their heart that all comes to nothing 18. They who deserve nothing have good reason to be content with any thing and they that deserve not any thing have no reason to be discontented though they have nothing 19. God sometimes puts his people to a little pain that he may give them much ease 20. How desirable so ever the things be which we desire we are to submit and surrender our desires to God and say Not my wil O Lord but thine be done 21. 'T is a lovely sight to see a den of thieves turned into a house of prayer but t is a lothsome sight to see an house of prayer turned into a den of theeves 22. The least measure of grace is better then the greatest measure of gifts for the greatest measure of gifts without grace is not but the the least measure of grace though without gifts is acceptable to God in the discharge of duties 23. 'T is dangerous sinning against conscience for such are in danger to make at length no conscience of sinning 24. 'T is no small mercy to be kept from small sins but how great a mercy is it to be kept from great sins Oh Lord when from all sins in the mean time happy they who can in sincerity say 't is not we that sin but sin that dwelleth in us 25. Most men can easily remember if they have any thing against their brother that hee may right them but few men care to remember if their brother have any thing against them that they may right him which is the great command on a great peril Matth. 5.23 26. In prayer the heart should first speak the words and then the words should speak the heart 27. There are two and but two kind of sins the one of commission in doing what ought not to be done the other of omission in not doing what ought to be done for both these men shall be judged at the last day For sins of commission Jud. 15. for sins of omission Matth. 25.41 42. 28. God in the Covenant hath promised to take away the flesh of the heart and to give an heart of flesh 29. Many ungodly men have enough yet are not content godly men are content with what they have and that 's their enough 30. A part of the Christians Evening prayer is that he may not sleep in his sin nor sin in his sleep 31. When a Saint goes to bed he should look on himselfe as buried alive in a grave above ground and not knowing but that he may sleep the sleepe of death he should commit his spirit into the hands of God praying and hoping either for a resurrection for the better in this world or for a better resurrection in the world to come 32. A part of the Saints morning prayer is that seeing it hath pleased God to renew his life his life may be renewed to the wel-pleasing of God 33. Wee should labour for rest and follow our work while we live for when we die if in the Lord we shall rest from our labour and our work shall follow us 34. A Saint doth pray not onely that the Word of God may sanctifie the creatures to his use but also that in and for the use of the creatures hee may sanctifie the God of the word 35. A Saint doth pray not onely that the curse which sin brought may be taken away but also that the sinne may be taken away which brought the curse 36. A Saint doth pray not onely that God would shed abroad his love upon the creatures that they may be serviceable to him but hee prayes also that God would shed abroad his love in his heart that hee may be serviceable to God 37. Wee should shew mercy to the poore not onely out of pitty to them but out of piety to God 38. A Christian wil willingly acknowledge that he owes his life to the death of Christ 39. Wee should not onely beare the rod but heare the rod and did we heare the rod and him that appointed it we should the better beare the rod which hee hath appointed 40. Time was when hee that is now a Saint griev'd that he could sin no more but now he grieves for that griefe and that ever he sinned so much yea might hee have his next prayer granted it should be that he might sin no more 41. He that will have his secrets kept must keep his secrets 42. Wee have no reason to complain of or to be discontented with God how ever he deale with us for the least good is more then wee deserve and the greatest evil is no lesse nor no more then we deserve 43. If when we have done all we are but unprofitable servants how unprofitable servants then are we who doe not doe all no nor scarce at all what is our duty to doe 44. Them goods wil doe no man good with which a man doth no good Goods are not good as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things had but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things used and improved so as to make friends of the Mammon of unrighteousness or deceitfulness 45. Wel may a Saint say that he cannot be without God for he cannot be wel without God vivere est valere to live is to be well and beside wel being which is to live move and have our being with and unto God the rest of our life though we live move and have our being in him is death or but little better 46. A Saint would willingly be more affected with Gods goodness more afflicted for his own badnes 47. A man should apply himselfe to Christ to be delivered not onely from sin but from sinning 48. Wise men when they have not opportunities will make them but fooles wil not take opportunities when they have them 49. Many persons have the grace of desire and doe desire grace and yet many times enjoy not the grace of their desire 50. Providences that crosse our designes are no crosse providences to Gods designes 51. Christ's satisfaction not our sanctification is the ground of our justification and yet where ever he is justification he is sanctification also or else there could be no salvation for without holiness no man shall see God 52. In the good-natured and wel-bred person a little grace wil make a great shew but in an ill-natured and a person not wel-bred a great deale of grace wil make but a little shew 53. I would not saith one be alwaies busie and doing nor ever shut up in nothing but thoughts yet that which some would call idleness I would call the sweetest part of my life and that 's my thinking time Thoughts are good company if they be good thoughts and so a man may be never less alone then when most alone that is all alone when all is but one 54. God many times awakens them at a Sermon who came to sleep at a Sermon so that I speak it seriously God takes them napping 55. While we are in this
The work of the Gospel is to make bad men good and good men better 92. He that 's most full of God is most empty of himselfe and he that 's most full of himselfe is most empty of God 93. Though all graee be in all Saints yet some grace scarce appears in most Saints and most grace scarce appears in some Saints 94. Among them that have called themselves shepheards there have been found some idle and some idol-shepherds 95. A gracious heart doth not only hate sin when t is committed but he hates to commit it Rom. 7.15 96. We should study not so much what shall become of us as what becomes us for what shall become of us is among the secret things which belong to God but what becomes us is among the revealed things which belong to us 97. As God-love is the fulfilling of God's law or the law as to God and man-love the fulfilling of mans law or the law as to man so self-love or sin-love is the fulfilling of the law of sin for the whole law is fulfilled in this one word love 98. Some would not seem evil and yet would be so and some would seem good but would not be so but tell me thou hypocrite said Chrysostome if it be a good thing to be good why wilt thou not be that which thou wouldst appeare to be for that which is a shame for a man to appeare to be is much more a shame to be it indeed either be therefore such as thou appearest or else appeare such as thou art 99. Some men had rather be of that religion and of such opinions in that religion which wil raise them then be of that religion which wil save them as if advancement in this life were more worth then a resurrection unto and an ascention into eternall life 100. Latimer saith of the Clergy that they were so wise that by their wisdom they had almost made all the world fooles The second Century 101. Man is not true as God and therefore not to be trusted God is not false as man and therefore not to be distrusted 102. The promise is as satisfying to faith as performance is to sense 103. He that believes every thing that is reported and reports every thing which he believes wil report that which should not be believed and believe that which should not be reported 104. He that leaves all things and denies not himselfe forsakes nothing and he that denies himselfe and sets not his heart on what he hath forsakes his all though he keep it all 105. The best way to enjoy ones wil is to deny ones wil not to own our wil when our wil doth not own Gods and then to be sure he may doe what he wil that wil doe but what he may 106. Many men know the good they are to doe but doe not doe the good they know to them it is sin Jam. 4.17 others doe they know not what these may doe good but the good they doe cannot be well done others know not what they are to doe but this wil not excuse them from doing for every man should learn what he is to practice and then practice what hee hath learnt Practice without knowledge is like Leah fruitfull but blear-eyed and knowledge without practice is like Rachel faire but barren when Rachels face and Leahs womb when knowledge and practice meet in the same person then happy is he 107. No man cares for sorrows yet nothing works sorrows more then cares for they that will be rich pierce themselves through with many sorrows 108. We should welcome God not onely when he brings good to us for that is to welcome God for our own sake but we should also welcome God when he brings evil upon us for that is which is better to welcome God for his own sake 109. How much soever good men suffer and how ill soever it goe with them in this world if they be found in waies of wel-doing they shall doe wel for Christ will say Wel done thou good and faithfull servant 110. Good Lord into how many evils should we fall didst not thou keep us from them and how many evils would fall on us didst not thou keepe them from us 111. As nothing wil more disquiet us as to publike affaires then the consideration of mans disorderly acting so nothing wil more quiet us then the consideration of Gods ordering mans actings for God never so leaves the reins on mens necks but that he keeps them in his own hand 112. Inordinate affection brings extraordinary affliction 113. 'T is a great mercy to have any good thing in this world what a mercy then is it to have many good things in this world but what a misery is it to have all our good things in this world 114. The old Saints or the Saints of old time lived new lives but alas the new Saints or the Saints of new and latter times live old lives 115. 'T is hard to be conformable to the world in the outward man and to be conformable to God in the inward man 't is hard to be like a sinner without and not to be a sinner within 116. A Saint begs of God that all Gods dealings may have love to him written upon them and as heartily begs of God that all his dealings may have love and holinesse to the Lord written upon them 117. A Saint is a man of another world in this and therefore should live out of the world while in it have his conversation in Heaven 118. If a man have not an appetite to pray let him pray for an appetite for neglect or omission of a duty never fits but alwaies unfits for duty 119. When the Apostle saith I live he doth not mean that he liv'd alone without Christ and when he saith not I but Christ he doth not mean that Christ liv'd alone without him but his meaning is that by Christ he is what he is according to that saying 1 Cor. 15.10 by the grace of God I am what I am and that I laboured more abundantly then they all yet not I but the grace of God as if he had said I owe not onely this but my selfe beside to Christ I owe my life to Christ who is the life of my new life 120. A Saint doth but little of the good he doth 1 Cor. 5.10 and he doth not much of the evil he doth Rom. 7.20 't is true he lives and labours yet not he 't is true he sinneth yet not he 121. Meetings are then for the better when we are the better for our meetings 122. The image of the first creation makes men excell other creatures but the image of the second creation makes men to excell men 123. Hee that begs of God for daily bread begs food for his soule as wel as his body for either a man should not take more care then need because God knows we have need of these things and doth give us richly to
withheld thy son thine onely son Isaac was but a shadow and the offering up of Isaac but a shadow of the offering â—p of the Son of God Oh what a â—ove-token is this herein is the â—â—ve of God manifested in this â—od commendeth his love God 〈◊〉 love the world that he gave â—s Son and that to death that his Son might give life to us Was ever love like thine That thou wouldst part with a Son such a Son so precious in himself so precious in thine eyes who was thy Sabbath thy rest in whom thou wert well pleased for sinners for enemies who did wickedly even as they could Ah Lord never was there love like thine Thy love Oh Lord to mee Surpasseth that of Abraham to thee 258. Boldnesse in Prayer God gives all men leave to pray but he gives his people leave to be bold in prayer and that not onely for themselves to say as Jacob I will not let thee goe but for others as Moses for Israel and as Luther said thy will be done Remarkable is the boldnes which Abraham used with God in the case of Sodome Gen. 18.23 where he seems at the first dash to charge God with a kinde of injustice and yet but upon a peradventure six times he comes to God and alwaies with but a peradventure he fell a great fall from fifty to ten that but with a peradventure and yet God gives him the hearing yea seems willing to have taken lesse if Abraham had but had the boldnesse to bring his fifty to five Is God no more Almighty What is Pray'r Bold creature Pray'r becomes God's Conquerour Rare Stratagem of war Pray'r wins the field Yet God 's not overcome but God doth yield 259. Let not the left hand know what the right hand doth When a Christian is about to perform any duty he should say to himself as Abraham said unto his yong men Gen. 22.5 Abide you here with the Asse and I and the lad will goe yonder and worship onely let him leave out this and come again Self tarry you here flesh tarry you here I and my spirit must goe and worship a poor soul may say many times the spirit is in him but oh 't is glorious when one can say that he is in the Spirit and can attend upon God without distraction Ah my dear Lord divorce my self from mee Then single I will singly worship thee Yet one wish more for better two then one And 't is not good for man to be alone That I may to thee double honor give Let thine in me and me in thy Spirit live 260. An heavenly use of earthly things Use recreations and that which is more necessary very eating and drinking and sleeping not as things which thou likest but as things which thou lackest not out of lust but necessity Look on all the pleasures of this world either as sins or snares and then thou wilt not take too much pleasure in this world Use all Earthly things as thou dost a pair of stairs by which thou goest up to thy chamber but still keepest them under thy feet though thou put forth thine hand yet keep in thine heart and be sure that while the things of earth have thy body the things of Heaven may have thy soul though all things be lawfull to thee yet come not under the power of any Let not thy servants be thy masters thou wert not made to serve thine estate thy body and thy sensual appetite but they were made to serve thee Use thine estate then to serve thy bodily-occasions and thy body to serve thy soul-occafions and thy soul to observe Gods Commandements thus all thou doest will be a glory to thee because all that 's thus done decently and in order is done to the glory of God and thus while others turn their service of God into a bodily exercise thou maiest turn thy bodily exercise into the service of God 261. Improvement Were men but as wise for eternity as they are for time and did they spiritually improve their natural principles for their souls as they do naturally for their bodies and estates what precious Christians might men be for instance 1. Principle To believe good news well grounded Why then is not the Gospel which is the best and best grounded news in the world believed 2. To love what 's lovely and that most which is most lovely Why then is not Christ the beloved of mens souls seeing he is altogether lovely 3. To fear that which will hurt them Why then are not men afraid to sin seeing nothing is so hurtful to them as sin 4. Not to trust a known deceiver why then doe men trust 1. Satan the old Serpent the deceiver of the world 2. The world and its deceitful riches 3. Their own hearts which are deceitful above knowledge Alas 5. To lay up for a rainy day for old age Why then doe not men lay up for eternity treasures of faith and good works against the day of death and judgement 6. He that will give most shall have it Why doe not men give their love and service to God then Doth not he bid most 7. Take warning by others harms Why do not men take heed of sinning from the sufferings and torments which others undergoe for sinning 8. To have something to shew under mens hands because they are mortal Why then will not men have something to shew under Gods hand for their security to salvation seeing not God but they are mortall Ah if men did but walk by their own rules and improve such and many others of their own Principles what an help would it be to godlinesse But alas God may complain of men as of his people of old my people doe not consider men do not consider 262. How bad soever they are who professe the truth yet the truth which they professe is never the worse if they offend and wrong their souls doe not thou be offended and wrong thine owne soul 263. We many alas too many times have to doe with God without confidering what we have or with whom we have to doe 264. Some good things come to the Saints in this life but the rest and the best is reserved for the life to come 265. Recreation Some men are so much at and so much in recreations that they lose the recreation of recreation let it be but short and 't will be the sweeter especially if thou preserve thine heart to be as free to goe off as to come on else 't is to be fear'd that if thou worke at thy play thou wilt play at thy work for he that makes his recreation a businesse will thinke his businesse a toile and if once thy calling be a wearines thou wilt soon be weary of thy calling and then ther 's roome made for the next lust that offer 's it selfe to thy service that thou mai'st offer thy selfe to ' its service 266. The day of Judgement The day of judgement will be to
be careful of to day and carelesse of to morrow for sufficient to the day is the evil thereof 299. 'T is hard to be chearfull without levity or serious without melancholy we verge to extremes In conveniences and snares attend all constitutions and complexions and like Syllogismes sequimur deteriorem partem Chearfulnesse is most like to do the body good and the soul hurt and seriousnesse is most like to do the soul good and the body hurt if we take not heed that therefore soul and body may receive good and no hurt let us be cheerfully serious and seriously cheerful while cheerfulnesse is the sall let seriousnesse be the ballast of the Vessel if we want ballast we may move too swiftly if we want sails we shall move too slowly 300. 'T is not in man to direct his way 'T is hard to know what course to take to obtain an end to be compos voti and to enjoy ones desires for that which sometime is to some the onely help at other times is to others the onely hindrance Some denials had never been given had it not been for the importunity of them that requested and some requests had never been granted if the requesters had not been importunate Fabius Cunctator conquer'd by delaies Caesar by expedition and quick dispatch 'T was but Veni Vidi Vici There is uncertainty in wisdome as well as folly The course we take to save us kills us and that which we fear will bee our undoing proves our safety What a simple thing is man Wisdom also is vanity In all thy ways acknowledge God and he shall direct thy paths The third Century 301. God afflicts Saints because he loves them the Devil afflicts them because he hates them If God did not love them he would not if the Devil did love them he would not afflict them God afflicts them for their gain that they may be sanctified and saved the Devil afflicts them for their losse that they may sin and be damned But this is their comfort that God loves them more then the Devil can hate them and that Gods love will doe them more good then the Devils hatred can doe them hurt and that God is better able to bring about his ends then the Devil is able to bring about his Lord let me be a Saint though an afflicted one and loved of thee though the world and the Devil hate me Sanctifie I do beseech thee the Devils temptations and mine own corruptions to me I shall then know that all things work together for my good when I am the better and that they are sanctified to me when I am the more sanctified 302. Death He that would try What is true happinesse indeed must dye The good mans end is surely the beginning Of his true joy cause 't puts an end to sinning There were three Saints Job Elias and Jonah desiring to dye out of discontent two Saints Simeon and Paul content to desire death and two other Saints David and Hezekiah not discontented yet not content to dye Lord let me rather be content to dye then be discontented to live for though having with Simeon seen thy salvation I desire to depart in peace and with Paul long to be with Christ which is farre better yet I dare not out-face thee as Jonah did to say 't is better for me to dye then to live Surely 't is not good to dye in anger nor well to be angry unto death Let this be the care of my soul that while I live I may live to thee and then when I dye I shall live with thee So thou mayest be magnified it s no matter whether it be by life or death yet seeing as Hezekiah said 't is the living praise thee Oh as David pray'd spare me a little and give me strength to do thy will before I go hence and be no more seen 303. We obtain nothing by the merit but many things by the means of prayer 304. 'T is easie to tell a Lye 't is hard to tell but a Lye 't is hard to commit one fin and but one sin 305. While others fret at the prosperity of the wicked and are envious at the foolish because they abound in goods my prayer for them shall be this much good may they doe with it and much good may it doe them the first is the duty the next is the blessing if the duty be not done the blessing will not come If they doe not doe good 't will doe them no good For not what one hath but what one doth with what one hath maketh happy or miserable 306. Some men can say as Esau I have enough or rather as 't is in the Hebrew I have much but few can say as Jacob I have enough or as 't is in the Hebrew I have all or God is all to me he is mine all He hath not enough how much soever he hath that hath not God for his portion and he that hath God for his portion hath enough how little soever he hath 'T is not happy are the people that are in such a plentiful case but happy are the people whose God is the Lord. 307. The Alphabet or Crosse-row This Text Matth. 16.24 is the Christians Alphabet or Crosse-row We learn that first which we must alwaies use as our letters and our vowels we can spell no word without them This lesson of self-denial must be first learnt because alwaies to be practis'd for without it we can doe nothing that is nothing pleasing to God or profitable to our selves he that denies himself doth himself most good and he that seeks himself doth himself most hurt The reason we are such bad scholars and non-proficients is because we are so long in taking out this first lesson dimidium facti qui bene coepit habet He is more then half way that learns this first line of Religion till that be learnt a man cannot proceed to take up the Crosse and follow Christ if therefore we would be Christ's disciples let us deny our selves 308. Comparison Few men judge themselves happy or unhappy according to what they are but by comparing themselves with others where all goe naked none are ashamed Many augment their misery by seeing others more happy and yet think themselves happy when they see others more miserable We many times gather our sorrowes from others joyes and our joyes from others sorrowes We blesse our selves when we see them below us and yet think all we have to be no blessing when we look on them that are above us Lord let not me think my good the lesse because others have more or my evil the more because others have lesse but let me learn in all estates to be content and to welcome the will come how it will 309. Some men while they are wits in jest are fools in earness for commonly they are the trifling things of the world whom serious men have to doe withal when they have nothing else to doe their
of things that are to be done and yet to come as if they were already come and done Many Prophesies of things to be run in the Present Tense as if they were in being Babylon is fallen it shall as certainly fall as if it were fallen by hope we are sav'd we are as safe as if we were saved and are kept safe that we may be saved He that believes not is condemned already for he shall be as surely condemned as if he were already in Hell Them whom he predestinated he called justified and glorified they shall be as surely called justified and glorified as if 't were done 344. All the glory of the world hath a stain and all the beauty a spot there is nothing that is all desires altogether lovely but Christ Jesus He is but time denies to tell you what Sum all perfection up and he is that The praises of all others are with a but and an exception Naaman was a mighty man but a Leper such an one so and so but c. fair but foolish serious but subtle Let us lay out our hearts then not on that which is lovely but in part but on him who is lovely in every part 346. Contentment Whoso in present state himself can rightly bear Hath neither ill that 's past nor future ill to fear The one which is no more ought now no more to fray us Th' other which is not yet as little can dismay us Not he that hath but little but he that covets more Not the contented but covetous man is poore The man who hungers not he needs not bread I think The man that never thirsts hath never need of drink 347. We are so far from meriting by our works of mercy that our works of mercy stand in need of mercy 348. We can alas we can goe from heavenly things to earthly things and carry our hearts with us but how seldome is it that we can goe from earthly things to heavenly and carry our hearts with us 349. Men appoint walls bulwarks for salvation but God appoints salvation for walls and bulwarks Salvation is often without walls and bulwarks and walls and bulwarks are often without salvation Salvation is the safer safeguard 350. Saints desire not onely to receive the word into their liking but to be received into its likenes not onely to love it but to live it 351. God knowes the names of all the men in the world and yet he knowes but few men by name 352. To be a servant is sometime put for a sin as to be the servant of sin or servant of men sometime 't is put for a curse as servant of servants shalt thou be said Noah to Cham Sometime 't is put for an honour when a man is called and is the servant of God 353. As there is joy in Heaven at the conversion of a sinner so there is a kinde of joy in Hell when one sins that is converted 354. It s a great piece of wisdom so to order our condition and conversation in this world that we may be able to attend upon God without distraction a distracted man can do but little and that little cannot be well done duties are well done when done with a present and sutable frame of heart but the distracted man hath neither 355. The fear of man makes men to sin but the fear of God keeps men from sin Gen. 3.5 Your eyes shall be open'd and ye shall be as Gods knowing good and evil His eyes indeed were o'pe And then he had the skill To know the difference Between the good and ill Then did he know how good Good was when he had lost it And evil too he knew But ah how dearly cost it 356. Lawful things are often the occasion of unlawful things we should use them then for of them it may be said as the Apostle of the Law the Law is good if a man use it lawfully The sins of the old world are described Luke 17.27 28. not by unlawful or things evil in themselves but becoming such by the abuse They did eat and drink c. which things are necessary to preserve life and yet by these they lost their lives they in these things sinn'd away their lives from the earth and their souls into bell 357. Feasting times are too too often sinning times 't is true it s not sinful to feasi if our feasting be not sinful which that it may not be we should not spend too much care like Martha nor too much cost and time like Dives who fared deliciously every day while we are eating and drinking wee may be dying in remembrance whereof the Egyptians us'd to serve in a deaths head at their feasts and therefore in eating and drinking we need be holy and do that and all to the glory of God 358. That we might not think riches evil God gives them to those who are good yea to the choicest the chiefest the very best of good men to whom he never gives any thing that is in it self evil and lest we should think riches the chiefest good the best good God gives them to them that are evil to whom he never gives the chiefest good 359. Love of pleasure and fear of suffering are the two great things which keep men from minding that which is their chiefe good which if enjoy'd would either free them from suffering or fill them with pleasure in suffering and make them say as Augustine quam suave estistis suavitatibus carere how sweet is it to want the worlds sweets True rest is not attain'd by spending of the yeer In pleasure soft sweet shades down-beds and dainty cheer These leave the soul as empty of content As doth a dream when time of sleep is spent There 's more true joy in godly sorrowes tears Then in sins pleasures he that truly fears The God of Heaven and humbly walks with him He he 's the man that hath an Heaven within 360. It will much aggravate the condemnation of some that they have been so careful of their bodies and so careless of their souls they are so taken up with the things of this world which are but half goods for they reach but half and the worse half of man that ye rise early go to bed late and eat the bread of carefulness for their bodily accommodations when their poor souls may sink or swim that 's left at six and seven the soul is not in all their thoughts One said he had so much businesse to do that he must trust God with his soul he could not look after it Most men are like the woman who when her house was on fire so minded the saving her goods that she forgate her childe and left it burning in the fire at last being minded of it she cries out oh my childe oh my childe So men scrabble here for a little pelf and let their souls be consumed with the fiery heat of cares and at death cry out oh my soul
delectatur adverbiis quam nominibus God is more delighted in adverbs then in nounes 't is not so much the matter that 's done but the manner how 't is done that God minds Not how much but how well 'T is the well doing that meets with a well done Let us therefore serve God not nominally or verbally but adverbially 371. We thinke it a great matter to be knowne of a man and wish 't well and yet thereby we become neither white nor blacke the better or worse rich or poore for our knowledge is small in capacity limited in effects and inefficacious in operation but 't is not so with Gods Knowledge Happy they that are knowne of God 372. Science in most conscience in the rest make all cry out there is a God 373. There is no truer misery then false joys 374. Christians many times sin most when least tempted and sin least when most tempted 375. 'T is punishment as well or indeed as ill to take away the good which was formerly injoyed as to inflict an evill which was not formerly suffered 376. He is an happy man that 's beaten when the stroake is a stroake of love 377. Though God would have sinners hearts broaken yet so tender is he that he would not have them breake their hearts nor be swallowed up with over-much sorrow 378. The good mans best and the bad mans worst is to come Isaiah 3.9 I will say to the righteous it shall be well with them they shall eat the fruit of their doings say to the wicked woe it shal be ill with them for the reward of their hand shall be given them Oh this shall be how sweet will it be to the godly and how bitter to the ungodly men that like sins work will not like sins wages they that are content to sin on earth will not find content in hell 379. Man discovers himselfe to be a sinner by covering his sin 380. He that seeks Philosophy in Divinity seekes the dead among the living and he that seeks Divinity in Philosophy seekes the living among the dead I may say as the Angel of Christ religion is not here she is risen 381. Surely they doe not love God who love any thing more then God or they love not God at all who doe not love him more then all 382. The love of God to any soul is good ground of glorying here and to expect glory hereafter THE HEATHEN IMPROVED OR The Gibeonites hewing of wood and drawing of water for the Sanctuary 1. SCipio made his boast that there was not one of his souldiers but would adventure their lives for him if it were to leap into the sea or to cast themselves down an high towre if he required it How much them should Christians be at Christs command and not love their lives unto the death especially seeing all his commands are holy just and good 2. When newes came to Anaxageras of the death of his son at which they thought he would have been much troubled he said I begate him mortal Should not Christians much more quiet themselves at the losse of children which though they beget mortal yet not without hope of immortality 3. A Philosopher walking abroad found a woman weeping and asking her the reason alas said she I have broken my Pitcher and walking another day found another woman weeping and asking her the reason she told him her son was dead He presently sayes did that woman think that an earthen Pitcher would not break and this woman that a mortal man would not dye Should we not expect that changeables will change That the fashion of this world will passe away Wee should so use creature-enjoyments as if we were taking leave of them Our moderation of joy and sorrow should be known because the end of all things is at hand 4. Socrates when the Tyrant did threaten death to him told him he was willing nay then said the Tyrant you shall live against your will nay but said Socrates whatever you do with me it shall bee my will And a certain Stoick speaking of God said quid vult volo quid non vult nolo vult ut vivam vivam vult ut moriar moriar What God will I will what God nills I will not if he will that I live I will live if it be his pleasure that Idye I will dye Ah how should the will of Christians stoop and lie down at the foot of Gods will not my will but thine be done 5. Plutarch in his Epistle Consolatory to his wife on the death of a childe among many other arguments hath this We must alwaies think well of what the Gods doe And shall not Christians think well of what God doth and say as Hezekiah good is the word and good is the work of the Lord. 6. A Roman servant knowing that his Master was sought for to be put to death put himself into his Masters clothes that he might be taken for him and so was and put to death in memory whereof his Master erected a brazen statue Oh what Monuments shall we erect for Christ who when we were to be put to death would die for us for a good man some would dare to die and greater love then this cannot be shown then that a man may lay down his life for a friend but behold herein God manifesteth and commendeth his love to us that while we were yet sinners yea enemies Christ dyed for us 7. Phoeion an Athenian Captain being condemned to death seeing one Cnippus condeÌ„ned to the same death but very fearful he comforts him with these words is it not enough to thee that thou art to dve with Phocion Should it not comfort us in our suffering that we dye with Christ 8. Antonius after Julius Caesar was slain brought forth his coat all bloody and laid it before the people saying loe here is the Emperours coat Whereupon the people cryed out slay the murtherers Shall we not say so of sin which slew our Lord Christ and would have slain us 9. Numa held that the service of God was greater honour then to be a King and shall not Christians think so 10. Alexander distributing very large gifts was askt what he would keep for himself hee answeâ—'d hope by hope are we saved He hath a great deal who hath not so much hope of good as a good hope 11. 'T was the saving of an Heathen Condo compono quae mox deâ—romere possum I lay in and lay up that I may lay out and shall not Christians do so 12. When Pericles went into the Pulpit to make Orations to the people he would make his prayer to the gods that nothing might goe out of his mouth but what might be to the purpose a good example for Preachers 13. Phocions wife having many Jewels shewn her by a Lady said all my Jewels are there pointing to her husband and Cornelius said of the Gracchi his sons coming in when a Lady was shewing her Jewels
meditation of God c. 68. Dionysius the younger us'd to say that he kept and maintained many Learned men not because he did esteem them so much but for that he desir'd to be esteemed for their sake May we not fear that many entertain Preachers and Ministers on the like account and for the same reason 69. After Dionisius was depos'd from his royal dignity and banished one askt him what good Plato and all his Philosophy had done him this benefit I have thereby said he that I have learned to bear with patience this change and alteration of my fortune And when one judged Socrates by his Physiognomy to be of a churlish sullen froward and dogged disposition for which the people were ready to beat him knowing Socrates to be one of the meekest and serenest spirited men that could be Socrates himself said 't is true my disposition is as he hath said but Philosophy hath made the alteration Ah! shall they speak more of the efficacy of Philosophy then Christians of Christianity God forbid Oh that Christians would make it appear that they have learned the truth as 't is in Jesus and that the grace of God hath appeared to and taught them by holding forth the word of life and shewing the virtues of the Lord Jesus Christ who excelled all that did vertuously 70. When word was brought to Alexander that at a feast there was one that did mis-call him and revile him 't is said he a rovall and Kingly act to suffer blame for well-doing When ye doe well and suffer for it and take it patiently this is acceptable unto God 1. Pet. 2.20 71. After Antigonus had bin a long time sicke of a lingring disease and well recovered againe he said we have gotten no harme by this long sickenesse for this hath taught us not to be so proud by putting us in mind that we are but mortall 'T was good for me that I was aflicted 72. Paedaretus being not chosen one of the great councell consisting of three hundred men returned with joy saying I am glad that in the city of Sparta there are found three hundred better men then my selfe We should rejoyce in common good though carried on by others and we our selves have no hand in it 73. Endamedas seeing Zenoerates an old man studying philosophy with young schollars in an Academy demanded of one that stood by what he was and being told that he was one that sought after virtue said he if he be still studying and still seeking it when will he use and practise it Alas how many are there that are ever learning but never come to the knowledge of the truth 74. When Hephestion quarrelled with Craterus Alexander reproved him thus what power hast thou of thy selfe what couldst thou doe and where wouldst thou be if a man should take Alexander from thee Some men looke high who are upheld by others countenance and power or else must be as low as the earth they tread on 75. Agesilaus the great being askt how a man might gaine himselfe the greatest name and reputation if said he a man say well and doe better No such good name as that which good workes doe get 76. Alexander Commanded his treasurer to give Anaxarchus the Philosopher whatsoever he demanded and when his trasurer brought him word that he craved an excessive sum viz. an hundred talents The man said Alexander doth very well knowing as he doth that he hath such a friend of me as both can and will bestow so much upon him We may aske great things of the great God being assured that he both can and will make good his promises He will give like a God 77. When the Pilot of Antigonus his owne Gally came to him and told him that the enemie had a farr greater number of ships then they saide hee being here in person for how many ships doest thou reckon me how many soever and how strong soever our enemies be yet having Christ with us there is more for us then there is against us Nil desperandum Christo duce auspice Christo if God be with us who can be against us they should never despair nor fear that have God on their side 79. One day when Phocion had deliver'd his advice among a great assembly of people and seeing that with one accord they all approved his speech he was ashamed and turning toward his friends said What have I spoken some words that are not good that this people speak wel of it A good man may in some cases be jealous of himself when the bad approves him Woe unto you when all men speak well of you 80. One asking Agesilaus the great what children should learn when they were young answered that which they were to practise when they were grown up Teach a childe the trade of his way and when he is old he will not depart from it 81. 'T is said of the Lacedemonians that they never askt how many their enemies were but where they were So should Christians fall on and fight the good fight of faith without considering the numbers that come against them 82. Alexander being askt why he did not gather money and lay it up in a publick treasury for fear said he lest being keeper thereof I should be infected and corrupted thereby A good Caution for them that love to bear the bag 83. A Philosopher being askt why rich men attended not the gates of Philosophers because said he they know not their need of Philosophy The reason so few attend at wisdomes gates is because they know not the need they stand in of Christ Jesus 84. Socrates said of them that would put him to death they may take away my life but they cannot hurt me Men may kill Saints but they cannot hurt them 85. When there were commotions in Caesars Army the very name of Quirites husht them Oh that the name of Christ might prevail to hush the commotions that are among professors who bite and devour one another and doe themselves more hurt then their enemies could 86. Polemon coming into the school of Zenocrates with his drunken company crown'd with Garlands purposely to out-face him and his Philosop hy Zenocrates nevertheless went on with a lecture of temperance pressing it so far that it wrought much upon Polemon yea so much that he immediately abandoned his former courses and became his disciple and proved the strictest of the whole Sect. How many have been thus caught at Sermons and of vile sinners become strict Saints 87. One of King Cyrus Courtiers and a great Favorite having but little estate when he was to marry his daughter was askt Sir where will you have a portion for your daughter he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus is my friend Saints may say much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is my friend 88. Furius Camillus was alwaies like himself the same man not pufft up by being dictator no◠dejected when forbidden his Countrey The Christians