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
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
doing us wrong for that was but our affliction and the evil of sin is worse then the evill of suffering 229. Some men doe well and say nothing according to the rule of Christ Matth. 6 1.-4 others say well and doe nothing according to the Pharisees Matth. 23.3 230. 'T is strange to see how the Kingdom of sin is divided and yet stands there are divers Iusts lusts that differ and disagree as covetousnesse and prodigality Poore sinners what an hard taske have they that serve divers lusts that like Tapsters and Drawers must answer all if pride call here Sir if lust call anon Sir if covetousnesse call I come Sir how can and yet how doth the same sinner serve these severall masters sad case when men are rul'd by unruly lusts 231. To refuse Jesus Christ and the tenders of grace and mercy by him is the shortest way to Hell some men ride the rode the high way to Hell while they drinke sweare lye whore away their soules but they that re fuse Christ Jesus run by way of the plaine they make a shorter cut while others goe by the bow these goe by the string Lord what haste do men make and what pains doe men take to damne themselves 232. It s better to beg ones bread with Lazarus on earth then to beg ones water with Dives in Hell Better to be tormented with sores in this world then to be sorely tormented in the world to come Better to goe from Lives doore to Abrahams bosome then from Dives Table to the Divels Dungeon 233. Some men lend looking for nothing again such lending is giving others give looking for something again such giving is but lending others give and lend for he that giveth to the poore lendeth to the Lord this is putting to use without usury this is laying up by laying out 234. Many men doe in words confess God who do in works deny God such men shall not be judged by their words but by their works Satans condemnation will not be the lesse that he quoted Scripture and called Jesus Christ the Son of God that he believes trembles and is transformed into an Angel of light nor will it fare the better but be far the worse with such men as have had a form of godlinesse and denied the power thereof seeing they have held the truth in unrighteousnesse 't wil profit nothing to have been a professor of piety seeing they were workers of iniquity Nay their condemnation will be the greater for saying I goe Sir but went not Oh remember if godlinesse be good why wilt not practise it if it be evill why wilt professe it if thou wilt name the Name of the Lord depart from iniquity for what else hast thou thou bold brazen-faced sinner what hast thou to doe to take Gods Name into thy mouth and hatest to be reformed Think on this ye that forget God lest he teare you in pieces and there be none to deliver 234. Times Redemption T is dangerous putting of that to another day which must be done to day or thou maist be undone to morrow Now or never now or never if it be not done now it may never be done and then thou art undone for ever Eternity depends on this moment The work thou hast to doe viz. working out thy salvation is great thy life at longest is but short and thou canst call no time thine but the present time I have read of one Archias a Lacedemonian that while hee was quaffing and ryotting one delivers him a letter to signifie to him that some layd in wait to take his life and desiring him to read it presently because 't was a serious businesse Oh said hee seria cras we will thinke of serious things to morrow but that night he was slain Oh boast not of to morrow thou knowest not what a day may bring forth Why wilt thou talke of many yeeres when this night thy soule may be taken from thee Oh what wouldst thou give for a day when it may be a day too late Consider therefore in this thy day to day while 't is called to day the things of thy peace lest they should he hid from thine eyes and while thou like a blind Sodomite dost grope to finde a doore of hope fire and brimstone rain about thine eares 235. Clean contrary Many men instead of using the world as if they used it not use the things of God as if they used them not when as they should serve God and but make use of the world they serve the world and doe but make use of God they doe not love these things for Gods sake but God for these things sake 236. A Part no Portion The great fallacy with which Satan desudes many men is that Logicians call à bene compositis ad male divisa when he gets them to take Religion into peeces and then takes one peece for religion one cries up Christ another Faith another love another good works but what is God without Christ or Christ without faith and what is faith without love and what is love without workes but now take God in Christ by faith which worketh by love and keepeth the commandements of God this is pure religion 'T is the whole that is the whole of man 237. The new Command The command of loving one another is not called new as to the thing to be done for that was from the beginning but as to the manner of doing it or the rule according to which it is to be done Formerly 't was love thy neighbour as thy selfe there selfe-love was the rule but here 't is love one another as I have loved you here Christs love is the rule we should love one another better then we did because Christ loves us better then we our selves 238. Greater condemnation If sinning against the light of Gods workes had so great a condemnation Rom. 1. how great a condemnation will be to them that sinne against the light of Gods words and if the law condemned much the gospell much more for if they escaped not but dyed without mercy who finned against Moses him that spake on earth much more shall not they escape but are worthy of a sorer punishment who neglect the great salvation and refuse him that speaks from Heaven Jesus Christ 239. The Sinner speechless No man can give any reason why he should sin against God if God should ask men as he did the man that had not on the wedding garment Why camest thou bither without a wedding garment So why art thou proud and thou wanton and thou unclean and thou covetous and thou drunk and why dost thou swear c Men would be as he that is speechlesse they could give no reason for indeed there is no reason to give One may say to sinners as Absolom said to Hushai is this thy kindnesse to thy friend Doe ye thus requite the Lord O foolish people and unwise What iniquity have your fathers may God say or
before we will believe it to be a Witch we believe it not to be poyson till we are poysoned 251. The custome of the Countrey God hath two daughters the younger which is Heaven is fair and lovely like Rachel and courted by all the elder is Repentance which with tears is blear-ey'd like Leah and neglected by most but if men ask as Jacob for Rachel God will answer as Laban did him 't is not mos loci 't is not the custome of the place to marry the younger before the elder He that will not marry the Leah of repentance shall never have the Rachel of Heaven 252. Not my will but thine I have heard of a good Woman who when she was sick being asked whether she were willing to live or dye answered which God pleaseth but said one if God should referre it to you which would you chuse truly said she if God should referre it to me I would e'n referre it to him again 253. Plain Preaching Bernard Preaching one day very Scholastically the Learned thankt him but not the godly but when another day he preacht plainly the good people came blessing God for him and gave him many thanks which some Scholars wondring at ah said he Heri◠Bernardum hodie Christum yesterday I preacht Bernard but to day I preacht Christ 't is not Learning but teaching not the wisdome of words but the evidence and demonstration of the Spirit that is welcome to Saints 254. The lesse of man the more of God I can said Dr. Twisse of himself take some pains in writing Controversies but I cannot take pains in making a Sermon and when I have taken most I finde that I have lesse edified my people though perhaps more pleased my self 'T is not mans explication but Gods application of truth which edifies 255. Savoury Salt Salt is the first set on and the last taken off the table that every dish from first to last maybe seasoned May not the Apostle refer to this when he saith let your speech be season'd with Salt Col. 4.6 Let it be Savory such as tendeth to edifying Can that which is unsavory be eaten without salt or what tast is there in the white of an egge Sales without Sal the grace of speaking without speaking of grace or a grace in speaking without speaking grace is but unsavory would God our table-talke might never want Salt 256. Old men and Babes God hath Saints of severall degrees and sises and some of them have more Communion with him then others from among the multitude he chose twelve to be with him from among the twelve he chose three Peter Iames and Iohn which were è secretioribus of the privy councell from among the three he chose out Iohn as his peculiar darling and bosome favorite of whom it 's said five times that he was the disciple whom Iesus loved So now to this day God hath his babes who eat milk and nothing else his Children who know their Father and are assured of his love his young men who goe out to warre and the Fathers in Israel whose gray-headed experience and wisedome abounds for they know him from the beginning 'T is a great mercy to be one of Gods though but one of his little ones yea the least of all to be a Starre though not of the first magnitude to be a Disciple though not a John nor one of the three nor one of the twelve nor one of the seaventy But to be a John a darling to leane on his breast to lye in his bosome Oh how great a mercy ti 's mercy to be new borne though one be but newly as one newly borne but to grow up to a perfect Stature to be a man in Christ Jesus Oh how great a mercy Lord perfect all that which coneerns thy Servant yea that which concerns all thy Servants 257. A Dialogue between God and Abraham Wherein is evinced 1. Abraham's faith Heb. 11.17 18 19. 2. Abraham's fear Gen. 22.12 He feared God but was not afraid of God His faith was all tryed yet not at all tired but rejoyced as a strong man to run his race which was the more to be admired if we consider what ifs and ands what put offs and objections Abraham might have made when God tempted Abraham and said God Abraham my servant my friend where art thou Come forth attend to execute my Commands Abraham To which he said behold me here I am speake Lord for thy servant heareth I am wholy at thy command and service doe with me and mine what seemeth thee good If thou bid me go I will go and if thou bid me come I will come whatever thou bid'st me doe I will doe it God Then God said Take now thy son thine only son Isaac whom thou lovest and get thee to the land of Moriah and offer him there for a burnt offering upon one of the Mountaines which I will tell thee of Abraham To this he did not but might have pleaded why Lord thou art blessed in thy selfe and needest not any thing thou desirest not sacrifice else would I give it thee and thou delightest not in burnt offerings 't is true Lord thy sacrifices are a broken and contrite heart and that I will willingly offer doe not despise but accept of that God But saieth God offer thy son Abraham Lord If thou wilt have an offering all my herds and flockes are at thy service behold as long after this Araunah said to David here are Oxen for burnt sacrifice and threshing instruments and other instruments for wood all these things will I willingly give unto the King and the Lord my God accept it God No saith God I will take no Bullocke out of thine house nor he Goats out of thy fold for every beast of the forrest is mine and the Cattell on a Thousand hils I know all the Fowles of the Mountaines and the wild beasts of the field are mine if I were hungery I would not tell thee for the world is mine and the fulnesse thereof will I eat the flesh of Bulls or drinke the blood of Goats No Abraham No but offer thy son Abraham Lord 't is true thou art above these and he that offers thee praise honours thee and therefore thou callest upon us to offer unto God thanksgiving and to pay our vowes to the most high and Lord I am willing to pay my vowes in the great Congregation Accept of my thanks and I will thanke thee the more receive these Vowes as part of the debt and I will vow and pay thee more God No saith God Nothing but thy Son offer Abraham offer thy Son Abraham Lord If thou wilt have the flesh of man to be sacrificed and his blood to be powred out then take one of my servants Doe not call my sinnes to Remembrance and slay my son good Lord spare my son God No saith God offer up thy son Abraham Lord if thou wilt have a son take Ismael Spare mine Isaac Lord spare
many dies deceptionis a day of deceipt not that it will deceive any but make it appeare that many have deceived themselves with vaine hopes of heaven of which they will then be disappointed Many that have past mans day of approbation may at that day meet with reprobation Many that have beene looked upon and have looked like gold here may be found drosse then yea reprobate silver will he call them 266. The teachings of God Some duties God teacheth us by precept as saith and repentance others he teacheth us by example as love mercy c. many are taught both these wayes which yet are not taught of God because they learne not what they are taught Men are then properly taught when they are powerfully effectually taught so as that they learne the truth as it is in Iesus 267. Surely he that love's himselfe will not hate his brother for while he is out of charity with his brother God is out of charity with him and he loseth more for want of Gods Love then his brother loseth for want of his love 269. As he that provid's not for the reliefe of his owne family is worse then an infidel and hath denied the faith so he that relieves not them that are naked and destitute of dayly food hath also denied the faith James 2. The true believer therefore should so provide for his owne family as that he may relieve others so relieve others as not to wrong his own family for though charity seek not her own yet without offence or offending charity may begin at home 270. He that repents of a good act turnes good into evill 271. Many because they can hide their sin from men are apt to thinke that their sin can be hid from God because they sin unpuni'sht that sin hath no punishment and because they can sin with ease that 't is an easie thing to sin but ah when God shall reprove them and set their sin in order before their faces and when the wages of sin which is eternal death shall be their portion and when the gnawing worm shall ever live as a sting in their consciences they will then know how they have been deceived and hardned through the deceitfulnesse of sin that they might not be sensible what an evil bitter thing it was that the fear of God was not before their eyes 272. Many men go about to mince mitigate and lessen their sin and sâ—y of it as Jonathan in another case I have tasted but a little honey on the top of a rod and I must die I have stoln I have lyed I have taken a bribe I have us'd false weights and measures I have dissembled and equivocated but 't was but for a little and must I die Alas they that sin for a little will not finde their sin little nay the sinne is the greater that men would transgress the good Commands of the great God for so little The lesse the temptation the greater the sin if thou canst finde it in thine heart to sin so high at so low a rate at what a rate wouldst thou sin for more If thou canst sell Christ for thirty pieces what wouldst thou do for a greater price 273. A man should not hate the person for the sins sake nor love the sin for the persons sake 274. 'T is good to take the changes of this world without changing not to be exalted when we are exalted nor to be cast down when we are cast down but to carry it with an even frame towards God and man as having learnt how to abound without pride and how to want without murmuring 275. Be not curious nor busie in enquiring after other mens business he that mindes the doing of his own business will finde business enough to do 276. Some men never forsake their sin till their sin forsake them they do wickedly as they can and as long as they can and were their power as much as their will they would neither leave sin nor suffer sin to leave them they will as much as they have power to do though they have not power to do as much as they will 277. A drunken and an angry man do both agree in this that they speak they know not what and afterward they know not what they spake 278. There 's little difference in Religion between not giving to the poor and taking from the poor btween not saving and kiling between not doing good and doing evil for in Matth. 25. the sentence of condemnation is past not for opposing or taking from or killing but for not relieving the poor 't is past-on sins of omission because indeed the omission of good is the commission of evil 279. I have heard of a woman that did grudge to give her husband obedience and honour because as she said he was unworthy to whom it was answered that how unworthy soever he were yet the command of God was worthy to be obeyed whatever she had to say against her husband she had nothing to say against the command of God which is holy just good 280. When a Chirurgeon comes to let us blood we bid him welcome we thank him and give him a fee beside and shall we not welcome God when he comes by any affliction to let us blood and to cut out our dead flesh especially when we may say as a Maid who lay under a Surgeons hand and being ask't how she could endure such lancing c. she replied 't was her father who loved her and did it to do her good They verily for a few daies chasten us after their own pleasure but he for our profit that we may be partakers of his holiness And shall we not blesse him 281. A Minister living neer to a Philosopher did often perswade him to become a Christian Oh but said the Philosopher if I turn Christian I must or may lose all for Christ to whom and to which the Minister replyed if you lose any thing for Christ he will repay it an hundred fold I but said the Philosopher will you be bound for Christ that if he do not pay me you will Yes that I will said the Minister So the Philosopher became a Christian and the Minister entred into bond and became a surety for the Surety of the Covenant When this new-Christian-Philosopher was on his sick and death-bed he held this bond in his hand and sent for the Minister to whom he gave up the bond saying Christ hath paid all there 's nothing for you to pay take your bond Surely though a man should be a loser for Christ he shall be no loser by Christ he will make amends for all Matthew 19.21 282. When we know not what to do we should not be disconsolate nor discontent but have our eyes to God for though we are at a losse yet God is not he is where he was when we know not where we are though other men may master us yet God is more mans master then
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
greatest businesse is to laugh and their reward to be laught at 310. We are to labour for what the Son of man giveth and God will be sought for that which he will doe for the house of Israel Gods promises and our prayers are middle things between Gods purposes and our attainments God expecteth we should crave The mercy he intendeth we should have 311. Gods being sometimes better then his word in doing that which he never engaged himself by promise to doe and so doing above exceeding abundantly above all that we were able to ask or think in being found of them that seek him not is no indulgence to idlenesse or dispensation from duty We are not to minde what God can do or doth do but what God hath said he will do and the way wherein if ever we expect to enjoy what 's promised we must doe what 's commanded laboranti speranti Deus dabit Though God have promised to give to them that ask yet he hath not promised to give without asking and seeing 't is but ask and have we may not blame God for not giving but our selves for not asking and if we ask and misse we may blame our selves for asking amisse 312. The most things in the world are perfectly imperfect and the best things in the world are but imperfectly perfect 313. Saints have so learned Christ and of Christ as not onely to restrain their hands from hurting but their hearts from hating their very enemies 314. Prayer is the sould in Paraphrase Which is the sense of the soul enlarged and explained 't is the soul speaking its mind and minding what it speaks to God and a gracious heart never thinks it wel done but when every confession hath its weight of sorrow and every petition its fill of grace 315. Am I become your enemy because I tell you the truth What turn-coats are these But awhile since they would have pulled out their eyes for Paul and now they would have pulled out Pauls eyes who told them the truth Light is pleasant yet offensive to sore eyes honey is sweet but it makes wounds to smart truth is most wholesome but distasteful to distempered pallats Lord let me never hate them which tell me the truth nor the truth which they tell me 316. A mistake The world hath alwaies had thoughts of Religion clean contrary to what it is and doth Most men are so mad as to think a Religious life madnesse as if Religion did but make men melancholy and dull their spirits and make them look wrinkled with sorrow and care long before they are wrinkled with age as if it did but depresse mens spirits put an end to all their joyes and pleasures and incapacitate men to be great and glorious in this world insomuch that he who makes conscience of his waies is lookt upon but as one of God Almighties fools Alas what a mistake is this Can there be greater and better joy then rejoycing in the Lord joy in the holy Ghost unspeakable and full of glory Can there be better chear then a good conscience If Saints mourn and are sorrowful 't is because they are no better and they are the better for that for godly sorrow worketh repentance to salvation never to be repented of Religion takes no man off from any thing that is good and is it not good to be taken off from evil Is it cowardise to be afraid of sin Blessed is he that so feareth alwaies Is not he stronger that overcometh himself then he that overcometh a City Is it folly to be wise to salvation Is it losse to be godly When as indeed godliness is the great and onely gain Is it not better to be poor with honesty then to be rich by knavery To which of the Saints will ye turn Surely they that condemn Religion never were religious Ask Abraham Moses c. if the waies of God be not pleasantness and his paths peace if his yoke be not easie and his burthen light Ah Lord whatever others call wisdome let this be mine to fear thee and to depart from evil let godlinesse be my gain while others take care to be great let me take care to be good while others seek Conquests over men let me fight the good fight of faith whereby I may conquer the world and the evil man my self and if this be to be vile let me be more vile if this be to be a fool let me be a fool Dear Lord if none will love thee yet let me love thee 'T is better to goe to Heaven though alone then to goe to hell with company as long as I am happy I care not though the world think me miserable 317. Worldly riches are like Nuts many clothes are torn in getting them many a tooth broken in cracking them but never a belly filled with eating them 318. Love in descent is stronger then love in ascent hence they say parents are more loving to their children then children to their parents I am sure 't is true between God and us his descending and condescending to love us is stronger then our ascending love to him 319. Every variation from unity is a step to nullity and when men goe from one Religion to all they are in the ready way to goe from all to none 320. Whatever God gives to us he gives freely and whatever he takes from us he takes justly therefore where God is free to give let us be just to use and where God is just to take let us be free to resign 321. The Scriptures are to many in an unknown tongue though in their own tongue 322. Indirect means may sometimes prosper but it s never blest 323. Though a man should be so honest as to be plain yet he should be so discreet as to be pleasing when he reproves 324. He speaks himself a fool that doth that which reason tells him is unreasonable hence sinners call'd fools 325. Love Causinus tells us of one Raimundus Lullus who was so ravish'd with love that being askt any thing he would answer nothing but love where dwellest thou with love To whom belongest thou To love Whence comest thou From love Whither goest thou To love c. Oh that we were thus taken with the love of our lovely and loving God! 'T is likewise said of Mary that by strength of love she was dead to all the objects of the world she had her thoughts so employ'd on her Jesus that she was almost insensible She had eyes and saw not ears and heard not senses and felt not she was not where she was for she was wholly where her master was though she knew not where he was She knew no are but that of Love all in her turned to the love of him whom she loved above all Oh thus to love dear Jesus is worth the name of Love how cold and frozen is ours 326. Hope against hope Many men have been destroyed by hoping against hope and some have been preserved by
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
to death 106. One of the Emperours said of Rome inveni lateritiam marmorcam reliqui I found it built of bricks but I leave it of marble Christ always makes us better then he finds us He finds us a lump of dyrt dunghill a sinke of sin and uncleannesse but he purgeth us from dead workes and builds us up an holy which is the most glorious temple unto God 107. Alexander said of two of his Courtiers that the one loved the King but the other loved Alexander May not Christ say of professors that some love Jesus but few love Christ Vix diligitur Jesus propter Jesum Jesus is scarce loved for his own sake 'T was Augustine his complaint 108. A certaine stranger coming on embassage to the Senators of Rome and colouring of his hoary haire and pale cheekes with vermilion hue a grave Senator espying thedeceit stood up and said what Sincerity can we expect at this mans hand whose lockes and looks and lippes doe lie think the same saith one of all painted hypocrites 109. Julius Caesar would never fore-acquaint his souldiers of any set time for removall or onset that they might be alwaies in readiness Be ye also ready for ye know not the time when the Son of man will come 110. Socrates when he saw one drnuke or discomposed and out of order would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am not I such a one by the sight of others sins men may learne to bewaile their owne sinfulnes and heart of corruption As Master Bradford commonly called holy Bradford when he saw any drunke or heard any sweare c. would railingly complaine Lord I have a drunken head Lord I have a swearing heart And the disciples fear'd themselves each man rather then another and therefore said Lord is it I but Judas he alters the word being the bag-bearer and a meere hireling he sayes Master is it I 111. Magnus est animus qui se Deo tradidit said Seneca He is of a truly great spirit who resignes up himselfe to God Pusillanimous and low spirits strive and murmure Commit thy way unto the Lord trust him and he shall bring it to passe Psal 37.5 112. When the Senate informed Augustus of what some had said of him tush said he non tantum habemus otii we are not at leisure to listen to every slander that 's raised of us A Christian should be as 't is said of Severus the Emperour carefull of what is to be done by him but careles of what is said of him 113. When Pyrrhus Councellor to Sultan Selimus perswaded the Sultan to bestow the great wealth which he had taken from the Persian Merchants upon some notable Hospitall for releife of the poore nay rather said he let it be restored to the right owners and so it was Ill-gotten goods given to the poor is no charity restitution is the best advantage can be made of such gaine Would there were more Zacheus Christians in the world for though by restitution they might be poorer in goods yet they would be richer in goodnesse A little good estate is better then a great bad one 114. After that Socrates was put to death at Athens Aristophanes rehearsed a Tragedy of his concerning Palamedes who had been executed by the Grecians long before at the siege of Troy in which tragedy were these verses Ye have slaine ye have slaine of Greeks the very best that never any did infest At the hearing whereof the people were so moved that they presently fell upon the Authors of Socrates his death and drew them forth to punishment Oh that as one applyes it we could be as nimble to apprehend and to be avenged of our sinnes who put Christ to death who was without sin who never did any hurt but good all his dayes 115. Contemno minutulos istos deos modò Jovem habeam propitium said a heathen man I contemne and despise all those petty gods so Jupiter be my friend So Christ saith the heavenly man be my mediator and intercessor I care not for the petty advocates which the Papists adore 116. Numa Pompilius forbad the Romans to believe that God had the forme of beast or man and it was from the beginning of Rome an hundred and seventy yeares that they had no Image of God either painted or graven Plut. in vit Rome-Heathen more Christian then Rome-Christian or rather Anti-christian 117. God whom just men desire to be like unto doth excell all humane nature in 3 severall things in immortality in power and virtue of which three virtue is the most honourable and precious thing Plut. in vita Aristidis 118. Plato asking quid fuit quod semper erit et nunquam fiebat what that was that always was and never was made et quid fuit quod semper fiebat et nunquam fuit what that was that was alwaies made and yet never was received this Answer The first is God the second is a creature 119. Phocion said to one that requested an ulawfull thing of him thou canst not have me for a friend and a flatterer both He is the truest friend that will doe nothing but what consists with the truest friend-ship and a good conscience 120. This was the noblest glory that could be among men when a man bore the bell and praise not that he was the swiftest among the swift or the strongest among the strong but honest among the honestest Plut. in Lycurgo 121. When Philip askt Democritus if he did not fear to lose his head he said no for if he took away his head the Athenians would give him one immortal he should be statued in the Treasury of eternal fame So Ovid. Me tamen extincto fama perennis erit Should not Christians then live above fear of suffering and say as the Apostle 2 Cor. 4.16 17. 122. Numa Pampilius put so much confidence in the gods that one day when it was told him that his enemies were in arms against him his answer was and I sacrifice Plut. in vit Thus said David Psalm 109.3 4. They sought against me without a cause but I gave my self unto Prayer 123. Brutus visiting Ligarius and asking him what sick Ligarius no Brutus said he if thou have any noble enterprise in hand I am well So should a soul say for Christ 124. Some write of Epaminondas a famous Theban and some of Philip King of Macedon that after high and unexpected Victories they became in their outward appearance at least very sad more like Mourners then Triumphers for no other reason then for fear of some eminent disaster for they held it ominous among the Ancients to have long prosperity One of them hath this good saying though ill enough meant by him God will not endure that any should think well of himself but himself 'T is much according to Scripture-discovery that when men glory in their pride God stains the pride of their glory 125. When one wisht Pythagoras as I thinke that the gods would give him whatsoever he desired nay rather said he that I may desire but what they will give Gods will is better for us then ours for our selves 't is not for us to prescribe but to submit to God ERRATA in the Milk and Honey S. for sentence l. for line Sentence 96. line 3. for becomes of r. becomes us S. 258. for thy will r. my will be done S. 294. r. much from a little S. 295. r. such thorns may be toucht P. 250. lin ult for be prest r. deprest In the Heathen Improved S. 7. l. 3. for Cenippus r. Eunippus P. 193. l. 3. for our r. one tale P. 200. l. 2. leave out not and r. he might well sleep S. 82. for Alexander r. Anaxander S. 93. leave out no and r. appeareth greater S. 110. for railingly r. wailingly complain Ibid. for a drunken head r. heart FINIS