fears. The one is a Ibi erit verè maximum Sabbatum non habens vesperem. Aug. de civ. deil. 22. c. 30. night that shall never see any day appearing, the other is a day that shall never have any night approaching. Who would not work for glory with the greatest diligence, and wait for glory with the greatest patience, seeing we advance the interest whilst we stay for the principal! There are some deluded Professors that aspire after earthly sceptres; as if the place where Saints are to be crucified, were the place where Sts. are to be glorified; then certainly the Church here should rather be in a state triumphant, then in a state militant; In heaven the crown is made for them, and in heaven the crown shall be worn by them. St. Austin presents us with two parts of the Church, una in tempore perigrinationis, altera in aeternitate mansionis. We are not speaking of that part which is established above temptations, but of that part which is encompassed about with temptations; and its hard finding of this ark without moving on a tumultuous deluge. In my father's house are many mansions; I go to prepare a place for you, Joh. 14. 2. Our Redeemer is our Forerunner; he that takes possession of us on earth, takes possession for us of heaven. As they are not long here without him, so he will not be long there without them. Here all the earth is not enough for one man, but there one heaven is enough for all men; here there's a shower of tears in the Saints eyes, but there's a sunshine of joy in the Saints hearts. A soul once landed at that heavenly shore, is past all tempestuous storms. Many temptations may stand against a heavenly Christian, but no temptations can stand before a heavenly Christian. Flying birds, are never taken in fowling snares. What's all that you enjoy here, but as dying sparks of that living flame, or as languishing rays of that shining sun; or as small drops of that overflowing spring. Whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory, 1 Pet. 1. 8. If there be so much delight in believing, Tam magna sunt illius vi●ae bona, ut non possi●t mensurari; tàm mu●●a ut non possint numerari▪ tam ●re●iosa ut ro● 〈◊〉 〈◊〉. Ger. 〈◊〉. 46. oh how much delight is there in beholding! what's the wooing day to the wedding day? or the sealing of the Conveyance, to the enjoying of the inheritance? or the fore tastes of glory, to the full draughts of glory. Solomon saith, The spirit of a man is as the candle of the Lord. When the candle of the soul shall be taken out of the dark lantern of the body how gloriously shall it shine? if the picture of holiness be so comely in its rough draught, how lovely a piece will it be in all its perfections, when every grace that is but here in its minority, shall be there in its maturity! Thus have I dispatched the first General, the Doctrinal Explication. I now put off to the practical Application, which I shall spread but into two Branches. First, For the erection of singular Principles. Secondly▪ For the direction of singular practices. First, For the erection of singular Principles. Natural men they obey natural principles, and spiritual men they obey spiritual principles. No man can expect that bitter roots should produce sweet fruits: though civil principles may be lighted at the Torch of nature, yet Sacred principles are lighted at the Lamp of Scripture. Now there are twenty singular principles that are the rise and spring of singular practices. The first Principle for Saints to walk by is this; That whatsoever is acted by men on earth, is eyed by God in Heaven. A man may hid God from himself, but a man cannot hid himself from God. Their idols are silver and gold: the work of men's hands. They have mouths, but they speak not for our direction; eyes, but they see not our conditions; ears; but they hear not our supplications; hands, but they work not our redemption, Psal. 115. 5, 6. These were not the Gods that made men, but the Gods that men had made. Ejus divinitas intima est omni rei, et verè nulla creatura est ei invisibilis. Gor. in loc. All things are naked and open unto the eyes of him with whom we have to do, Hebrews 4. 12. We cannot see his will in his works, but he can see our works in our wills. To him the undermost roots are as visible as the uppermost boughs. Though the place where you sin (to men) be as dark as Egypt, yet to God it is as light as Goshan. It was good counsel that one gave to his friend; So live with men as if God saw thee, and so pray to God as if men heard thee. He is a bold Thief that will cut our Purse whilst we stare him in the face. All the ways of a man are clean in his own eyes, but the Lord weigheth the spirits, Prov: 16. 2. He sees faults where we see none: Atoms that are invisible by the light of a Candle, are made to dance naked in the beams of the Sun. Cato was so grave and so good a man that none would sin in his presence; whence it grew to a Proverbial Caveat, Cave tibi spect at Cato, Take heed what you do for Cato sees you. Magna vobis est necessuas indicta probitatis cum omniaagiti● ante oculos judcicis cunctacernentis. Boet. in fine de Cons. If the eyes of a man will keep many sins out of our hands, the eyes of a God should cast all sins out of our hearts. To God's omnipotence there's nothing impossible, to God's omniscience there's nothing invisible. Momus complained of Vulcan that he had not set a Grate at every man's breast, but God hath a glazed Window into our dark houses of clay, and sees what is done in them: I never look that such should strain at Gnats, as will swallow down Camels. But what's the reason that men do the works of darkness, but that they think they do their works in darkness; they think no eye sees them, no not his eye that doth nothing but see. And thou sayest how doth God know? can he judge thorough the dark cloud? Thick clouds are a covering to him that he seethe not, Job 22. 13, 14. How fain would the heart of man draw a veil over the face of God. An unsound creature would be an unseen creature. Understand, O ye brutish among the people, O ye fools, when will you Est Deus totus oculus, totus intellectus, imd totus sapientia, et int●lligentla; Quomodo igitur non omnia videt? (et paucis interjectis) Qui praesto aliisut omnia vide ant, et intelligant, ego non videbo? Zanch: de Nat: Dei. Lib. 3. Cap. 2. Quest. 3. be wise? He that planted the ear, shall he not hear? He that form the eye, shall he not see? Psal. 94. 8, 9 What will you make him deaf that gives you ears? and him blind that gives you eyes? These instead of being men amongst beasts, they are beasts amongst men: See what follows, The Lord knows the thoughts of men that they are vanity; and this is the vainest thought of them all, that he knows not the vanity of all their thoughts. You cannot write your lusts in such small Characters, but the eyes of God can read their Letters. As he can save from the deadliest extremity, so he can see in the deepest obscurity. Plato saith of the King of Lydaea, Cum palam ejus annuli ad palmam converterat a nullo videbatur, ipse autem omnia videbat. Cicer: de Offic. l. 3. p. 113. that he had a Ring, which when he turned the head to the Palm of his hand, he could see every one and himself walk invisible. Though we cannot see God whilst we live, in his Essence, yet God can see us how we live in our Actions: His eyes are upon the ways of man, and he pondereth his do. Men may gild over the leaves of a blurred life with the profession of holmesse; but God can unmask the painted Jezabel of hypocrisy, and lay her naked to her own infamy. Because sin hath put out our eyes we think it hath put out his eyes. Because Deus tum seipsum, tum caetera o●mia unico simul actu, atq: intuitu perfectissime, certissime, et dist●nctissime 〈◊〉. Pol●and. Dsp. Theol. p. 73. we see not what God doth in Heaven for earth, we think that God sees not what we do on earth against Heaven. Men care not what they do, when they believe that God sees not what is done. They slay the widow and the stranger, and murder the fatherless Ps●l. 94. 6. They say, the Lord shall not see, neither shall the God of Jacob regard it. The Adulterer he waits for the twilight; his sin gets up when the Sun goes down: The time of darkness pays most tribute to the Prince of darkness. There are many that blush to confess their faults, that did never blush to commit their faults; though we gain by confessing, what we lose by transgressing. Poor Adam when he had sinned he sought not the fairest fruits to fill his emptiness, but the broadest leaves to cover his nakedness. Its Gods eyeing of us that makes us prosperous, but it's our eyeing of God that makes us virtuous: What servant is there that would be a sleeper under the view of his Master? Or what Soldier will be a Coward in the presence of his General? 2. Principle that you should walk by is this; That after all your present receivings, you must be brought to your future reckon▪ Give an account of thy Steward-ship, for thou mayest be no longer a Steward, Luke 16. 2. Man's enjoyment of outward blessings is not a Lordship but a Steward-ship. When we Haecbona Deus hominibus communicate, non ut ipsieorum sint Domini, sed dispensatores ad alios. Cherm. Har. Evang. cap. 122. take our leave of the earth the earth takes its leave of us. The rich man had as poor a beginning as the meanest, and the poor man shall have as rich an ending as the greatest. Austin, Ideo latet ultimus dies ut observantur omnes dies; We should every day be expecting our last days approaching. Persons of the greatest eminence have anciently had their Moniters. The Sicilian Prince Agathocles, Is Rex, et Dominus factus Siciliae, fictilia pocula interserere solebataureiss. Plut. Apoth. Sect. 26. had his earthen Plate to tell him that he was but a Potter's son. The Roman Triumphers in the Meridian of all their splendour, had a servant behind them crying to each of them, Memento te esse hominem. Men that are Gods in Office, are apt to think themselves Gods in Essence. As they say of the Pope at his instalment, Mutatio nominis, is mutatio hominis; The change of the name, makes the change of the man; I have said ye are Gods, but ye shall die like men, Psalm. 82. 2. This Divinity it's shrouded up in Mortality, and they that are Gods before men, are but men before God. Death levels Palidamors aeguo pulsat pede pauperum tabernas Regumque turres. Horat. Od. 4. the highest Mountains, with the lowest Valleys; and mows down the Lilies of the world, as well as the grass of the field. The Robes of Princes, and the rags of Peasants are both laid up together in the Wardrobe of the grave. That Star that led Israel from Egypt, went out of sight before they came to their journey's end: For we must all appear before the Omnes nos, generaliter sine excaptione, manifestari, evidentèr sine absconsione oportet, inexcusabiliter sine evas●one; ●nte Tribunal, praesentialiter sine procuratore. Gor. in loc. Judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whither it be good, or whither it be evil; 2 Cor. 5. 10. They who refused to come before his Mercy-seat, shall be forced to come before his Judgment-seat. At the shrill voice of the last Trumpet, the greatest Jailers shall surrender up 〈◊〉 their prisoners. Now we see living men begin to die, but then we shall see dea● men begin to live. The scattered dust of Adam's seed shall ride upon windy wings, till it meet together in a collected body. Thy dead men shall live, together with my dead body shall they arise: awake and sing ye that dwell in dust, Isa. 26. 19 All the creatures in the world that have made their meals of man's flesh, shall find that they have eaten morsels too hard for the digestion of their weak stomaches. Now he that comes to raise the dead, he shall come to Judge the dead: In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel, 2 Rom. 16. The same Rule that God hath given the creature to act by, the same Rule he hath taken himself to judge by. If you obey not the truth of God revealed from Heaven unto you, you shall suffer the wrath of God revealed from Heaven against you. Though you may resist the judgements that he lays before you, yet you can never resist the judgements that he lays upon you. O shake the Vipers of lust off of your hands, lest they pull you into unquenchable flames. Let nothing be acted in one world, which cannot be answered in another. Because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, Acts 17. 31. It's the Son of man by whom the world was redeemed, and its the Son of man before whom the world is arraigned. He who was guarded to the Cross with a band of Soldiers, shall be attended to the Bench with a guard of Angels. The Thebans pictured their Judges without eyes, that they might not respect persons; and without hands, that they might not receive bribes: Shall not the Judge of all the world do right: The wills of other Judges are regulated by righteousness, but righteousness itself is regulated by this Judges will. As all his works are great and marvellous, so all his ways are true and righteous. Then there will be no standing before Christ, but by standing within Christ. What hopes shall he have at the general Assizes whose conscience condemns him before he appears. Rejoice O young man in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes. Eccl: 11. 9 You will say this is brave indeed if it Fruere, ut libet, hujus mundi voluptatibus, quòd si rebus hujus seculi insolescas, et abutaris, haud dubiè acerrimas aliquando lues paenas et extremo occurres judicio, in quo vitae tuae redditurus es rationem. Arboreus in loc. would always last: O but after the flash of Lightning comes the clap of Thunder: But know that for all these things God will bring thee to judgement. As if he had said; well run down the hill as fast as you please, you will be sure to break your necks at the last. This is the day of God's long-suffering, but that shall be the day of man's long-suffering. Here the cords of patience doth as it were tie the hands of vengeance. Sinners they have forbearing mercy, though they want forgiving mercy; but at the world's end such will be at their wit's end. He that now shakes his sword over their heads, will then sheathe it in their bowels. There will be no tabula post naufragium, no plank to swim to the shore, after your ship is split at the Sea. And the Kings of the earth, & the great men, and the rich men said to the Mountains and to the Rocks fall on us, and hid us from the face of him that sits on the Throne, and from the wrath of the Lamb, Rev. 6. 16. If you cannot endure Christ's coming as a refining fire, how will you endure his coming as a consuming fire? You that despise the death of the Lamb, how will ye endure the wrath of the Lamb? If the day of mercy leave you graceless, the day of judgement will find you speechless. There shall come in the last day's s● offers, walking after their own lusts; saying, Where is the promise of his ●oming? 2 Pet. 3. 4. It's no wonder to see such persons found in the fag end of the world; which like a false bottom being unwound is worst at the last. But as an expiring man hath a little reviving before his departing; or as the wasted candle gives a brighter glare at its going forth; so their deepest security shall usher in their greatest calamity. As mercy will let no service pass unrewarded, so justice will let no sin pass unrevenged. You that make no account of his Coming, how will you give an account at his Coming? One observes, That the Resurrection of the body is placed between the remission of sins and everlasting life, to show that then only is the Resurrection a benefit, when remission of sins go before it, and everlasting life follows after it. It's storied of one of the Hungarian Kings, who being on a time marvellously dejected, his brother would needs know what he ailed; O saith he, I have been a great sinner against God, and know not how I shall appear before him at the day of Judgement: his brother replied that these were nothing but a train of Melancholy thoughts, which should be banished from the breasts of Princes. The King lets his brother alone at present, but such was the Country's custom, that if the Executioners of justice sounded a Trumpet at any man's door, he was presently to be led forth to death. The King in the dead time of the night sends his Deathsman, and causes him to sound his Trumpet before his brother's door; who hearing the messenger comes with a pale and trembling countenance into his brother's presence, and beseeches the King to let him know wherein he had offended him. Oh Brother, saith the King; thou hast always pleased me and never grieved me; but if the sight of my Executioner be so dreadful in thine eyes; then the sight of God's executioner must needs be more dreadful in mine eyes. How shall they be able to lift up their heads before Christ, that have lift up their hands against Christ: Let's hear the conclusion of the whole matter; Fear God, and keep his Commandments, for this is the whole duty of man, Eccl. 12. 13. This is all we have to do, and all this is to be done; but why so? vers. 14. For God shall bring every work into Judgement, with every secret thing, whether it be good, or whether it be evil. If you be offenders in your words, Minsuetum judicium, non enim ex quibus alius dicit de te, sed ex quibus ipsemet loquntus es calculationes judex feret, Gor. in loc. you will be made offenders for your words: By thy words thou shalt be justified, and by thy words thou shalt be condemned, Math. 12. 37. The Arrows of idle words though they be shot out of sight, will hereafter drop down upon the heads of those that drew the bow. Lingua nihil est vel bona melius, vel mala pejus; then a good tongue there's nothing better, than a bad tongue there's nothing worse. Jesus Christ will pass a sentence upon every sentence that hath passed. Then the rich man's bags shall be turned to see how the poor man's box hath been filled. Riches as they bore the charges of the Pilgrim's journey, so they heighten the burden of the Steward's account. Out of the same mouth proceeds blessing & cursing, Jam. 3. 12. There's honey in the same Rose to the Bee, & poison to the Spider: Out of the same mouth of Christ will proceed both blessing and cursing. As the same wind that sends one Vessel to its haven, sinks another Vessel in the Ocean; or, as at the same gate a Citizen goes to his recreation, a thief goes to his execution. He that saith, Come ye blessed, he Ignis infernalis qui semel accensus est, nunquam extinguitur. Gerard. saith, Go ye cursed. O how sad is that Tragedy that shall ever be acted, but never be ended! How can you hear the doleful knell of an everlasting funeral! Will those transient glances of former prosperity, lighten the load of future calamity? There's but a little airy breathe betwixt you and everlasting burn. The day of retribution, shall be a day of separation. The wheat and the chaff, they may both grow together, but they shall not both lie together: When the one is gathered into the Garner to be preserved, the other is cast into the fire to be burned. They that were here their derisions, shall not be there their companions. The Saints enjoyments shall be incomparable, when the sinners torments shall be intolerable. The Sea of damnation, shall not be sweetened with a drop of compassion. If once thou drop Facilis descensus averni, sed revocaro gradum &c Hic labor hoc opus est Virg. lib. Aeneid. 6. into Hell, after thousands of years you will be as fare from coming out, as at your first entering in. Christ will put the Sheep by themselves that have the ear-mark of election, and the Goats by themselves that have the hand-mark of transgression. In Hell there shall not be a Saint amongst those that are crucified, and in Heaven there shall not be a sinner amongst those that are glorified. O how will those Magistrates dare to appear before his Tribunal, that have stained the sword of Authority with the blood of innocency, by turning its back against the vicious, and whetting its edge against the righteous. Many an unjust judge that now sits confidently upon the Bench, shall then stand tremblingly at the Bar. Or how will those Ministers appear that like the Dog and the Wolf combine together to macerate the Flock; that instead of treading out the Corn, are treading down the Corn; and instead of furthering the Birth, are murdering the Child. O you fair-faced guilded professors, that are no better than hell's freeholders; what will ye do? When the painted sepulchre is opened, the dead men's bones will be disclosed. He will not judge you by the whiteness of your countenances, but by the blackness of your consciences: the black hand must then part with the white glove. That Day will be too critical, for the Hypocritical: You that are now coloured for show, shall ere long be shown in your colours. 3. Principle that you should walk by is this, That God bears a greater respect to your hearts, than he doth to your works. God looks most where man looks lest, My Son give me thy heart, Prov. 23. 26. We cannot trust God with too much, nor ourselves with too little. The first is our keeper, the last is our Traitor: Here you have the dignity with which a believer is invested, and the Duty to which a believer is invited. The God of Heaven and Earth sues from Heaven to Earth. He that is all in all to us, would have that which is all in all in us. We commit our estates into the hands of men, but we must commit our hearts into the hands of God. There's none of our spirits so good but he deserves them, there's none of our spirits so bad but he desires them. On whom do parents bestow their hearts but upon their children, and on whom should children bestow their hearts but upon their parents: but man hath no mind to give what God hath a mind to have: This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is fare from me, Matthew 15. 8. Heartless operations, are but hearty dissimulations: You may keep your works to yourselves, if you do not give your hearts to him. He that regards the heart without any thing, he regards not any thing without the heart. I beseech you therefore Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable to God, Rom. 12. 1. He that makes 〈◊〉 hath, must have all he makes. The Formalist he is all for outward activity; the sensualist he is all for inward sincerity: The one hath nothing within, therefore he is for what is outward, the other hath nothing without, therefore he is for what is inward; But it is not the pretence of inward sincerity, that can justify outward impiety; nor a show of outward piety, that will excuse inward hypocrisy. Though the brain be the spring of sensitive motion, yet the heart is the Original of vital motion. The heart its Primum vivens, ultimum moriens, it's the first that lives, and the last that dies: O Jerusalem wash thy heart from wickedness, how long shall vain thoughts lodge within thee? Jer. 4. 14. Vain thoughts defile the heart as well as vile thoughts; as snails leave their slime behind them as well as Serpents. If the Leprosy takes a single thread it spreads over the whole piece: Though you cannot keep sinful thoughts from rising, yet you should keep sinful thoughts from reigning. Though these birds may hover over your houses, yet let them not build their nest in its heaves. The Devil knows if there be any good treasure it is in our hearts, and he would feign have the key of this Cabinet to rob us of our Jewels. A heart that is sanctified, is better than a tongue that's silvered: he that gives but the skin of worship, receives but the shell of comfort. It is not the bare touching of the strings that is the making of the music. A spiritual man may pray carnally, but a carnal man cannot pray spiritually. If our duties do not eat out the heart of our sins, our sins will eat out the heart of our duties. A work that is heartless, is Quando ea, quae per se quidem, et suo genere bona sunt fiant; si non recte nec bene fiant, non placent. Dep. Chem. Evan: Har. cap. 51. a work that is fruitless. God cares not for the crazy Cabinet, but for the precious Jewel. It's said of Hannibal that prime Captain, that he was Primus ingressus, ultimus egressus, The first that went into the Field, and the last that came out of the Field: Thus should it be in all the operations of a Christian; The heart should be the first that comes into Duty, and the last that goes out of Duty. In prayer the heart should first speak the words, and then the words should speak the heart. All the inferior Orbs they follow the motion of the superior ones. If the heart be inditing of a good matter, the tongue will be as the pen of a ready writer. It's observed of the spider, that in the morning, before she seeks her prey she mends her broken web, and in the doing of it, she always gins in the middle: Christians before you pursue the profits and the pleasures of the world, you should mend the broken webs of your lives, and in the doing of it you should always begin at the heart. If you would have the Cocks to run wholesome water, you must look well to the springs that feeds them. The heart is the presence Chamber where the King of glory takes up his lodgings. That which is most worthy in us, should be given to him that is most worthy of it. Good words without the heart are but flattery, and good works without the heart are but hypocrisy. Though God pities stumbling Israelites, yet he punishes halting hypocrites. It's reported of Cranmer, that after his flesh and bones were consumed in the flames, his heart was found whole: A gracious soul is clothed with sincerity, in the midst of its infirmities. God is a Spirit; and they that worship him, must worship Indicat quod Deus incorporeus est, oportet igitur, et incorpoream ejus culturam esse, hoc est per animam, et intellectus puritatem nos es offere Aquin. in loc. him in spirit and in truth, John 4. 24. You can never give him the heart of your services, unless you give him your heart in your services. It's his heart that speaks a mercy saving, and it is our hearts that makes a duty pleasing. It's said of the Lacedamonians that were a poor people, and of the Athenians that were a rich people; the former offered up lean sacrifices to Apollo, the latter fat ones: Yet in their wars, the Lacedamonians were always conquerors, and the Athenians were always conquered; whereupon they went to the Oracle to know the reason, why they should speed worst that gave most: The Oracle gave them this return, The Lacedamonians were a people that gave their hearts to their Gods; but the Athenians did only give their gifts to their Gods. Thus a heart without a gift, is better than a gift without a heart. Religion that's a sacrifice, but the heart that's the Altar upon which it must be offered. As the body is at the command of the soul that rules it, so should the soul be at the command of God that gives it. For a man to send his body to the service of God, and leave his soul behind him; it's as if a man should send his cloths stuffed with straw instead of a personal appearance. 4. Principle that you should walk by, is this; There's more bitterness following upon sins ending, then ever there was sweetness flowing from sins acting. The Devil's Apple, though it may have a fair skin, yet it hath a bitter core. Me thinks this flaming sword should keep us out of the forbidden Paradise; and make our hearts like wet Tinder to all the sparks of Satan's fire. Per delictum, morti regnum datur, nec potest regnare in aliquo, nisi jus regni accipiata delicto, Orig. l. 5. in Epist. ad Rom. You that see nothing but weal in its commission, will suffer nothing but woe in its conclusion: The wages of sin is death, Romans 6. 23. He that likes the works of sin to do them, will never like the wages of sin to have them. Yea who would do those works that are but drudgery, for those wages that are but misery. Though all sins are not equal, yet all sins are mortal. The candle of ourlives, is blown Nun per peccatum mors, et per mortem omnes ejus comites paenae, cruciatus, et miseriae hujus vitae omnes? porro peccatum toti mundo detrimentum adfert. Stap. in Dom. 5. Post Epiph. Tex. 4. out by the wind of our lusts. The corruption of nature tends to the dissolution of nature; as the Leprosy got into the walls occasioned the demolishing of the house, Sin it stands as a But at which God may shoot every Arrow till he hath emptied his whole Quiver. We began to be mortal, when we began to be sinful. If man had had nothing to do with sin, Peccatum aculeus mortu dicitur; non quia peccatum per mortem, sed per peccatum. Mors in mundum intravit. Fulgent de Incam. et Grat. Christi: cap. 14. death had had nothing to do with man: Our impiety forfeited the privilege of our immortality. Sin it's like a Serpent in the bosom that's stinging; or like a Thief in the Closet that's stealing; or like poison in the stomach that's paining, or like a sword in the bowels that's killing. It's like John's Book, sweet in the mouth but bitter in the belly; this far faced Rachel will be found but a blear eyed Leah: Knowest thou not that it will be bitterness in the latter end. The dregs lie in the bottom of the Cup. That which is now like a Rose flourishing in your bosom, ere long will be like a Dagger drawn against your breast: The Ivy though it embraces the Oak yet it eats out its heart. Sin it's a thing that's delightful, O but its a thing that's deceitful; it's like Judas that at first salutes us, but at last betrays us; it shows the bait but hides the hook, it represents the amiability but covers, the obliquity; it's like a River that gins in a quiet spring, but ends in a tumultuous Sea. Do men gather Ex his spinis colligitur, non laetitia conscientiae sed labruscae remorsus interioris non retributio gloriae, sed labruscae Gehennae. Gorran. In locum. Grapes of Thorns, or Figs of Thistles. Mat. 7. 16. The grapes of tranquillity, grows not upon the Thorns of impiety. Heart peace is espoused to heart purity. The way to keep conscience untormented, is to keep conscience undefiled. A Saint cannot so sin as to destroy Vide Bzoviu Conc. 24. Excellentissimè de hac re disserentem. his grace, but a Saint may so sin as to disturb his peace. The Spider cannot kill the Bees, but if she gets into the Hive she spoils the Honey. If you will be nibbling at the bait, the hook will enter into your bowels. O think of that time wherein you shall be ashamed of nothing but your wickedness, and glory in nothing but your holiness. You may be eternally sinful, but you cannot be eternally joyful. In Hell all the Sugar will be melted, in which this bitter pill was wrapped: that's too hot a climate for wanton delights to live in. The pleasures of sin are suddenly abortive, but the pains of sin are eternally extensive. How soon did our first parents eat their forbidden fruit! Esus vetiti illius pomi, omnium malorum sons, et oringo fuit. Bzovius in Con. 24. p. 229. De malis a peccato allatis vide Bzovium. loco jam citato. but the world to this day cannot rid itself of the miserable consequences of that woeful banquet. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness, Proverbs 14. 13. The Serpent of sensual delight always carries a sting in its tail. In such golden cups there are deadly draughts. Will Gaul and Wormwood ever make you pleasant wine? Such thick and muddy vapours will never yield any sweet and pleasant showers. You that sin for your profit, will never profit by your sins. O that England would look with Scripture Spectacles upon all it's razed Tabernacles, and say, if sin had not been there, these had not lain here. It's better to take up our lodging in a bed of Snakes, then to take up our lodging in a bed of lusts: who would spread such silken Sails upon a Pirates ship? When the pale horse of death goes before, the red horse of wrath doth follow after: When the body goes to Worms to be consumed, the soul goes to flames to be tormented. It's better here to forgo the pleasures of sin, than hereafter to undergo the pains of sin. Your ill doing will be your undoing: What fruit had you of those things whereof you are now ashamed? Romans 6. 21. What advantage doth Dives reap in hell of all the delicate banquets that he had on earth? What taste hath Cleopatra now of her draught of dissolved Pearls? The stench and torment of everlasting burn, will take away the sweetest perfumes that ever sin was powdered with. How can I do this wickedness and sin against God? Gen. 39 9 It doth not grieve a Saint so much for this, that God is displeased with him, as it grieves a Saint for this, that God is displeased by him: He mourns not so much for the evil which sin doth bring, as he mourns for the sin which doth bring the evil. When Croesus' son saw them go about to kill his father, he cried out, O kill not King Croesus. Did Christ open his veins for our redemption, and shall not we open our mouths for his vindication? The Crown is fallen from our heads, woe unto us for we have sinned, Lamenta. 5. 16. Sin it doth not only unman us, but it doth uncrown us: Yea, it doth not only take the Crown from off a sinner's head, but it lays a curse upon a sinners back. There's many think the fountain of their lusts are quite dried up, when the streams are turned into another Channel. A hand taken off from sinful practices, without a heart taken off from sinful principles, it's like a piece of ground, which having long lain fallow, when sown again yields more increase; or like a stream that hath met with a dam, that runs with greater violence when the sluice is opened: that's the fourth. The 5. Principle that believers should walk by, is this; That there is the greatest vanity in all created excellency: If this truth were more believed, this world would be less beloved. A Lady being told that the world in all its glory was but vanity, true saith she, Solomon said so, but he tried it before he said it, and so will I. Thus many believe not a Toad to be poisonous, till themselves are envenomed with it. He that knocks at the creatures door, will find but an empty house kept there. All the rivers run into the Sea, yet the Sea is not full, Eccles. 1. 7. All the golden streams of worldly profits, though they may run into the hearts of men, yet they cannot fill up the hearts of men. Did you never hear a rich man complain of the want of riches? though he hath enough to support him, yet he hath not enough to content him. The eye is not satisfied with seeing. If there be not enough in the world to satisfy the senses of men, how should there be enough in the world to satisfy the souls of men? The earth it's not a substance that is filling, but a shadow that is flying: The fashion of this world passes away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 Cor. 7. 31. The most excellent and flourishing Tamen ista divites nihil movent, quia aureus fulgor ecce cavit eos. Bzovius Conc. 28. p. 272. pieces of the whole creation, are continually posting to dissolution. We are commanded to use the world as though we used it not, because whilst we use the world it is not. The tide that so floatingly brings in the ship, suddenly leaves her in the mud: The higher the Sun of prosperity is in its shining, the nearer it is to its setting. Have you not seen some who have begun their lives in a Palace, to end their lives in a Prison? The golden Chains about their necks, have been turned into iron fetters about their Nondescen det tecum in puteum interni aurum splendidum, non lapides coruscantes, non servorum caterva, non agrorum latitudo. Bzou. loco citato. feet. The substance of this life, is but for the season of this life. All creature felicity, will become a prize to mortality. You who feed upon golden dust, will have all your gold turned to dust; and the short Summer of your prosperity, will usher in the long Winter of your adversity. You who do rejoice in the world, ere long will have no world wherein to rejoice. Arise ye, and departed, for this is not your rest, because it is polluted it shall destroy you, even with a sore destruction, Micah 2. 10. Heart's ease is a flower that grows not in the world's garden. Where doth that fish swim that will not nible at that hook on which there hangs a golden bait? How many perish for the having of that which doth perish in the using? Why dost thou seek for wealth, seeing the greatest Rulers are laid as naked on their dusty pillow, as the poorest beggars. The faster you grasp the world in your hands, the sooner it slides between your fingers. What is a man profited, if he shall gain the whole world, and Hoc loco notantur duo▪ 1. Inutilitas temporalis lucri; 2. Irrecuperabilitas spiritualis Damni. Gorr. in Loc. Quid expedit concervar● aurum lapides, et gemmas, et cum his in interitum pute● inferior is demorgi? Bzovius▪ ubi priu●. lose his own soul? Matth. 16. 26. He that bought this ware knows its worth: The World if it be gained may be lost again; but the soul if it be lost can never be gained again. There is a way to keep a man out of hell, but no way to get a man out of hell. It's as easy for a stone to lodge in the air, as it's for a man to rest in the earth. The glory of this world its like a rotten post, that never shows bright but when it is in the dark. How few are there that clime the Staves of honour, but they leave a good conscience at the bottom of the Ladder. Believers themselves would surfeit of the world's sweetmeat, if God should not call them away from the banquet. Creature comforts they are like sweet dews, when they water the branches of the Tree, they leave the root dry. Why should Christians be found magnifying, what * Diogenes, et Abdolonymus de quibus loquitur. Curtius, l. 4. inenis et lib. 2. juxta finem. Heathens have been found vilifying? The world its rather a sharp Briar to prick us, than a sweet flower to delight us. Poison works more furiously in wine, than it doth in water; and corruption betrays itself more in a state of plenty, than it doth in a state of poverty. Gerhard compares this Praeciosa nux apparet haec vita exteriús, sed sicultro veritatis aperias, videbis quod nil nisivermes, et putredo sintinterius. Gerhard▪ Medit. 38. life to a beautiful Nut, which how fair soever it seems, is full of nothing but worms and rottenness. The earth it is for a Saints passage, but heaven is for a Saints portion: the former is for a believers use, the latter is for a believers choice. Every thing below is too base for the soul Nobility, and too brittle for the souls Eternity. Who would set that vessel under the droppings of a Cistern, that's able to drink in the waters of the Ocean? A Professor stuffed with the world is but like a Bladder filled with the wind. They that put on at the first for the world, are put off at last with the world. Son, remember thou in thy life time receivedst thy good things: These Blossoms will fall off from our Trees, when death shakes the boughs. The world it's got with cares, and kept with fears, and lost with groans, We see the outside of a great estate but not the inside of it; You behold the field of Corn Mundi honores, divitiae, et voluptates sunt tanquam uxae acerbae, etpoma viridia atque immatura; sed specaem anium, et viriditatem Diabolus ostendit, acerbitatem tacet. Stapl: in Dom. 1. Quadr: Tex. 8. but not the Tares that are mixed with it; you see not their clouds and nights, but their day and Sun. The world pretends to be a Nurse, but if you draw her breasts, in the one you will find the water of vanity, in the other the wind of vexation of spirit. It's counted miraculous to find a Diamond in a Vein of Gold; but it's more miraculous to find a Heavenly Christ in the bosom of an earthly Christian. When we have the least of creature enjoyments, we should then bless God for them, When we have the most of creature enjoyments we should not then bless ourselves in them. Than world it doth us more hurt in our hearts by loving it, than it doth us good in our hands by having it. Labour not for the meat that perisheth, but for the meat that endureth to everlasting life, John 6. 27. Who would lose a Crown above, for a Crum below? Birds the higher they are in their flights, the sweeter they are in their notes; The higher a Christian is raised above the things of the earth, the more he is ravished with the joys of Heaven. Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them, Psal. 39 6. He that views an Ox grazing in a fat Pasture, Ampla, ac locuples facultas perditionem infe●r dicitur; refugienda est ampla possessio, ne consequatur profunda perditio. Salu. ad Eccles. Cath. l. 2. p. 404. concludes he is but preparing for the slaughter. Worldly enjoyments they are but like hot water, which when cold weather comes are the soon frozen. The greatest happiness of the creature, is not to have the creature for its happiness: Better not to have the world at all, then to have our all to be the world. The Raven when it had found a C●rrion to feed upon, cared not for returning home to the Ark. The world its like a Looking-glass, there is a face presented by it, but there's no face seated in it. When you have sifted out its finest flower it turns to Bran. Labour not to be rich, Proverbs 23. 4. A strange paradox, if it were not for labour, who would be rich? and if it were not for riches, who would labour? But see vers. 5. Wilt thou set thine eyes upon that which is not? whilst they are, they are not. They are not that they look like, they have not that we look for: But what are they not? They are not durables but moveables; For In hederâ qua delectabatur Ionas, parabat Deus vermem ut exarescet; ita in rebus mundanis quibus amore multi adhaerescunt, nihil est stabile, sed vermes corruptionis in illis nascuntur. Gerhard. Medit. 38. riches certainly make themselves wings and fly away as an Eagle towards Heaven. The Cup that now overflows with Wine, may be filled up to the brim with Water. When the Sun of earthly happiness is in its Miridian Rays it may be eclipsed. A man rejoices in health, and an Ague shakes him; In honour, and a Cloud shadows him; In riches, and a Thief robs him; In peace, and a rumour disturbs him; In life, and death disappoints him. The Heavens at first had their Dropsy, and then the old world was drowned; the Heavens at last shall have their Favour, and then the new world shall be burned. The earth its big in our hopes, but little in our hands; It's like Sodoms Apples, beautiful Nascuntur pomacirca regionem Sodomae, quae delectant exteriori pulchritudine, sed contacta in pulverem abeunt: Pelicitas hujus vitae exteriús delectat, quid si pressiori considerations eam tangas, fumo et pulveri similis apparebit. Gerhard. ubi prius. to the eye at a distance, but when you touch them they crumble into ashes. Riches avail not in the day of wrath; not in the day of man's wrath to keep him from plundering; not in the day of God's wrath to keep him from punishing. They are but a shield of wax against a Sword of power: They can no more keep an evil conscience from tormenting, than a Velvet sleeve can keep a broken arm from aching. Fire say some came down from Heaven, therefore restlessely works itself through all combustibles till it returns thither again: Every spiritual soul is Heavens freeborn flame, raked up in the Embers of flesh and blood, therefore restlessely works itself through all combustibles till it returns thither again. He that comes from above, is above all, John 3. 31. Shall they who are so Nobly descended, be ignobly minded? Do but see how the men of the world are upon their knees for the things of the world: There be many that say, Who will show us Carnales homines vaga, et incerto cursu huc, illuc feruntur, ad bonum optatum adipiscendum— qualibet inani specie boni capiuntur quod in communi tantùm et incerto petunt. Ames. in loc. any good? Psal. 4. 6. As if they could find a Heaven on Earth, that should seek an Earth from Heaven. It was a wretched expression of a worldly disposition; Let but God give me enough of earth, and I will never complain of the want of Heaven. Thus is the curse of the Serpent entailed upon the seed of the Serpent; there's more of earth in them, than there is of them in earth. All these things will I give thee, if thou wilt fall down and worship me, Matth. 4. 9 If a covetous man had been there; O how would he have catcht the promise out of the Devils lips, for fear he should have gone back from his word! Some are so in love with their golden Bags, that they will ride post to Hell if they be well paid for their pains. Covetousness smothers Holiness, as the damp of the earth puts out the Candle. This world it is a stinking Dunghill, wherein the Rich are like Cocks crowing upon it, and the poor like Chickings scraping about it: These hungry souls for want of better fare falls aboard upon such course cheer: That's the Fifth. 6. Principle that you should walk by, is this; That duties can never have too much care bestowed upon them, nor too little confidence placed in them. Therefore Brethren we are debtors, not to the flesh, to live after the flesh, Rom. 8. 12. We own nothing to our corruption, but it's crucifixian: But when God becomes a Donor, man becomes a debtor. The debt of sin is discharged for us, that the debt of service might be discharged by us. Every thing hath its bounds, but grace hath none; in solid godliness there can be no excess. Those wells that are of Gods digging, can never be too full of water. He loves to see the plants of righteousness laden with the fruits of righteousness. Though faith justifies separatim a bonis operibus, yet not seperata a bonis operibus: Though faith justifies alone, yet that faith is Sola particula exclusiva additur non ad seperandas alias virtutes a fide, aut ab homine justificato a quibus seperari non possunt, magis quam lux a sole, aut calor ab igne: sed a causando justificationem, vel ut praeparationes, vel merito, aut dignitate sua. Scharp. de just: controvers. 7. Consul etiam Davent. de just: act. cap. 32. prope finem. not alone that justifies: Look what Trees are without their fruits, that faith is without its works. In point of Sanctification good works cannot be sufficiently magnified; in point of Justification good works cannot be sufficiently nullified. The most famous Pilots of the Roman Sea, when they came within the fight of the shore, have quitted the bottom of merit, to sail in the bark of mercy, crying out, Tutissimum est in sola Dei misericordia acquiescere. Most that perish, it is not their disease that kills them, but their physician; they think to cure themselves, and that leaves themselves incurable. Good works are so indigent as no man can be saved Bona opera sunt necessaria ad salutem ratione praesentiae, at non efficientiae. Id. in Cont. 11. De hâc re vid: Davent. de just. act. cap. 31. conclus. 4, 5, 7. pag. 402. etc. by them, and yet they are so excellent as no man can be saved without them. It should be with Christ's members as it is with the skilful Mariners, Oculus ad Coelum, manus ad clavum, we should have our eyes on the Stars, but our hands on the stern. Man is a creature apt to hug himself in his Religious duties; but he will run himself into new debts, that thinks thus to pay off old scores. Now we know that whatsoever things the Law saith, it saith to them that are under the Law; that every mouth may be stopped, Rom. 3. 19 How shall any Nolo meritum quod gratiam excludat, horreo quicquid de meo est, ut sim meus etc. Bern. in Cant. Ser. 67. mouth be opened, when every mouth is stopped? wilt thou plead innocency to him, who sees thy black flesh under thy white feathers, and your fowl hearts under your fair acts? Good works they are our Jacob's staff to walk Per scalam meritorum nemo potest ascendere in cae●um, nisi ea servetur integra, et ab imo ad summum minimè intercisa, aut interrupt●. Davent. ubi prius. with upon earth, but not our jacob's ladder to climb with to heaven. To lay the salve of our services, upon the sore of our sins, is as if a man that is stung with a wasp should wipe his face with a Nettle; or as if one should go about to support a tottering fabric with a firebrand. When the river fails us in its water, we then look up to the clouds for moisture: Duties if Christ breathes not in them, a Christian grows not under them. Pure Elements yields no pure nourishments. It was not the clay and the spittle that cured the blind man, but Christ's Lutum solet magis excaecare. Aquin. in loc. anointing his eyes with them: that was more likely to make a seeing man blind, then to make a blind man see. It was not the troubling of the water in the Pool of Bethesda that made them healing, but the coming down of the Angel. That stomach will remain unsatisfied, that feeds on the dish instead of the meat. If the Sun shine the Dial may direct us, but if the Sun be down the Dial cannot instruct us: When the lightnings of Divine fury flashes in our eyes, and the Cannons of the Laws curses thunders in our ears; as fast as you lay on your own plasters, a convinced conscience will rub them off again. Man may spread the net of duty, but it's God must make the draught of mercy. Others they walk by this principle, That much is too little for themselves, but a little is too much for God: But as you can never see him according to the greatness of his Majesty, so you can never serve him according to the goodness of his mercy. St. Paul when he writes about the reception of a runaway servant, Phillemon 19 Thou owest to me thine own self. We do not only owe our services to God, but we own ourselves too God. Good works though they be Adjudicat caelum (deus) ut operum mercedem piis, et fide▪ libus, non tamen virtute meriti humani, sed promissi divini. Dau. cap. 33. temporal in their performing, yet they are eternal in their rewarding. The body may as well live without any diet; as the soul can live without any duty. But none of those things move me; neither count I my life dear to myself, so that I may finish my course with joy, Acts 20. 24. Did Christ lay down his life to obtain the purchase of Heaven? and shall not we lay out our lives to obtain the possession of Heaven? Is it worth his passion? and is it not worth our action? Alas, what's our sweat to his blood! What could he do more than die for us? and what can we do less than live to him? To whom much is given of them much shall be required. You that are Christians, can you find me out that good that is not given to you, or that evil that is not forgiven in you? God he deserves more from every Christian, than he demands from any Christian. And as duties can never have too much conscience used about them, so they can never have too little confidence placed on them. So likewise ye, when ye shall have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do, Luk. 17. 10. Not only when all is to be done, but when all hath been done. God hath no need of us, for he is from everlasting without us blessed; but we have need of God, for we are to everlasting without him cursed. We must live in obedience, but we must not live on obedience. Duties they are via ad regnum, Opera bona haereditatem nobis in caelis paratam tantummodo, ut via, ac conditio in haeredibus requisita praecedunt. Synop. par. Theol: in disp: de bon. oper. Vide etiam Rivet. in Ps. 32. vers. 1. juxta fin. not causa regnandi. Fear not little flock, it's your Father's good pleasure to give you a Kingdom, Luke 12. 32. Heaven is not the product of man's labour, but it's the product of God's pleasure. The Mariners will row hard in a storm, to get to the shore by their own power, before they will awake him with a save us Master, or we perish. He becomes a Malefactor, Dignitas bonorum operum non ex illorum merito, sed ex sola dei gratiâ aestimanda est; nam si Deus illa secundum legis suae rigorem examinaret; censurâ potius ob imperfectionem suam digna essent, quam favore, ac beneficio ipsius. that comes not to a Mediator. All our operations are clothed with imperfections there's aliquid infectivum, and aliquid defectivum. Our most sublime and spiritual duties, are not wound up to the height of a Command: They are all tainted with a disproportion to the Golden Rule; as the Moon shines in a lower and inferior Chamber to the Sun. If you lay too much weight upon the pillars raised by your own hands, you will pull the whole building upon your own heads; So then it's not of him that willeth, nor of him that runneth, but of God that showeth mercy; Romans 9 16. It's not of him that wils, though it be never so hearty; nor of him that runs, though it be never so hastily: Our Crown of Glory is made by mercy. Our working is not the cause of God's grace, but Ipsa salut hominis non debetur alicui per aliquam ejus voluntatem, vel exteriorem operationem quae dicitur cursus; sed procedit ex solâ Dei misericordiâ. Aquin. in loc. but God's grace is the cause of our working: Man may do something against it, but man can do nothing without it. It's ill hanging the great weight of Eternity, upon the small Wires of Activity. The boundless life of felicity, flows from the bottomless love of the Deity: That's the sixth. 7. Principle that you should walk by, is this; That there's no obtaining what is promised, but by fulfilling what's commanded. As those which were under the Law were not without a Gospel to save them, so those that are under the Gospel are not without a Law to rule Lex moral is non minus ad Christianos pertinet sub novo, quum ad Judae nos subvetere Testando. Synops. Pur. Theol. disp. 18. them. What God hath put asunder let no man join together; but what God hath joined together let no man put asunder. It's as ill divorcing what's united, as it is uniting what's divorced. Ask, and it shall be given you; seek, and ye shall Quasi dixisset, id quo vobu opus est, petite; Non conceditur quod petitis? Quaerite, Negatur quod quaerites ● Pulsate Deus vult cogi. Arrowsin. Tact. sacr. l. 3. cap. 1. sect. 11. find; knock, and it shall be opened unto you, Matthew 7. 7. Continued Importunity is the most learned Oratory; repeated knocks soon opens heavengates. Man cannot blame God for not giving, but God can blame man for not ask: He that inables us to find him, he enjoins us to seek him; He that hath promised us to open that we might not be doubtful, hath enjoined us to knock that we might not be slothful. He that will not hear Debet se ei viâ morum conformare, in viâ justitiae, charitatis, et patientiae, etc. et haec est via Coeli, non seculi; Dei non Mundi. Gorram. in loc. the voice of Christ, shall never see the face of Christ He that saith He abideth in him, aught to walk even as he also walk, 1 John 2. 6. Then only doth the Watch of our lives move with uprightness, when it is set by the beams of the Sun of Righteousness. As he hath made his glory to be the pattern of our happiness, so he hath made his grace to be the pattern of our holiness. The Law condemns those persons as criminal that pretends to the Royal blood, but are not of it, because there's a dependence between the blood Royal and the Crown Royal. I know the blasphemy of them, which say they are Jews, and are not, but are the Synagogue of Satan, Revel: 2. 9 Many would be made like Christ in Bliss, who would not be made like Christ in Grace; They would have a promise to corroberate their assurance, but would not have a precept to regulate their performance. Observe the connexion; The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us, Isa. 33. 22. Where ever Christ is a Priest for Redemption, he is a Prince for Dominion; Wherever he Non rebellibus, sed meum credentibus, et ei obedientibus est causa sufficiens salutis aeternae, Gor. in loc. is a Saviour, there he is a Ruler: And being made perfect, he became the Author of eternal salvation, unto all them that obey him; Heb. 5. 9 Jesus Christ where he is a fountain of happiness, there he is a fountain of holiness; If he be not your Refiner, he will not be your Redeemer: And those mine enemies which would not that I should reign over them bring hither and slay before me; Luke 19 27. It's here the voice of rebellious sinners, we will not have this man to reign over us, and it will hereafter be the voice of a righteous Saviour, I will not have these men to reign with me. As many as walk according to this rule, peace be upon them, Gala. 6. 16. To tread in any other path on Earth, is but to mistake your way to Heaven. If the Golden Chains of duty will not hold you, Jussasme culsâ non neglig●ntur, sine crimine non co●temnan●ur, ubique enim et neglectus culst●bi●e., et contemptus d●mnabi●is est. Bern: de praec: & dispens. the Iron Chains of darkness shall bind you: If you abuse your liberty in one world, you will lose your liberty in another: Blessed are they that do his Commandments, that they may have right to the tree of life, Revel. 22. 4. To look upon a promise without a precept is the Road way to presumption; To look upon a precept without a promise is the Road way to desperation; the one is like the Lead to the Net to keep it from floating, the other is like the Cork to the Net to keep it from sinking. Believers should be like the point in the compass, that's governed not by the various winds, but by the constant Heavens. An obedient person when hisbody is translated from life to death, his soul is translated from death to life. O do not make him to be a Quàm miserum est ex eò flore vene●um colligere, equo alii remedium sugunt stone for stumbling, that God hath made to be a stone for building. The force of the fire is manifested as much in consuming the dross, as in refining the Gold. The strength of a Rock is seen not only in upholding the house that's built upon it, but in breaking the ships that dashes against it. The pillar of a Cloud was as wonderful in the darkness that it cast upon the Egyptians, as in the brightness that it gave to the Israelites. Thus doth the Lord Jesus display the greatness of his own power, in putting off the living to death, as well as in raising of the dead to life: Come unto me all ye thatlabour, and are heavy laden, and I will give you rest, Matthew 11. 28. But what follows? vers. 29. Take my yoke upon you, and learn of me. Wherever he takes a burden from off the creatures back, there he lays a yoke upon the creatures neck. The Gospel it gives a pardon to the greatest sin, but it doth not give a patronage to the smallest sin. To be lascivious because God is gracious, what's this but to split that ship in the Sea, which should Land us at the Shore? To live in a holy obedience to a Heavenly Father is the liberty of God's sons, but to give lust the swinge is the licentious bondage of the Devils slaves. That soul was never related to Christ, that was never devoted to Christ. Not every Observa quomodo Christus ponit discrimen inter judicium Dei, et hominum in culis principum bonum est dicere Domine Domine, quia ●dulatores, qui dulcia et suavia auribus personant, sunt plurimae aestimationis apud eos. Multò aliter erit in Regno Coeli, ibi enim cor no strum majoris erit valoris, quam phalerata verba et bona conscientia plus aestimabitur, quam crumena nummis onusta. Stella in Luc: cap. 6. vers. 46. one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doth the will of my Father which is in Heaven, Matthew 7. 21. Obedience and Subjection to the will of God is not only our present duty, but it's the paved Causy to our future glory: To think that he should perform the Obligation, when we broke the Condition, is as if a man should expect to see the blood in his body before his Vein be opened; or as if one should go about to wash his hands before he had turned the Cock to let out the water. Would you have the grain to be reaped, before ever the ground be sowed? So run that you may obtain. There's no obtaining the prize of happiness, without running the race of holiness. In vain doth that husbandman look for a Harvest that throws his Plough into the hedge. Sitting birds are Fowlers marks. The only way never Quod nisi et assiduis terran. insectaberrnestris. How, magnum alterius frustrà spectabis acervum. Virg. Georg. l. 1. to be ill employed, is never to be unemployed. When men are out of the way of their callings, its easy to call men out of their way. God works with means, and he works without means; With them, to show that man should use the means, and yet ever rely upon God; without them, to show that man should rely upon God, and yet ever use the means. Jacob he makes his prayers to a Heavenly Father, and yet presents his gifts to an angry Brother. David when he went out against Goliath, he makes the name of the Lord his trust, and yet a Sling and a Stone his Weapons. The Sword of Joshua must go along with the Prayers of Moses; and the Prayers of Moses must go along with the Sword of Joshua: If they had fought and had not prayed they had not obtained the victory, because God will not be neglected. If they had prayed and not fonght, they had not obtained the victory because God will not be tempted; This is he that came by water and blood, even Jesus Christ, 1 John 5. 6. Christ doth not come by blood without any water, nor by water without any blood; He comes not to pardon and to leave the soul unpurged, nor to purge and to leave the soul unpardoned. Where ever the merit of Christ doth clear a soul from what is guilty, the Spirit of Christ doth cleanse a soul from what is faulty. A man may be justified without immediate glorification, but he cannot be justified without concomitant sanctification. The Law is as dear to God by which he rules us, as the Gospel is dear to us by which he saves us. Many there be that use faith as an eye to see withal, that do not use it as a hand to work withal; they look for victory, but do not fight to obtain it; Arise therefore and be doing, and the Lord be with thee, 1 Chron. 22. 16. Without God man can do nothing, and without man God will do nothing. That faith which sets men at work against God's enemies within them, that faith sets God at work against men's enemies without them. Man's prayers Sunt promissiones quibus (Deus) tanquam placidissimus conselator solatur, eas tamen absque petitionibus impleri minime promittit— Orati●●●s igitur usus ad promissa divina in nobis implenda, tutissimum et certissimum, atque infallibile medium est. Bzo. Con. 17. p. 159. are the Midwives of God's promises; the promises they are the Wells of comfort for our succour, but prayer is the Bucket that must draw up their water. Here the Crop which you gather will outgo the Seed which you scatter; that's the seaventh. 8. Principle that you should walk by, is this; It's ill dressing ourselves for another world, by the lookingglass of this world. Thou shalt not follow a multitude to do evil, Exod. 23. 2. Let them be never so mighty they are not to be feared, let them be never so many they are not to be Pusillus dicitur grex electorum, respecta majoris numeri reproborum. Beda a Gor. in Luc. 12. 32. citat. Est ergò falsum, et arenosum Jesuitarum fundamentum, quo Ecclesiae suae certitudinem super multitudine adhaerentium, et sectantium fundatam esse contendunt. Chemn. Har. Evan. cap. 110. p. 2068. followed. Satan's heard of swine is larger than Christ's flock of Sheep. To infer that way to be the truest which is the largest, is to conclude the fineness of the cloth, by the broadness of the list. The droves of men are like the droves of beasts that goes to the shambles. Though all Israel shall be as the sands on the shore, yet but a remnant shall be saved, Rom. 9 27. The whole piece goes to the Devil; there's but a remnant that's cut off for God: There's many birds of prey to one bird of Paradise. Pebbles lie in common streets, when pearls are hardly to be found. The Scripture doth not only present us with the Christus fideles, vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia colletione cum Sacerdotibus, Pharisaeis, et reliquo Judaeorum caetu institutâ, et numero sunt pauciores, et aestimatione viliores. Id. Ibid. purity of those that shall be saved, but with the paucity of those that shall be saved: Strait is the Gaete, and narrow is the way that leadeth unto life, and few there be that find it, Math. 7. 14. The Persians thought a crooked nose a great ornament, because seated on the face of their Emperor; and the whole Court would go awry, because such a neck was upon the shoulders of Alexander. Great men's vices are more imitated, then poor men's graces. Ill hnmours from the head consumes the vitals in the body: Inferiors love to go the way which superiors use to go; the actions of their Rulers, is the Rule of their actions; they conceive by the eye, like jacob's sheep which produced their Lambs suitable to the colour of the rods. They who follow after others in sinning, are like to follow after others in suffering; and then the number of the faggots, will but multiply the fury of the fire. Many are called but few are chosen, Math. 20. 16. It's not many are chosen, but few are called; but many are called, but few are chosen. Never think to find the golden Oar but in Veins. In heaven are the best fruitions, but in hell are the most companions. Believers, though their natures are the sweetest, yet their numbers are the smallest. Flavus Vopiscus said, That all the names of the good Emperors might be engraven in a little Ring. I will not say there are not any good men that are great, but I will say that there are not many great men that are good. The Trees of righteousness are thinly planted in the world's Orchard. As in one righteous man there are many sins, so for one righteous man there are many sinners. Our fathers have eaten sour grapes, and the children's teeth are set on edge. The generality of persons, they will rather walk in the way that the most go, than they will walk in the way that the best go: They are like dead fish, that swims down the stream whither soever it runs; or like water that takes the figure of the Vessel in which it is contained. But Vox populi is sometimes Vox Diaboli: what's engraven upon the seal, is imprinted upon the wax. If we will not have the world to be our leaders, we shall be sure to have them to be our troublers; if they cannot seduce us into an evil way, they will oppose us in a good one; If they cannot scorch us with their fire, they will black us with their smoke, speaking evil of you, because you run not to the same excess of riot; because they will not do evil with them, therefore they will say evil of them. We must not walk in the way that hath been gone, but in the way that should be gone: Be ye followers of those, who through faith and patience have inherited the promises. What's the reason that there are so many scribbling professors in the world, but that they writ after such imperfect Copies. The best of men are but men at the best: It's better imitating of an evil man in what is good, then it's imitating of a good man in what is evil. Be ye followers of me, 1. Cor. Exempla sanctorum non sunt nobis imitanda, nisi quat●nus consentanea sunt cum lege Dei, et cum Christi exemplis; ideo neque Apostolus simpliciter dixit imitatores mei estote, sed adjecit, sicut ago Christi. Zanch. de nat. Dei. l. 3. c. 3. ult. fere verb. 11. 1. But this Exhortation hath its limitation, as I am of Christ: Where he follows Christ, we must follow him; but if Paul forsake Christ, we may forsake Paul. It was a good saying of Sir Thomas More, I will not pin my faith upon any man's sleeve, because I know not whither he will carry it. Believers have not only infirmities that are natural, but they have infirmities that are sinful. When they begin to be spirit, they do not cease to be flesh. Noah was no sooner delivered from a deluge of water, but he was drowned in a deluge of wine. Their failings flow not from a want of grace, but from a want in grace; not from a nullity in holiness, but from an impotency in holiness: As they are not so bad as they have been, so they are not so good as they shall be: those Roses that are now in Gratia est adhùc in augmento, at posteà erit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu complemento. Davent. de just. act. cap. 34. their blossom shall be fully blown; and the Stars that are yet imprisoned under a cloud, shall be set in a clear sky. They are but slovenly Christians, that will swallow all that believers do without pairing their actions: The Comment must be followed no further than it agrees with the Text. Say not in your hearts, Multi sua peccata tegere volunt, et defendere exemplo Davidis, et aliorum, quorum paenitentiam imita●● opo●●ebat, non corum peccata: utere exemplis bonorum, illosque in bonis actibus imitare. Stella in Luc. c. 4. vers. 27. why may not I be drunk as well as Noah? and commit Adultery as well as David? Did you ever hear of any that put out their eyes, because others were smitten with blindness? or that cut off their legs, because others went on Crutches? If you have sinned as they have sinned, you should mourn as they have mourned: These acts are not for our imitation, but for our caution; they are not Landmarks for Travellers, but Sea-marks for Mariners. If a man find a piece of gold covered with dirt, will he possess himself with the dirt, and throw away the gold. You have heard of the patience of Job; James 5. 11. We have not Apostolus commondat Job cum tamen Coeco impetu abreptus, multa impatientiae signa edidit, at etiamsi carnis infirmitate labascit, vol secum tumultuatur, hu● tamen semper redibat, ut se●otum Deo permitteretea. Calvin Loc. only heard of Jobs patience but we have heard of Jobs impatience; instead of cursing the sin in which he was born, he curses the season in which he was born. You have heard of the meekness of Moses; and yet this even thread was not without its snarls: whilst he is striking water out of the Rock, he is fetching fire out of his heart, And Peter not only forsakes his Lord, but forswears his Lord. Who would ever have suspected that he who had his name from a Rock, should have proved such a Reed. Holy men they may be good Witnesses at the Bar, but they are bad Judges on the Bench. If you will not turn your backs on Egypt, you may fall short of the Land of Canaan. It was the complaint of one in his time, That the greater thiefs did execution upon the lesser; But when God comes to pass Sentence he will bring the biggest to the Bar; his Laws are not like Cobwebs which holds the little flies prisoners, but the great ones break with small resistance; He will set the Saddle upon the back of the right Horse. Though you may have many under you upon Earth, yet you have one over you which is in Heaven. The Lord called to Adam and said unto him, where art thou? Gen. 3. 9 Not where wert thou? but where art thou? Oh how quickly hast thou mortgaged that inheritance which I so lately settled on thee in Paradise! The woman that thou gavest me, she gave me of the Tree and I did eat, Gen. 3. 12. Because she put it into his hands, therefore he put it into his mouth. The brats of sin are so ugly when they are brought forth, that we are loath to own them ourselves, therefore lay them at the doors of others. The stable Mountains are not so firm but they may be removed by Non igitur imitandi sunt fideles, quatenus homines, sed quatenus in eyes resplendet imago Dei. Bzov: Conc: 12. Page 119. fearful Earthquakes: Those Saints that have been as the greatest Stars, have left behind them their twinkle and sad Eclipses. 9 Principle that you are to walk by, is this; That where man is so diligent as to do his best, there God is so indulgent as to forgive his worst. What an apology doth a waking Saviour make for his sleeping Saints; The Spirit is willing, but the flesh is weak. Take a carnal man, and what he can do that he will not; take a Christian man, & what he would do that he cannot. Now impotency shall be pitied, when obstinacy shall be punished. God hath mercy for cannots, but none for will notes: Adam's want was rather will then power, but our want is rather power then will. Psal. 119. 5. O that my ways were directed, Emitto vocem cupientis, et antrelantis— Donec liberati simus semper clamabimus utinam! Suspirabimus ex sensu imbecilitatis nostrae, Donec gaudium plenum sit infruitione. Rivet: in loc. that I might keep thy statutes. A Saints will gins, where his work ends. Lord I believe, help my unbelief; Lord I see, enlighten my darkness; I hear, but cure my deafness; I move, but quicken my dulness; I desire, but help my unwillingness; I remember, but remove my forgetfulness. In the playing of a Lesson a single string may jar and slip, and yet the main be musical; It were a folly indeed to think our fields had no corn, because there is chaff, or that the pile had no Gold, because there is Dross. In Heaven there's service alone without any sin, In hell there's sin alone without any service, but on earth there's sin and service in the same heart, as there is Wine and Water in the same Cup. To condemn thy evil is good, but to condemn thy good is evil. Here believers are like the Israelites, that in their darkest night had a pillar of fire, and in their clearest day had a pillar of a cloud: Above us there's light without any darkness, below us there's darkness without any light, but here it's neither day nor night, but in the evening it shall be light. Though the lowest believer be above the power of sin, yet the highest believer is not above the presence of sin. It's in a living man that lust is mortified, but it's in a dying man that lust is nullified. When the body and the soul are separated by mortality, sin & the soul are separated to eternity: though a forced compulsion is sufficient to testify a Tyrant, yet its ready obedience that proves homage to a King. Sin never ruins, but where it reigns. It's not destroying where it is disturbing: Lust its least hurtful where it is most hateful. The more evil it receives from us, the less evil it doth to us; it's only a murderer, where it is a Governor. But the Rose is a fragrant flower though it be surrounded with prickles. The Passover was a feast though it was eaten with sour Herbs. There's much of the wild Olive in him that's engrafted into the true Olive: Our graces are our best Jewels, but they do not here yield their full lustre. The Moon when it shines brightest hath its spots, and the fire when it burns hottest hath its smoke. I said in my haste, I am cut off from before thine eyes, nevertheless Intalem stupori, excessum adductus fui, ut mihi viderer projectus a conspectu praesentiae tuae; tu verò, exaudita mea oratione, quanto ejus ad fuisti per subventionem et consolationem misericordiae tuae. Titleman in Locum. thou heardest the voice of my supplication, Psal. 31. 22. Who would have thought that ever those prayers should have had any prevalency, that were mixed with so much infidelity. Sin is an enemy at our backs, but not a friend in our bosoms. Although believers should be mournful because they have infirmities, yet they should be thankful because they are but infirmities. It is not the Interposition of a cloud that makes a night, but the departing of the Sun. Take the best believer that breathes and he is fuller of his sins than he is of his prayers. There is too much of earth in our employments for Heaven. But as he that drew Alexander's picture, when there was a scar on his facedrew him with his finger upon the scar; so Jesus Christ when he draws the picture of the Saints excellencyes, lays his finger upon the scars of the Saints infirmities. He looks over what is his, and overlooks what is theirs; Where there is no sins of allowance in them, there shall be grains of allowance to them: he will not throw away his Pearls for every speck of dirt. Christ honours grace in its maturity, yet he owns it in its minority. O thou of little faith, wherefore didst thou doubt? They had faith enough to keep them from damning, but they had not faith enough to keep them from doubting. The least buds draw sap from the root, as well as the greatest branches. Though one Star exceed another in magnitude, yet both are alike seated in the Heavenly Orb: Though one member of the body be larger than another, yet each hath an equal conjunction with the head. The Rind of good actions is tainted by infirmities, but their Core is rotten by hypocrisy. Jacob halted and yet was blessed: as his blessing did not take away his halting, so his halting did not keep away his blessing. Hagar will have a room in Sarahs' house, till death turn her out of doors. Death as it leaves the body soulless, so it leaves the soul sinless, For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. He doth not look that the Cock should run water, when there's none put into the Cistern. Jesus Christ doth not put out a believers Vae nobis si secundum firmitatem fidei Deus nobiscum agere vell●●. Them: Har: Evan: cap. 83. p. 15. 85. Candle, because of the dimness of its burning, nor overshadow a believers Sun because of the watriness of its shining. Though that Vice may be found in us, for which he might justly damn us, yet he hath not lost that grace by which he can as easily save us. He comes not with water to put out the fire, but with wind to drive away the smoke. The sacrifice of the wicked is an abomination to the Lord, (Pro: 15. 8.) because the Incense stinks of the hand that offers it. Not only the wickeds plotting against the Godly is sinful, but also the wickeds praying unto God is sinful: but what follows, The prayer of the upright is his delight. If the vessel of the heart be clean, he will taste of the liquor that's drawn from it: O my Dove! that art in the clefts of the Rock, in the secret places of the Stare●; lee me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely, 2 Canticles 14. That's the ninth. 10. Principle you should walk by, is this; That inward purity, is the ready road to outward plenty; That's but a Hellbred Proverb, ●lain dealing is a Jewel, but he that uses it shall die a beggar. Religion though it be against our ease, yet it's not against our interest. O what clusters of Grapes hang all along our way to Canaan! It's a true expression of Tertullian, Major esset authoritas imperantis quamutili●as servientis; That Divine authority should be of greater force, then humane utility: But Religion is so bountiful a Master, that none need be afraid of becoming its servants: But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you, Matthew 6. 33. Our work below is the best done, when our work above is the first done. Do you make Heaven your Throne to serve it; and God will make the earth your footstool to serve you. The young Lion's lack, and suffer hunger, Psal. 34. 10. The young Lions that have old ones to provide for them, that will have it if it be to be had; but they that seek the Lord shall not want any good thing. As you would have no evil things, so you shall want no good things. He that opens the upper, will never close the lower springs: There shall be no silver lacking in Benjamins' Sack whilst Joseph hath it to throw in: grace is no such beggarly blaze, as will not pay for its own blowing. when the best of beings is adored, the best of blessings are conveyed. Whilst the rough Esau's of the time hunt after the Venison, the smooth jacob's carry away the blessing. For the Lord God is a Sun and Eum, qui tam pretiosa largitur, qualiter pigebit erga voselementiam exercere. Aquin: in 8. ad Rom. v. 32. a Shield, the Lord will give grace and glory; and no good thing will he withhold from them that walk uprightly, Psal. 84. 11. What need he fear darkness that hath a Sun to guide him? Or they dread dangers, that have a shield to guard them? O Christian, the God whom thou servest is so excellent, that no good can be added to him, and so infinite that no good can be diminished in him: he makes happy, and yet is not the less happy; he shows mercy to the full, and yet remains full of mercy. Did a man believe that the Lord would not fail his body, how cheerfully would he look after his soul! Sinners they look upon times of obedience, as upon times of hindrance; they trust to their own unutterable toilings, and not to his unalterable undertake; they drive such a trade on earth, as makes them break in their merchandise for Heaven. But what the Philosopher said, Solus sapiens dives, That only the wise man is the rich man; That may I say Solus sanctus dives, Though every rich man be not one that's truly godly, yet every Godly man is one that's truly rich. The Sun can as easily display its Beams over the whole world, as shed its Rays upon a single field: What God receives from man makes him never the richer, and what man receives from God makes him never the poorer; his goodness is capable of imparting, but his goodness is not capable of impairing. If the fountain be still running, why shouldst thou fear the want of filling? The Lord is my shepherd, I shall not want, Psal. 23. 1. The sheep of Christ may change their pasture, but they shall never want their pasture. Is not the life more than meat? and the body than raiment? Matthew 6. 25. If he trust us with the greater, shall we distrust him for the lesser? He that hath given us our beings, will give us our blessings, the great husbandman never over-stocked his own Commons. Jehu had an external Kingdom that served God but in hypocrisy; but they shall have a heavenly Kingdom that serve God in sincerity: if he valued counterfeit coin at so great a rate, how highly will he esteem of true gold! If he drops so much into a vessel of wrath, what will he do into a vessel of mercy! If he do so much for a slave of hell, what will he do for a son of Heaven! O Generation, see the word of the Lord: Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, we are Lords, we will come no more unto thee, Jer. 2. 31. God was not a wilderness to Israel, when Israel was in the wilderness; when they wanted bread, he gave them Manna from Heaven to satisfy their hunger; when they wanted water, he broached a Rock to quench their thirst; and though they had no new provided for them, yet their old did not wear out upon them; but as some think, as their backs grew, so their grew: yea, when they were put to their hardest pinch, he made a dry lane, with watery walls, through the deep channels of the Red Sea. They were never better liking, then when they were at his immediate finding. O how good is a believers God that doth not only shorten his pilgrimage for him, but sweetens his pilgrimage to him. Christian's if they had too much in temporals, might then have too little in spirituals. The three children (Daniel 1. 15.) did thrive better with their pulse, than the rest with the royal allowance. O how safely have some men rowed in a narrow river, that have been cast away in the large Ocean! Little is sufficiency to him, who with it enjoys Alsufficiency: Christian, get a holy heart, and thy estate in Heaven shall be transcendent, yea, thy estate on earth shall be sufficient. Naked piety is a good commodity; but Religion is a cloud that will water our gardens. Let the people praise thee, O God; yea, let all the people praise thee: What then? Then shall the earth yield her increase; and God, even our God shall bless us, Psal. 67. 5, 6. It's our unthankfulness, that is the cause Gratiarum a●●io ampliora a Deo beneficia impetrat. Stapl. in Dom. 3. post Epip. tex. 5. of the earth's unfruitfulness. Whilst man is blessing of God for his mercies, God is blessing of man with his mercies: Trumpeters repeat their sounding, where an echo is returning. What's the reason that men are so afraid of godliness; but because they think that when they seek for heavenly Manna, they shall lose their earthly Mammon; That piety is the only enemy of prosperity. Can they but reap profit by praying, they would take pleasure in praying: What is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Job 21. 15. Alas! Who would set those plants about him, that will yield no fruits unto him? The world they look upon gain as the highest godliness, and not upon godliness as the highest gain: As if a worldly substance would make amends for a wounded conscience. I am afraid that this worm that is gnawing, will bring you to a flame that's everlasting. But godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Who knows how many sweet productions, are in the womb of this morning Sun. So that men shall say, verily, there is a reward for the righteous: verily, there is a God that judgeth the earth, Psal. 58. ult. There's no work that is done in vain, but that work that is vainly done. Wealth and riches shall be in his house; and his righteousness▪ endures for ever, Psal. 112. 2, 3. Do but you take care of all that belongs to God, and God will take care of all that belongs to you. For all other gains, whilst we live we lose them, or when we die, we leave them; to whom we know not, but it may be to them we would not. Inkeeping of thy Commandments there is great reward, Psal. 19 11. There is not only a reward for keeping of them, but there's a reward in keeping of them. In other services the Master hath all the profit, and the servant none; but in this the servant hath all the profit, and the Master none, 2 Sam. 6. 11. And the Ark of the Lord continued in the house of Obed-Edom the Gittite for three months: and the Lord blessed Obed-Edom, and all his household. The Ark was not blessed for the sake of the household, but the household was blessed for the sake of the Ark. The Ark of God pays for its entertainment wheresoever it comes. We say that those have decayed limbs that must be helped on with crutches; Such are they that will side with resigion when they may live upon it, but will shrink from Religion when it must live upon them. But that maxim is still true, that Godliness with contentment is great gain, 1 Tim. 6. 6. It's only the Christian man, that is the contented man; and what is our enjoyments without contentment? what's abundance of possessions, if linked to abundance of vexations? Wicked men make this world their treasure, and God makes this Fiunt instrumenta paenarum, quae (scilicet divitiae) fuerant oblectament● culparum. Innocent. world their torment: When they want estates they are troubled for them; when they have estates they are troubled with them; when they should drink of the river, God disturbs the water. Sinner remember, when thou diest thou wilt find godliness needful, and whilst thou livest thou wilt find godliness gainful: The purest honey is ever gathered out of the hive of holiness. O that my people had harkened unto me; and Israel had walked in my ways! Psal. 81. 13. But what had they got by it? vers. 16. He should have fed them also with the finest of the wheat; and with honey out of the rock should I have satisfied thee. The ways of iniquity are the ways of beggary. It's but equal that God should fall out with them in the course of his providence, that falls off from him in the course of their obedience; that they should have nothing from him in a way of bounty, that will do nothing for him in a way of duty. If you make your Tabernacles leprous, God will make your Tabernacles ruinous. Length of days is in her right hand; and in her left hand riches and honour, Prov. 3. 16. Look to which hand you will, and yet you shall find that both are full. It's storied of Synesius a Minister, that living near Evagrius a philosopher, This story you may read larger just after Mr. Baxter's Preface to his book called the Crucifying of the world. and had often persuaded him to be a Christian; O but saith the Philosopher, if I become a christian, either I must lose all for Christ, or else I may lose all for Christ; to whom the Minister replied, what you lose for him he will pay you again: O but saith the philosopher, will you be bound for Christ, that if he do not pay me you will? Yes saith he, and so became a surety for his surety, and the philosopher became a Christian: When this person came to lie upon his dying pillow, he sent for this Minister, saying, here's your bond, Christ hath paid me all, he hath left nothing for you to pay. It was a vain conceit of that potentate, who refusing the name of Pius, would be called Faelix. Inward piety is the best friend to outward felicity, though outward felicity be many times the worst enemy to inward piety: That's the tenth. The eleventh Principle that you should walk by, is this; That all the time that God allows us, is little enough to fulfil the task that he allots us. Man that is borne of a woman, is few of days, and full of troubles, Job 14. 1. The creatures life and existence is of a very short and small continuance. Nature's womb sometimes proves nature's tomb, and swallows up her own Vitae hujus principium mortis exordium est, nec priùs incipit augeri aetas nostra, quam minui. Prosp. de vocat. Gen. lib. 2. c. 20, issue. With many its ebb water, before the tide be at the full; the lamp of their lives is wasted, even as soon as it is lighted; the sands of their hourglass are quite run out, when they think it is but newly turned. When men feel sickness arresting, than they fear deaths approaching: But we begin our dying, as soon as ever we begin our living; and how much the longer our time hath been, so much the shorter our time shall be. Every man's passing-bell hangs in his own steeple. Take him in his four elements of Earth and Aire, Fire and Water; In the Earth, he is like dust that's scattering; in the Air, he is like a vapour that's vanishing; in the water, he is like a bubble that's breaking; in the Fire, he is like smoke that's consuming. Seneca said truly, Maximum vivendi Sen. de brevit. vitae, cap. 9 impedimentum est expectatio quae pendet in crastino, the greatest hindrance of well living, is the expectation of long life. Therefore men so little prepare for death, because they so little think on death; they think not of living any better, till they think not of living any longer. Did you but walk by this principle, though much of your time be passed, yet would no more of your time be lost; you would this moment make sure of God, because the next moment you are not sure of yourselves: One today is worth two to-morrows; you know not how soon the sails of your lives may be rolled up, or how nigh you are to your eternal haven: O ply your Oars diligently, lest the vessel do miscarry everlastingly. What will you do if you begin to die naturally, before you begin to live spiritually? if the Tabernacle of nature be taken down, before the Temple of grace be raised up? if your paradise be laid waist, before the Tree of life be set in it? if you give up the Ghost, before ever you have received the Holy Ghost? if the Sun of your lives set within you, before the Sun of righteousness shine upon you? if the body be sit to be turned into the earth, before the soul be fit to be taken into Heaven? If the second birth have no place in you, the second Death shall have a power over you. One excellently compares our life to a day; Infancy is as it were the day break, youth is the Sun rising, full growth is as the Sun in its Meridian, and old age is as the Sun setting; by the light of the day, let us do the work of the day. O that thou hadst known in this thy day, the things that do belong to thy peace! but now they are hid from thine eyes, Luk. 19 42. The dews of grace is falling, whilst the day of grace is dawning. O how just is it, that they should miss of heaven at the last, that never seek for Heaven till the last! That God should deny them his grace to repent, that abuse his grace to sin! It's a Maxim, Omne principiatum sequitur naturam principiorum, every thing hath an aptitude of returning into the Principle of its beginning; as the Rivers that have their eflux from the Sea, have their reflux to the Sea: Out of the dust man was form, and therefore into the dust man is turned. Sirs, How much of your lives is gone, and yet how little of your works are done! You tender plants, will you spend your youthful lives, in following of your youthful lusts? will you hang the most sparkling Jewels of your years, as pendents in the Devil's ears? The Egyptians sold their funeral balms in the Temple of Venus; to show that where they prayed for their nativity, they might not forget their mortality. O you fresh pictures, will you not be hung in Heaven's gallery? do you not know that the blossom is as subject to nipping, as the flower to withering? and the spark to extinguishing, as the flame to expiring? Veins brimmed full with blood, may be emptied by an accident, as soon as those that are leakish with old age. As there's none too old for eternity, so there's none too young for mortality; In Golgotha there are sculls of all sizes. You are but green enough for reformation, that are grey enough for dissolution: tell me, how wilt thou live when thou diest, that art dead whilst thou livest? every step that your bodies take it's towards the earth; O that every step your souls take might be towards Heaven. We sin as well in not doing the good commanded, as in doing the evil prohibited. The Vine that bringeth forth no Grapes, shall be cut down as well as the Vine that bringeth forth wild Grapes. There's no countermining against the death of the body without us, but by undermining of the body of death within us. O how sad is it to be taken out of the world, before we are taken off from the world! To day, if you will hear his voice, harden not your hearts, Heb. 3. 7. We have but a day wherein we are called to repent, and therefore should repent whilst it is called to day. None sings so sweetly as the Turtle upon the Church's Walls, and all that he may even constram sinners unto himself. He is the deafest Adder that stops his ears to the voice of the sweetest Charmer. The Lord hath made a promise to late repentance, but he hath not made a promise of late repentance: If the Tap be not now thawed, it may be for ever frozen. A pardon is sometimes given to a Thief on the Gallows, but he that Quòspectas, quò te extendu? Omnia quae ventura sunt in incertojacent. Seneca ubi prius. trusts to that, sometimes hath a Rope for his wages. Boast not of to morrow, for thou knowest not what a day may bring forth, Prov. 27. Man is such a purblind creature, that he cannot unerringly see a day before him: O see the ending of one day before thou gloriest in the beginning of another. Many a man's days deceives him; they pass away like a shadow by Moonshine, that then appears longest when it's nearest to an end. Thou mayest not have half a day to live, Dum floret aetas, dum viget animus, operemur bonum; cùm enim vita ista transierit, auferetur tempus operandi. Arbor: in cap. 6. ad Gal. ver. 10. who thinks thou hast not lived out half thy days, up and be doing lest you be for ever undone. The night cometh, wherein no man can work. The Grave is a Bed to rest in, but not a Shop to trade in: There's no setting up under ground, for those that have lost their time above ground. When the soul in death takes its flight from its loving maite, they shall meet no more till the general Assizes. 2 Cor. 6. 2. Behold now is the acceptable Vide Gor. & Arboreum in loc. time; behold, now is the day of salvation. Now is the time for grace to accept of you, and now is the time for you to accept of grace. Opportunities they are for eternity, but opportunities they are not to eternity. Mercies Clock doth not strike at the sinner's beck. Where the means of grace is greatest, there the day of grace is shortest: Thou mayest be unhappy all thy days for the neglect of this day's happiness. It was the sad cry of one, My life is done, but my work is undone. O that you would employ the small remnant you have of opportunity, for the obtaining of the whole piece of felicity; Make Hay whilst the Sun is shining; and hoist up Sails whilst the wind is serving: Let this be thy living day the next may be thy dying day: Seek the Lord whilst he may be found, call upon him whilst he is near, Isa. 55. 6. Sirs, The sufferings of eternal death, are but the Issue of the slight of eternal life. Methinks the worth of such Pearls of price should sparkle in your eyes. Will you let such a Sun set on earth, by the beams of which you should walk to Heaven. No disease is more fatal, then that which doth reject Cordials. What asad thing is it, that such rich Mines should be opened, and not a penny of this treasure fall to your share? Some are gone so far in the way of sinning, that there's small hopes of their returning. How much time did God bestow upon you, before ever you returned any of that time to him? It's good to have an Ark prepared, before a Deluge come, in which you may be overwhelmed. Man must do what he can, and leave God to do what he will. Though you cannot create the breath of the Spirit, yet hang out your Sails to entertain it; Though you cannot make the Pool of Bethesda healing, yet lie at its mouth and wait for its stirring. The longer a building goes to ruin, the more cost it requires for reparation. Remember that God can as easily turn you into the dust, as he could take you out of the dust. Delays are numerous, O but delays are dangerous. Who will look for water from a drained River? Or that wealthy Grapes should grow upon a withered Vine? For a man to make his best work to be his last work; what's this but as if an Husbandman should be putting in of his Plough for the sowing of his seed, when he should be thrusting in of his Sickle for the reaping of his Harvest. Know that there is but one Heaven, miss of that, and where wilt thou take up thylodging but in Hell? A vicious man expires and goes out like a Tallow Candle, leaving a stench behind him; A gracious man expires and goes out like a Wax Candle that leaves a sweet perfume behind him: That's the Eleventh. 12. Principle that you should walk by, is this; That there can never be too great an estrangement Naufragium sanè paté meretur, qui valido spirante vento, et toto aequore, acerbâ tempestate, jactato; Maren se tamen, vult committere, e● vel expandere, etc. Sic à Deo deteri, et vel in peccatum cadere, vel peccato insistere, et immergi meretur, qui ventos, et tempestates tentationum et occasionum peccati vitare, cùm potest, non contendit, etc. Stapl: in Dom: 11. Post. Pent. Text. 5. from defilement. He who now gives way to sin, ere long may be given up to sin. We are never far enough from lust, whilst we are on earth, nor near enough to Christ till we be in Heaven. A sound eye cannot endure the least Moat, nor a sound heart the least spot. O stand off from the Devils mark, unless you would be hit by the Devil's Arrows: Abstain from all appearance of evil, 1 Thes. 5. 22. The closing with the appearance of evil, is the next way to the accomplishing of apparent evil: A spark of fire will easily catch in a box of Tinder; The Picture in the glass may as well inflame, as the picture in the face; Little streams will find a passage to the great Sea. Restriction is a good chain to transgression; Why shouldest thou venture on slippery places, that canst Quantum possumus, a lubrico, recedamus; in sicco quoque parum firmiter stamus. Sen: Epist: 116. hardly stand upon the firmest ground? As faith is a grace that feeds all the rest, so fear is a grace that guards all the rest. That man who is the most watehful, that man is the least sinful. He may quickly be cast down by a sinful temptation, that is already prepared for it by a sinful occasion; And who will pity him whose house is blown up with Powder, that keeps his Barrels in the Chimney corner? Yet so much monstrous wickedness is there lodged in the hearts of men, that they add spurs and whips to that Horse that of himself rushes too fast into the Battle; When the stream and current of their own lusts do carry them too swiftly before, yet they hoist up Sails to entertain the Devils winds, as if they had not a Title strong enough to Hell, except they bargained for it a new, and bound themselves by solemn Obligations never to part with it again. The Fowler spreads his Net, but it's the wings of the bird that carries her to it: The way to keep temptations from entering into our souls, is to Instrantibus (tentationibus) resistamus, quia facilius non recipiuntur, quam exeunt, et (paulò post) nobis quia non est regredi facile, optimum est omnino non progredi. Idem. Ibid. keep our souls from venturing upon temptations. Dost thou murmur for want of liberty, and yet surrender up thyself to flavery? They who will play with wantonness, will quickly learn to play the wantoness. If you will not step into the Harlot's house, you must not go by the Harlot's door; If you would not gather the forbidden fruit, you must not look on the Tree on which it grows. To pray against temptations, and yet to rush into occasions, is to thrust our fingers into the flaming fire, and then pray they might not be burned with its heat. The Fable saith, That the Butterfiye ask the Owl, how she should do with the Candle that had singed her Wings? who counselled her not so much as to behold its smoke. If you hold the Stirrup no wonder if Satan get into the Saddle. Temptation is a Tap to give vent to corruption. Whilst a man's are on, the scars of his body remain unseen; If you would keep the Fort Royal of your souls, look well to the Outworks of your senses. Preserve your eyes that they be not windows to let in lusts, that should be floodgates to power out tears: a careless eye doth oft declare a graceless heart. Remember the whole world died by a wound in the eye: Who knows what defilements are conveyed through these Casements; O the eyes of a Christian should be like Sun-flowers, that should not open to every blaze, but to the beams of the Sun of righteousness. Preserve your ears. To keep our eyes, and not to regard our ears, is as if a man should shut the casements of his house, and leave the doors open. The ear is an instrument that the Devilloves to play on. Your ears as they are joined to your head on earth, so let them be fastened to him who is your Head in Heaven. Preserve your tongues, lest that which should be tuned for God's glory, be not turned into your own shame: By the striking of these Clappers we guess the mettle of the Bell; Thou art a Galilean, thy speech bewrays thee: As every idle word shall be arraigned, so every evil word shall be condemned. A soul without its watch, is like a City without its walls, exposed to the inroad of all its enemies. We need a Sun to dispel our darkness we are so ignorant, and we need a Shield to repel our dangers we are so impotent. The earth is not so apt to be overrun with Thorns, as the heart is apt to be overgrown with sins. If you would not fall into the bottom of the River, take heed of walking on the Brink thereof. The Note that comes into the Margin will soon skip into the Text itself. 'tis storied of Alexander, that when Darius his wife (a beautiful Lady) was taken by his Army, he refrained from often visiting of her, lest he should be ensnared by her. Those matches can never be completed, where all treaties are rejected. He that crushes the Egg, need never fear the flight of the Bird. He that would not drink of the wine, must not taste of the grape; And he that would not hear the Bell must not finger the Rope. A man that carries Gunpowder about him, can never stand too far from Sparkles. If we go with sin one Mile, it will compel us to go with it twain; It will swell like the Cloud Eliah saw, from the bigness of a man's hand, to such an expansion as to cover the sky. If thou canst not step over the narrow Brook, why dost thou imagine it so easy to stride over the swelling Ocean? Let him that thinks he stands, take heed lest he fall, 1 Cor. 10. 12. You will quickly lose your standing, if you do not fear your falling. He that will abstain from nothing that is lawful, will soon be brought to something that is sinful. Many a man hath been thrown out of the Saddle of profession, by ●iding with too slack a Rain of circumspection. Little sins are not like an inch of Candle, that goes off in an absolute period, but they are like a Train of Powder, which takes fire from corn to corn, till at last the Barrel is burst in sunder; Or as a little sickness which is an humour disposing to a strong distemper. As those persons that are way-layed by a Consumption, they lose first their vigour, and then their colour. An honest Matron will blush to be found in the dress of an whorish wanton: What will you lay that in the Chamber, which laid Christ in the Manger? Is your house so largely built, that you can afford that a harbour, which you know to be a Traitor? Hating the very garment spotted with the flesh, Judas 23. If you would keep your from burning, be sure you keep your skirts from singing. A sick man abhors the Cup out of which he took his loathsome physic: A believer he disbands those Auxiliaries, that have yielded strength to his Adversaries. If Achan handle the golden Wedg, his next work will be to steal it away; If Ruth will lie at the feet of Boaz, her next remove is into the bed of Boaz; If you take the Devil's Cup into your hands, you will quickly lift it to your heads. 13. Principle that believers should walk by, is this; That whatsoever is temporally enjoyed, should be spiritually improved. What we receive from the hand of Divine bounty, we should employ to the height of Divine Glory. Others they make an earthly use of things that are heavenly, but we should make a heavenly use of things that are earthly, we should put a golden Bias into a Leaden Bowl, that it may run true to him that made it. The more your Wheels are oiled on earth, the swifter should your Chariots move to Heaven. I say unto you make to yourselves friends of the Mammon of unrighteousness, that when ye fail they may receive you into everlasting habitation, Luke 16. 9 There is a way to plume the wings of riches, and to lay up that treasure in Heaven, which came out of the bowels of the Earth. There is a Divine Chymestry that can extract the purest spirits out of the most gross and fecculent matter; That can advance Flints and Pebbles into a near resemblance to precious stones: The beast on the Altar differed not in kind from the beast at the Slaughter. There is a lawful craft of coining your money over again, and adding the Image and Superscription of God to what is Caesar's. They say of the Philosopher's stone, that it turns what ever it touches into Gold: Whatever Mill a Saint hath going in the world, he should spread the Sails of it for God's glory; when he doth set up us, than we should lift up him. How unequal is it to be hot in our prayers, and cold in our praises; to cry aloud, Give us this day our daily bread, and then to whisper out, Hallowed be thy name; What's this but to open our Windows to let in the light, and then to close them again to keep out the Sun? or to lay a Pipe to convey the water into the Cistern, and then turn the Cock against the Spring. To remember God in our necessities, and to forget Omnes, qui aquâ indigent, praecipites in fontem vadunt, in eum oculos, et animum dirigentes, sed jam benè potati revertuntur, terga fonti animumque vertentes: sic multi in suâ siti, et tribulatione Divinae bonitatis fontem inclamant; liberati obliviscuntur. Stapl: Prom: Mor: Dom: 3. Post. Epip: Tex. 5. God in our superfluities, as if his kindness were not as proper a ground for praising of him, as his goodness is for praying to him. If under miseries we can seek out God with tears, under mercies we should set forth God with praise. Mercies they are such gifts as advance our debts. 'Tis as sad a Spectacle to see a Saint in an ungrateful posture, as it was to see Pharoahs' lean Kine in a fat Pasture. Shall man find God a Master that is bountiful, and shall not God find man a servant that is dutiful. If he gives us any enjoyments, it is but for his own entertainments. And well may that hand reap the fruits that sets the Plants; Shall not he be found feeding at a Table of his own spreading? Where former blessings have been improved, there future blessings shall be conveyed. He shall never want mercy, that doth not play the wanton with mercy, but if the child crumbles away the meat on his Trencher, no wonder if there come a Voider. When we fight against God with his own mercies, we do but beat ourselves with our own sins. In vain have I kept all that this fellow hath in the Wilderness, so that nothing was miss of all that pertained unto him; and he hath requited me evil for good, 1 Sam. 25. 1. There was nothing wanting to him, but there was something wanting in him. Take a wicked man and Sicut nubes virtute radii solaris o terrâ exaltatur, et attollitur, sublatâ autem, ipsu aerem obnubicat, & radios solares obscurat, sic homo ingratus Dei favori exaltatus, Deum posteà spernit, et mandata ejus violate. Stapl: ubi priùs. he is not led to God by that which comes from God; He is like the Sea, that turns the sweetest showers into the saltest waters. God hath the least of service, when he hath the most of substance. That which should be a Bolt to keep sin out, is but a Latch to let it in. The Moon when its fullest of light with which it is adorned, is farthest from the Sun from whence it was derived. They send that River laden out with injuries, that came flowing in with commodities: The more a dunghill has the Sun beams shining on it, the more noisome is the savour proceeding from it; Sinners instead of having Viols full of Odours, they have Vessels full of evils. The flames of wrath will be hottest in their burn, where the beams of love have been sweetest in their shinings. How often do we see those who are above others in outward greatness, to be below others in inward goodness. The weaker vessels by nature are many times the stronger vessels in grace: To turn from God when he blesses us, is a greater evil then to turn from God when he smites us. Jesus answered, many good works have I shown you from the Father; for which of these good works do you stone me? John 10. 32. He crowned them with his goodness, and they stoned him for his goodness. Many are like the highway side, that returns no Crop though you scatter on it never so much seed; They are like Aesop's Snake, that lay still in the Frost, but stung him who warmed it in his bosom. If it be a sin to return to man evil for evil, what is it to return to God evil for good? When we gather the fruit, we should cast our eyes upon the root; when we are refreshed by the flowing stream, we should reflect upon the springing fountain. A load of earth hath sunk many a man down to hell, and the richer he hath been without doors, the poorer he hath been within. Your estates if they be not wings to mount you up to Heaven, they will be weights to sink you down to Hell. That's a serious observation of a great Traveller, that notwithstanding all the Religious pretences of the Conclave of Rome, that the Indians have brought more of the Spaniards to worship their gold, then ever the Spaniards have brought of the Indians to worship their gods; The former have made more infidels, than ever the latter made Christians. The mercies that God gives to our bodies, are but baits that are laid to catch our souls; He tries the vessel with water, that he may fill it with wine. Every stream leads a believer Fideles singuli, beneficio aliquo accepto, oculos mox animosque sursium ferunt, ac benefactori gratias agunt. Sibyl: con. 8. in to the fountains head; The more God's hand is enlarged in blessing of him, the more his heart is enlivened in the blessing of God. Where the sun of mercy shines hottest there the fruits of grace grow fastest. In the book of nature we may view the God of nature; The creatures are like an Instrument ready tuned to praise God, but it's a believers hand that must make Music upon them. A Saint as he hath a heart to seek God for what he promiseth, so he hath a hand to serve God with what he possesseth; The greater wages he receives, the better work he performs. The more a Merchant adventures at Sea, the greater returns he expects at Land; They that hold the largest Farms, they should pay the greatest Rents; the tallest Vines should ever yield the sweetest grapes; and it is sad that ever that should prove a true prediction, Qui majores terras possident, minores sensus solvunt, that they who have the largest crops, should send into God's house the fewest Tithes. There is a retaliation of good for evil, this is admirable; of evil for good, this is abominable; of good for good, this is laudable; of evil for evil, this is . The April showers that makes the grass grow, and the flowers sweet, do likewise cause many croaking frogs to come forth. Those Rivers that receive their rise from the Sea, return their waters back again into the lap of the Ocean: All you have is derived from God, let all you have be returned to God. Gen. 38. 28, 29. And it came to pass, when she traveled, that the one put out his hand, and the midwife took and bound upon his hand a scarlet thread, saying, this came out first; and it came to pass as he drew back his hand, that behold his brother came out. Beloved we have not longer enjoyed our blessings, than we have abused our blessings; which gives us cause to fear, though the child of mercy hath put out his hand, yet it will go back into the womb again, and the child of judgement will come Ingratitudo est ventus urenssiccans fontem pietatis; rorem misericordiae, fluema gratiae. Ber. Ser. 51 super Cont. forth in its stead. 'Tis a divine saying of devout Bernard, That ingratitude is a parching wind which dries up the spring of bounty, the dew of mercy, and the current of clemency. Man he was made the last of all the Creatures, that he might contemplate the rest of all the creatures. When you lift up your eyes towards the heavens, and see them hung with lights, O think, if there be so much beauty in the Suburbs, what is there in the City! what's the footstool which he makes, to the Throne on which he sits: when you see the evening stars that are in the skies, think of that morning Star that is in your hearts. When you sit down to your dishes, let this be the first of your messes, how happy are all the kindred of Christ, that shall eat bread in the kingdom of Christ! Those are the rarest feasts, where there are the Royalest guests. When you see the fowls of the air how swiftly they glide through the yielding elements, and the waters in the river hasting to their Original Ocean; O then think with how much speed the little rivers of opportunity, are posting to the great Sea of eternity. When thou art clothing of thy body with variety, reflect how the eternal word put on the suit of thy humanity, how mercy undressed itself to cover thee with its garments. When you are casting off your , think of the putting off your Tabernacles; be going to your beds as if you were going to your graves, and so close your eyes in one world, as you would open them in another; when you are creeping between the sheets, then think of▪ your winding sheet. When you view the plants that are in your orchards, then think of the plants that are in Christ's Orchard. It's not more delightsome to see plants bearing of fruits to us, than it is to see Saints bearing of fruits to him. When thou beholdest the stately buildings, the shady groves, the Crystal brooks, the pleasant meadows of wicked men, then think with thyself, if sinners goes away with such large messes, what shall be the Benjamin's portion! If the children of the concubines have so great a gift, what shall be the inheritance of the children of promise! if the dogs fair so well under the Table, how are the children feasted that sit at the Table! Give me that eye that can see God in all, and that hand that can serve God with all. That's the thirteenth. 14. Principle that we are to walk by, is this; That we are to speak well of God, whatsoever ill we bear from God. The mud whilst the water is quiet lies at the bottom, but when it is stirred creeps up to the top. Every Cockboat can swim in a shallow River, but it must be a strong Vessel that ploughs the curled ocean. Job nihil attendens proprium, solam domini respicit, et commemorat voluntatem, talem suae gratiarum actioni terminum ponens; sit nomen domin? benedictum. Titeiman. in loc. The Lord giveth, and the Lord taketh away, and blessed be the name of the Lord, Job 1. 21. He gives before he takes, and he takes but what he gives: The hourglasse of outward happiness is soon run out; to day Job is the richest man in all the east, to morrow Job is the poorest man in all the world; yet his heart was like a fruitful Paradise, when his estate was like a barren wilderness; though God burned up his outhouse, yet he left him his palace standing. Outward mercies they are like the Sea that have their flowing tides and their ebbing waters; or like the sky that sometimes is full of clearness, and at another time is overcast with cloudings; or like a budding flower in the spring, which a warm day opens a little, and a cold day shuts again; if God blesses us in taking as well as in giving, let us bless him for taking, as well as for giving. That is a rare Artist that can play well upon a broken instrument. Ah soul, view the sin for which thou art lashed, and thou wilt never complain of the rod with which thou art lashed; To be impatient with thy affliction, and patiented with thy corruption, what's this but to be angry with the medicine which should heal thee, and in love with the poison which will kill thee. There are two things very hard to flesh and blood; One is the foregoing of sinful pleasures, And another the undergoing of sorrowful pains. Beloved Avibus alas praesecamus, ne altiùs longiusuè evolent; et Deus opes, & vires imminuit, et nobis aufert ne insolenter nos propter dona ejus efferamus, Sibyl: Conc: 6. p. 118. it is in mercy to us, that God removes mercy from us. He doth not wound a Saint to kill him, but he wounds a Saint to heal him. 'Twas the Commendation of a gracious person▪ that though he was sometimes full of pains yet he was at all times full of patience, he was often found mourning under his corruption, but never found murmuring under his affliction some can rejoice in any thing but in Christ, and grieve for any thing but for lust. Misprision is that which heightens affliction; O do not think that God is a plucking up of the tree by the roots, when he is but lopping off its lu xuriant bows; that he is demolishing of the superstruction, when he is but laying of a right foundation; Deus in ardentem calamitatum fornacem nos mittit, ut peccatorum nostrorum, sordes expurget. Id. in limine ejusdem, Conc. that he is nipping of the flowers, when he is but plucking up the weeds; that he is laying fallow of the land, when he is ploughing of the field; that he is putting out the light, when he is but snuffing of the candle. Providence hath a beautiful face when it puts on a black mask; God hath the fairest ends in the foulest ways. The bottle may be dipped in the water, when it is not drowned in the water; though the earth be dirty under your feet, yet the heavens are not cloudy over your heads. You may read the marks of a father in the stripes of his children: Every twig of the black rod is but to draw his Image upon you. Can we but bury our friends alive, we should not mourn so much for them when they are dead; did not the having of riches take our hearts, the losing of riches could not break our hearts. Son of man, behold, I take away the desire of thine eyes with a stroke. What though he take a wife out of your bosom, so he take her into his bosom? You may hug a creature with so much hardness as to kill it with kindnesle, and whither your sweetest flowers by smelling too often at them. God doth but take that out of the hands of his people, that keeps him out of the hearts of his people. He that mingles his passions with his afflictions, is like a foolish patient that chews the pills he should swallow down. He that carnally disturbs his soul for the loss of his substance, casts away the kernel because God hath taken away the shell: If the tree stand and yield us fruits, let the wind blow away its leaves. To bless God for mercies is the way to increase them, to bless God for miseries is the way to remove them; No good lives so long as that which is thankfully improved, no evil dies so soon as that which is patiently endured. He that praises God under prosperity hath paid his debt, but he that praises him under adversity hath made him a debtor. God can make a plaster of a disease, and bring soundness to the inward man, by the sickness of the outward man. If he stops up all your light, it is but to make you fairer windows. When the stars shine not the Sun appears; repairing the loss of lesser lights with brighter beams. In the loss of a withered nosegay you may smell at flowers fresh on the stalk: Believers when their candles are put out, they can fetch their light from the Sun; and when their streams are cut off, they can drink their waters at the spring. Animus, vari is coarctatus aerumnis, subtilissimè ad altissumum Deum alâ invocationis ardenti● elevatur. Id. Ibid. The birds of Paradise make the swiftest flights, when they have the smallest feathers: These Nightingales warble out their pleasantest tunes, when they set their breast against the thorns. It's said of Reuben that he went up to his father's bed. How many times doth the creature intercept the respects which we do owe to our Creator; and then no wonder if he break the Cistern to bring us unto the fountain. Under all your losses be you found blessing of God, and after all your losses God will be found blessing of you. 15. Principle that you should walk by, is this; The longer God for bears not finding amendment, the soarer he strikes when he comes to judgement. Divine patience is a thing that is to be adored, but divine patience is not a thing that is to be abused. We usually take his forbearance for our acquittance; because we sin unpunished, we think there is no punishment for sin; it is one thing to for bear a debt, but it's another thing to forgive a debt. Because sentence against Homines plerumque in sceleratiora proruunt vitia, et impudentiùs assuescunt malis, quòd non subitò contra illos divina proferatur sententia, tardiusque illorum flagitiis irascatur Deus. Arbor: in loc. an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do evil, Eccl. 8. 11. Because he goes on to spare them, they go on to provoke him; As he adds to their lives, they add to their lusts. What's this but for a man to break his bones, because he thinks to have them set by a skilful Chirurgeon. You are in debt to Justice, but mercy stops the Arrest of vengeance. Many other have been taken from the earth by a sudden Arrow darted from Heaven, as Zimry and Cosby unloaded their lusts and their lives together. Because Justice winks, men think its blind; because it is delayed, they imagine it is denied; because he doth not reprove them for their sins, therefore they think he doth approve them in theirsins. But know that the silent Arrow doth more mischief than the roaring Cannon. The patience of God, though it be lasting, yet it is not everlasting. The Sword of Justice it's dipped in the Oil of Mercy, but it's better some parts should be dismembered, then that the whole body should be destroyed: He that being often reproved hardens his neck, shall suddenly be destroyed, and that without remedy, Proverbs 29. 1. God loves all men, so as to forbear them, but few men so as to forgive them. He was but six days in making the whole World, and yet was seven days in destroying of one City. If by the Warning pieces of God you be not amended, by the Murdering pieces of God you shall be consumed. Bern. Deus non expectabat Angelos, non expectabat Adamum, God did not wait for the Angels, nor for Adam; but our Garrisons are fairly summoned, before they be furiously stormed. It's ill for Nos cae lestu irae ignem assendimuset excitamus incendia quibus ardeainus. Salude Gub. Deil. 8. p. 288. the Iron to gather rust under the File. Remember if you be corrected, the scourges that God uses, are taken out of your own houses. I gave her space to repent of her fornication, but she repent not. Many have the space of repentance, who have not the grace of repentance: What follows? Behold I will cast her into a Bed, and them that commit adultery with her into great tribulation, except they repent of their deeds, Revel. 2. 21, 22. Justice cast her not upon a bed of feathers, but upon a bed of flames. I have a long time holden my peace, I have been still and refrained myself, now will I cry like a travelling woman, I will destroy and devour at once, Isa. 42. 14. The longer God is a fetching about his hand, the heavier will be the blow; as a child the longer it stays in the body, the greater it is at the birth. Security it's but like a flash of Lightning that ushers in a clap of Thunder, or like a calm that is the fore runner of an earthquake. Know it sinners that God can dip his hands into your blood, and yet fetch out the stains. God is pleased sometimes to shake this Clayey Cottage before he throws it down, he makes it totter before he makes it tumble. Sinners it may be a fair Sunshine with you for a season, and yet ere long such a storm will arise, as shall dash you all to pieces. We pity a body that's going to the Block, shall we not pity a sole that's going to the Pit? He dies the most comfortably, that lives the most virtuously. It's easier for the Bird to keep out of the snare, than it is for the Bird toget out of the snare. Even beasts will avoid the places where they see their fellows have miscarried. The rising of the Sun in the Morning was no sign that Sodom should not be entombed in their own ashes before the Evening; That day that gins in mercy, may end in judgement. These things hast thou done, and I kept silence, thou thoughtest I was altogether such a one as thyself, but I will reprove thee, and set them in order before thee, Psal. 50. 21. What follows? Consider this ye that forget God, lest I tear you in pieces, and there be none to deliver. Justice proportions the smart of man according to the fault of man, so that Deus omnia semper habet parata, et quasi inprecinctu, ad impios impaenitentes perdendos. Ames. in locum. you may behold the greatness of the sin in the punishment, and the fitness of the punishment in the sin: If he turn not, he will whet his sword, he hath bend his bow and made it ready, Psal. 7. 12. The whetting of the sword is but a putting on a sharper edge to give a deeper wound. God is silent as long as our sins will let him be quiet, but when the sword is whet, it is for cutting, and when the Bow is bend, it is for shooting. Enraged Justice will avenge the quarrel of abused Mercy. It's a fearful thing to fall into the hands of the living God, Heb. 10. 31. The stronger the arm, the greater the blow. Never any weary Traveller complained that he was too soon at his journey's end; but a sinner, if he dies soon its but to march to Hell the quicker, if he lives long, it's but to make Hell the hotter. What a sad vision is that where the black Horse of death goes before, and the red Horse of wrath follows after; needs must one fear come upon the neck of another, when one death comes upon the neck of another. Sinners they are preserved from a lesser, but reserved for a greater ruin. Tolluntur in altum, ut lapsu graviore ruant, They are hoist up the higher, that their fall may be the soarer. You may wonder more at God's indulgence that you are so long reprieved, then at God's vengeance by which you are so soon surprised; you were fit fuel for scorching flames, when you were wrapped up in your swaddling . What a mercy is it that we who drew our first breath in corruption, should not draw our second breath in damnation! that he should add to our days, who have added to our sins! But know that God hath Vials of wrath filled with indignation, for Vessels of wrath fitted for destruction: If God's clemency do not draw you to repenting, God's severity will drive you to despairing. Sinners either seek out a Saviour to deliver you from the wrath of God, or else find out a shoulder to bear you up under the wrath of God; That's the Fifteenth. 16. Principle that you are to walk by, is this; That there's no measuring of the inward conditions of men, by the outward dispensations of God. The greatness of our estates, is no argument of the goodness of our hearts. To prise thyself by what thou hast and not by what thou dost, is to value the Jewel by the golden frame. Health and wealth doth well together, as good no meat, as no stomach to eat it, and as good no stomach, as no meat to feed it. A dram of grace within the heart, is better than a chain of gold about the neck. That old complaint may justly be renewed, Bonis male, malis bene. Here it's well with the bad, and ill with the good; They that live the best, fair the worst, and they that live the worst, and they that live the worst, best. Amongst the Jews the Dove and the Turtle were sacrificed, when the Swine and the unclean creatures were exempted. Riches are called thick clay, by which the back is sooner weakened, than the heart is lightened. Quicunque adversa sustinent, utrùm per amorem Dei sustineant, an per odium, nunc habotur incertum. Arbour. in loc. No man knows love or hatred by any thing that is before him, Eccl: 9 1. You cannot read the wrath of God in the black lines of adversity, nor the love of God in the white lines of prosperity. God often wrings out the waters of a full Cup to wicked men, though there be dregs at the bottom: They may be flourishing Vines that are laden with sour Grapes. It's seldom that the sparkling Diamond of a great estate, is set in the golden Ring of a gracious heart. Riches have made many good men worse, but they never made any bad man better; Hence it is that if we observe but a little spark of piety in great persons, we are ready to behold it as a blazing Comet, and to cry it up in the Superlative degree. Though a Christian be made happy in the world, yet a Christian is not made happy by the world. Give me those judgements that are the births of mercy, rather than those mercies that are the births of judgement. There are many that are temporally miserable, that are eternally happy; and there are many that are temporally happy, that shall be eternally miserable. If want could bring a man to Heaven, how many poor men would then be saved! And if wealth could free a man from Hell, how few rich men would then be damned! Believers they are the common Butts, at which the world doth shoot its poisoned Arrows. They that go about to pull the Cross out of the Regnum Christi, estregnum crucis; ipsius subditi insignes sunt duobus coloribus, rubr●, et candido in scutis suis oftentant crucem rub●am, conspicuam in areâ candidâ, hoc est, laeta puraque conscientia. Sibyl. Conc: 25. in cap: 16. Matth. p. 324. Christians Arms spoil the whole Court, if I have any discovery of Scripture Heraldry. He makes his sun to shine upon the evil, and upon the good, and his rain to fall on the just, and upon the unjust, Matth. 5. 45. The Sun of prosperity shines upon the Dunghill, as well as upon the Bed of Spices; and the rain of adversity falls upon the fruitful garden, as well as upon the barren wilderness. The mercies of the one are but golden chains to bind them on earth, and the miseries of the other are but fiery Chariots to carry them to Heaven. Ye have called the proud happy, yea, they that work wickedness are set up; yea, they that tempt God are delivered, Malacha 3. 15. God's Jewels are here trampled under feet. If you look for a Saint you may sooner find him cast on a heap of dust, then leapt in a bed of Down: Poor Lazarus gets to Heaven, when rich Dives goes to Hell. For outward blessings whilst wise men beat the Bush, fools catch the Bird; and whilst valiant minds crack the Nuts, Cowards eat the Kirnels. Benjamin was not less regarded by Joseph because the silver Cup was found in the mouth of his Sack. We must not infer the absence of God's affections, from the presence of our afflictions. When the cold wind blows the Sun beams shines. Those stones which are designed for building are hewn and squared, whilst others lie in neglected heaps. A Saint is as glorious in his greatest Attend duos (de divite, et Lazaro loquitur) unum in divitiis, et sanitate misorum, alterum in agestate, et vulnere multùm beatum. Fulgent. Epist 2. add Galla p. 642. misery, as a sinner is miserable in his greatest glory; The curiousest pearls are here enclosed in the ruggedst shells. You may see a Joseph in Prison whilst Pharaoh keeps the Court, and a Julian on the Throne swaying the Sceptre, when a Job is on a Dunghill bewailing his Ulcers: Judge not according to appearance, but judge righteous judgement. They who judge according to appearance do not judge according to righteousness. How apt is the Candle of God shining upon a sinner's Tabernacle to offend a Saints eyes; as if we envied them a little light, that are to be shrouded up in everlasting darkness; every man can find sticks to cast at laden boughs. Will you read a piece of David's Litany, Psal. 17. 14. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, whose belly thou sillest with thy hid treasure. The things of the world are all the happiness of the men of the world, all their flowers grows out of Paradise. They live not without those creatures by which their bodies are succoured, but they die without that Christ by whom their souls should be saved. Sirs, A man's condition in this life may be honourable, and yet his state as to another life may be damnable, For this purpose have I raised thee up; that I might show my power upon thee. The Sun of outward splendour cast its Rays upon him, only to warm his head against a storm. The stalled Ox would not set so high a rate upon his Pasture, did he know that it was but to fit him for the Butcher. The same hand that now powers out his mercies on wicked men like Oil, will pou● down his wrath upon them like Water; Under all their wealth their hearts are sinful, and after all their wealth their states are doleful. It's better through the valley of Baca to go to Zion, then to pitch our Tents in the Plains of Sodom. It's an expression of Luther, That Mica quam Pater familias canibus projicit. the great Turkish Empire was but a Crust that God throws unto the Dogs. It was a sweet saying of a holy man, I had rather have St. Paul's Coat with his Heavenly graces, than the Purple Robes of Princes with all their Kingdoms. God sometimes lest riches should be counted evil in themselves, Per se nec miseros homines possunt facere, nec beatos Fulg: ubi priús. gives them to thos● that are good; and sometimes lest they should be counted the chiefest good gives them to 〈◊〉 that are evil; They are oftener the portion of his enemies, than they ●re of his friends. What is it to receive, and not to be received? To have no other dews of blessing, but such as may be followed with showers of Brimstone? They may fleet the Cream of earthly enjoyment, that did never taste of the Milk of Heavenly refreshment. I have heard that there is in Scotland a floating Island, which if the Sea man cast Anchor there, the Land will probably carry away the Ship; this is true of this world, it's a floating Island, and never any cast Anchor here, but it carried away their souls. God and all that he hath made, is not more than God without all that he hath made; and he can never want treasure that hath such a golden Mine God is enough to us without the creature, but the creature is not enough to us without God: It's better to be a Wooden Vessel filled with Wine, than a Golden Vessel filled with Water: That's the Sixteenth. 17. Principle that Saints should walk by, is this; That we should cleave the closest, to that good which is the choicest. Do they believe it's worth the while to sell all for the Pearl of price, who when they have done think themselves miserable after the bargain? Then said Jesus to the twelve, will ye also go away? John 6. 67. Peter as the mouth of all the rest, speaks the mind of all the rest; Lord to whom shall we go? thou hast the words of eternal life. A soul that's changed, is not for changing; there cannot be a better being for us, then for us to be with thee: What we that have left all to follow thee, should we follow all to leave thee! You cannot tread in the steps of Christ, but you will taste of the Cups of Christ; The nearer you are to such a spring, the clearer will be your streams; yea, when every Gourd is withered, here's a shadow that will yield you shelter. How precious are thy thoughts unto me, O God; how great is the sum of them? If I should count them, they are more in number then the sand; when I awake, I am still with thee, Psal. 139. 18. As soon as ever he crept out of his warm Bed, he crept into God's warm bosom. Believers are wont to leave their hearts with God in the evening, that they may find them with him in the morning. David he was least alone, when he was most alone; his heart was like the Needle in the Compass, that still points to the Northern Totus in te (Deus optime) transit affectus cordis mei, ad eo ut nihil prorsus sit in universâ Coelorum amplitudine, quod ipsum possit oblectare, vel ●● reficere, nis● tù &c. Titelm● in locum. Pole. Whom have I in heaven but thee? and there is none upon earth which I desire besides thee, Psal. 73. 25. Let a Believer search Heaven and Earth, yet he will find nothing comparable with God: as Judah said of Jacob, His life is bound up in the life of the Lad; so may I say of a Christian, His life is bound up in the life of God. To be near to him is our happiness, and to draw near to him is our holiness. I cannot but sadly reflect on the unstableness of rotten Professors: An applauded Christ shall have many Hosanahs, when a condemned Christ hath many Crucifiges; but a true Christian can as well go with Christ to the Cross where he is to be crucified, as he can go with Christ to the Throne where he is to be glorified; He will not turn like a shadow from him, in whom there is no shadow of turning. Tell me soul, was there nothing within thee that could draw thee to him? and is there any thing without thee that shall draw thee from him? Who would leave a substance to court a shadow? Or prise the Picture to the disdain of the person? Can any thing do you so much good as his presence, or so much hurt as his absence? What a dreadful darkness must needs be expected, when the beams of so bright a Sun are eclipsed! It's better to part with a thousand worlds (were there so many) for one Christ, then it's to part with one Christ for a thousand worlds. Every step that you take to him, is a step to Heaven, and every step that you take from him is a step to Hell. And he was sad at that saying, and went away grieved, for he had great possessions, Mark 10. 22. This poor rich man, or this rich poor man, which you will call him, for both you may call him; As he came hastily to Christ, so he goes heavily from Christ; why what's the matter? Go sell all that thou hast, and give it to the poor, and thou shalt have treasure in Heaven. Christ was for the selling of all, and he was for the saving of all; If he may not have God and Mammon, he will leave God for Mammon. Thus will such as make a God of nothing, make nothing of a God. When he cast his weights into the carnal Scales, his corruptible silver did weigh down an incorruptible Saviour. Observe the policy of Diabolus quando decipere quenquam quaerit, in varias sese transmutat formas, jam in leoninam, jam in vulpinam; aliquando saevit, ut terreat; Nonnunquam blanditur, ut fallat. Sibyl: in cap. 16. Matt. conc: 20. p. 256. the Prince of darkness; that makes use of the men of the world as instruments to drive us from God, and of the things of the world as enticements to draw us from God: The Lord is with you whilst you are are with him; and if you seek him, he will be found of you, but if you forsake him, he will forsake you; Never was man forsaken of God, till God was forsaken of man, he sticks close to us whilst we stick close to him. Truly that good was never worth the getting, which was never worth the keeping. Thus saith the Lord, what iniquity have your fathers found in me, that they are gone far from me, Jeremy 2. 5. Corruption is a good ground for declension; if we saw iniquity in him, we might make an apostasy from him, for its ill being where sin hath a being, but if you can find no fault in God, why will you commit such a fault as to departed from God. Can any rational man deem it good to shake hands with goodness? Let me say to such sinners, as Saul said unto his servants, Hear now ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all Captains of thousands, and Captain's in of hundreds? 1 Sam. 22. 7. Thus say I to you, Can sin, Satan, or the world do that for you that God can? It's only the best of beings, that can bestow the best of blessings: He that hath the Keys of Heaven, can only open the doors of Heaven, it's through him that we have an admittance into our choicest inheritance. What's our life but a war-fare, and what's the world but a thoroughfare; can the world do more for you without God, than God can do for you without the world: If that be most potent than leave God for the world's sake, but if he be more potent than leave the world for God's sake. Know it sinner in forsaking of a Saviour thou losest grace which is the brightest Star on earth, and glory which is the fairest Sun in Heaven. No men are in more danger of losing what they have, than those men who are contented with what they have. A drop is easier dried up then a River, and a spark sooner extinct than the fire: I will never leave you nor forsake you, Heb. 13. 6. Better our goods should go and leave God behind them, then that our God should go and leave our goods behind him. It's not the brightest Stars that can make it day, when the Sun is setting; nor the thickest clouds that can make it night whilst the Sun is shining: That's the seventeenth. 18. Principle that you should walk by, is this; That it is our present business to make sure of our future blessedness. It's the Wiseman's expression, Eccle: 6. 7. That all the labour of a man is for his mouth. This is not for Heathens to turn Christians, but for Christians to turn Heathens. That Hawk that flies after the world's prey, will hardly stoop to God's lure. Why should I lay out that for a Pibble, with the price of which I can purchase a Jewel: That which the bounteous hand of God gives for a Pension, that the covetous heart of man takes for a Portion; These foolish Travellers are so taken with their Inn, that they forget their home. Well you sow the seeds of industry, to reap the Harvest of vanity. (I confess) God hath not made all the Trees in his Garden forbidden fruit; Do you think he would spread a Table before us and bind us up with a touch not, taste not, handle not? Godliness will allow us to taste of the world as sauce, but not to feed on the world as meat. Outward mercies are not so low as to be peremptorily deserted, nor so high as to be primarily desired; If they be seducements from the Mercy-seat, they will be indictments at the Judgement-seat. I may say of the earth, as the Philosopher said of the City of Athens, that it was a City Ad peregrinandum jucunda, but add in habitandum non tuta, Pleasant for journeying, but not safe for dwelling: Outward plenty it may be a comfortable Ship for indigence to sail in, but a dangerous Rock for confidence to trust in. Many so they may have but something of earth in their hands, care for nothing of Heaven in their hearts. Ah what fools are they that are so diligent about what is temporal, and so negligent about what is spiritual, so careful about decaying vanities, and so slothful about enduring excellencies. When Crates threw his Gold into the Sea, he cried out, Ego●perdam te, ne tu perdas me; I will destroy thee, that thou mayst not destroy me; If men do not put the love of the world to death, the love of the world will put men to death; Then thou wilt say as Cardinal Woolsey when he was cast out of his Prince's favour, and left to his enemy's fury; If I had served my God as faithfully as I have served my King, he would not have left me thus. O how many men are there that drops into perdition, merely for a Posy to smell on in their Road to Execution. It was a notable speech of Erasmus, That he desired wealth and honour, no more than a feeble beast desired a heavy burden. How are cares bound to crowns? anxiety disfigures the face of prosperity, and makes it like a Crystal glass blown on by an impure breath, that retains little or nothing of its native lustre. How far may a man go before he can see the silver picture of a comely body, set into the Golden frame of a gracious soul! Work out your salvation with fear and trembling, or else you will both fear and tremble for not working out of your salvation. Most men are like that silly woman, that when her house was on fire so minded the saving of her goods, that she left her child roasting in the flames, at last being put in remembrance of it, she cries out, O my child, my child. Thus sottish sinners whilst they are scraping for a little substance their souls are consumed in flames, and being in Hell they cry out, O my soul, my soul. What got Sisera by his Milk and his Butter, when he tasted of the Nail and the Hammer? O how curious are men of their Out-wards, and how careless are they of their Innardss; What pains do they take to cover their flesh from nakedness, when their Spirits are not clothed with the Robes of righteousness. In a vigorous, well complexioned, flourishing body, there's a feeble languishing and consuming soul; The evil disposition of the latter, spoils the good composition of the former. For a man to be true to that part that is without him, and false to that part that is within him; what's this but as if a Husbandman should gather in his stubble, and leave out his corn; or as if a Goldsmith should weigh his dross and disregard his gold. Wilt thou trim up the Scabbard, and let the Blade of admirable Metal to gather Rust; this is Jacob like, to lay the right hand upon the younger, and the left hand upon his elder child. If there be nothing done by your souls on earth, there will be nothing done for your souls in Heaven. There's such an eagerness in contending for the wealth that's given to the sons of men, that there is no earnestness in contending for the faith that's delivered to the Saints of God: Ah, what pity is it to see those spirits that came down from Heaven, to lose their way up to heaven! that ever that should go down to misery, that came down from glory: That's the Eighteenth. 19 Principle that believers should walk by, is this; That integrity is the best security. Dogs that have no teeth may bark, but cannot by't; and Serpents that have no stings may hiss, but they cannot hurt. A naked man with innocency, is Integer vitae, scelerisque purus Non eget Mauri jaculis nec arcu, Nec venenatis gravida sagittis fusce pharetrâ, etc. Hor. lib. 1. Ode 22. better armed than Goliath in brass and Iron. And who is he that will harm you, if ye be followers of that which is good? 1 Pet. 3. 13. As no flattery can heal a bad conscience, so no cruelty can hurt a good conscience. As steps in the ways of righteousness are the most gracious, so stripes for the works of righteousness are the most glorious. A pious Martyr is more renowned than a bloody persecutor. Righteousness is a breast plate to a man in doing, and it's a Crown to a man in suffering. Our integrity will not secure us Falsa crimina piis objectat, et impingit Diabolus, eosque suspicion, et infamiâ aspergit. Abel. ubi prius. pag, 259. from infamy; the choicest professors have had black marks in the world's Calendars; but though it do not keep us from being shot, yet it will keep us from being hurt. The Lord taketh my part with them that help me; therefore shall I see my desire upon them that hate me, Psal. 118. 7. God will either find a hand to hold off suffering, or an arm to uphold in suffering. Though you be as sheep amongst wolves, he will keep you from rending; and though you be as Ships amongst waves, he will keep you from drowning: be not too quick to bury Christus quidem, rex ille gloriae, magnificum palatium, scil. Ecclesiam in p●trâ▪ firmissimâ aedificavit, et circuit muro divinae protectionis. Idem pag. 252. a church before she be dead, it's time enough to dress yourselves in sables when you are invited to her funerals. Consult that saying, Isa. 43. 3. For I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Egypt for thy ransom, Aethiopia and Seba for thee. God will pluck up the tares to preserve the wheat; as he ripped up the womb of Egypt, to secure the fruit of Israel; as Constantine impoverished all his Empire to enrich Constantinople. Noah was sound alone, when the world was polluted, and Noah was saved alone when the world was destroyed. Upon all the glory there shall be a defence, Isa. 4. 5. There's nothing but the glory that's worthy to be kept, and there's nothing of the glory but it shall be kept. The shields of salvation they hang not in the paths of transgression: Kept by the power of God, by faith unto salvation. All the wiles of the Devil cannot conquer a single Soldier in Christ's Camp, much less shall he rout the whole Army. The name of the Lord is a strong Tower, the righteous fly to it, and are safe. The name of the Lord is a Tower for its sublimity, and it's a strong Tower for its security: Thy ship O Christian may put as boldly into such a harbour, as a man may step into a house that is overtaken with a shower. A Garden enclosed is my Sister, my Spouse, a spring shut up, and a Fountain sealed, Cant. 4. 12. God as he hath a hedge of affliction to keep his people from wand'ring, so he hath a hedge of protection to keep his people from wasting; he that numbers their hairs, secures their heads. Sincerity is the only Sanctuary. Psal. 84. 11. The Lord God is a Sun and a Shield. What darkness can obscure them who have a Sun above them, or what dangers can injure them who have a Shield about them? When thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not overflow thee; when thou walkest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Isa. 43. 2. Here is a dangerous voyage, but a safe convoy. God doth not deal with his friends, as we do with ours: We do with our friends as we do with dials, only look upon them when the Sun of prosperity shines upon them; or as women do with flowers, whilst they are flourishing stick them in their bosoms, but when once they whither cast them to the Dunghill: But when our want is greatest his help is nearest; the more grievous our oppressions, the more gracious his redemptions. When the night is at the darkest its Tyranni premunt, sed non opprimunt oppugnant, sed non expugnant. Id. conc. 21. pag. 269. nearest morning, and when the tide is at the lowest, it is nearest turning. A man that hath been for many years in a dark dungeon, will rejoice exceedingly at the appearance of light, though it shine thorough a prison-grate. When man's misery is most doleful, God's mercy is most helpful. When our calamity is most endured, his benignity is most admired: Behold he that keeps Israel neither slumbers nor sleeps, though Israel so kept do both sleep and slumber, Psal. 121. 4. It was the saying of Alexander, Tuto dormirinam Antipater vigilavit, I slept securely whilst Antipater watched. Our safety sleeps when our Keeper sleeps when our Keeper sleeps. Sometimes God doth house his Corn before a storm, but however he keeps it in the storm. If God be for us, who can be against us? Rom. 8. 31. Against us they may be to hate us, but against us they cannot be to hurt us. Noah rides safely in a well pitched Ark, when the old world was covered with the waters of the Deluge; when Israel was led into captivity, than was Jeremy set at liberty: The Prophet found more favour from the Princes of Babel, than he found from the people of Israel. gideon's Fleece was dry when all the earth was wet. When the shadows of the Evening were stretched over Asia, the day dawned to us in Europe: That's the Nineteenth. 20. Principle that believers are to walk by, is this; That the sweetness of the Crown which shall be received, will make amends for the bitterness of the Cross that may be endured. The last Wine that Christ draws, is the best Wine that a Christian drinks. When the waters cover the earth, whither should such a Dovelike spirit fly but to the Ark? He that came on earth to make us righteous, will come from Heaven to make us glorious. For ye had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves Haec est omnium verè in Christo fidelium, vera et solida, et efficacissima consolatio contra omnia hujus mundi adversa. Stap: in Dom: 2. Quadr: text. 2. that ye have in Heaven a better and a more enduring substance, Heb. 10. 34. Who would look for so fair a Jewel to lie upon so foul a Dunghill; But the gain of these Heavenly Mansions, drowned the loss of their earthly Mammon. Christians you are now on a storming Sea, do not say you shall never arrive at a quiet Harbour: What hath he plucked thee out of the fire of damnation, and will he leave thee in the water of affliction? It is not long before you shall Trumpet out that saying; For lo the Winter is past, the rain is over and gone, the flowers appear on the earth, and the time of singing of Birds is come, Cant. 2. 11, 12. O how clear will the Sun of righteousness shine, when such dark clouds are blown over! If there be so much Liquor in a single Grape, what is there in the whole Cluster! The waters of Life glide the smoothest, when the wind blows the highest. Take a believer whilst he lives, and God hath a servant the more on earth for him, take a believer when he dies, and God hath a Saint the more in Heaven with him. If there be a fiery exhalation wrapped up in a cloud, we must look for Thunder and Lightning to follow it: Never look for an end of your sorrows, till there be an end of your sins; As sufferings came not a day before them, so they stay not a day behind them. God had one Son without corruption, but he had never a Son without affliction. As many as I love, I rebuke and chasten. Well may we bear the Rod, when love makes the Rod: a believer when he lies under that hand that doth afflict him, he lies in that heart that doth affect him. Dunghills when they are raked up, send forth a filthy steam; but ointment when it's poured forth, yields a sweet perfume. It's reported of Tiberius that passing by a place where he saw a Cross lying on the ground, upon a Marble stone, he caused it to be digged up, and found a great deal of Treasure under it. Christian's should you but dig up the stones where lies your crosses, under your greatest torments, you might find your greatest treasures. I have read of a fountain that's cold at Midday, and Amonis nemus in medio habet fontem; aquam solis vecant) sub lucis ortum tepidier manat; medio diei, cùm vehementissimu● est calor, frigida eadem fluit: inclinato in vesperam, calescit; mediâ nocte, fervida exaestuat. Quint. Courtesan: Lib. 4. Sect: 7: hot at Midnight; thus are many Christians cooled in the midday of prosperity, that are heated in the Midnight of adversity. Afflictions are not a fire that's consuming, but a flame that's refining; they are like the prick at the Nightingale's breast, that awaken her, and put her upon her delightful singing. Many Saints are like Topps that goes best, when they are lashed most. For Ireckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Romans 8. 18. These fall as far short of glory as the smallest fraction of the greatest number, or as the least filings of Gold of the riches of the whole Indies. If the early glimmerings of our Lord Jesus Christ shroud so much joy and strength within their own beams as over-powers the cross, what will his Meridian Rays of glory do when they are revealed! Will you cast them both into the scales of the Sanctuary, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a more exceeding and eternal weight of glory. How light is a dram of reproach to a weight of glory? and how short a Minute of pains to an Eternity of pleasures. He said excellently, Bene fertur Calumina, cúm acquiritur Corona. He need not be weary of the Cross, that's sure of the Crown. After the Cup of affliction, comes the cup of salvation; The Winepress prepares for the Wine-cellar; After the pangs and throws comes the child birth. O clear up your interest in God; A pardon may be past the Prince's Seal, that is not put into the Prisoner's hand. Things that are exceeding sharp calls for much Sugar to make them sweet. Death is a thing that hath the most ungrateful taste to the creatures palate. Now Grace is baptised with a double name; It's called The first-fruits of the spirit, Romans 8. 28. It's called The earnest of the spirit, 2 Cor. 1. 22. It's a taste to show us the sweetness of eternal life, and it's a pledge to show us the sureness of eternal life. Our Heavenly Physician will keep us no longer in Physic, but till we are thoroughly purged. Our merciful refiner will detain us no longer in the Furnace, but till we are sufficiently purified. Patience for sowing the seeds of sorrow on earth, shall reap a golden crop of joy in Heaven. We may talk of the greatness of our future recompense, but we shall never know the weight of our Crowns till they be set on our heads, nor the worth of our Robes till they be worn on our backs; then the pricking Thorn shall be turned into a precious Gem. As darkness is the absence of light when the Sun is removed from its Horizon, so is death the privation of life when the soul is removed from its Prison; we have here but jus ad rem, there we shall have jus in re; Here we have an expectation of our fruitions, there we shall have the fruition of our expectations. Cheer up brave spirits, your Wilderness Nunc deprimuntur, et calcantur; (electi) ut olim assurgant, et extollantur, ad instar palmarum. Drex. Christian Zod. Sig. 5. p. 42. journeys will soon be periodized; The cloth must be cut in pieces before it can be made up in garments; The hewing of the timber is for the erecting of the structure; The new corn that lives in Summer, is produced from the old corn that died in the Winter. We should willingly embrace death, though we should not desperately rush upon it; you will be like Civet, that's when it's taken out of the Box leaves a sweet savour behind it. Shall Christ willingly come down from Heaven to earth to die for us, and shall not we willingly go up from earth to Heaven to live with him? A Saints loathness to expire doth not spring from this root, because they judge that death is not good enough for them, but it's a sprig that grows upon this root, because they judge themselves not good enough for death. But remember the edge of this keen sword is blunted, since the sides of Christ was the scabbard in which it was sheathed. When the Ship is in the Haven its Erras (mi Christiane) erras sicogitas te integrum, et non bene contusum perventurum ad coelum. Drex. loc. citat. past all storms, but by enduring storms, it at last arriveth at the Haven. When we come to Glory there will be no temptations to endure, but it's by enduring of temptations that we come to glory. When the body and the soul shall part asunder, the soul and God shall meet together. The sharper your sorrows are here, the sweeter will be your joys hereafter; let me allude to that Psal. 68 13. Though ye have lain among the Pots, yet shall ye be as the wings of a Dove covered with silver, and her feathers with yellow gold. All the Grapes in Christ's Vineyard must pass thorough the Winepress. Health is most acceptable after the sharpest sickness; and liberty most sweet after a rigorous bondage; and the harbour most welcome after turbulent storms: How pleasant soever a sinner's beginning is, his ending is dolorous; how troublesome soever a Saints beginning is, his ending is joyous: The fresh Rivers of carnal pleasure run into a salt Sea of despairing tears, when the wet seeds-time of a pious life ushers in the Sun-shiny Harvest of a peaceful death. When Croesus asked Solon who he Dicique beatus ant● obitum nemo supremaque funera debet. Horat. thought happy, he told him one Tellus a man that was dead. Happiness doth not go before death, but death goes before happiness. It's storied of Adrianus, that seeing many Christians put to such cruel and bitter deaths, he asked some of them what it was that they suffered such cruel torments for, to whom they answered, Speramus illa bona quae oculus non videt, auras non audivit, in cor hominis non ascenderunt; We hope for those things which eye hath not seen, nor ear heard, nor ever entered into the heart of man to conceive. They who are born blind are unable to judge of that glory that dazzles the very eyes of the Angels; One smile in God's face will dry up all the tears in their eyes. When believers change earth for Heaven, they do not lose their blessedness, but complete their blessedness; as fishes dropping out of the narrow Brook into the wide Ocean, do not leave their Element but are more in it then they were before. A believers dying is resembled to a burnt-offering; now in a burnt-offering when the ashes falls to the earth, the flame ascends to Heaven. Thus have I set twenty Diamonds in your Golden Ring. And so much for the first thing; Namely, The erection of singular Principles. I come now to the last stage for the direction of singular practices. Here I shall spread but six Sails and make to the shore. 1. Would you do more than others, than you must know more than others. I may say of Divine wisdom, as they did of that Grecian Lady, No man ever loved her, that never saw her; and no man ever saw her, that never loved her. We do not first come to God that we may be taught, but we are first taught that we may come to God. A Christian that is most intelligent, is a Christian that is most excellent. Wisdom makes the face to shine, Eccl. 8. 1. What the Papists cry up as the Mother of Devotion, we cry down as the Father of Superstition. Satan that cruel Jailor secures all his Captives in the dark Dungeons of Ignorance; He deals with them as Falconers do with their Hawks, that put Diabolus coecâ cupiditate, et falsis consiliis ita peccatorem excaecavit, ut quietissimè cum suis compedibus ligatus stet, necse ullo prorsus in periculo constitutum putet. Stapl: in Dom: Quinque Tex: 5. Hoods upon their heads that they may carry them more quietly upon their hands. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts, Eph: 4. 18. The Father of light takes no pleasure in the children of darkness; he doth not use to waft souls to Heaven like passengers in a Ship, who are shut under the Hatches and see nothing all the way they are sailing to their Port: If thou knewest the gift of God, and who it is that asks, thou wouldst have asked of him, and he would have given thee living water, John 4. 10. Christ doth therefore go undesired in the world, because he goes undiscerned by the world; Did they see all in this Pearl of price, they would sell all for this Pearl of price. An ignorant man he is Satan's treasury for corruption, and he is God's Armoury for indignation. An understanding without understanding, it's but the soul of a beast imprisoned in the body of a man. If ye know these things, happy are ye if you do them. The will of God must be known on earth as it is known in Heaven, or else the will of God will never be done on earth as it's done in Heaven. Utter darkness is the just recompense of inner darkness. It's storied of a deformed person, that he set curious pictures before his wife, that seeing of them she might have beautiful children; And Laban's sheep by looking on the Rods which were laid in the Troughes, their Lambs which they produced were party coloured: Shall fancy work so strongly in them, and shall not faith work as strongly in us! O walk in the face of the Sun of righteousness and you will be coloured by the shinings of his beams. The patiented Christian is the best for waiting, but the prudent Christian is best for working; Where there is a vail cast before the eyes of knowledge, there is a bar set before the hands of practice: An ignorant person neither knows what he is doing, nor doth he know whither he is going. The dark corners of the earth are full of the inhabitants of cruelty, Psal. 74. 20. The Prince of darkness sits upon a Throne of darkness; now God hath no birthrights for such profane Esaves. Though the earth may keep an ignorant man living, yet Heaven will not take an ignorant man dying; as no man can shun the evil he fears not, so no man can embrace the good he knows not. A man may as soon draw running streams from burning flames, as he can taste a drop of mercy from irreconciled Majesty. Where ever there is a trade driven for Heaven, the Spirit of Christ doth first open the Shop windows, I must work the works of him that sent me, whilst it is day, the night cometh wherein no man can work, John 9 4. Est quidem maxima faelicitas a Christo cognosci; sed est ma●ima necessitas, ut nos quoque Christū cognoscamus. Idem in Dom: 2. postpasch● Tex: 5. You cannot do the work of the day unless you have the light of the day; A dim eye may be serviceable for the prevention of falls, but a blind eye exposes to continual hazards. Darkness as it is Satan's Element, so it is a sinner's punishment: My people perish for want of knowledge, Hosea 4. 6. Men in the mist of ignorance, are like Ships that sail desperately against those Rocks that splits them eternally. He shall come in flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thess. 1. 8. Your want of judgement is a sin against which Christ will come to judgement. You that here take no knowledge of him, he will there take no knowledge of you. When the Candle of the soul is put out, needs must it sit in the dark. Reason though it be the noblest Tree in nature's garden, yet since the fall it hath rotten fruits upon its boughs; It will not receive the Gold of the Sanctuary, unless it be weighed in its own Scales; as if the guilt of blind obedience, did lie upon them who have the Sun of righteousness to go before them. Ah how do Owl-eyed sinners take that for Devotion, which is but Superstition, and that for a Bethel, which is but a Babel! The weaker light we have of truth, the more easily may we be cheated with error in the stead of truth. To keep the understanding free Quanquam multa sint peccata fragilitatis, multa malitiae, tamen verissimum est, ignorantiam omnium malorum, et flagitiorum esse fundamentum et principium. Stella in Luc. cap. 15. vers. 12. from ignorance is the way to keep it free from error; To preserve it as a Goshen from the darkness of Egypt, is the way to rid it of the Frogs and Locusts of Egypt. An arrogant man's will is not more rebellious, than an ignorant man's wit is erroneous: He that desires to see the face of holiness in its native lustre, must not let his carnal judgement draw its picture. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance amongst them that are sanctified by faith in me, Acts 26. 18. The strength of the Sunbeams can scatter the darkest Clouds, as well as consume the thinest Vapours. In nature there's some sparkles of light, but so rak't under the ashes of dissolute thoughts and practices, that though it be not quite smothered yet it's scarce discerned; The notions of God implanted in innocency, do not shine in their genuine and primogenial radiancy. Therefore Nabuchadnezzar is turned a grazing to the beasts of the field, that he might come to the acknowledging of the God of the world. It's reported of a famous Carver, who making a curious picture of Minerva, did secretly engrave his own upon it; So the Lord of Heaven hath inter-woven his own Image in us, which remains as a mark whereby we may be known to be his workmanship; and although the glorious lineaments of his draught are much defaced, yet there are such relics and remainders left behind, that as in fullyed Maps we may guess at former lines. Spiritual acts, they require spiritual eyes, and the brighter we see them, the better we do them. We cannot come to God with fiducial or justifying faith, before we have attained a historical or dogmatical faith. What the Papists say of Images we may justly say of the creatures, that they are laymen's books in which there's no Erratas: The Heavens declares the glory of God, and the Firmament showeth his handy work, Psal. 19 1. They who could not unclapse the book of Scripture, have laid before them the volume of nature. The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, Rom. 1. 20. From the second causes we may easily arrive at the first; as you may pursue a River as it runs to the Fountain's head from which it flows. If we should see a Ship upon the Sea sailing directly to the Harbour, we might conclude a Pilot in her to steer her course; They have but a narrow inspection into the works of nature, that cannot in them discover the God of nature, which is Commentum Dei mirabile, as Lactantius calls it; That's the first. 2. If you would do more than others, you must love more than others. The love of Christ constrains us, 2 Cor. 5. 14. There's no sin so sweet, but the love of Christ restrains them from it, there's no service so great, but the love of Christ constrains them to it; If once this affection takes fire, the room becomes too hot for any sin to stay in. The heart is a chamber for Christ, but not a harbour for lust. The Mandrakes give a smell, and at our Gates are all manner of pleasant fruits, new and old which I have laid up for thee, O my beloved, Cant. 7. 13. Love never shakes the Boughs, but for Christ to eat the fruits. Many pay the performance of duties, as oppressed Subjects do heavy taxes, with sad complaints; But the Spouse of Christ Amor onus non sentit, labores non reputat, plus affectat quâ valet. Kempis. looks upon what she is as not great enough for his remembrance, and what she does as not good enough for his acceptance; had she any thing a thousand times better than herself, or were herself a thousand times better, it should be bestowed upon him: What is that little that he desires, to that much that he deserves. When Achilles was demanded what erterprises he found the most easy? he answered, Those which he undertook for his friends: Seven years' service seemed nothing to Jacob, because of the love he did bear to Rachel, Omnia facilia habenti charitatem, saith Austin; Love as it acts the most excellently, so it acts the most easily; If you love me, keep my commandments, John 14. 15. The Crystal streams of divine actions, they bubble from the pure spring of divine affection. I have heard of a wife that grudged obedience to her husband, because she thought him unworthy to receive it, to whom it was answered, Though he that married her was unworthy of her observance; yet he that made her was worthy of her obedience, and whatsoever she had to say against her husband, she had nothing to say against the command of God. In Christ Jesus neither circumcision availeth any thing, nor uncircumsion, but faith which worketh by love, Gal. 5. 6. The Christians love advances by equal paces with the Christians faith, as the heat of the day with the shining of the Sun; Faith like Mary sits at the feet of Christ to hear his Sermons, and love like Martha, compasses him about with services; Faith is the great receiver, and love is the great disburser; We take in all by believing, and we lay out all by loving; Faith it first works love, and then it works by love, as the workman sets an edge upon his tools, and then carves and cuts with them; The Scripture hath exceeding high expressions of this affection. Nihil dulcius est amore, nihil fortius, nihil jucundius, nec melius in Caelo et in terrâ, quia natus est ex D●o, etc. Id: lib. 3 cap. 5. de Imit: Christi. Christ he brings the ten Commandments into two Commandments, Matth. 22. 37, 38. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great Commandment, and the second is like unto it, thou shalt love thy neighbour as thyself. Christ he brings ten words into two words; but Paul he folds them all up in one word: For all the law is fulfilled in one word (Gal. 5. 14.) What's that? surely it is too big for any mouth to utter, Thou shalt love thy neighbour as thyself. He that is not wanting in this duty, is wanting in no duty. Love it's called an old Commandment, and a new Commandment, 1 John 2. 7, 8. It's as old as the Law of Moses, and yet as new as the Gospel of Jesus Christ. Faith is the grace that at first seals the conveyance, and love is the grace that at last possesses the inheritance; Faith that unites Christ and sanctified souls together on earth, but love that unites God and glorified souls together in Heaven. As the spleen groweth, the body decayeth; and as hatred increaseth, so holiness abateth. Die aliquid ut duo simus, was the Motto of a Heathen, and therefore doth not belong to a Christian. It's best that dissension should never be born among brethren, and next that it should die presently after its birth: When any leak springs in the ship of Christian society, we should use our endeavours to stop it speedily. The nearer the union is, the more dangerous is the breach; Bodies that are glued together may (if severed) be set together as beautifully as ever, but members rend and torn cannot be healed without a scar. The love in a hypocrites bosom is just like the fire in the Israelites bush, which was not burning all the while it was blazing; His estate and relations hath the top and strength of his affections; they admit the world not only into the Suburbs of their senses, but into the City of their souls: But the love of a Saviour in the soul of a believer, is as Oil put into a Vial with water, in which, though both be never so much shaken together, the oil will be uppermost; Or if you please, as one rising Sun which drowns the light of numberless Stars: Should God give his substance to him, and yet keep himself from him, Absalom's expression would be his, What doth all avail me, so long as I see not the King's face? Take a Christian and his Heaven upon earth is in Gods dwelling with him, yea and his Heaven in Heaven is in his dwelling with God; He is like a stone, of which some report that if it be thrown into the water whole it swims, if broke it sinks; Or like the Marigold that opens with the shining, and shuts with the setting of the Sun of righteousness. Love it puts not off its pursuits of amor Dei tam efficax est, ut effectus, potius quam affectus dici debeat; plus enim facit, quam afficit. Stapl: in Dom. Pen. Tex. 1. duty, till it attains the possessions of glory; There's no rocking this child to sleep, till it be laid in the Cradle of the Grave: A soul that loves much, is a soul that works much; The commands of the Gospel are not grievous to them, but precious to them. The highest graces are fit for the hardest duties: As God is not so much displeased at our having of sin, as he is displeased at our loving of sin; so he is not so well pleased at our doing of service, as at our loving of service. Different movings express different beings: When a Christian yields obedience to Christ out of a principle of love, he so serves Christ as none but a Saint can serve Christ. When thou saidst seek ye my face, my heart answered, thy face I will seek, Psal. 27. 8. The heart of obedience, is the obedience of the heart: That's the second. 3. Would you do more than others, then pray more than others. Our daily bread, calls for daily prayers; because new wants are created, when old wants are supplied. The Garden of the Church is watered by the River of Prayer. Are you called by the name of Christ, and will you not call upon the name of Christ? Take away spiritual breathing, and you take away spiritual living; a child that's still born, was never a child that's new borne. Who would not stretch forth a Beggar's hand, to receive a Jewel of greater value than the world. With what boldness may they appear at the Court, that are assured of the ear of the King. We shall soon give up the Ghost, if God do not give in the Holy Ghost: to stop our breath is the way to lose our life. You may pray always, and yet not always be at prayer: Thou allowest thy body daily sustentation, O allow thy soul daily supplication. Prayer it's like Noah's Dove, though it go forth of the Ark, yet it will return again with an Olive-branch of peace in its mouth. In God's enjoining our supplications there's the showing forth of his greatness, in Gods fulfilling our supplications there's the shining forth of his goodness: Prayer, never did man rightly make it, but God did quickly grant it; It's no more a duty for Saints on earth to give over praying, than it is a duty for Saints in Heaven to give over praising. If you would speed in the enjoying of mercy, you must speak for the obtaining of mercy; If man lets God go without any begging, God will let man go without any blessing. I am sadly sensible how many there are that cast off this duty; But it is not because the lameness of their legs is cured, but because they are ashamed to make use of crutches: Christians let not your want of accomplishments create in you any discouragements; Dumb beggars have got alms at Christ's gates by making of signs. The waters of life are sweet; O what pity it is, that God should turn the cock for want of pails to set under! Take a dry sponge and throw it into the river, and it will suck itself full of water. As he prayed the form of his countenance Christus cum oraret transfigurabatur, ita in oratione magnae fiunt in anima mutationes, quia lumen animae est oratio, quae saepiu● eum, quem invenit desperantem, relinquit exultanter▪ Ger. med. 25. was altered, and his raiment was white and glistering, Luk. 9 28, 29. Christ had the brightest Sunshine of his father's affection, when he was moving in the Orb of supplication. Tell me Sirs, is not that mercy worth the breath of a sinner, which was worth the blood of a Saviour? then to pray we can do no more to the removing of our own miseries, and we can do no less for the obtaining of God's mercies: methinks man should never cease ask, till God cease granting. Lord, what wilt thou give me seeing I go childless? So say you, Lord what wilt thou give me seeing I go graceless? Prayer is the souls trading to Heaven Oratio justi clavis est caeli, ascendit precatio, et descendit Dei liberatio. Id ibid. for such commodities, as are only locked up in God's Treasuries. By fasting the body learns to obey the soul, but by praying the soul learns to command the body. Dumbness should never seize on the lips of man, till deafness seize on the ears of God: Shall God in Heaven want a man that is praying, whilst man on earth wants not a God that is hearing? Christian's though your relations are excellent, yet your conditions are indigent. No Christian hath so little of Christ but he hath matter for praise, and no Christian hath so much from Christ but he hath matter of prayer; every day we find it a great work to accomplish a little work; every new act of obedience, calls for new strength and assistance: as our receipts are greater than our deserts, so our wants are larger than our receipts. Ask, and ye shall receive, that your joy may be full. Spiritual supplication is the channel of spiritual consolation; you must be full of prayers, if you would be full of joys: now none are more fruitful in divine labour, than those who are most joyful in divine favour. Death that shortens our way on earth, and makes it nearer, but delight that sweetens our way to heaven, and makes it fairer. The neglect of the flowers, will but administer advantage unto the growth of the weeds; a little Ship with a strong wind, moves faster than a greater Vessel with slacker gailes. I never expect, that a branch which receives no sap from the Vine, should bear any fruit in the Vine. Si ascendat oratio descendet gratia; when prayer mounts upon the wing to God, than favours come upon the spur to Non verbe de precantis deus intendit, sed orantis cor aspicit. Bern. de inter. domo. cap. 48. man. The gift of prayer may have praise from men, but it is the grace of prayer that hath power with God: a few grapes prove the plant to be a Vine, and not a thorn. Prayer is God's due as a Creator, though truly performed to him as a Father. None can pray aright but those that are new Creatures, but all aught to pray because they are creatures. Christian's can never want a praying time, if they do not want a praying frame; in the morning this is a golden key to open the heart for servise, and in the evening it is an iron lock to shut the heart from sin. As the rain comes down from Heaven fruitfully, so let prayer go up to Heaven fervently. Peter was kept in prison, but prayer was made without ceasing for him, (Act. 12. 5.) And prayer fetched an Angel out of Heaven, to fetch Peter▪ out of prison: If the oven be quite cold, it requires more wood to heat it again; there's more strength exercised in the raising of a Bell, then in the ringing of a Bell; it's not the dog that cries the loudest that catches the hair, but he that follows the Chase. Believers should not only pray one with another, but they should pray one for another; next to the breach of piety in Religion, we should abominate the breach of charity in communion; that's a sad spectacle to see men upholding an abominable ostentation, by a more abominable separation. It's weak conceptions that are the Parents of strong delusions; that's true, they who cannot know our hearts should not judge them, and they who should not judge our hearts cannot know them; but when such Vessels gives over sailing, we may conclude that divine gails hath given over blowing. Christians, He that is omniscient to see your wants, is omnipotent to grant your suits; there's no mercies so little as to be gotten without prayer, there's no mercies so great as not to be given unto prayer. Are you made spiritual Priests, and will you not offer up spiritual sacrifices? Si fidelis, humilis, et fervens oratio fuerit, caelum sine dubio penetrabit, unde certum est quòd vacu● redire non poterit. Berinthia Ser. 4. de Quadrag. ult. verb. Our affections should fly like an Eagle when our expressions creep like a snail. What's the reason there are so many empty Casks in God's Cellar, but for want of prayer: Pray continually, though you be not continually at prayer, 1 Thes. 5. 17. If the lesson be not always playing, yet the instrument must be kept in tune. They should never be dying Petitioners, that have an everliving Intercessor. It matters not how often you carry an empty pitcher to so full a River: And this is the confidence that we have in him, that if we ask any thing according to his will he hears us, 1 Joh. 5. 18. That soul shall have its will of God, that desires nothing but what God wills. The intercession of Christ is a golden Censor, and can we desire him to offer up our drossy prayer for incense? It was an expression of Luther's, Fiat voluntas mea, Domine quia tua; let my will be done, mine Lord, because it is thine; because it fixed in the same Centre; he was bold to call for the fulfilling of it. The Covenant of grace without us turns precepts into promises, but the spirit of grace within us turns promises into prayers. Take with you words, and turn unto the Lord; say unto him, take away all our iniquity, and receive us graciously, Hosea 14. 2. O how willing is God that we should hit the mark, when he teaches us how to direct our arrows! What desires are there in him that we should prevail, when he shows us how we should wrestle! Spiritual breathe are more potent than carnal roar; none but such desires as want good aims, do want good issues; nothing will get up to Heaven, but that which doth come down from Heaven: Deny not God faith in prayer, and God will not deny a faithful prayer. That is the Third. 4. Would you do more than others, then believe more than others. It's the Lamp of fidelity, that's filled with the oil of activity: This is a grace that is the most needful, and this is a grace sol radios suos longè lareque per totum terrarum orbem diffundit, sic fides in hominecredente vires sua efficacitèr exerit. Sibyl in Mat. 16. 16. conc. 13. in mi●. that is the most fruitful; If there be life in the body the pulse will be beating, and if there be faith in the soul the man will be working; all other graces thrives in the soul, as this grace thrives in the soul, as the watering of the roots makes the flourishing of the Trees. What doth it profit, my Brethren, if a man say he hath faith, and hath no works, can faith save him; Jam. 2. 14. An idle faith, is an evil faith; yea, a faith that works not, is a faith that saves not: This is a faithful saying, and this I will that thou affirm constantly; that they which have believed in God, might be careful to maintain good works, Titus 3. 8. It's reported of the Crystal, that there's such a virtue in it, that it will quicken all other stones, and put a beauty and lustre upon them: I am sure it's true here, there's such a divine virtue and power in faith, that it quickens and casts a lustre upon all our other graces. Perceiving of Christ speaks a Christians knowledge, but it's a receiving of Christ that speaks a christians faith: To as many as received him, to them he gave power to become the Sons of God, even to as many as believed on his name, Joh. 1. 12. Faith doth not only look upon Christ as a fountain of living water, but lays pipes to convey it to its own Cistern. The Window irradiates the house not by any light of its own, but as a medium to let in the beams of the Sun: without Christ faith can do nothing, and against Christ faith will do nothing. A true and scriptural affiance, is as the spring in the watch, that moves all the golden wheels of obedience. The father of the child cried out with tears, I believe, help my unbelief, Mark 9 24. Though his tears dropped down to the earth, yet his faith reached up to Heaven. Faith is able to swim upon those deep seas with delight, which the line of reason could never fathom. He that is highest in his diffidence, is lowest in his obedience: he could not do many mighty works there, because of their unbelief: that which hinders Christ from working for Christians, that will hinder Christians from working for Christ. It is as natural for a believing man to be a working man, as it is for the Sun to shine, or the fire to burn. The people of Israel stood in the outer Court, but the High Priest entered within the Veil: Thus other graces Sic fides inter virtutes sure suo pri matum obtinet. stand but in the outer court, it's faith that enters within the Veil. The Devil if he can but undermine the foundation he will soon overthrow the building; as take away the corner stone, and yond endanger all the other stones. Bernard hath an excellent saying, Increduli timent diabolum quasi leonem; at qui in side fortes, despiciunt eum quasi vermiculum; whilst unbelievers fear the Devil as a Lion, the faithful contemn him as a worm. Christians, he that here lives by faith which doth admit of doubting, shall hereafter live by sight which doth not admit of clouding: There's no landing at the shore of felicity, without sailing in the bark of fidelity: there's no grace doth so glorify God as faith, and there's no grace that God doth so glorify as faith. Will you see how two gracious persons dash their feet against temptations? Lord, if thou hadst been here, my Brother had not died, John 11. 32. As if Christ could not have saved his life when he was absent, as well as when he was present, and have sent him health, as well as have brought him health; But do they stop at the first step? no, but march on further in this distrustful Road; vers. 9 Lord by this time he stinketh; As if the physicians potion came too late, and the Grave would not make any surrender though Christ commands the release of its prisoner; but their unbelief stunk more in his nostrils, than their brother's body did in theirs. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb, Rom. 4. 19 Skilful swimmers are not afraid to go above their depth, whereas young learners grope for the ground and are loath to stir from the bankside, Faith is not only the instrument to Fides salvifica est viva radiae sanctitatis; ma nus, os, et oculus filiorum dei; vinculum quo summo bono, per Christum nobis unitum, unimur. Id. conc. 15. in limine. receive the righteousness of Christ for our justification, but it's the instrument to receive the holiness of Christ for our sanctification: Of his fullness we receive grace for grace, John 1. 16. But how do we receive it? Even by Faith. Faith unites the soul to Christ, and as by a pipe laid close to the mouth of a fountain, water is carried to our houses for the supply of the whole family; so by faith is derived to the soul in abundance, a supply for all its exigences: He that believes, out of his belly shall flow rivers of living waters, Joh. 7. 38. Hence it is, that when the Saints would advance to a high pitch in other graces, they pray for an increase of this grace: Lord, increase our faith, Luk. 17. 5. What the root sucks from the earth, it soon disperces amongst the branches. In faith there is such an efficacy, Fides est armaturamentis et sicut scuto repellimus hostiles ictus sic fidem opponimus falsis diaboli suggestionibus. Staplet. in Dom. 4. ●ost Epiph. Tex. 2. that it's able to rout the whole body of impiety, that not one lust stands in its unbroken strength: Sin shall not have dominion over you, for you are not under the Law, but under grace, Rom. 6. 14. Lusts they may stir like wounded soldiers on their knees; they may rally like broken Troops, but shall never be Masters of the field where faith is seen. Faith it doth not shoot paper pellets, but Cannon bullets; man's weakness can easily build the rotten fabric of sin up, but its faith's strength which can only throw it down. As lusts would not let Christ live without us, so Christ will not let lusts live within us: Holding the Mystery of faith in a pure conscience, Tim. 3. 9 Fides est cardo super quem vertitur porta Caeli; situla per quam hauritur aqua vitae; annulus ille nuptialis quo mens Deo desponsatur etc. Arrowsin; Tact. sacr. l. 2. cap. 7. Sect. 13. This heavenly Manna it's laid up in a golden Pot; if faith be a precious pearl, a good conscience is the Cabinet in which it's locked. Faith comes out of the wars a conqueror, when fear is foiled and taken prisoner; it's as potent to keep us from falling under temptations, as to keep us from fainting under afflictions. The body of Adam it is a Rack for sufferings, but the bosom of Abraham is an Ark for resting. A Believer is like Joseph, though the Archers sorely grieved him, and shot at him, yet his bow abode in strength, and all his Arrows were safe in the Quiver. Christians, never was the Talent of faithfulness wrapped up in the Napkin of idleness. He is a rich man that lives upon his wealth, but he is a righteous man that lives upon his faith. The first poisonous breath which was drawn by Eves lips, was sent in those words; Yea, hath God said ye shall not eat? This was the Traitor's gate thorough which all sin entered into the heart: A Tree is easily felled when its root is loosened. Unbeleef it doth not only choke the bullets of wrath which are sent out of the fiery mouth of the Law, but it damps all the motions of grace, which comes from the still voice of the Gospel. All the offers of reconciliation which are made to unbelieving persons, they are like sparks of fire falling into a river of water, that are extinguished by it as soon as ever they light upon it. Fifthly, Would you do more than others, then resolve more than others. It is the resolute Christian, that is the excellent christian: An action that is well resolved, is an action that is half performed: God looks more at our wills then at our works. The very first fruits of conversion, they grow upon the Tree of holy resolution: I will arise, and go to my father, Luke 15. 15. Arrows weakly shot fall short of their marks. Many stand watching on what dial the Sun shines, and on what earth the cloud drops; they stand as spectators on the shore; whilst the Vessel is tossed on the Sea. Shame is that which ambitious nature abhors, and danger is that which timorous nature declines. Reformation is an Icy path, and cowardly spirits love to have it well beaten by others, before they will set a foot in it themselves. Firm resolutions are like Rocks, against which the waves may beat and strike, but cannot move and alter. As our prayers manifest what we desire that God should do for us, so our purposes manifest what we ourselves are desirous to do for God. The holiness of a Saints life, may be resembled to a babes birth. In every birth there's three things; A Conceiving, a Travelling, and a bringing forth: So there's a conceiving of holiness in our understandings, by way of illumination; there's a Travelling of holiness in our wills, by way of resolution; and there's a bringing forth of holiness in our lives by way of operation. Till you attain to firm resolutions, you will never be free from great temptations: Look as it is with the ill humours of the body, they flock and resort to the crazy part; so it is with Satan's assaults, they will be ever frequent where the heart is ready to embrace them, or not resolved to resist them. The Laws Curse is the press-money to force a servile spirit, but the love of God is the by as of a Volunteer. Your purposes and resolutions must be like water from a fountain, that flows of itself, and not like water from a pit, that is fetched forth by artificial Engines. Some never take up any resolutions but when they are under sharp afflictions; these are like those Goats, that never give any milk till they are stung: Like children under the rod, they make fair promises; but all these blossoms falls from the Tree without bearing of any fruits: when they are raised from their sickbed pains, they fall from their sickbed vows; These are like Ice that thaws in the Sun, but freezes in the shade: They hang their lusts on the Cross for a time that they may be kerbed, but take them down again that they may not be crucified; what is this but to put a Lion in chains and then let him lose again. There must be a harmony between your resolutions and your conversations: What shall we vow against our sins, and then sin against our vows? This were to take the wages of one Master, & to do the work of another; to make our promises unto God, and our performances to the Devil. Sacred vows bind us to obedience, but sinful vows bind us to repentance. Christians, say not that you have noble blood running in your veins, except you can prove your pedigrees by heroic spirits: That's the Fifth. 6. Would you do more than others, then deny yourselves more than others. Either we must lay self aside, or else God will lay us aside: What can any true Israelite see in this Dagan of the Philistines, that the Ark of God should fall before it. Self seeking, saith one, was born in heaven, but forgetting by what way she fell from thence, she could never find the road thither again. If any man will come after me, let him deny himself, and take up his cross and follow me; This is the basis or foundation on which we must build the whole fabric of our profession. Sinful self is to be destroyed, and natural self is to be denied. A little will serve a man that is strong in grace, much will but serve a man that is weak in grace, but nothing will serve a man that is void of grace. As we must lay out all in the Cause of God, so we must lay down all at the call of God. But to close up all, The Elder Israelites they mourned to see how short the glory of the second Temple, was of the glory of the first: I fear that we have cause to mourn, to see how far short our professors come in purity of their fore fathers. Behold, I come quickly, & my reward is with me, to give every man according as his works shall be, Revel. 22. 12. This very expression may much excite to eminency in Religion: He that doth most, shall receive most; the more glory you bring to God, the more glory you shall have from God. The clearer the lamp of grace burns on earth, the brighter the Sun of glory shall shine in Heaven. Though your pilgrimage may be full of bitterness, yet your heritage will be full of blessedness. Let such golden spurs put you upon your full careers. Man's excellency is to be measured by the standard of his usefulness. The Sun and Moon those fountains of light and guides of time, fulfil their courses in a shorter season, when the dimmer planets are longer wheeling. O that it might be said of you, as it was said of her, Prov. 31. 29. Many daughters have done virtuously, but thou hast excelled them all. FINIS. Books Printed for, and sold by Thomas Parkhurst at the three Crowns over against the great Conduit, at the lower end of Cheapside. Folio's. A Commentary upon the holy writings of Job, David, and Solomon, That is, these five, Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs, being part of those which by the Ancient were called Hagiographa. Wherein the divers Translations, and Expositions, both literal and mystical, of all the most famous Commentators, both Ancient and modern, are propounded, examined and censured: And the Texts from the Original much illustrated; By John Mayer Doctor in Divinity. A practical commentary, or an Exposition with Observations, Reasons, and Uses, upou the first Epistle general of John. By that pious and worthy Divine Master John Cotton, Pastor of Boston in New-England. A learned Commentary, or an Exposition upon the first Chapter of the second Epistle of St. Paul to the Corinthians; being the substance of many Sermons formerly preached at Grayes-Inn, London; by that Reverend and judicious Divine, Richard Sibbs, D. D. sometimes Master of Katherine-Hall in Cambridge, and Preacher to that honourable Society. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between; 1. The Hypocrite in his best dress of seeming virtue and formal duties: and the true Christian in his real graces, and sincere obedience. As also between the blackest weeds of daily infirmities of the truly godly, eclipsing saving grace; and the reigning sins of the unregenerate, that pretend unto that godliness they never had; By that late burning and shining Lamp, Mr. Samuel Crook, B. D. late Pastor of Wrington in Summerset. Quarto's TWo excellent Treatises, of Mr. Jeremiah Burrough's, one of the fifth of Matthew, being many Sermons preached at Cripplegate, upon all the Beatitudes. And Gospel-Revelation in three Treatises, viz. 1. The Nature of God, 2. The Excellency of Christ. And 3. The excellency of man's Immortal Soul. Both published by William Greenhill, Will. Bridge, Philip Nye, John Yates, Matthew Mead, William Adderly. An Exposition on the whole Book of Solomon's Song, commonly called the Canticles; By John Robotham. A Theatre of flying Infects, wherein especially the manner of right ordering the Bee is excellently described with discourses Historical and Physical concerning them; with a Second part of Meditations and Observations Theological and Moral, in three Centuries upon the same subject, by Samuel Purchas M. A. People's need of a living Pastor, at the funeral of Mr. John Frost, M. A. by Mr. Zach. Crofton. Holy things for holy men, or the Lawyer's Plea nonsuited, etc. In some Christian reproof and pity expressed towards Mr. Prynn's book, entitled, The Lord's Supper briefly vindicated, By S. S. Minister of the Gospel. A Vindication of the Christians Messia, that Jesus is the true Messia prophesied and foretold by all the holy men of God, who were writers of the Old Testament; as also proved out of their own Talmud. The souls progress to the Celestial Canaan, By way of godly Meditations and holy contemplations, by John Welles Preacher of the Gospel. Comfortable Sermons on the 24 Psalm, Preached before the Lady Elizabeth her Grace, by Daniel Dyke, B. D. Plenary possession makes a lawful Subjection to Powers that are in Being, proved to be lawful and necessary, in a Sermon before the Judges in Exeter, By Rich: Saunders, Preacher of the Gospel. The new World, or the new Reformed Church discovered out of the 2 Epist. of Pet. By Nath. Homes, D. D. God save the King, in a Sermon Preached the day after his Majesty came into London; By Anthony Walker, Preacher of the Gospel. The Judgement of Foreign Divines touching the Disciplined Liturgy and Ceremonies of the Church of England, with a Letter from Mr. John Calvin to Mr: Knox. A Plea for Ministers in Sequestrations, against Mr. Mossom, by S. S. An Antidote against Anabaptism, wherein the Baptising infants, taking Tithes, etc. are fully vindicated by Aylmor Haughton. Large Octavos Four Profitable Treatises very useful for Christian practice, viz. The kill power of the Law; the Spiritual Watch; the New Birth; Of the Sabbath. By the Reverend Will. Fenner, late Minister of Rotchford in Essex. Enchiridion Judicum, or Jehosaphats Charge to his Judges: Together with Catastrophe Magnatum, or King David's Lamentation at Prince Abners Incineration. By James Livesey Minister of the Gospel at Atherton. Mr. robinson's Christian Armour. The door of Salvation opened by the Key of Regeneration, by George Swinock, M. A. Preacher of the Gospel at Rickmersworth in Hertfordshire. Heaven and Hell Epitomised, the true Christian Characterised, by the same Author. The Nonsuch-Professor in his Meridian Splendour, or Singular Actions of sanctified Christians, By Will. Secker Preacher of the Gospel. The greatest loss, upon Math. 16. 26. By James Livesey Minister of the Gospel. Meditations Divine and moral, by Henry Tabb M. A. The Conversation as Heavenly, and as Natural, in two Treatises, by Dr. Staughton. The Pathway to Piety, by R. Hill D. D. The Psalms of King David translated by King James. Small Octavos Catechising God's Ordinance, in sundry Sermons, by Mr. Zach. Crofton, Minister at Buttolph's Aldgate, London; the second Edition corrected and augmented. The Godly man's Ark in the day of his distress, discovered in divers Sermons; the first of which was preached at the Funeral of Mrs. Elizabeth Moor. Whereunto is annexed Mrs. Elizabeth Moor's Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness. By E. Calamy. B. D. Pastor of the Church at Aldermanburic. The Gale of opportunity, and the beloved Disciple, by Thomas Froysal. The Wedding Ring fir for the Finger, in a Sermon at a Wedding in Edmonton, by William Secker. Zion in the house of Mourning, because of sin and suffering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Vpingham in Rutland. The one thing necessary; by Mr. Thomas Watson, Minister of Stephen Walbrosk. A Plea for Alms; delivered in a Sermon at the Spittle, on Tuesday in Easter Week, April. 13. 1658. by Mr. Thomas Watson Minister of Stephen Walbrook. Moses unvailed, or those figures which served unto the pattern and shadow of heavenly things, pointing out the Messiah Christ Jesus, briefly explained; whereunto is added the harmony of the Prophets, breathing with one mouth the Mystery of his Coming, and of that Redemption which by his death he was to accomplish: by Will. Guild, Minist: of God's word at King-Edward in Scotland. Good Company; being a Collection of various, serious, pious Meditations: By J. Melvin, Minister of the Gospel at Vdimer in Sussex. A Religious Treatise upon Simeon's Song; or instructions how to live holily, and die happily: By T. Woodriff, B. D. Pastor at Kingsland in Herefordshire. The Reformation, in which is reconciliation with God and his people: or a Catechism unveiling the Apostles Creed, with Annotations; in which faith, Ordinances, and Government are professed as in the Primitive times, in opposition to all Errors and Heresies. By W. K. Minister of the Gospel. Prospering profaneness provoking holy Conference, and God's attention; several Sermons from Malachy 3. 15, 16, 17. By Zach. Crofton. The Catechism of Hugo— grotis done into English. Twelve. Jonson's Essays expressed in sundry exquisite Fancies The dangerous rule, or a Sermon preached at Clonmel in the Province of Munster in Ireland, upon Aug. 3. 1657. before the Reverend Judges for that Circuit by S. L. Master in Arts, and lately fellow of C. C. C. in Oxon. The woman's glory, A Treatise asserting the due honour of that Sex, by manifesting that women are capable of the highest improvements. By Samuel torshel. Twenty fours. Groans of the Spirit, or a Trial of the truth of prayer. A Handkerchief for parents wet eyes, upon the death of their children, or Friends.