could not enjoy his Paramore All these as they live in their sins here and so are dead whilest they live and so are miserable making the greatest evill their chiefest good so when they come to die as we all must doe one day and how soone and how suddenly we know not wee carry our soules our precious soules as precious water in a brittle glasse soone cracked and then we are spilt like water which none can gather up againe or but as a candle in a paper lanthorne in clay walls full of cranyes often but a little cold comes in and blowes the candle out and then without a through change of heart before wrought from all sinne to all godlinesse they will die in their sinnes And all and the utmost of all miseries is spoken in that one word and therefore Christ when he would summe up all miseries in one expression tells the Pharisees they should die in their sins Iohn 8. 28. Vse 2. ANd let us consider further that if sin be thus above measure sinfull that Hell that followeth death is then likewise above measure fearful And so it is intimated to be a punishment without measure Ier. 30. 11. compared with Isa 27. Punish them as I punish thee sayes God to his owne but I will punish thee in measure And indeed sinne being committed against God the King of Kings it can never be punished enough But as the killing of a King is amongst men a crime so hainous that no tortures can exceed the desert of it we use to say all torments are too little any death too good for such a crime Now peccatum est Dei 〈◊〉 〈◊〉 as I said before a destroying God as much as in us lies and therefore none but God himselfe can give it a full punishment therefore it is called a falling into Gods hands Heb. 10. 31. which as he sayes there is fearfull For if his breath blowes us to destruction Iob 4. 9. for we are but dust heaps yea his nod he nods to destruction Psal 80. 16. then what is the weight of his hands even of those hands which span the heavens and hold the earth in the hollow of them and if God take it into his hands to punish he will be sure to doe unto the full Sinne is mans worke and punishment is Gods and God will shew himselfe as perfect in his worke as man in his If sinne be malum catholicum as hath been said that containes all evils in it then the punishment God will inflict shall be malum catholicum also containing in it all miseries it is a cup full of mixture so called Psal 75. 8. as into which God hath strained the quintessence of all miseries and the wicked of the earth must drink the dregges of it though it be eternity unto the bottome And if one sin deserves a hell a punishment above measure what will millions of millions doe And we reade that every sinne shall receive a just recompence Heb. 2. 3. oh let us then take heed of dying in our sinnes and therefore of living in them for we shall lie in prison till we have paid the very utmost farthing And therefore if all this that I have said of it wil not engender answerable apprehensions of it in you this being but painting the toad which you can look upon and handle without affrightment I wish that if without danger you could but lay your eares to hell that standing as it were behind the skreene you might heare sinne spoken of in its owne dialect by the oldest sonnes of perdition there to heare what Cain sayes of murthering his brother Abel what Saul of his persecuting David and the Priests of Iehovah what Balaam and Achitophel say of their cursed counsels and policies what Ahab sayes of his oppression of Naboth what Iudas of treason and heare what expressions they have with what horrors yellings groanes distractions the least sin is there spoken of If God should take any mans soule here and as he rapt His into the third heavens where he saw grace in its fullest brightnesse so carry any ones soule into those chambers of death as Solomon calls them and leading him through all from chamber to chamber shew him the visions of darknesse and hee there heare all those bedlames cry out one of this sinne another of that and see sinne as it lookes in hell But there is one aggravation more of the evill and misery sinne brings upon men I have not spoken of yet that it blinds their eyes and hardens their hearts that they doe not see nor lament their misery till they be in hell and then it is too late Vse 3. BUt what doth sin so exceed in sinfulnesse and is the venome of it boyled up to such a height of mischiefe that there should be no name in heaven and earth able to grapple with it and destroy it Is there no antidote no balme in Gilead more soveraigne than it is deadly Surely yes God would never have suffered so potent and malicious an enemy to have set foot in his dominions but that he knew how to conquer it and that not by punishing of it onely in hell but by destroying it onely it is too potent for all the creatures to encounter with This victory is alone reserved for Christ it can die by no other hand that he may have the glory of it which therefore is the top of his glory as mediator and his highest title the memory of which he beares written in his name JESUS for he shall save his people from their sinnes Mat. 1. 21. And therefore the Apostle Paul his chiefest Herauld proclaimes this victory with a world of solemnity and triumph 1 Cor. 15. 36. Oh death where is thy sting oh grave where is thy victory the sting of death is sinne the strength of sinne is the Law but thankes be to God that gives us the victory through our Lord Iesus Christ which yet again addes to the Demonstration of the sinfulnesse of it for the strength of sinne was such that like Goliah it would have defied the whole host of heaven and earth It was not possible the blood of Bulls and goats should take away sinne Heb. 10. 4. nor would the riches of the world or the blood of men have beene a sufficient ransome Will the Lord be pleased with rivers of oyle shall I give my first borne for my transgression No sayes he there is no proportion for thy first borne is but the fruit of thy body and sinne is the sinne of thy soule Mich. 6. 7. it must cost more to redeeme a soule than so Psal 49. 9. No couldest thou bring rivers of teares in stead of rivers of oyle which if any thing were like to pacifie God yet are they but the excrements of thy braines but sinne is the sinne of thy heart yea all the righteousnesse that we could ever do cannot make amends for one sinne for suppose it perfect when as yet it is but
more force and evidence Knowledge learnt by experience is the most efficacious Therefore Christ himselfe who knew all things already yet learnt in the schoole of experience by what he suffered A little of some knowledge distill'd out of a mans owne observation is most precious every drop of it therefore the Apostle urgeth it on Timothie 2 Tim. 3. 14. Continue in the things thou hast learned and beene assured of knowing of whom thou hast learned them There is a two-fold motive and both emphaticall First he was assured in himselfe and secondly that which strengthned that assurance and was a meanes to worke it was the example of the holy Apostle and of his owne Parents Knowing of whom thou hast learned it And so ver 10. the Apostle againe urgeth his owne example Thou hast fully knowne my doctrine and manner of life and then also brings to his mind the education of those his godly Parents who instructed him Hence also Esay 26. 10. it is made an aggravation that in the land of uprightnesse men deale unjustly Thus light drawn from the observation of Gods judgements upon others it much aggravates it is laid to Belshazzars charge Dan. 5. 22. Thou knewest all this how God dealt with thy father Nebuchadonezer So some of you come here and live in a religious society and see sometimes one sometimes another of thy Colleagues turn to Christ yea haply chamber fellow converted from his evill courses and yet thou goest on this is sinning against a great light Fourthly the more vigorous strong powerfull the light is that is in thee and more stirring in thy heart and joyned with a taste the greater the sins committed against it are to be accounted The more thou hast tasted the bitternesse of sinne and Gods wrath and hast beene stung with it as with a Cockatrice the more thou hast tasted Gods goodnesse in prayer and in the ordinances the more of such a knowledge and yet sinnest the worse In the 5. of Iohn 35. Christ aggravates the Iewes unbeleefe in himselfe and their present hardnesse that Iohn was to them not only a shining but also a burning light that is they had such knowledge engendred by his ministery as wrought joy and heat as well as light therefore it is added they rejoyced therein for a season And thus their fall Heb. 6. is aggravated that it was such a light as had tasting with it For to explaine this you must know that between ordinary notionall light or that assenting to spirituall truths which is common with men from traditionall knowledge living in the Church that between it and true saving light or the light of life there is a middle kind of light which is more than the common conviction men have and lesse than saving light it is a light which leaves also some impression on the affections makes them feele the powers of heaven and hell and be affected with them Now the more of such light against a sinne be it drunkennesse or uncleannesse or oppression and yet fallest to it againe the worse For this is a further degree added to knowledg and not common to all wicked men And therefore as those Iewes who had not onely common meanes of knowledge but miracles also and yet beleeved not Iohn 12. 17. shall be more condemned so those who have such tasting knowledg set on by the holy Ghost which is as much as if a miracle were wrought for it is above nature a supernaturall worke of the Spirit And therefore to sinne against such light and such onely is that which makes a man in the next degree of fitnesse to sin against the Holy Ghost Fiftly to sin against professed knowledge is an aggravation also and an heavy one To sin against a mans owne principles which he teacheth others or reproves or censureth in others Titus 1. last Those that professe they know God and yet deny him these are most abominable of all others For these are lyars and so sinne against knowledge as lyars doe in the 1 Iohn 2. 4. such an one is called a lyar in a double respect both in that he sayes hee hath that knowledge he hath not it not being true and because also he denyes that in deed which he affirmes in word this is scandalous sinning So Rom. 2. 24. the Iewes beasting of the law and of having the forme of knowledge in their braines caused the Gentiles to blaspheme when they saw they lived cleane contrary thereunto and therefore a brother that walkes inordinately was to be delivered to Satan to learne what it was to blaspheme 1 Tim. 2. 20. That is to learne to know how evill and bitter a thing it is by the torments of an evill conscience to live in such a course as made God and his wayes evill spoken of as it befell David when he thus sinned Yea 2 Cor. 5. 10 11. though they might keep company with a heathen because hee was ignorant and professed not the knowledge of God yet if a brother one that professed and so was to walke by the same rules did sinne against those principles he professed then keepe him not company Thus did Saul sinne All the Religion he had and pretended to in his latter dayes was persecuting witches yet in the end he went against this his principle hee went to a witch in his great extremitie at last And thus God will deale with all that are hollow and sinne secretly against knowledge in the end Hee suffers them to goe against their most professed principles These are aggravations in generall applicable both to any act of sinning or going on in a known state of sinning USE NOw the use of all that hath been spoken what is it but to move all those that have knowledge to take heed more heed of sinning than other men and those of them that remaine in their naturall estate to turne speedily and effectually unto God For if sinning against knowledge be so great an aggravation of sinning then of all engagements to repentance knowledge is the greatest First thou who hast knowledge canst not sin so cheap as another who is ignorant Therefore if thou wilt be wicked thy wickednesse will cost thee ten times more than it would another Places of much knowledge and plentifull in the meanes of grace are dear places to live in sin in To be drunk and uncleane after enlightning and the motions of the Spirit and powerfull Sermons is more than twentie times afore thou mightest have committed ten to one and beene damned lesse This is condemnation sayes Christ that light came into the world Neither canst thou haue so much pleasure in thy sin as an ignorant person For the conscience puts forth a sting in the act when thou hast knowledge and does subject thee to bondage and the fear of death When a man knows how dearely he must pay for it there is an expectation of judgement embittereth all Therefore the Gentiles sinned with more pleasure than we
defiles it thus in an instant Take the most glorious Angell in heaven and let one of the least sinnes seaze upon his heart he would in an instant fall downe from heaven stript of all his glory the ugliest creature that ever was beheld you would count that the strongest of all poysons that would poyson in an instant as Nero boiled a poison to that height that it killed Germanicus as soone as he received it now such an one is sinne Thirdly sinne defiles it totally it rests not in one member onely but beginning at the understanding eates into the will and affections soaks through all Those diseases we account strongest which seaze not on a joynt or a member onely but strikes rottennesse through the whole body Fourthly it defiles eternally it being aterna macula a staine which no nitre or sope or any creature can wash out Ier. 2. 21. There was once let in a deluge of water and the world was all overflow'd with it it washed away sinners indeed but not one sinne And the world shall be a fire again at the latter day and all that fire and these flames in hell that follow shall not purge out one sinne Thirdly it hath robbed the soule of the image of God deprived us of the glory of God Rom. 3. 23. the image of Gods holinesse which is his beauty and ours wee were beautifull and all glorious once within which though but an accident is more worth than all mens soules devoid of it it being a likenesse unto God a divine nature without which no man shall see God Though man in Innocency had all perfections united in him via eminentiae that are to be found in other creatures yet this was more worth than all for all the rest made him not like to God as this did without which all Paradise could not make Adam happy which when he had lost he was left naked though those his other perfections remained with him which is profitable for all things as the Apostle sayes The least dramme of which the whole world emballanced with would be found too light without which the glorious Angels would be damned devills the Saints in heaven damned ghosts this it hath robbed man of Fourthly it hath robbed man even of God himselfe Your sinnes separate sayes God betwixt you and me and therefore they are said to live without God in the world and in robbing a man of God it robs him of all things for all things are ours but so farre as God is ours of God whose face makes heaven he is all in all his loving kindnesse is better than life and containeth beauty honours riches all yea they are but a drop to him But its mischiefe hath not staid here but as the Leprosie of the Lepers in the old Law sometimes infected their houses garments so it hath hurld confusion over all the world brought a vanitie on the creature Rom. 8. 23. and a curse and had not Christ undertooke the shattered condition of the world to uphold it it had fallen about Adams cares And though the old walls and ruinous palace of the world stands to this day yet the beauty the glosse and glory of the hangings is soyled and marred with many imperfections cast upon every creature But as the house of the Leper was to be pulled downe and Traitors houses use to be made jakes so the world if Christ had not stept in had shrunke into its first nothing and you will say that is a strong carrion that retaines not onely infection in it selfe but infects all the aire about so this that not the soule the subject of it onely but all the world Lastly it was the first founder of hell and laid the first corner stone thereof sinne alone brought in and filled that bottomlesse gulfe with all the fire and brimstone and treasures of wrath which shall never be burnt and consumed And this crucified and pierced Christ himselfe poured on him his Fathers wrath the enduring of which for sinne was such as that all the Angels in heaven had crackt and sunke under it But yet this estimate is but taken from the effects of it the essence of it which is the cause of all these evills must needs have much more mischiefe in it Shall I speak the least evill I can say of it It conteins all evills als◠in it therefore Iames 1. 23. the Apostle calls it filthinesse and abundance of superfluitie or excrement as it were of naughtinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if so transcendent that if all evills were to have an excrement a scumme a superfluitie sinne is it as being the abstracted quintessence of all evill An evill which in the nature and essence of it virtually and eminently containes all evills of what kinde soever that are in the world Insomuch as in the Scriptures you shall finde that all the evills in the world serve but to answer for it and to give names to it Hence sinne it is called poyson and sinners serpents sinne is called a vomit sinners dogs sinne the stench of graves and they rotten sepulchres sinne mire sinners sowes and sinne darknesse blindnesse shame nakednesse folly madnesse death whatsoever is filthy defective infective painfull Now as the holy Ghost sayes of Nabal as is his name so is he so may wee say of sinne for if Adam gave names to all things according to their nature much more God who calls things as they are Surely God would not slander sinne though it be his onely enemie And besides there is reason for this for it is the cause of all evills God sowed nothing but good seed in the world He beheld and saw all things were very good It is sinne hath sowne the tares all those evills that have come up sorrowes and diseases both unto men and beasts Now whatsoever is in the effect is via eminentiae in the cause Surely therefore it is to the soule of man the miserable vessell and subject of it all that which poyson death and sicknesse is unto the other creatures and to the body and in that it is all these to the soule it is therefore more than all these to it for corruptio optimi pessima by how much the soule exceeds all other creatures by so much must sinne which is the corruption poyson death and sicknesse of it exceed all other evills But yet this is the least ill that can be said of it There is 2. some further transcendent peculiar mischiefe in it that is not to be found in all other evills as will appeare in many instances For first all other evills God proclaimes himselfe the author of and ownes them all though sinne be the meritorious cause of all yet God the efficient and disposing cause There is no evill in the City but I have done it He onely disclaimeth this Iam. 1. 13. as a bastard of some others breeding for he is the Father of lights ver 17. Secondly the utmost extremity of the evill of punishment
these armies of blessings thou findest the world filled with to fight against their Maker under the devills banner whom thy wickednesse sets up as the god of this world And as the yeere is crowned with goodnesse so thy yeeres with wickednesse and no moment is barren but all thy imaginations are evill continually Yea thou hast sinned against heaven and earth and subjected the whole creation unto vanity laden the earth and filled it so with wickednesse that it groanes the axeltree of it is even ready to crack under thee and the ground thou treadest on to spue thee out Fiftly since thou camest into the world what a long time hath God suffered thee to live in it hee hath not spared thee three yeares onely as he did the figtree but thirty forty And when thou first madest bold to thrust forth thy trayterous head into the world Death which thy sin brought into the world with it might have arrested but for one treason and though all that time of his reprivall he carryes and behaves himselfe never so obediently But unto thee this time hath beene more than a longer day of life and putting off the execution which for the guilt of that first rebellion should have been acted on thee in the womb it hath beene time to repent in And yet hath not this time of thy reprivall made thee so much the more rebellious and hast not thou spent all this time in making up the measure of thine iniquity full and hath it beene will ingnesse onely in God that thou shouldest not perish yea more joyned with waiting also when it should once be thinking the time long as longing and desiring that thou wouldst repent that he might pardon thee Thus Ierem. 13. last God expresseth himselfe when shall it once be yea and consider how many dayes of payment have been set and how many promises made and broken all by thee and yet still hee walteth unto wonderment Thou receiuedst presse money at thy Baptisme when thou didst promise to forsake the devill and all his workes and to begin to serve him when thou shouldst begin to discerne betweene good and evill But no sooner did the light of knowledge dawne in thy heart but thou beganst to fight against him and thy first thoughts to this day have beene onely and continually evill And then haply in thy younger yeares before thou hadst tasted of the pleasures of sinne he gave thee an inkling by meanes of thy education of his goodnesse towards thee and of that happinesse to be liad in him and thou hadst the first offer of him ere thy tender yeares were poysoned by the world and he hath dealt with thee againe and againe both by his Word and Spirit not waited onely but wooed thee and hath beene a suiter to thy heart long and I appeale to your hearts how many promises you have made him of turning from all your rebellions to him after such a Sermon which was brought powerfully home in such a sicknesse and in such a strait thy conscience knowes full well And still God hath made tryall of thee and given thee longer day and though thou hast broke with him againe and againe yet he hath forborne thee againe and againe and hath waited this twenty thirty forty fifty sixty years when thou shouldest come in and be as good as thy word and still thou hast failed him And yet behold and wonder and stand confounded at the riches of his long suffering that after so many yeares expence and promises broken by thee expectations failed in him and many mockeries of him after all this he is yet willing to accept of the remainder if thou wouldst spend the rest of the time left thee in the flesh according to his will as the Apostle speaks 1 Pet. 4. 3. even to lose principall use and all for what is past and requires but the same composition was propounded the first day yea and not onely so but with promise to become a debtor unto thee to bestow further riches on thee than ever yet thou sawest or art able to conceive yea and all this when he could have his penyworths out of thee another way and lose not one farthing by thee but by punishing thee in hell recover all to the utmost Neither seventhly hath it beene barely and simply an act of patience and forbearance though joyned with this willingnesse thou shouldst not perish or meerely a permissive act of suffering thee to live But God shewes forth yet more riches of goodnesse joyned with this long suffering in him ye live and move and have your being and dost thou live in him onely nay thou livest on him also upon his cost and charges I have hung upon thee sayes David from my mothers wombe And consider what thy life is that of so small a bottome he should spin out so long a thred had hee not drawne it out of his owne power as the spider doth her web out of her owne bowels it had beene at an end the second minute to maintaine that radicall moisture that oyle that feeds the lampe and light of thy life that radicale balsamum this is as great a miracle as the maintaining the oyle in the cruze of the poore famished widow And further yet hath he maintained thee onely Nay more hath he not defended thee tooke thy part protected thee tooke thee under his wing as the hen doth her chickens to shelter thee from those many dangers thy life hath been exposed unto Otherwise how many wayes ere this hadst thou been snatcht away out of the land of the living Is thy case the case of the figtree onely which before we mentioned that when God cryed Cut it downe another cryed spare it but there have beene many have cryed Cut thee downe and God hath cryed spare Thee there is never a minute but the devills would have had a blow at thy life as he longed to have had at Iohs That thou a poore lump of flesh shouldst walke through and in the midst of such an host of fierce and cruell enemies whose hearts are swelled with malice at thee and God should say to them all concerning thee as he did to Laban concerning Iacob Touch not this man And yet if thou wert not liable to their malice and power yet consider how many dangers and casualties besides thou hast beene kept in and from as falls drowning killing many wayes how often have the arrows of death come whisking by thee took away those next thee haply of thy kindred brother sister yoke-fellow of the same house family with thy selfe and yet have missed thee And if we look no farther than these dayes of mortality we have lived in two great plagues in this Kingdome how have the most of us all here survived and now the third is increasing and growing upon us To have our lives in such deare yeares of time when to have our life for a prey is mercy enough as Ieremy told Baruch that these arrows should
hearts or lives upon the experience they have had of the riches of his mercy forbearing them in this world thinking to finde him the same in both With all such let me reason a little and from the riches of Gods goodnesse patience c. spent upon them at once expostulate with them for their impenitency and aggravate to them their sinfulnesse and also if possible prevail with them to goe on to despise it thus no longer And if there be any principle of common ingenuity any sparke I doe not say of grace but of goodnesse of nature left unextinguisht me thinkes it should affect you and doe some good on youere I have done And to that end consider a little and compare together Gods loving kindnesses towards you and your unkind dealings towards him To begin at the very beginning of thy being how much riches of goodnesse were there laid and buried in thy foundation when the first corner stone was laid when thou wert made a man besides the cost which hath beene spent upon this building since and cursed as thou art even that very foundation was laid in bloody iniquities in which thou wert conceived and the very materialls of soule and body thou consistest of being tempered with sinne like the stone in the wall and beame out of the timber cry out every moment to God against thee as Edom did Rase it rase it even to the very ground Consider how but the other day thou were meere nothing and when an infinite number that never were nor shall be were in as great a possibility of being as thou for when he made this world he could have laid it aside wholly and created millions of otherworlds yet he chose thee to have a roome in this but one world for he means to make no more and this world could have stood without thee and did before thou wert and shall doe when thou art gone yet he called thee forth out of nothing and by his Almighty power bade thee stand forth when there was no need of thee I say he chose thee to have a being for as there is an election of things that are to salvation so out of things that were not unto being And wretch that thou art if thou repentest not thou destroyest what God hath made and hadst better have kept nothing still and never have peept out or else to skulk into thy first nothing againe for thou art lost better never to have beene borne Secondly Consider yet more goodnesse Thou mightest have beene admitted into the lowest forme of creatures have beene a worme a flea a flye which we men fillip and crush to death at pleasure but to be made a Man created one of the States Barons Lords of the world the first houre admitted into the highest order crowned a King in the wombe as David sayes of man Psal 8. 5. made a little lower than the Angels but crowned with glory and honour made to have dominion over all the works of his hands The one halfe of thee is more worth than a whole world thy soule as Christ sayes that went to the price of soules upon which God hath bestowed an eternity of being and made it the picture of his face his Image when other creatures do weare but his footsteps And thy body the other peece and indeed but the Case the Sheath as Daniels phrase and the Chaldee hath it Dan. 7. 15. of thee what a curious workmanship is it wonderfully and fearfully made as David sayes Psalm 139. 15. curiously wrought in the lower parts of the earth So there he calls the womb because as curious workmen when they have some choice piece in hand perfect it in private and then bring it forth to light for men to gaze at So God out of a teare a drop he hath limmed out the Epitome of the whole world the Index of all the creatures Sunne moone starres are to be found in thee And yet wretch as thou art thou art withall the Epitome of hell and broughtest into the world with thee the seeds and principles of all the villanies that have beene acted in the world and if thou repentest not thou hadst better have beene a toad or serpent the hatefullest of creatures and wouldst change thy condition with them one day Thirdly being a man hast thou all thy members that belong unto a man it is because hee wrote them all in his booke Psal 139. 16. if he had left out an eye in his common-place booke thou hadst wanted it is not that a mercy aske the blinde If thou hadst wanted those windows to looke out at thy body would have beene a dungeon the world a prison If a Tongue which is thy glory or an eare thou hadst lived among men as a beast among men And yet when God gave thee all these what did he but put weapons into an enemies hand for hast thou not used all these as weapons of unrighteousnesse Insomuch as the tongue but one member is called a world of iniquity by the Apostle and if thou repentest not thou hadst better as Christ sayes have entred into the world without an eye an care a tongue than with these goe for ever into hell Fourthly when thou wert taken out of the wombe where thou didst remaine but whilest thou wert a framing what a stately palace hath he brought thee into the world which thou findest prepared and ready furnisht with all things for thy maintenance as Canaan was to the Children of Israel a stately house thou buildest not trees thou plantedst not a rich Canopy spangled spread as a Curtaine over thy head he sets up a Taper for thee to work by the Sun till thou art weary Psal 104. 23. and then it goes down without thy bidding for it knows its going downe ver 19. and then he drawes a curtain over halfe the world that men may goe to rest thou causest darknesse and it is night ver 20. An house this world is so curiously contrived that to every roome of it even to every poore village springs doe comes as pipes to finde thee water So Psal 104. 10 11. The pavement of which house thou treadest on brings forth thy food ver 14. Bread for strength wine to cheere thy heart oyle to make thy face to shine ver 15. Which three are there synecdochically put for all things needfull to strength ornament and delight The very chambers of that house as David calls them drop fatnesse and water the earth ver 13. Hee wheeles the heavens about and so spins out time for thee every moment of which time brings forth some blessing or other and no one is barren Therefore Psal 65. 11. the yeere is said to be crowned with goodnesse a diadem of goodnesse encircles it round and yet thou hast filled this world thou thus art brought into with nothing but rebellions as hee hath done with blessings and hast piled up sins to heaven and thou hast pressed all