world we know but part and but in part hereafter we shall know more and more fully yet then the fulnesse wil not cannot be fully known 56. Gods thoughts and purposes towards Sion and Sions thoughts of Gods purposes are many times clean contrary Isaiah 49 27 28. My thoughts are not your thoughts nor my waies your waies saith the Lord Isaiah 55.8 57. Paul Noble and Publique-spirited Paul became all things to all men that all men might gaine by him but many and not now adaies base spirited and self-seeking men become all things to all men that they may gain by all men Paul sought the good of other men but these seek other mens goods 58. We are unworthy for whom God should doe any thing and unworthy to doe any thing for God but hee is worthy for whom wee should doe all things 59. Though Gods waies are hid from us yet our waies are not hid from God Isai 40.27 Though we know not the way that he takes yet he knows the way that we take Job 23.8 9 10. 60. Many men rejoyce in the light wherein they should walk but doe not walk in the light wherein they rejoyce 61. 'T is not very safe to trust them with too great a power of the sword in their hands who have not the power of the word which is the sword of the spirit in their hearts 62. Where sin abounds grace abounds but where grace abounds fin doth not abound for saith the soule because God hath been mercifull to mee who sinned against him I wil not sin against God who is mercifull to me 63. Things done by men have a tendency to bring about Gods ends though the men that doe the things doe not intend it Isai 10.5 7. Acts 4.27 28. 64. It sometimes overthrows men to have done too much good or too great service for the Princes and Grandees of the world though they are willing to have others beholding to them yet are unwilling to have themselves beholding to others 65. Many heare and love to hear the things which they are to doe but few doe and fewer love to doe the things which they heare 66. In an unregenerate estate a man is free from God and a servant to sin but in a regenerate estate a man is free from sin and is a servant to God his first freedom was perfect slavery his second service is perfect freedom 67. He is a foole that doth not say in his heart there is a God but what a foole is he that saith in his heart there is no God 68. 'T is a sin not to think that there is a God but what a fin is it to think that there is not a God yet alas such wretches there are in the world as doe if not in words yet in heart and works deny God to have a being though in him they live move and have their being but though such are Atheists on earth yet when they come to hell they wil not be Atheists there where they wil to their cost and pain feele that there is a God 69. 'T is not enough to a Saint that he hath prayed for grace unless he have the grace prayed for 70. Life-Reformation without heart-renovation wil never attain to heaven-salvation 71. There is such a connection between being in Christ Jesus being a new creature faith working by love and keeping the Commandements of God that they are put one for all as appeares by comparing 2 Cor. 5.17 Gal. 5.6 Gal. 6.15 1 Cor. 7 19. What therefore God hath joyn'd together let no man put asunder he that takes one for all without all will finde it nothing at all 72. Christ doth not onely deliver his people from eternall condemnation but also from a sinfull conversation yea he delivers them from a sinfull coversation that he may deliver them from condemnation 73. 'T is a dangerous thing not to look over our waies but 't is much more dangerous to overlook our waies 74. 'T is a greater honour to us to serve God then t is to God that we serve him 'T is not he but we are happy by it as the Queen of Sheba said of Solomon's servants 1 Kings 10.8 75. The divels believe and tremble and so do Saints for they work out their salvation with feare and trembling but with this difference the divels tremble because of the judgement which sin wil bring the Saints tremble because of the sin which brings the judgement the divels and wicked men tremble because they have sinned the Saints tremble that they may not sinne 76. The head may remember what the heart forgets but the head wil never forget what the heart remembers The sense of mercy is the best memory Deut. 4.9 lest they depart from thine heart 77. Though one soule be more worth then a whole world yet a whole world of soules is not worth one Christ oh how great then is the love of God! that he would give his only begotten son to save the souls of men 78. Though the prayer we make to God cannot yet the God to whom we make our prayers can change our hearts 79. As faith without works is so works without faith are dead also religion is not in believing or doing but in believing and doing 't is not any one thing but things which accompany or contain salvation Heb. 6.9 80. A Saint should daily and duely observe Gods dealings with him and his dealings with God 81. 'T were better not to be born then to be and not to be new born 82. How can we expect that God should heare us when we call on him if we wil not heare him when he cals on us 83. A Saint had rather suffer for the Gospel and religion a thousand times then that the Gospel or religion should suffer once by him 84. He that would see God in ordinances when hee comes to them should seek God before he comes to the ordinances 85. If we fall in with God it matters not who fall out with us 86. Many men have the things of their peace to consider of but alas but few consider of the things of their peace they hide their eyes so long from the things of their peace that at last the things of their peace are hidden from their eyes 87. Men should take heed of giving themselves to lasciviousnesse lest when they give themselves over God give them up to lasciviousnesse and vile affections as he did them Rom. 1.26 88. It were to be wished provided it crosse not the calling of God that great men were good men or that good men were great men 89. Many persons as soon as Sermon is done have done with the Sermon and as soon as prayer is done have done with the prayer when as they should then doe the Sermon and practice the prayer 90. A Saint doth good not onely because it pleaseth him but because it pleaseth God nor doth he avoyd sin onely because it displeaseth him but because it displeaseth God 91.
ERRATA PAge 3. sentence 23. for for all read all for p. 17. s 135. for Gods read God p. 28. s 223. for over-read undervalued p. 31. s 254. for fearfull read faithfull p. 35. s 280. for complements read complement p. 39. s 312. for robs read rob In the Paradoxes Page 10. sentence 49. for ye read yea CANAANS FLOVVINGS Or a second part of MILK HONEY BEING Another Collation of many Christian Experiences Sayings c. WITH An Appendix called the HEATHEN IMPROVED OR The Gibeonites hewing of wood and drawing of water for the Sanctuary By RALPH VENNING Despise not small things you may make much of a little London Prinred by S. Griffin for John Rothwell at the Fountaine and Beare in Goldsmiths Row in Cheap-side 1653. To the READER Friend I Cannot tell how to invite thee because I know not whether the entertainment be worthy of thee if thou look for dainties and rarities I fear thou wilt not make a good meal here if plain fare will be acceptable come and welcome and much good may it doe thee as to my self if thou wonder why I write thus be pleased to know that I write not to please men or for the praise of men for I am sufficiently assured that these are not the things nor this the way by which I should get glory if it were in mine eye the best of it is I am afore-hand with all men in this that none can think more meanly of what I have done then I my self doe and therefore I shall not think my self undervalued though thou put no value upon it 't is such as I believe all will not like nor will all dislike though all will not be pleased yet some will not be displeased to read it I call on no man to commend it but on any that finds fault to come and mend it to doe better things then these or these things better 'T is common and easie to find faults in our selves and others that are to be mended but hard and rare to mend the faults that are to be found Haply some would perswade thee and me to believe that some other things of mine and writing another way might be more serviceable have a litle patience and if God give life and ability I may in due time make trial for I would willingly doe good by any and every talent that God hath given me These are not the first but though I have remains are very like to be the last of my Juvenilia or youthful collections Some Scriptures are onely alluded to that I might give an hint to this that the Scriptures a store-house which would furnish with such variety of illustration and exemplification that we need not goe down to the Philistines to sharpen our axes nor travel so much for Outlandish rarities to garnish Sermons and Dicsourses the dishes of Gospel-grace withal I have made some application of Heathen instances also and could wish that many who go under a better name were but so good men and that the Israelites did the Sanctuary as much service as the Gibeonites Some stories are interwoven which I hope may passe for more then table-talk and serve in better stead then many vain idle soul-infecting stories which are too too often told to passe away time without any tendency to spiritual improvement If it be said many of these things are to bee found elsewhere I grant it yet many will finde them here which else perhaps had never known they had been elsewhere To be short if thou think 't will doe thee any good goe on if not forbear though I hope thou wilt not place it among thy lost time if thou peruse it nay haply thou wilt allow mee some grains for my weaknesse when thou perceivest that I meant well and was at least willing to doe thy soul good If it bee not done now I will watch and wait when and till I can for surely I shall be a lover of souls and endeavour to doe them good while I have a beeing August 1654. RALPH VENNING CANAANS Flowings OR More Milk and Honey BEING Another Collation of many Christian Experiences Sayings Sentences and severall places of Scripture improved The First Century 1. SOme men would Professors did not mind this world so much as if it would never have an end and the World to come so little as if it would never have a beginning 2. Professors need not be so much affected with the goods of this world for the best is not good enough to make an Heaven nor need they be so much afflicted with the evils of it for the worst is not bad enough to make an Hell 3. Any thing the best on this s'ide Heaven compared with that is misery and any thing the worst on this side Hell compared with that is mercy 4. Saints should and doe if they doe as they should look upon all the commands of God as easie and pleasant 1. because commanded by God that loves them 2. because to be obeyed by them that love God 5. Seeing God doth all things well we should think well of all things which God doth 6. Christians should not onely purpose to be religious but they should be religious to purpose 7. To worship God in spirit is the spirit of our worship flesh is unsuitable and unacceptable 8. If we should be much thankfull for a little mercy what a shame is it to be but a little thankfull for much mercy 9. Seeing God was so willing to put his son to death for our sakes how oh how willing should we be to put our sins to death for Gods sake 10. If pleasures are as indeed they are displeasing Eccles 2.12 Vespatian was tired with a triumph what then are displeasures if our recreations are toylsome what are our toyles if our ease be painfull what is our pain on this side the enjoyment of God there is no rest for all the rest is vanity and vexation of spirit 11. It behoves Christians to be often in self-trial and to be alwaies in self-denial 12. Sinners are alive to that which Saints are dead viz. sin and dead to that to which Saints are alive viz. righteousnesse 13. Sin may be in his heart who is a Saint but his heart who is a Saint cannot be in sin 14. The doctrine of the Gospel is not onely able to comfort but 't is a comfortable doctrine 15. There are many who hold the truth which they are to do but doe not doe the truth which they hold thus holding truth in unrighteousnesse they have the wrath of God reveald from Heaven against them because they received not the love of the truth which was revealed from heaven to them 16. Much is but little where more is expected and good is not good where better is expected 17. Some men forget to pray others forget what they have prayed and others forget that they have prayed so little of their heart is in duty and so little impression of duty is in
you found in me What can you lay to my charge Am not I a lovely and a loving God Can any bid more for your love then I Can any doe more for you then I If you can speed better and mend your market go away and leave me if not why will ye spend your money for that which is not bread and your labour for that which satisfieth not If you can finde no fault with me why will you commit such a fault as to leave me What cause have you to say We will not come to thee Is it a crime to feed you Is it a crime to clothe you Is it a crime to preserve you Is it a crime to send my Son into the world to save you Is it a crime to beseech and beg you as for an almes that you would be reconciled and be happy forgive me this wrong Be astonished O Heavens at this and be horribly afraid Jer. 2.11 12 13. Why What 's the matter the matter 't is this My people have committed two evils they have forsaken me without a cause and have changed their glory for that which doth not profit Oh sinners let me say to you as Saul to his servants 1 Sam. 22.7 Hear now ye Benjamites will the son of Jesse give every one of you Fields and Vineyards and make you Captains of thousands Oh poor Souls will sin will Satan will the world give you Heaven and Eternal life Why will you be so unreasonable to sin against God and wrong your own souls Oh hear and fear and do no more so wickedly 240. Come and see A sight one sight of Jesus Christ doth more ravish and overcome a soul then all the reports that can be made of him the tongue of men and Angels cannot set him forth so lively and lovely as a poor soul findes him Who can believe honey to be so sweet as he that hath tasted it knows it to be the daughters of Jerusalem wonder at the daughter of Sion when sick of love and say What is thy beloved more then another beloved Why so fond Oh sayes the soul his mouth is most sweet yea he is all desires althogether lovely this is my beloved this Oh this is my beloved When poor creatures come to know him as by himself made known to them in his beauty they then say as John 4.42 we believe not because of thy saying for we our selves have heard him and know assuredly that this is indeed the Christ the Saviour of the world yea they say as the Queen of Sheba said of and unto Solomon 1 Kings 10.5 Oh Lord for indeed a greater then Solomon is here and therefore let me say Oh Lord since I saw thy wisdome and the house that thou hast built and the meat of thy Table and the sitting of thy servants and the attendants of thy Ministers and their apparel c. there is no more spirit in me to say the rest Ah 't was a true report that I heard of thee when I poor I was in mine own self Countrey but I believed not the words till I came oh happy coming and mine eyes oh blest eyes had seen it and behold the half was not no not the half was told me thou exceedest abundantly exceedest the report which I heard Happy thy men happy thy servants which stand continually before thee to hear thy wisdome which is able to make wise unto salvation Blessed be the Lord thy God which delighteth in thee in thee is he well pleased to set thee on the throne of Israel whom he loved for ever Oh Lord saith the soul help me to give but what Silver and Gold Alas what 's an hundred and twenty talents of Gold and of Spices very great store and precious stones though as many as the sand of the Sea No Lord 't is mine heart such as 't is that I would bestow for indeed thou hast ravish'd me with one of thine eyes Take it Lord 't is wholly thine Oh that not a vain thought might lodge in it any more shall it be thus Lord then awake my glory and thou my soul and all that is within me praise the Lord and blesse his holy name What shall I render to the Lord for all his benefits and among all for that for that which is the worth of all and more worth then all the rest Herb. I will doe for that Alas my God I know not what But though I cannot fully pay the shot Let me not love thee if I love thee not Let all the glory of my glory be To give all glory and my self to thee This is too little more is due I cann't requite it Lord 't is true 241. When a poor soul considers what God hath done for him in admitting him into communion with himself to eat bread at his Table continually he cries out even weeping for admiration as Mephibosheth did 2 Sam. 9.8 What is thy servant that thou shouldest look on such a dead dog as I am Such a God on such a dog And when he considers from what a low to what an high estate God hath brought him he saith as Jacob Gen. 32.10 I am lesse then the least of all thy mercies and of all the truth which thou hast shewn me for with my staffe I went over this Jordan and now I am become two bands And when Jesus Christ tells a soul that he will make him a King and a Priest to God he humbly saith as Saul to Samuel 1 Sam. 9.21 Am not I a Benjamite â—f the smallest of the Tribes of Israel And my family the least of all the families of the Tribe of Benjamin Ah Lord wherefore speakest thou so to me Yea it sayes as Elisabeth said to Mary the blessed Mother of blessed Jesus when she heard the salutation that the babe the heart of a poor believer leapt within her and she spake yea she spake aloud Blessed yea blessed art thou whence Oh whence is this to me that the Mother of my Lord Oh saith the soul that my God should come to see me even me poor worthlesse me That it fares with them as with them Luke 24.36 -- 42. Jesus stood in the midst and said Peace be unto you and they were terrified and affrighted but he said Why are ye troubled it is I behold my hands and my feet and they believed not for joy and wondred 242. Devils incarnate Persecuters are called Devils Rev. 2.10 and as they do the Devils work they shall have the Devils wages they cast Gods Saints into prison and the Saints God will cast them into prison into an everlasting prison and dungeon of outer darknesse unlesse they repent Christ will say to them at last as Gideon said to Zeba and Zalmunna Judges 8.18 19. what manner of men were they whom you slew at Tabor and they answered as thou art so were they each one resembled the child of a King then will Christ reply as Gideon they were my brethren the sons of my father
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
conscience marry their own souls to revenge and murther Many cannot in conscience keep communion and maintain fellowship with such as they acknowledge godly because they are not of their opinion and in their way who yet can maintain communion with such as they judge not godly being of their opinion and in their way Is this regular conscience True conscience is universal conscience and therefore Davids Prayer make mine heart sound in thy statutes that I be not ashamed may well be joyned with and expounded by Davids Principle then shall I not be ashamed when I have respect to all thy Commandements Surely if thou be not ashamed of thy partiality thy partiality will bring thee to shame the wisdome that 's from above is not onely without hypocrisie but without partiality 290. Wretch that I am who shall deliver me from this body of death Even he whose body was delivered unto death and overcame death by dying 291. There are two strong arguments whereby to oppose temptations to sin The first and the greatest is this how shall I do this wickednesse and sin against God Who can finde it in his heart to dishonour his God The second is like unto it how shall I doe this wickednesse and wrong mine own soul What shall I be a self murtherer get behinde me Satan though thou wilt have to doe with me yet what have I any more to do with thee 392. 'T is no wonder that the world care's not for Saints for the saint is a man of another world in this were he of the world the world would love ' its owne and 't is no wonder that the saints care not for this world For what should strangers sojourners and pilgrims load themselves with bagge and baggage for no they declare plainly that they seeke a countrey and would not alwayes stay in the world for all the world The world is crucified to me and I unto the world 293. Saying of prayer without praying Many men say the Lords-prayer which doe not pray it they as Austine before Conversion when he prayed for Chastity are afraid lest God should heare them they doe not care that God should say Amen or so be it though they themselvs wil say so they say Our father but if he be their father where is his honour they say which art in heaven but did they believe it how durst they sin as they doe on earth they say hallowed be thy name yet take Gods name in vain they say thy kingdome come yet oppose the comming of his Kingdome they say thy will be done on earth as it is heaven yet will not stand to their words for this is the will of God their sanctification but they will none of that They say give us this day our daily bread yet minde not the feeding of their souls with the bread Christ Jesus which came downe from heaven They say forgive us as we forgive others but alas if God should take them to their word how undon were they whose hearts burne with malice revenge even while they pray or say thus for forgivenesse they say lead us not into temptation yet run into it and tempt the divell himself to tempt them They say deliver us from evill and yet deliver themselves to evill and give up themselves to fulfill the wills of the flesh c. yea it hath bin observed that they sin most against this prayer who stickle most for the saying of this prayer 294. Much from a little Christians should be very shy of the occasions of evill and take heed of the wine when 't is red in the glasse and have an eye to their eye when they looke on a maid Dinah out of a gadding curiosity must needs visit the daughters of the land and while she goeth to see the daughters the son saw her visamque cupit and having seen her he tooke her having taken her he lay with her having layn with her he defiled her the report whereof comming to Jacobs sons they were grieved being grieved they were wroth being wroth they meditate revenge meditating revenge they speak deceitfully speaking deceitfully they deceiv'd having deceived they slew having slain they spoil'd see how great a fire a little matter kindleth what great evils there issue forth from small beginnings Take heed then 295. Riches are called thornes such riches may be touch'd but not rested upon can'st thou set thine heart upon a thorne without pierceing thy selfe through with many sorrowes 128. Selfe oondemned in another We many times condemne others and therein passe sentence against our selves thus Judah said of Tamar bring her forth and let her be burnt not considering that he spake the word against his owne soul thus David to Nathan the man that hath done this thing shall dye not considering that he was the mau Lord wherein I have sinned helpe me to pull out mine owne beame before I judge another for his moate and wherein others have sinned helpe me so to junge their frailties as considering my selfe least I also should be tempted and then I should as much need their pity as they now need mine 297. Fiekle inconstancy Ah Lord how much have we to do with our selves poor wayward peevish froward we are not well either full or fasting either it s too hot or too cold too wet or too dry we would then we would not We are discontented if we have not and not contented with what we have if we have health we would have wealth if wealth we would exchange it for health when in company wee have a minde to be alone when alone we would we were in company Romae Tybur amo ventosus Tyburâ— Romam The City is too full of company and close the Countrey is too solitary and open aired Quod petit spernit repetit quod nuper omisit Aestuat vitae disconvenit ordine toto Oh! how I like dislike desire disdain Repel Repeal loath and delight again My self I follow and my self I fly Beside my self and in my self am I. My self am not my self another same Vnlike my self and like my self I am Self-fond self-furious and thus wayward elf I cannot live without nor with my self We e'ne put God to it to know what to do with us and if he did not crosse us 't would be a curse to us 't is well for us that 't is all with us if it were not bad it would be worse there 's scarce any thing though we scarce think it so that we are more beholding to God for then for crossing us for woe to us if he let us alone 't is ten to one but hearts desires and lean souls would go together 298. Moderation A moderate minde will be content with a moderate estate and nothing more conduceth to moderation then to know that the time is short and the Lord is at hand he that thinks seriously of these two can neither be carelesse nor covetous let us then be carelesly careful and carefully carelesse let us
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
oh my soul how ah how mad are most that while they pamper their bodies starve their souls for so much eating and drinking takes away their stomachs to spiritual things What care and pains do men and women take to clothe and neatifie the body when the poor soul goeth naked and bare and hath not one rag of righteousnesse to cover it So curious and nice about their dressing and keeping their house that there must not be one haire out of place nor so much as a spot in a rubb'd room yet so negligent of their souls that that goes in its night-clothes undrest all the day long that many times under a silken and sattin sute there 's a very course soul in a clean neat house a sluttish soul under a beautiful face a deformed soul under a fair out-side a foul in-side Would thou that readest beest not guilty Ah dear hearts if the body be more worth then raiment surely the soul is more worth then the body Oh what a weight doth the Scripture lay upon this word Soul 't is the emphasis of the Text where 't is Hear and your soul shall live He that sinneth wrongeth his own soul Fear him that can kill the body and throw the soul into Hell What will it profit a man to gain the world and lose his soul Soul-mercy is the greatest mercy Soul-promises the most precious promises Soul-salvation the greatest salvation and therefore to neglect the soul is the greatest neglect and that men and women will know at that day when they shall cry out woe unto us we have rewarded evil to our own souls 361. There is scarce any one thing whereof men and women are more proud at least wherein and whereby they shew their pride more then apparel though indeed there 's no one thing sin it self excepted that we have more cause to be asham'd of then our apparel for they tell us that we are sinners Adam and his wife were naked and were not ashamed Our ornaments are but badges of our sin and shame and 't is to this purpose observable that the same word in the Hebrew which signifies a garment signifies treachery and prevarication to shew that wee have committed treason against God else there had not been need of a fig-leafe-apron to cover our nakednesse Who now can be proud of being a sinner Who can finde in his heart to be proud of that which tells him that he hath lost his innocency Surely he that hath sinned himself into shame should be ashamed of his sin and though it be a shame and a sin to go naked yet when we are clothed with our garments wee should be clothed with shame as with a garment 362. He that will have his mind satisfied with earthly things must not thinke to attaine it so much by increasing the things he desires as by decreasing his desire to the things Latius regnes avidum domando spiritum quam c. mortificaton is the best way to satisfaction 363. Few men get good though most get goods by greatnes many men grow much the worse and I never read but of onely one Vespasian that was the better solus imperantium vespasianus mutatus in melius Magistratus jndicat virum Of how many may it be said as Tacitus of Galba omnium consensu capax imperii nisi imperasset no man sitter to be an Emperour if he had not been an Emperour how many have been good common-wealths men gallant Patriots till they came to be states men as if men minded goodnesse onely to make them great and then nuncium mittunt virtuti bid it farewell as he that allwayes had a fishing net spread on his table till he got a Bishopricke and then caused it to be laid aside saying he had what he fished for 364. All men came into the world alike the poore as well as the rich and all men shall goe out of the world alike the rich as well as the poore nothing more certaine then this that we brought nothing into the world nor shall we carry any thing out of this world if therefore we have food and rayment let us be content for godlinesse with a compâ—tency we read it with contentment is great gaine 365. Vnhappy happiness Some men are so unhappy in having happy wits that they make their wit their happinesse jeasting themselves out of all that is earnest and like fooles make sport of every thing even sin it self alas what pitty 't is that men so witty should have â—o more wit then to destroy themselves a jesting lie or a lie in jest may make a man lye in hell in earnest Though such men looke on religion but as a nicety and an impertinent curiosity as that which imprisons their genius yet they will one day finde to their cost and sorrow what unpleasant things the pleasures of sin are and that it will be no brave thing to have sinn'd in braverie 366. All temporall things are troublesome If they be good it 's trouble to forgoe them and when we see that they must be parted with either we wish that they had not beene so good or that we had never injoyed them as some did of Austine when he dyed If they be evill their presence is troublesome and still we wish either that they were good or that we were eased of them Good things are troublesomâ— in the event and evill things in then 〈◊〉 they in the future because they shall come to an end these in present because they doe continue O 〈…〉 men would looke to things which are Eternall for they are good here and will be better hereafter 367. What a madnesse is it in men to trouble themselves and the world about the Orthographie of a word as whether we should write Faelix or Felix and never study to be happy to trifle away their precious houres about notions and dye fooles They are but frivolous idle and triviall writings which are onely compact and held together with exquisite choise words and ranged to just smooth cadencies unlesse they be stuft full of notable saiyngs and wise sentences by which a man doth become not onely more eloquent but more wise which teacheth us not onely to speake well but doe to well 368. Philosophy no religion This was accounted among many purely true and truely pure Philosophy for a man to know him selfe to enjoy himselfe to center in himselfe But I am sure 't is true and pure religion to know God to to enjoy God to center in God so to live in contemplation of him and in conversation with him as if there were nothing else in the world to know as if there were none to thinke of us or for us to thinke upon none to love us or for us to love 369. All the Lords doings but especially his doings in our hearts should be marvelous in our eyes According to the day of grace it shall be said what hath God wrought 370. The Hebrews have a saying that deus magis
Motto should be that of Queen Elizabeths semper eadem alwaies the same not to be lifted up when lifted up nor cast down when cast down 89. It s written that Timotheus the Athenian after he had in the account he gave to the state of his Government often interlaced this speech in this fortune had no hand he never prospered after in any thing he undertook See Dan. 4.30 Isa 10.12 13. VVhen men disown God God dis-owns men 90. Antisthenes being askt what he had got by Learning Answered that he could talk with himself he could live alone he needed not to go abroad and be beholding to others for delight Much more may he say this yea and much more then this who hath learned Christ and the truth as it is in Jesus 91. Either we must not come to great persons or coming seek to please them said Aesop to Solon either we must not come to them at all or coming tell them the truth and counsel them for the best said Solon to Aesop 92. Zenophon tells us that when Cyrus gave Artabasus one of his Courtiers a Cup of Gold he gave Chrysantas his Favourite nothing at that time but a kisse which occasioned this speech from Artabasus to Cyrus Sir the Cup you gave me was not so good gold as the kisse you gave Chrysantas God gives wicked men many times gold but without kisses and godly men kisses but without gold yet the godly may say there 's more gold in their kisses then in the others gold 93. There was a long feud between Themistocles and Aristides but being both employed in service for their Countrey Aristides bespake Themistocles thus If we be wise its high time we should now leave off this vain envy and spite we have a long time born each other and that we should enter into another sort of envy more honourable and profitable I mean which of us two shall doe his best endeavour to save Greece To which Themistocles made this answer I am sorry Aristides that herein your honesty appeareth no greater then mine but seeing it is so that you have deserved the honour in beginning and procuring such a commendable strife between us I will henceforth endeavour to exceed you in continuing this your desire Oh that Saints would learn from Heathen to lay aside their particular differences to mind publick advantage Shall alas shall Heathens be better at self-denial then Christians 94. Artaxerxes ready to perish with thirst was constrain'd to drink puddle-water of which he profest that he never drank wine with more delight To the hungry souls every bitter thing is sweet In times of straits a little is much and that that 's very bad is very good 95. When Archimedes had found out the resolution of a question in the Mathematicks he cries out as one ravisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it So when a soul that hath been sick of love for Christ Jesus meets with him she ravish'd with joy cries out I have found him whom my soul loveth 96. Said one and I suppose a Roman it is unbecomming a Roman spirit to cry out I am undone while Caesar is safe Oh how unbecoming Christians to cry out I am undone while Christ and their interest in him is safe 97. Galienus the Emperour when the report came to him that Aegypt was lost what then said he cannot I live without the flax of Aegypt And when word was brought that a great part of his Dominions in Asia was wasted what then said he cannot I live without the delicacies of Asia Oh for Christians to speak thus of any of their losses from a principle of acquaintance with and enjoyment of God is excellent 'T is like very like yea very much like that of Habakkuk c. 3.17 though the fig-tree should not blossome neither shall fruit be in the Vines the labour of the Olive shall fail the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation What cannot I live and rejoyce without the flax of Aegypt and the delicacies of Asia 98. God said Socrates will be worshipped with that kinde of worship onely which himself hath commanded and he will not be worshipped said Cicero with superstition but with piety Oh that Christians would hear and learn 99. When Caesar was about 25 years of age he wept that he had lived so long and done no great exploits when as Alexander at that age had conquer'd almost all the world How many souls that have lived to twenty five yea to thirty five it may be fourty five and more yeares and have not yet done any thing to the conquering of the world the subduing of sin the working out the salvation of their precious souls 100. It 's a most shamefull thing said Seneca to speake one thing and thinke another Let not thine heart reproach thy tongue when thou speakest to God or Man 101. Epictetus complain'd that there were many who would be Philosophers as far as a few good words would goe but were nothing for practise Such as say well and doe well are to be imbraced said Aristotle but their very profession is to be suspected who back it not by a sutable practice 'T is not names but things not words but works What pity 't is to conjoyne drunkard or swearer or proud or covetous with Christian when the drunkard goes to hell what will then become of the Christian men joyne what God hath separated and God will separate what men hath joyn'd 'T is no lesse an abomination to put a good name upon a bad man then to put a bad name upon a good man 102. It 's storied of Caesar that he never said to his souldiers ite go on but venite come on or follow me Christ gives his people no command to obey but he shewes them the way follow me is his word of command 103. Phocion after he had done many notable services for the Athenians was put to death by the but a little before his death he charged his son never to wish ill to the Athenians for what they had done to him Wish them well that wish you ill love and be a friend to your enemies pray for and curse not them that doe despightfully use you 104. When Flaminius the Roman Generall had set the Greekes at liberty they so cried out Soter Soter Saviour Saviour that the very birds astonisht at the noise fell to the earth Oh with what shoutings should Saints cry out of Christ Jesus Soter Soter Saviour Saviour seeing he hath set them at liberty from Satan sin and wrath to come 105. Crates threw his Gold into the Sea saying ego perdam te ne tu perdas me I will destroy thee lest thou destroy me If men doe not put the love of the world to death the love of the world will put them