as nature God receiveth no sonne whom He chastiseth not but t is with a gentle hand He leaves no markes behinde and He hath soone throwne away His rod if with unfained resolution you will doe so no more God though He beate many of His Children till they cry yet He never beates any for crying There is a double life in man and must bee a double nourishment men live as if there were no more to bee done but feede and be warme food and rayment are the maine businesses of the World 'T is true wealth and friends and health are things to thanke God for but better desires better becomes Christians the Christian man lives not by bread onely c. Meate for the belly and the belly for meate but God shall destroy both it and them every good mans meate and drinke is to do the will of Him that sent him God hath given us this aire to breathe in it doth not give but continue life 't is the meanes of living not the Author of life God gives it us to use not to serve How many make this world their God and serve it and God as it were but their World to make use of I will never be a servant to my slave God though He be ever the same in Himselfe He is not alwaies so in us though Hee love those whom He doth love unto the end yet not without Intermission Men commonly never know the benefit of a thing but by the absence of it wee could not so well esteeme of health if it pleased not God we were sometime sicke the long absence of a desired friend makes him more welcome at his returne thus Christ is pleas'd sometime to withdraw His presence that with more earnestnesse we might be drawne to seeke Him Tell mee Oh Thou whom my soule loveth where thou feedest c. As when many eyes are fixed upon one pictture every one thinkes the eyes of the picture to be fixed on him so with our soules all looke together at God but every one must appropriate Him to himselfe To know that God is the God of Abraham the God of Isaack and the God of Iacob is but a weake assurance that He will provide for me unlesse also He be my God our faith as our charity must begin at home and say My Lord and my God Our Saviour doth not say doe unto others as others doe unto you but as you would have others doe unto you If thou wouldest have thy neighbour do thee right doe so to him though he have done thee wrong Lex talionis was never a good Christian Law If I forgive not I shall not be forgiven As he cannot rise againe the resurrection of the body that doth not first dye the death of the body no more can he be borne the birth of the soule that doth not first dye the death of sinne It is necessary that hee which will bee borne twice should dye once while he lives and hee that will once rise the resurrection of life should dye twice That I may live ever I will dye daily That two contraries cannot consist in the same subject is as good Divinity as it is Philosophy Good and evill are like Fire and Water ever contending till the one be conquered either my sinns and I must part or God and I I cannot be at once Gods Church and the Divels chappell It is the fault of a great many if God beare with them in their sinnes they thinke hee countenances them if they be not presently striken dead with Vzzah they goe on when they smart not they beleeve not and he is not fear'd till felt Sicknesse is not thought of till death nor that till hell forgetting that the long sufferance of God should lead them to repentance he forbeares us that hee might forgive us shall I sinne because grace abounds God forbid God as He is infinite in mercy so is He in justice and as His mercy extends to thousands in them that love him so do His judgments to many generations of them that hate Him That He is long in comming is no argument that Hee will not come forbearance is no acquittance the longer our time the greater our account if we have liv'd long and liv'd not well of young Saints prove old Divells wee had beene better have gone to heaven young than to have lived to these yeares to goe to hell miserable is that mans case whose latter end is worse than his beginning The relation betweene sinning and falling is so neere that they are us'd promiscuously the one for the other Now it is a hard matter to fall without hurt and once downe it is not an easie matter to rise without helpe Where it is so dangerous to fall and so hard to rise if we love our selves we will looke to our footing Most men feare to heare ill that feare not to doe ill the arrantest hypocrite in the world would not be thought so he would not be censur'd for sinne that feares not to be damned for it and is afraid of holding up his hand to the barre that is not afraid of standing at the Tribunal seat of God All the care is how to sleepe in a whole skinne not so much to live well as to die safe keepe without the compasse of the Law though they come within the teach of hell If this bee not to feare men more than God I know not what is I should wonder many times to see sin so smugge to here a Iudas at his haile Master and kisses did I not remember of what Sire they come the Divell and that he can stil personate that goodnesse he once had He would be more shunn'd if he could not bee mistaken that is not suspected in a disguise where the adversary is so subtile they had need bee wise as Serpents that would be innocent as Doves Charity so forgives offences that it is ready not only to pardon the offender but to doe for him and thinkes it selfe not innocent that it starves not it's enemy while it sees him starve What little difference is there in Religion betweene not saving and killing we are not commended that we require not evill with the like We have not forgiven injuries if wee doe onely not revenge them if wrongs tye our hands from doing good where we ought and may they prove sinnes to us that were but crosses and we wrong our selves more by not doing than by suffering and God shall so forgive us our trespasses For with what measure I mete unto others it shall be measured unto me againe God deales by us as He would have us deale by others and we must doe by others as we would have them doe by us and all of us deale one with another as we would have God deale with all of us As I cannot love God and hate my brother so can I not bee loved of God How iustly is the fire of Envy punished with the fire of Hell It cost God
from this body of death Even He that delivered His body to death for me Oh God thou that workest in me both to will and to doe worke my will to thine da Domine quod jubes c. Give but power to obey and what thou wilt command Death is as hatefull to man as old age to beautie and we are ever complaining of the shortnesse of our time unlesse calamitie make it seeme long which yet if they be never so little over they are weary of that which before they wished for death as I will not be in love with tribulations so I will not love my life the worse for them nor the better for wanting them if prosperity make me fond of living or afraid of dying it had been better for mee if it had not been so well I shall pay deare for my ease It is better to go into the house of mourning than into the house of laughter nay the way to the house of laughter is through the house of mourning so our Saviour Blessed are they that mourne for they shall be comforted Mirth like Salomons strumpets leads to the chambers of death and the voluptuous man goes out of this World as hee came into it crying and into another world where there is nothing but weeping It is a great weaknesse to defer to doe that which must be done if I must once weepe I will doe it now It is better to cry for remorse than for anguish There were no such tyrant upon earth as the envious man if he had but his will no man should live a quiet life or dye a naturall death but himselfe hee sees his neighbours house burning and warmes him by the fire and is refreshed there is no estate that he hath not a quarrell to no person his equals hee hates because they are his equals his inferiors because they are not his equals and his superiors because he is not their equall he is an enemy to all mens peace but most of all to his own and I think if he were put to it himselfe knowes not what hee would be or have others be It is the greatest vanity in the world to runne mad for others pleasures what if I have not the same thing or in the same measure I have enough to serve my turne if they have more yet they must account for it and I will never envy any man that he hath more to answere for to God than I have I shall not account for the talents which I never had Gods blessings and our thankes must ever goe hand in hand one good turne requires another Wee must not thinke to serve our selves of God and not serve Him His blessings are not only encouragements or rewards but bonds Of these the more we have the more we owe and our care must be not onely to receive but to repaie Why should we strive to come out of every mans debt but GODS The charity of forgiving is more difficult than that of giving and more worth by how much our selves are more deare to us than our goods in the one wee are doers but in the other sufferers and many a man would doe for another that would not suffer for him I am but halfe a Christian if I have only learn'd to pitie and not to forgive we cannot at once remember our profession and our wrongs if they bee small the matter is the lesse if they be great our glorie is the more nor only our glorie but our reward it is our owne faults if wee be not gainers by our injuries Gluttony is not onely a sinne but a disease not onely to be forbidden but to bee afraid of other sinnes hurt in future this in present and robbes not only of eternall life but of this and destroies the body together with the soule Our bodies were not given for cellarage to lay in bread and beare in I will remember that I was not therefore borne or doe live meerely to eate and drinke but therefore eate and drinke that I may continue life I have seldome known any wickednesse so hainous that had not clients as well as patrons Corah had cōpanions with him in his sinne before in his punishment But innocency doth not go by voices I will never looke at my partners but my cause I desire no other Advocates but GOD and the truth It was the accusation of the old world that they were eating and drinking till they entred c. and is still of this and will be so to the end though this were not the end of our being but for the continuance of it I will use my meat as others doe their Physicke onely for health to satisfie not my desire but my stomach I can a great deale cheaper and safer feede my belly than my eye We see men set not their best wares upon the stalls but within lapp'd up it is neither commendable nor wise to shew our excellencies as Musicians do in all companies what are we the better that we thinke well of our selves while others thinke not so Or what are we then worse that others thinke meanly of us while we think so too Since those art never the better for thy selfe-conceitednes nor the worse for thy humilitie why shouldst thou make thy selfe envied for those graces which thou hast by shewing them and derided for making shew of those thou hast not and would'st seeme to have and art at once noted of men for a boaster and of God for a dissembler I will be content to be lowly in mine owne esteem and others that I may bee high in Gods A handsome garment is no argument of a strait body those are not alwaies the best men that make the most shew of holinesse Demurenesse may stand with falshood Pretences are evermore suspicious they that are ever perfum'd 't is to be thought have naturally ill breaths we must not ever beleeve our senses goodnesse is plaine and would be knowne by her workes but not tell of them whilest hypocrisie is painted to hide ' its wrinkles and would bee taken for better than it is and with the figge-tree it shall be curst for flourishing if wee are true Christians wee are both sides alike Goodnesse doth not go by yeeres many times you shall have that from a Samuel in his long coates which you shall not have from a Saul at forty yeeres old and yet it is not forwardness commends us but perseverance Some men like some fruits promise faire in the blossome but wither ere they be pluck'd others like some graine lye long in the ground but grow up the taller it is dangerous to deferre long but it is worse not to hold out I will love and endevour early holinesse yet it is better to begin late than to have done betimes there is a penny for him that comes at the eleventh houre If thy youth have been faulty it is comfort that thy age is otherwise It is no disparagement to have beene wicked but to continue
into hell thou art there there is no running from the punishment till from the sinne All sicknesse is not of the body every leprosie is not in the skinne it were well for some men it were every sinne is a disease our soules are no lesse subject to infection than our bodies some are diseas'd and do not know it others are diseas'd and doe not care for it both cases are hard but the last is desperate To make light of sin and because thy soule is sicke even unto death to say with the Atheist Epicure Let us eat and drinke for we must dye is to shake hands with vengeance Hee that will not so much as aske to be heal'd how justly shall he dye in his leprosie It is strange but it is ordinary to see every man greedy to continue this life and not to procure a better If the head doe but ake strait to the Prophet with the Shunamite to the Physicians with Asa If they bee but talk'd to of dying with Ieroboam's wife they run and ride and send and as the Cripple to our Saviour pul downe the tiles to come at him but in the matter of their soule they are deafe to the disease why are wee not as industrious for Heaven as for our health and to live ever as to live long Alas what is age without goodnesse but a fairer marke for vengeance What is Dives the better to out-live LAZARVS and at last dye and be damn'd Let others trouble themselves and the world how to maintaine this body my care shall bee how to subject it whilest I employ my soule only for the setting out of my flesh what am I else but a glorious slave Diseases though they were the fruit of sinne and brought upon us by our selves yet they are not dispos'd of amongst us but by God they head doth not ake but with his leave nor leave aking but with His helpe it is from above both that wee are sicke and that wee are made whole to whom should I not only owe my life but bestow it but to him of whom I live and move As it is in extremities for men to remember God but with repining so it is hard in prosperity to remember themselves and what they have receiv'd of God we are apt to forget what wee have bin when we are chang'd for the better Pharaoh's butler hath forgot he was a prisoner it is too true that too many love God for their owne sakes either they are poore and would be rais'd or they are sicke and would bee heal'd and like beggers no sooner are they serv'd but they are gone I may both love my selfe and God I may not love God for my selfe I would not love my selfe but for that I am His and I will love Him but for Himselfe When I consider the yeeres I have already lived me thinkes they are few but evill evill not in respect of affliction alone but of sin and I am found guilty if I consider the present if there be any present when it is ever passing I do but adde to my score and if I consider the time to come if I have any to come God knowes I do but adde to the measure of my owne sinnes and Gods wrath together with my yeeres since I must live and cannot but sinne I will study how my sinnes may not hinder me of a better life first I will abhorre them and then I will abhorre my selfe for them and if I could not before break my heart of them I will now breake it for them A broken and a contrite heart O God thou wilt not despise To every one it shall one day be sayd Give an account of thy stewardship c. It is that which everie man should tell himselfe and one tell another what the Apostle hath long since told us all that we must all stand before the tribunall seate of Almightie GOD the righteous thinkes long of this day and longs for it because hee is long since provided for it the wicked thinks it coms too fast and yet thinkes not of it till it come and when it is come can think of nothing but that and is stown'd with the thought of it his pleasures which were never but shadowes yet accounted recall then appeare as they were and not as they were accounted and those torments which were ever thought but shadowes bug-beares then appeare as they are and prove reall the comparing of what he hath enjoi'd with what he hath lost and that little lesse than nothing of time which he hath liv'd with the eternitie of torment hee is to dye in makes him curse the time of his birth since there is a time of death and another death beyond all time so the godly and the wicked differ not more in their lives than in their deaths but most of all after death Oh my God! as thou hast made mee of the best sort of creatures a man and of the best of that sort a christian so let mee be yet better by beeing one of those whom thou hast sorted for thy selfe what am I better if I am only call'd and not chosen All bookes are not alike easie those that are are not all alike profitable some would profit more if they did but rellish others would rellish better if they were more profitable he doth well that doth both utile dulci I will neither drowne my meat in sauce nor dish it dry They are not the only robbers that breake houses guile is worse theft than outrage it is alike wicked to make wine of other mens grapes as Ahab did of Naboth's and to be drunk of our owne hee that will have riches in spight of heaven shall have hell to boote The malicious man is his owne moth that God is better to him than hee can expect is nothing whilest He is better to others than Hee is to him like Gideon's first miracle hee would have all the ground dry but his fleece if Cain's sacrifice miscary Abel must not bee accepted and live no man may bee either greater or better with safetie I will not looke at what I have but what I deserve and I shall never thinke my owne little or anothers too much that is a wicked heart that would have all men worse than it selfe and hates all those whom others thinke better God is therfore bountifull to us that we might be so to others to feast those that cannot bid us againe and to build for those that cannot lodge us againe is the way to that marriage-feast and those buildings whose Builder Maker is God he alone hath the true use of wealth that receives it onely to disburse it if of wealth that receives it only to disburse it if men were their owne friends they would make others so with this Mammon why should the rust of that gold rise up in judgement against thee the use of which will set thee with those that shall sit in judgement Persecution is the dore to happines Canaan hath still the same way a wildernesse who can looke for heaven cheape that sees his SAVIOVR bleeding I may not afflict my selfe yet I shall suspect my selfe without affliction calmes are no lesse dangerous than stormes Some men doe not climbe but vault into preferment at a leape I know not their sleight I mistrust their quicknesse few men were ever great and good in an instant All the harme I wish these is that their early rising do them no harme they that are their owne brokers in these are likely their owne theeves in better and steale themselves out of heaven Favours are more binding but aflictions are more profitable to have much is more glorie but to be content with that we have is more victory there is no conquest like that of our selves no conquest of our selves like that of want it is a hard matter not to find poverty a burden or prosperity a snare this religion obtains us that if we are not richer than others yet we are content to be poorer he only hath enough that would have no more Our endevors are in vaine without God's blessing yet in vaine shall he challenge a blessing that endevors not sloth is no lesse guiltie than coveteousnesse I can doe nothing without God yet I will not looke God shall doe all The cause of all punishment is sinne and the end of all sinne is punishment Either present or to come how then doe we love to be punished and yet love to sinne if we could but be innocent we could not but be safe while I am here I cannot but sinne but I hope to avoid the punishment through Him who hath borne the punishment and the sinne Our life is but a breath at first God breath'd upon man the breath of life c. And it is gone with a breath if He breath upon us in displeasure we die for at the breath of His nostrills wee are all consum'd since we doe not live but by His leave why doe we not live to His glorie Oh God I have not liv'd long yet so much of my life as I have not liv'd to thee I have liv'd too much all I desire is that as this life was thy gift to me so it may be my gift to thee I I can afford God little if not His owne All punishments are from the same hand Iobs boyles are no lesse Gods finger than Pharaohs but all are not with the same end those are but chastnings upon some that are judgements upon others God strikes His owne because He loves them He strikes the wicked because they love not Him those Hee corrects but these He executes it is a signe Hee loves us when Hee strikes us and if his strokes bring us to love him wee may brag with David it is good for us that we have beene afflicted God is all eare and all eye and all in all grant Lord that as I am alwaies seene of thee so I may be alwaies heard of thee and may alwaies heare thee in thy Word and contemplate thee in thy workes that I may one day see as I am seene and heare and bee heard in that heavenly quire of Hallelujah's Glorie and power and honour be unto the Lambe and to Him that sitteth on the Throne for evermore Amen FINIS * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem
us in modestie to submit to Him and thinke that our best which God thinkes so Seneca an heathen but a Philosopher could say hee was better borne than to be a slave to his body and they are no better that are continuall factors for it Every man layes up for a hard winter and a Rainie-day I will lay up for that day which I am sure will come and am not suer how soone it will come The bare desiring of earthly things is not unlawfull Hee who first taught us to pray allow'd us this in Give us this day our daily Bread 't is the excesse either in using or in caring for them makes them ill to us that are not so in them selves I will so desire these as I may bee the better for enjoying them and so imploy them as I may have little to account for them Why should I abound to my cost Teares are a second Bâ—â—â—â—sme of the soule 〈◊〉 it is rinced anew as the sinnes of the old worlde so of this little world neede a deluge There is but one sorrow never to be repented of the sorrow of repentance only these teares goe into Gods bottle and thus blessed are they that mourne Others eyes are Sermons unto mine when I see a Peter weeping for his denyall it puts mee in minde of mine why should I weepe for the losse of my friends 〈…〉 my health or of 〈◊〉 state and not of my soule There are two kindes of teares of joy and of griefe and two causes of these kindes Heaven and our Sinnes the one of affection the other of remorse the one for what we have done the other for what we would have these two shall vie teares in mine eyes to be forgiven and to be dissolved This World is a stage the play is a tragi-comedy of the life and death of man every man playes his part and exit and it may be he that hath liv'd a begger would not exchange with the KING when he comes to dye for then he is rewarded not according to what he hath beene but what hee hath done I wil not greatly care what part I play but to doe it well Home is home be it never so homely sayes the Proverbe Men goe forth to labour and come home to take their ease this world is our worke-house and Heaven is our home why am I loth to goe to my rest This world is the valley of teares and we may sooner want them than cause to shed them I will bee content to sow in teares that I may reape in joy I reade of Augustus when ever hee heard of any that dyed suddenly hee wish'd him and his friends the like happinesse he shall not choose for me Let him and his brother-heathens pray for their fooles paradise Our Church hath learn'd us a better Language From sudden Death good Lord deliver us I ever thought it not a little blessing to dye by degrees In this case the farthest way about is the nearest way home Mee thinkes it is but th' other day I came into the world and anon I am leaving it How time runs away and we meet with Death alway e're wee have time to thinke our selves alive One doth but breake-fast here another dine hee that lives longest doth but suppe We must all goe to bed in another World I will so live every day as if I should live no more 't is more than I know if I shall All goe to the same home but all goe not the same way one falls by the hand of a brother another by the fall of a house c. Againe all goe to the same home but all goe not the same pace one dyes in his cradle another on his crutches to some their life is a prey to others a burthen Iob and Ionah are weary of living and Lot and Hezekiah would live longer as for the way I shall ever pray God that I may take my last sleepe in a whole skinne but for the pace Come LORD IESVS come quickly Death was given for punishment of sinne but is the end of it when we lost Paradise we met with this and againe when we part with this wee meet our Paradise they that know whither they are going cannot but wish themselves gone and say with our Saviour but in another sense Arise let us goe hence Through how many dyings doe wee come to our Death And how many deaths may wee come to Infinite are our waies out of this life that have but one way into it Our life is compos'd of nothing but deaths for that wee may live other creatures die again our child-hood dyes and is forgotten when we are growne up Our youth dyes when wee are men Our man-hood dies when we are aged at last Our age dyes and all dyes and wee dye with it every day dyes at night now if my life consist of dayes what doe I else but dye daily Favour is a thing to esteeme but not to build on hee that stands upon others leggs knowes not how soone they may faile him Greatnesse is not eternall I will never leane so hard upon any man that if he breake he shall give me a fall The things of this world are in a manner but apparitions not so indeed all our Pompe is but like the strowing of Boughes before our Saviour taken up againe straite our provision here is like that of the Gibeonites apt to moulder open to the theefe and the moath to be corrupted and stole wee have waters but like those of Marah bitter we have riches but we have crosses sweete meate but sowre sauce they make a fair shew but they last not I may say of them what my Saviour did of Israel their goodnesse is but as a cloude c. I will use this world but I will bee in love with that better onely why should I delight to be miserable This world is a region of Ghosts or of dying men if not dead our life is but one continued sicknesse and we are ever in a comsumption wasting wee now accompany those to the grave whom shortly wee must keepe company with in the Grave Every man must have his turne and GOD knowes whose turne is next it may bee thine it may bee mine and mine before thine GOD knowes thou hast more yeares it may be and therefore as thou thinkest some strides before I am no lesse subject to diseases and therefore no whit behinde these threaten no lesse to mee than age doth to others Every ache every stitch tolles the bell in mine eares for some have dyed of these but every strong sicknesse digs the grave and sayes service over mee and cries Dust to dust c. Since there is a time to dye and I know not the time I will provide for it at all times Blessed is that servant whom when the Master comes he shall finde watching No man thinkes hee shall live ever yet most men thinke they shall not dye yet otherwise they would dye better
are going to hell and after forty or fifty yeares living know not what belongs to dying more than with Ezekiah to turne their face to the wall and weepe when it comes The way to dye willingly is to conne death before hand he that hath spent his life in providing for his death is not troubled at his death how to be provided of a better life My care shall be not how I may not dye but how I may live ever Prosperitie is a great enemy to goodnesse how hardly doe those which have riches enter into the Kingdome of Heaven I heare Israel praying in Aegypt quarreling in the wildernesse When they were at their bricke-kills they would be at their devotion and no sooner are they at ease but they are wrangling for their flesh-pots I think many a man had not been so bad if he had but been poore It is the saying of a wise Father that Salomons wealth did him more hurt than his wisdom did him good Trouble and want do that many times which faire meanes cannot wealth like knowledge puffes up when poverty as their infirmities did many in the Gospell make men flock to CHRIST I will never pray more heartily to God for His blessings than for grace to use them nor to lessen my miseries but to add to my strength Though my afflictions be many or often so my strength be equall I shall get by them the stronger my tryall the greater will be both my victorie and my reward The way to live ever is to live well there is no way to everlasting life but a good life it is not living at ease or at randome or at rack and manger in pompe and plentie mirth and jollity and with Saul think to drive away the divell with musike God cares not how rich or how powerful thou art but how good We should so live as wee may have joy of our life and bee made partaker of those joyes and that life which are for ever There are many dead men and manie deaths there is a death in sinne and a death for sinne and a death to sinne the two first we may thanke our selves for if wee had not knowne sinne we had not known death but the last we must thanke God for it is from Him that wee dye to sinne that have deserv'd to dye for it who Himselfe dyed for us and hath taken our sins upon Him and at once delivered us from the sting of death and the strength of sinne And thankes be to God who hath given us this victorie through our Lord IESVS CHRIST We are in this world as Israel in the wildernes and Christ is to us as Moses was to them if He leave us wee know not which way to turne us nature cannot carrie us to God Here all our sufficiencie is from Him and we say well in our praier for thine is the power and the glorie and it is by that power that wee come to that glorie our strength is but borrowed our standing but leaning upon His arme our going but leading in His hand It is with us as it was with S. Paul upon the way wee must be led we must be carried to God we must pray turne us O Lord unto thee and wee shall be turned Of our selves wee are unable to goe yet drawe us and wee shall runne after thee so shall wee come to thee with thee that are rather images that have feete and walke not without thee It is betweene some sinners and God as betweene some men their creditors all their care is how to be trusted not how to pay My first care shall be as little as I can to come in Gods debt and my next care how to come out of it Our goodnesse must be that part of the wallet that hangs behinde us seene of others not of our selves our sinnes must bee that part that hangs before us seene both of others and our selves To conceale sinne was never the way to be forgiven it or what art thou the safer that thou canst conceale it from men and not from God I had rather be censur'd for my sin than be damned for it As in Moralitie so in Divinitie not to goe forward is to goe backwards and not to thrive in goodnesse is not to be good When I compare what I am with what I have beene I am not a little proud but when I compare what I should bee with what I am with Peter I begin to sinke only here 's my comfort I shall be receiv'd not according to what I am but what I am in Christ. Every good heart is accuser judge and executioner of its ownfaults Why should I be afraid of standing at the tribunall of my owne conscience and not of God at one I must and if I judge my selfe I shall not bee judged I will prevent Gods judgements with my owne and the feare of what I should suffer with the sorrow for what I have done to him only is the last judgement terrible that shunnes the first Wicked men as they make most shew of mirth so they have least their heart and their face do not agree they carrie that in their owne bosome that spoiles their laughing they are alwaies pursued by themselves and encountred with their own thoughts Their sleepe is dreaming and they dreame of those judgements in their sleepe which they have deserv'd waking every noyse is of thunder and everie thunder of the last day every shadow is a spirit and their sinnes are so many divels about them they have a double hell they dy a thousand deaths here and hereafter dye eternally There is no joy like the joy in the Holy Ghost Nay there is no joy but that and that is as farre above all earthly joy as our heavenly joy shall be above this Hallelujah above Hosanna Let mee but have this within and I care not how the square goe without Death to the wicked ever comes unwelcome because they see it in its worst shape ghastly Faine they would not goe and goe they must it is impossible they should live still but it is intolerable to be still dying which is the life they are to live a living death I will pray God to season this life to me as I may not bee in love with it and so to remember me of my death as I may not be afraid of it and in my life so to prepare me for my death that at my death I may not onely bee prepared but assured of a better life When I remember the sinnes I have already committed and some it may be not throughly repented of and those which I do hourely commit and some it may be not taken notice of so many of infirmitie stealing upon me and other stronger sinnes breaking in upon me I doe not will that good which I should or want power to that will or perseverance to that power I am at a stand with the Apostle and thinke miserable man that I am who shall deliver me
so who hath not bin overseen sometime Hee was once a Persecutor that was after an Apostle I will glorie not that I have never done amisse but that I am now asham'd of it As promotion so povertie is neither from the East nor from the West but from God Hee hath sayd to every man rule thou here or worke thou there bee this or thus Why doe men grudge at their wants when it is not chance but providēce It is lesse praise to be honourable than to be content not to bee so our happinesse is not to want affliction but to beare it The lesse I have the more I have to come no Lazarus would change states with that Dives who if he might but live againe would bee Lazarus to choose Iob in his description of man sayes His daies are as the daies of an hireling now wee doe not hire men to be idle but to doe our businesses our life is a long day and this day hath many houres and these houres have all worke every man is a day-labourer and must doe his taske to have his wages I doe not see the penny given to those that stand in the market place but that labour in the vineyard 't is not for us to be lookers on GOD and the holy Angels are spectators we must be actors doers I will bee content to do nothing but labour while I am here that hereafter I may doe nothing but rest The food of the soule as it is farre more excellent than that of the body so it is farre more dangerous for where it saves not it kills How many with Esau have eaten themselves out of the blessing in this and gone from Gods table as Baltazar did frō his condemn'd men Not the presence but the preparednesse makes the acceptance to come and not worthily is to bee more bold than welcome it is all one to thee whether God have thy roome or thy company if thou have not thy garment thou art condemn'd in both let others care only to come my care shall bee to be welcome GOD is a God of pure eyes and cannot behold sinne and yet He continually beholds us that are altogether sinful Lord how are we bound to thy goodnesse that onely thy eye is upon us and not thy hand That thou doest but take notice of our sinnes and not take vengeance on them If wee had any good nature in us if for nothing else yet we would be better because thou art so good and dislike sinne not for our owne sakes but thine GOD saies the Heathen hath woollen feet but iron hands yet He hath sometimes iron feet and woollen hands where He would correct and not in wrath He makes a great noyse but doth little only to fright not hurt them Where Hee will judge and not correct He treads softly but strikes home and is upon them ere they are awares there is love in His corrections but there is wrath in His judgements I will pray Correct mee oh Lord but not in thy furie lest I bee consumed and brought to nothing There is no living without repenting for all sins are against God and all forgivenesse is from God and there is no forgivenesse without repentance so then without this thou canst neither live comfortably nor dye peaceably I will not presently give God and my selfe over because I have sinn'd but I will therefore neither give God over till He have forgiven my sinne nor my selfe till I have forgotten it or remember it with detestation I have seldome seene a rich man want friends or a poore man enemies though He have scarce to live yet he is grudg'd his life that hee takes up roome in the earth these men make much of this for it is all they have to trust to I will grudge no man this world it shall suffice me there is another to come and that mine shall beginne when this is ended I will bee content to want this for a while that I may enjoy the other for ever Holinesse is not borne with us nor doth growe up with us sometime you shall see the hoare-head come short almost of the long coates I will never regard how long I live but how well and rejoice not that I dye an old Christian but an old man in CHRIST Some men drawe nigh unto God but with their lips as Iudas did others drawe nigh unto Him with their whole bodie and will for outward complement come short of none into their sackcloath with Ahab and downe upon their knees with face with Saul they will dye the death of the Righteous as well as any if wishes will doe it but their heart is not sound Not to drawe nigh unto GOD at all is open rebellion to drawe nigh unto GOD and not all by halves is secret dissembling then only doe wee come as we should when wee come like S. Pauls Sacrifice our selves our soules and our bodies and thus if I draw nigh unto God He will draw nigh unto me If God only saw as we there were no difference between holinesse in jest and in good earnest Ahab is in ashes as well as Ninivie nay what doth Ninivie more than Ahab to the eye What doe the Apostles more than the Pharisies or Iohns disciples than theirs they fast pray give by the out-side wee cannot tell who serves God with his bodie or with his heart wee see they are painted God onely sees they are sepulchers wee see their fairenesse but not their rottennesse onely GOD which sees their heart shall one day unmaske it and as they have before been applauded for what they seemed so they shall then be punish'd for what they are If I have only the rin'd the out-side of Christianity and not the bulke I am sure to be cast out what I can I will so carry my selfe as I may neither bee condemn'd for beeing worse than I should be or seeming better than I am There is no musike like that of the Word yet it is not lik'd we have piped unto you and you have not danced was the complaint of Christs time men have eares to heare but not that any musike but that of the Cymbals any Harpe but Davids any Bells but those of Aaron they can heare others revil'd or God prophan'd or themselves sooth'd they have eares to their commendations but not to their faults the sluggard hath his eares in his pocket the drunkard hath his eares in his pot the proud man hath no eares but to his commendation the covetous man hath no eares but to his profit the luxurious man hath no eares but to his pleasure there is no musike but in trumpets nor in them but at banquets But he that will not heare now shall one day crie and not be heard and be forc'd to heare that heavy doome Depart from me ye workers of iniquitie into that lake where there is nothing but crying It is strange no men would be sicke and yet some men will not bee well for they take
Horae Succisivae OR SPARE-HOVRES of Meditations Vpon our DVTIE To GOD OTHERS Our SELVES The Second Edition corrected and much inlarged By IOS HENSHAVV LONDON Printed by R. Badger for Ralph Mabb 1631. TO The Right Honourable LADIE the LADIE ANNE COTTINGTON Right Honorable I Have provided a PRESENT proportionable to my skill my time and your Honors knowledge of me short Your desire many times to heare others writing out of my mouth made mee to put this of my owne into your hands a rapsodie of resolves and observations some for contemplation others for caution the first divine the other morall when you lose an houre from better and graver matters throw it away on these wherin you have somewhat of God of others of our selves what God is to us what we should bee to him to others there cannot be much said of it because there is but little said in it in all which little I intend nothing to my selfe but to others The generall end of reading is to know but the end of divine reading is to good our knowledge and if it doe good I have my end and my reward whose office is to live not to my selfe but others and am a servant to all by a common duety but your Honors by especiall relation to be commanded I. H. Horae Succisivae OR SPARE-HOVRES of MEDITATIONS MAke God the first and last of all thy actions so beginne that thou maist have him in the end otherwise I doubt whether it had beene better thou hadst not begun That we brought nothing into this world is not more every where knowne than it is of every one beleeved but that wee shall carry nothing out of this world is a sentence better knowne than trusted otherwise I thinke men would take more care to live well than to dye rich Wealth is not the way to heaven but the contrary all my care shall bee how to live well and I am sure I shall never dye poore Sleepe is but deaths elder brother and death is but a sleepe nicknam'd why should I more feare to goe to my grave than to my bed since both tend to my rest when I lye downe to sleepe I will thinke it my last and when I rise againe account my life not continued but restor'd Too much labour toyles the body too much looking the minde I will deale for my study as for my stomacke ever rise with an appetite lest if I once surfet I ever loath it How hard it is for a man to forget his sinne or remember his God not to doe that evill which he should not and not to leave undone that good which hee should doe every man can tell by experience I were no man if I had no sinne but if I am a Christian I must not delight in sin if I cannot avoyd some sinnes yet I will stand in none To doe any thing to thinke to be talk'd of is the vainest thing in the world to give almes and aske who sees loseth the prayse and the reward I may be seen to give I will not give to be seene that others are witnesse to my piety is not my fault nor my praise I will never bee so ill a friend to my selfe to sell heaven for vaine-glorie The obedience of good children proceeds not from feare but love it is a very bad nature will doe nothing without blowes to turne to our vomit as soone as God is turn'd from his rod and aske who is the Lord till a new plague is a state I know not whether more to be feared or pittied if I cannot avoyd correction I will mend with it not bee beaten twice for the same fault I know not which is worse the bearer of tales or the receiver for the one makes the other I will no lesse hate to tell then to heare slaunders If I cannot stop others mouthes I will stop my owne eares The receiver is as bad as the thiefe With God a Publican goes beyond a Pharisie a sigh or a groane that cannot bee uttered beyond a long prayer with ostentation Care not how long or how lowd thy prayer be but how hearty Woman was first given to man for a helpe since for a remedy what shall we thinke of those that turne the remedy into a disease and hold it in all cases for some and in some cases for all not onely dangerous but damnable to marry what is this but to teach God what Hee hath to doe I have ever counted it safe and wise to leave that indifferent which God hath left so GOD cannot endure a Pharisee that saies and doth not with His disciples saying and doing must not bee two mens offices if thou canst doe but little promise the lesse so though thou maist bee thought niggardly because thou performest so little yet thou shalt be knowne just because thou promised'st no more A good man would so be honourable as hee may still bee honest not broker for preferment if not worthy let him want it but if deserving why should he buy his due I will neither grow great by buying honour nor rich by selling it In injuries it is better to take many than give one in benefits the contrary I will requite the first with bearing them the second with requiting them Evill communication corrupts good manners Peter denied his master among the Iewes whom he confessed among the Apostles I may have a bad man of my familie I will never have a bad familiar or if at any time of my court never of my counsell So live with men as considering alwaies that God sees thee so pray to God as if every man heard thee doe nothing which thou wouldest not have God see done desire nothing which may either wrong thy profession to aske or Gods honour to graunt Every night is an Embleme of death in this that in both we rest from our labours I will labour to long for my rest in heaven and I shall never be loth to goe to bed to the earth who would not desire to dye that he might be with Christ It is good in prosperity to make roome for adversity that however it come unsent for it may not come unlook'd for if it doe not come wee are never the worse if it doe come we are the better provided expectation if it doe not hinder crosses yet it lessens them Earthly things are like dreames awake to nothing like shadowes set with the sun wealth and honour will either leave us or we them I will labour onely for those pleasures which never shall have an end and be more delighted that I shall be happy than that I am so 'T is a good Signe when GOD chides us that He loves us nothing more proves us His than blowes nothing sooner makes us His God can love His children well and not make wantons of them if I suffer it is that I may raigne How profitable is that affliction that carries me to heaven Suffering is the way to glory sometime in this World
to all men once to dye death is a punishment of sinne not sinne itselfe yet sure it is the height of punishment when it is suddaine I doe not desire not to dye at all but not all at once I know I must dye and I thinke of my death yet is it not alwayes in my thoughts the best of us all may be taken napping I will ever pray God when he doth fell me not to doe it at a blowe that I may see my selfe falling and bethink me in the fall and thus it is a comfortable thing to fall into the hands of the living God He that knowes his masters will and doth it not shall be beaten with many stripes and yet I cannot say whether shall bee worse beaten hee that may know it and will not or hee that doth know it and doth it not the one sinnes against his knowledge the other sinnes because hee will not know and shall one day not be knowne God made this world not barely to looke on but to contemplate on and of Him in it here the Christian the Philosopher part they are led by reason we by faith they argue we beleeve they enquire the manner how all were made the Christian why He is not curious in the manner but lookes at the end for the glorie of God and the way to our glorie and useth them not for spectacles but motives to the glorifying of him of whom he hath them and if wee enjoy these as we should we shall one day enjoy him from whom we enjoy them This World is oft compar'd unto a sea our life is the Shippe we are the passengers the grave is the common haven Heaven is the shore and well is the grave compar'd unto a haven for there wee unload the things of this world are neither borne with us nor doe dye with us we goe out of this world as we came into it naked why are wee so covetous of those things which are so hard to get and so certaine to be lost If I enjoy them all I shall not enjoy them long or if enjoy but some I shall shortly have use of none I will comfort my selfe against the want of them with the assurance that I shall one day not have need of them Who can but once look backe upon his creation and dares distrust God for his preservation whether is it easier to give or to continue life to keepe thee or to make thee If He have given thee the greater why dost thou distrust Him for the less Or if thou distrust Him for earth how will you take His word for Heaven Oh God they have forgot of whō they live that distrust thee for their life This life is a race and wee doe not live but travell but we have another race beside this of our soule as well as of our bodie since both must bee runne and the one will not tarrie for the other I will trie who can runne fastest if I have finished my life not my course I have made more haste than good speede Every thing else hath a beginning it is onely Gods title Which was and is and is to come Eternity is only there our glory must be not that wee have liv'd ever but shall doe so If wee looke but out into the World we shall see almost as many miracles as things that trees and plants should every yeare dye and recover that the Sunne should only lighten and warme the earth and not burne it that the heavens should distill its raine in drops and not in rivers full and drowne us where they do but wet us God is not lesse miraculous in preserving the World than in making it and as His mercie so His glorie is over all His workes Religion with some men is but a matter of fashion Many are of Agrippa's Religion almost Christians such men shall be saved as they doe beleeve almost God will never owne such halfe-fac'd followers The hypocrisie of a Pharisee would have shamed thee into an outside of Christianitie and unlesse your righteousnesse exceede the righteousnes of the Scribes and Pharisees you cannot enter c. It is not onely want of grace but wit to dissemble where we may be discernd if I will needs bee a Christian I will be one to some purpose I heare men cōmended now adaies as the Lord did the unjust steward because they deale wisely not honestly 't is held no crime to deceive but to be seene to be discovered that 's a foule fault he is a novice that doth that the care of many is not to live innocent but close they cast how to go as Saul to Endor to the Divell in a disguise but they cosen onely mens eyes Gods they cannot and since they will not be knowne for what they are now they shall not be knowne for what they would be one day God shall say unto them Depart from me yee workers of iniquitie I know you not To dissemble sinne was never the way to be pardon'd it only he that confesseth his sinne shall finde mercie never be asham'd to say what thou wer't not asham'd to do blush to commit them but not to tell of them it is better that the world note thee for a sinner than God for an hypocrite Some there are that heare onely to tell and many times make differences where there were none meant it is not good alwaies to tell all wee heare many a man speaks that in his anger which in coole bloud he would not owne and we doe a double wrong by relating that which the one is sorrie to heare and the other to have spoken when he is himselfe I will heare all and report onely the best he that makes debate betweene others layes a baite for himselfe it is safe and honest to compose discords but sowe none I will labour what I can to set others together but not by the eares When wee behold for who can choose such a world of sinnes in every corner of the world buyers and sellers in the temple and not whipped out selling our soules for the provision of their bodies others with Zimri Cosbi out-facing judgement how doe we not wonder and blesse our selves that we enjoy so good so much some thing any thing that Pharaohs leane kine are not seene amongst us and the metamorphosis of famine of the heavens to Brasse and the earth to Iron that either the clouds are not shut to with-hold their raine or that the windowes of heaven are not opened to raine not water but fire and brimstone It is admirable where the fact is so foule that the reprive is so long Oh Lord we have nothing to say for our selves but acknowledge it is thy mercie that wee are not consumed Good natures are wonne rather with intreatie than curstnesse if wee doe not more love God for His goodnesse that He doth preserve us then feare Him for His power that He can destroy us His mercies are ill bestow'd and worse
and he only shall receive mercy that shewes mercy all the wrongs thou receiv'st cannot equall one sinne thou committest and art forgiven now when God hath forgiven thee thy hundred Talents which thou owedst and could'st not pay do not with the evill servant take thy brother by the throat for two be not so cruell to others that hast God so mercifull to thee freely thou art forgiven freely forgive with what measure yee mete unto others with the same shall it bee measured to you againe and if you give you shall receive good measure not only shaken together and pressed down but running over God as He doth not let goodnesse go unrequited so doth He not requite it with a little or inch out His blessings He never hath done enough for those that love Him one good turne drawes on another and Hee is ever thinking What could I doe more for my Vineyard that I have not done There is no pains of ours which falls to the ground unaccepted unrewarded who would not serve that master whose service is perfect freedome and the wages eternall life I cannot bee more mine owne friend than by beeing GOD's servant and the Worlds enemie Our bodies waxe weaker as they waxe older our sinnes as they waxe older they waxe stronger I will labour to bee olde in goodnesse and I cannot complain of weaknesse let mee but bee too strong for my sinnes and I have strength enough Some men doe not revenge injuries because they cannot they want power others because they want opportunitie and doe but waite with Esau the dayes of the mourning for my father are at hand and then I will slay my brother It is no god-a-mercie to passe over injuries when we can do no other he is not innocent that is so perforce then is our goodnesse commendable when we may hurt and will not It is the fault of the world yet it is the fashion of it to put off God to the last the fall of the leafe will serve his turne and thinke one sigh at their death enough for all their lives before but true repentance as it is not for a spurt so it is not done in an instant He that goes about thorowly to make riddance of his sinnes shall finde it a long businesse sinnes are not like servants to be gone at a quarters warning In many things we offend all is the voice of an Apostle the best have their faults he is happie that hath least and fewest I can never be so holy as to have no sinnes my care shall bee to repent me of those I have if my repentance be daily my score shall never be long Youth and holinesse doe not meet often to see a young man dead to sin and ready for death is admirable but rare it is a good thing to be good betimes sinnes as they growe old they growe lusty and if they once get head they know no master it is a harder matter to restore to godlinesse than to make godly for there must be a dedocebo te c. an unteaching of that evill which they before learned before there can be an insertion of that good which they must after practise Custome will alter nature and an use of sinning make them in love with sinne it is rarely seene that a young divell proves an old Saint I will so begin as I would hold out with GOD otherwise it is ill that I have begun but worse that I hold not out GOD desires not the death of a sinner but that is not all He doth not onely not delight in our ruine but He desires our recoverie If we repent He spares us if we returne Hee receives us for the first mercy to forgive for the second an Abrahams bosome to receive if we wander He recalls us if we be obstinate he intreats us if we come but slowly He will stay for us in all His workes He is wonderfull but in His workes of mercy He exceeds I will never despaire of that goodnesse that hath no bounds my sinnes are infinite but not unpardonable Hee was once a persecutor who was after an Apostle and not behind the best of the Apostles that was once before the worst of the Iewes for cruelty God is able to make of a cast-away a convert of a theefe a disciple of stones children of dead men living Saints if the disease be desperate the cure is the glorie of the Physician the recoverie is more remarkeable of a dead man to life than of a sicke man if the danger were not great there were lesse praise of our redemption but when our sinnes are gone over our heads when the beame of the timber and the stone in the wall crie us guiltie when thou art possest and not as Mary Magdalen with a few divels but with Legions not one sinne or small sinnes or a few sinnes seven divels as it is said of her but past number like the starres or the sands and of the worst sort of divells too that cannot easily be cast out but with fasting and praier and hast not onely committed them but lived in them and art now dead in them when we have thus lost our selves and Him to bee found of Him and brought to our selves pusles us for thankes His armes are ever open onely our hearts are shut wee receive not because wee aske not wee are not received because wee returne not or returne to our vomit It is but just when wee turne to our sinnes that GOD turne to His judgements either wee must bee cut off in our sinnes or from them Salvation is the gift of God it is given and yet it is got with a great deale of struggling thou must fast and watch and fight as Saint Paul saies and as Saint Paul did too not onely with beasts after the manner of men though wicked men are beasts in a manner but with principalities and powers not the Aegyptians but the Anakims Gyant sinnes growne temptations My glory shall be not to have no sinnes but to have the mastery not that I am not set upon but not beaten That we shall all dye we all know when wee shall dye God knowes but how any man should be dead while he is alive is strange wil some think and would bee glad to know yet so it is sin is a death and every obstinate sinner is dead for the time Some with Iairus daughter are not dead but sleepe others with Lazarus are not onely dead but stinke and it is with sinne as with sicknesse it weakens by degrees first it distempers the palate of the soule or spoiles the stomake so that either it refuseth meat or distastes it or puts it up againe and next it takes away the sense that they feele not their sinnes and then are remedilesse and as our Saviour told the Iewes they wil dye in their sins and this is a death men care not to be acquainted with til they be past cure and then onely thinke of Heaven when they
for other respects my enemies that they may bee good to mee or my friends because they are so but God I will love because I will love Him and because He is to be beloved When I at first looke out into the World and see many men and those none of the best in better case I think my selfe forgotten wish for more but when I remember my account I feare I have too much forget those wishes It may bee if I had more wealth I should be more riotous outward losses are somtimes gainfull and it is good for us that wee are afflicted it would be worse with us if it were not sometimes thus bad many if they were not kept short of these would come short of Heaven He knowes us that keeps us if He wil have us Lazar's not Dive's bring us to Heaven that way rather than another His will be done let Him give my goods to the poore and my body to be burn'd and bring me to Heaven though in a firy Chariot I cannot complaine of the foulenes of that way that carries me to God Things which wee come easily by we easily part with lightly come lightly goe true friendship as it is hard to find so it is hardly lost and therefore hardly lost because hard to find I will put up many injuries before I put off one friend small faults I will swallow others I will winke at and if he will not be my other selfe I will be his and change my nature before my friend friends like stones get nothing by rolling We are content with a little when we are by our selves who puts on scarlet and resolves not to be seene or is serv'd in plate when there is none to take witnesse of it Nature if it would but be private it would not be so costly most men are therefore covetous because they are ambitious and love the stage and desire to have much that they may have much to shew and set their land upon their cupboards I thinke they would shew more of their wit if they shewed lesse of their substance they doe not so much shew that to their guests as themselves and are admir'd at not for the abundance of these but the want of the other Pride and Vncharitablenesse are sinnes in fashion and the one the cause of the other many thinke they should vvant for their pride if they should but be charitable I have often wondred and grieved to see a rich porch and a poor Christians walls cloath'd and men goe naked Say what thou wilt but I am sure with the Apostle That hee cannot love God whom he hath not seene that loves not his brethren whom hee hath seene and can indure to see miserable Many are therefore friends to others that they may befriend themselves and like leaves in winter fall from the trees when they begin to wither and with Saint Peter know not the man How many doe we nick-name friends at large that prove but strangers at a pinch that will be your servants in a complement and not know you in a businesse I will not desire of God not to have friends but not such friends or not to need them We owe more to God for redeeming us than for making us His Word made us but when it came to redeeme us that Word must be made flesh and that flesh must suffer in our creation He gave us our selves but in our redemption He gave us Himselfe and by giving Himselfe for us gave us our selves againe that were lost so that we owe our selves and all that wee have twice told and now what shall wee give unto thee ô Thou Preserver of men for our selves thus given and restored If we could give our selves a thousand times over yet what are we to God and yet if wee doe give our selves to Him and His service such as we are and such as we can Hee accepts it and will reward it I will never grudge God His owne I have nothing that is not His and if I give it to Him He wil restore it againe with interest never any man was a loser by God The best ornament of the body is the minde and the best ornament of the minde is honestie I will care rather how to live well than how to go fine I may have an ill garment and come to Heaven I cannot and have an ill soule He who first bid us cast our care upon Him did not so meane as if we should take no care our selves it will not come to our share to sit still and cry God helpe us Salomon hath read his fortune that will not worke in summer therefore shall hee starve in winter It was the destinie sinne brought upon the world in the sweat of thy browes thou shalt eate thy meat and thanke God we can have it so He that made us without our selves will not keepe us without our selves it is mercie enough for us that we eat with sweating I will never thinke much of my paines where it is rewarded with a blessing If an Asse do but speake once in a world as Balaam's did a beast have any part of a man in him we wonder and justly but let a man have every part of a beast goe upon all foure wallow with the drunkard or lose his speech together with his legges t is ne're talk'd of It is the property of a man to speake as of a beast not to speake why doe we wonder to heare a beast speake and not wonder to heare a man not able to speak or how justly doth he want the blessing that cannot aske it It was our Saviours to His disciples Behold I send you as sheepe in the middest of Wolves blessed Saviour didst thou not care for thy Disciples or if thou didst why are they not rather sent as Lions in the middest of sheep than as sheep in the midst of wolves Even because He loved them therfore He so sent them that out of the Lions mouth they might come forth more glorious as there shall bee ever some poore to exercise our charitie so there shall bee some wicked to exercise our patience some bulls of Basan to compasse c. Where the enemies are so strong and so many they had need be wise as serpents that will be innocent as doves Desperately wicked is that of some if I shall be sav'd I shall be sav'd as if Heaven would come unlook'd for and they should be sav'd whether they would or no God never did nor will save any man in spight of his teeth or against his will as we cannot keepe body and soule together without sweating no more can wee bring our soule and God together with sitting still never any got wealth by barely wishing for it and as few come to Heaven by meerely desiring it There 's a race to be runne and a battaile to be fought and as well in religion as in any thing we must worke for our living It is appointed