Works

Whatsoever ye ask of the Father believing, ye shall receive, Joh. 16. 22. An unbelieving prayer, is a Messenger without a tongue; no wonder if he dispatch not his errand, Heb. 11. 6, 7.

It is by Faith that Scripture is so powerful. This sword of the Spirit doth no Execution, save in the hand of Faith. The word did not profit them, not being mingled with Faith in them that heard it, Heb. 4. 2.

It is by Faith that the Lord's Supper becomes so nourishing and strengthening; This is the hand that receiveth that flesh which is meat indeed; this is the mouth that eats it, this is the stomach that digests it; without this thou mayst receive the Elements, but not the sacrament, 1 Cor. 11. 25, 26. Unbeleivers like Wasps may sit upon the tops of these flowers, and seem to gather honey, but alas they are far from any such thing.

It is by Faith that Crosses are turned into comforts, and afflictions into mercies. This like Mithridates, can digest poison, and get strength from the wrath and rage of Men and Devils, 1 Phil. 19. Heb. 11. 38.

It is by Faith that Water is turned into wine, temporal mercies into spiritual advantages; Faith worketh by love, and draweth men with the Cords of love.

It is by faith that men are so fruitful in their lives, Heb. 11. 32, 33. and so cheerful in their deaths, Rom. 8. 37, 38. O Reader, above all thy gettings, get faith, and above all thy keepings keep faith; For, it must be faith that must keep thee from falling in an hour of temptation, and from fainting in an hour of persecution. The unbeleiver is fitly called an unreasonable man, because its unreasonable that the God of truth should not be credited, and that he, to whom it is impossible to lie, should be distrusted; and also an absurd man, because its absurd for a workman to go without his tools, which he shall every moment have need of. Its said of the Serpent, that of all her parts, she is most careful of her head, well knowing that though she be mangled and cut never so much in her body, yet if her head be whole, that will cure the wounds of all her other parts; Let thy great work be to • ecure thy faith, if that be whole all will be well, what ever decays there may be in other graces, this will help them to shoot forth again.

Thirdly, If thou wouldst exercise thyself to Godliness, set God always before thine eyes ; Subjects will carry themselves handsomely and loyally when they are before their Sovereign ; They who walk before God, will be upright. His eye is the best Marshal to keep the soul in a comely order. Let thine eye be ever on him, whose eye is ever on thee. The eyes of the Lord are in every place beholding the evil and the good, Prov. 15. 9. Seneca persuaded his friend Lucilius for the keeping him within compass, to imagine that some grave man, as Laelius, did still look upon him; Reader, couldst thou walk ever as in God's presence, thou wouldst keep close to his precepts. Consider, therefore that in all places, in all companies, at all times, the eye of God is on thee, and he takes exact notice of all thy thoughts, words and actions; that he knoweth thy natural parts; In his book were all thy members written, which in continuance were fashioned, when as yet there was not one of them, that he knoweth all thy moral passages, thou understandest my thoughts afar off, and art acquainted with all my ways; There is not a word in my tongue, but thou O Lord knowest it altogether ; There is no drawing a curtain between God and thee; He seeth thee thorough and thorough, far more perfectly then thou canst the clearest Crystal. Darkness hideth not from thee, but the night shineth as the day; to thee the darkness and the light are both alike. The darkness of the air may hide thee from men, and the darkness of thine understanding may hide thee from thyself; but there is no darkness nor shadow of death, where the workers of iniquity can hide themselves from him. Neither the ring of Gyges, nor the helmet of Pluto, can hide thee from God's eye. Observe how strict God is in observing thy ways; Thou numbrest my steps, dost thou not watch over my sin? Job 14. 16. By steps is understood inward Motions, and outward actions, whatsoever is done either in the retiring room of the heart, or common hall of the life. To number the steps notes an exact account, we say of a man that goeth very leisurely and softly, Such a man telleth his steps. God is said to tell or number our steps, because he is so exact in his observation of, and so severe in his inquisition, into all our thoughts, words, and deeds. He is supposed to be void of shame, that doth not fear to sin before many witnesses ; Though thou art in secret, consider, conscience is present, which is a thousand witnesses, and God who is a thousand consciences. The Italian was somewhat conceited, who wrote a supplication to Candle light, to disclose to him the secrets of his Kingdom. Its thought the light of the Candle seeth more wickedness then the light of the sun, but to God the day and night, darkness and light are both alike; he seeth all things, in all places, and at all times.

It was a pretty fancy of one that would have his chamber painted full of eyes, that which way soever he looked, he might still have some eyes upon him, and he fancying himself according to the Moralists advice, always, Sub custode & Paedagogo, under the eye of a keeper, might be the more careful of his carriage. And it was a wise answer of Livius Drusus, when an Artist offered him so to convtrive his house, that he might do what he would, none should see him; No, saith Drusus, Contrive it so rather, that all may see me, for I am not ashamed to be seen. If the eyes of men, make even the vilest to forbear their beloved lusts for a while, that the Adulter watcheth for the twilight • and they that are drunk, are drunk in the night ; how powerful will the eye and presence of God be with those that fear his anger, and know the sweetness of his favor? Moses forsook the sinful pleasures of Pharaohs Court, not fearing the wrath of the King, for he saw him that was invisible. A good commander causeth good government in a Town or City. This truth wrought home, and set close to the heart, would cause good orders, good government in it.

The thought of this Omnipresence of God, will affrighten thee from sin; Gehazi durst not ask or receive any part of Naaman's Presents in his Masters presence, but when he had got out of Elisha's sight, then he tells his lie, and gives way to his lust; Men never sin more freely, then when they presume upon secrecy. They break in pieces thy people, O Lord, and afflict thine heritage. They slay the Widow, and Stranger, and murder the Fatherless; yet they say, The Lord doth not see, neither shall the God of Jacob regard it, Psa. 94. 5, 6, 7. Eliphaz, though falsely, accused Job as guilty of the same crime, upon the same account, Job 22. 5, 6, 7, 13, 14. They who shut God out of their hearts, shut him also out of the world, through their atheism, and then are at liberty for all manner of wickedness; They who abounded in abominations, said, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. 8. 9, 10, 12.

The wise man diswadeth from wickedness, upon the consideration of God's eye and Omniscience; And why wilt thou my son be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of a man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5 • 20, 21. Joseph saw God in the room, and therefore durst not yield; but his Mistress saw none but Joseph, and so was impudently alluring and tempting him to folly. I have read of two religious men, that took contrary courses with two lewd women, whom they were desirous to reclaim from their vicious course of life; One of the men told one of the women, that he was desirous to enjoy her company, so it might be with secrecy, and when she had brought him into a close room, that none could pry into, he told her, All the bars and bolts here, cannot keep God out ; The other desired the other woman to company with him openly in the streets, which when she rejected as a mad request, he told her, It was better to do it in the eyes of a multitude then of God. How doth the Adulterer, or Drunkard, or Thief, when they come abroad at midnight, for the satisfaction of their lusts, sneak and steal away, when they spy the watch, or any persons who would be witness of their vices? and shall not the presence of that God who hates sin, who is resolved to punish it with hell-flames, make us ashamed or afraid to sin, and dare him to his face ?

2. The thoughts of this Omnipresence of God, will quicken thee to holiness. The Soldiers of Israel and Judah were prodigal of their blood, in the presence of their two Generals, 2 Sam. 2. 14. Servants will generally work hard whilst their Master stands by and looks on. Its said of Alexander, that his presence caused such courage in his Soldiers, Vt illo present nullius hostium arma vel iner mes timuerunt, That when he was with them though they were unarmed, they feared not the weapons of any of their enemies. Our blessed Redeemer exhorteth to prayer in secret, upon this consideration, that God seeth and heareth it, Mat. 6. and to charity in secret, because, though the left hand knoweth not what the right hand doth, God knoweth what the right hand doth. Your Father which seeth in secret will reward you openly.

There is a story of Bishop Latimer, that he having in a Sermon at Court, much displeased the King ( Henry 8.) was commanded to Preach again the next Lord's day, and to recant his former sermon ; according to appointment he cometh up, and prefaceth to his Sermon in this manner; Hugh Latimer, dost thou know this day to whom thou art to speak? even to the High and mighty Monarch, the Kings most excellent Majesty, who can take away thy life if thou offendest; therefore take heed how thou speakest a word which may displease, but (as if recalling himself, he proceeded) Hugh, Hugh, dost thou know from whom thou comest, upon whose message thou art sent, and who it is that is present with thee, and beholdeth all thy ways! even that Almighty God who can cast body and soul into Hell forever; therefore look about thee, and be sure thou deliverest thy message faithfully ; and so he went to his Text, and confirmed what he had spoken the day before, and urged it with the more vehemency then ordinary. The eye of God, as of the Sun, will call the Christian to his work. Those Countries that are governed by Viceroys seldom flourish or thrive so well as those Kingdoms where the Prince is present in person. Conscience, God's Viceroy, may much quicken a Christian to holiness; but God the Prince himself much more; I have kept thy precepts, saith David, for all my ways are before thee.

CHAP. X. Means whereby Christians may exercise themselves to Godliness; A constant wat • hfulness, Frequent Meditation of Death, Daily performance of • aored Duties.

FOurthly, If thou wouldst exercise thyself to Godliness, Watch over thyself continually: This spiritual watchfulness is the Main-guard of the soul, which if once called off, we lie open to the shot of every enemy. This, like one of the Nethinim, must stand continually Porter at the door of our hearts, God's Temple, to keep out whatsoever i • unclean • Watchfulness is a diligent observation of ourselves in all things, and at all times, that we may please God always. He that watcheth hath his eyes in his head, according to the wise man's phrase, and seeth (as the Chinese say of themselves) with both eyes. David expresseth it fitly, I said I will take heed to my ways, Psa. 39.1. i. e. I will ponder my paths, and consider where I set my feet, lest I should tread awry. Without this wariness there is no safe walking. Secure Laish is made a prey to their enemies; and the secure soul is made a prey to his spiritual adversaries, Judges 19.9,10. Soul-Lethargies are most dangerous, most deadly. Those that slept in the sweating sickness generally died. He who watcheth not is led about (like one in his natural sleep) by any temptation, he knoweth not how nor whether. When the Wolves in the Fable once prevailed with the Sheep to part with the Dogs, they soon devoured them. If Satan can but get men to forgo this means of their safety, he will soon make them his prey. The old World was drowned in sleep before they were drowned in water. Sodom and Gomorrah were secure when they were destroyed by fire.

Its reported of the Dragon that whilst he sleepeth a jewel is taken out of his head. Noah lost the jewel of Temperance; David the jewel of Chastity whilst they were fallen asleep. If this eye of watchfulness be once shut the soul is open to all wickedness. When Argus, notwithstanding his hundred eyes, was by Mercury piped into a sleep, he was transformed into a Cow.

Reader hearken to God's Watch-word; Ye are all children of light, and children of the day; we are not of the night nor of darkness: Therefore let us not sleep as do others, but let us watch and be sober, 1 Thess. 5. 5,6,7. Sleep is not seasonable in the day of grace, nor suitable to a child of light: They that sleep, sleep in the night, Rom. 13.11. The night is for sleep, therefore in it God draweth a curtain of darkness about us; as the Nurse when she would lay her babe to sleep, throweth a cloth over the head of the cradle. But the day is for watching, for working.

He hath little reason to give himself to sleep who is every moment surrounded with mortal enemies, which are neither few nor weak. Naturalists tell us that the bird Onocratulus, and the Pelican take their rest with their Beaks upright, expecting the Hawk ; and that the Whale and Dolphin sleep with their heads erected above water, for fear of hurt. Though there were but that one text of Scripture 1 Pet. 5.8. relating to this duty, twere enough to alarm any wise man, and to call him to his arms; Be sober, be vigilant; for your adversary the Devil walketh about as a roaring Lion, seeking whom he may devour. If that voice among the ancient Romans, Hannibal ad portas, Hannibal is at the gates, were sufficient to make them leave whatsoever they were about, and run to their weapons, and stand upon their guard; what watchfulness should this voice of the holy Ghost, The Devil is at the door, call thee too? Reader, Take that verse a little in pieces, and see what a foe thou hast to fight with, and then tell me whether it doth not concern thee to watch. Consider,

• 1. His Power; Your adversary the Devil : It is not a weak man, but a mighty Devil. Thou art not called to wrestle with flesh and blood, but Principalities and powers, Is man a match for a Devil? or a stripling nodding, fit to enter the Lists with Goliath? What is a Pigmie to a Giant, or a a dying creature to the Prince of the powers of the air? Had David been asleep when the Lion out of the wood came against him, the Lion had sooner tore him by the throat, then he had taken the Lion by the beard. The cobweb may as soon withstand the broom in the maids hand, and the dust oppose the force of a violent wind, as a nodding secure Christian the temptations of Satan.
• 2. His Policy; Seeking whom he may devour ; Had our enemy strength without craft, there were not so much danger, nor cause of vigilancy; but when he hath seven heads as well as ten horns, and exceeds us in subtlety as much as in power, it concerneth us to be watchful. He that playeth with a cunning Fencer, will heed his wards the more. Reader, the Devil hath a shrewd guess what Delilah is most likely to entice thee, and deprive thee of thy spiritual strength; and if amongst all the uncircumcised there be any that will fit thee, thou shalt not want her. He hath not walked too and fro in the earth so long for nothing; but he knoweth what weeds will take best and thrive most in the soil of thy heart, & be confident he will help thee both to the seeds and plants of them. The subtle serpent that could wind himself into Paradise, knoweth surely how to wind himself into thee. If he were too crafty for man when he was perfect, much more is he for man polluted ; And can such a strong politick foe be resisted, when thou art lazing upon thy bed of security?
• 3. His Industry; Your adversary the Devil goeth about. He is a diligent servant never from your elbow; As Joseph 's Mistress, when denied, still solicited; and Samson's Harlot pressed him with continual importunity night and day, that his very soul was vexed unto death. So the Devil serveth men, he will never forsake them, but follow them with his darts and assaults, till they are safe in heaven from hi • , or safe in hell with him. He is called the Prince of the powers of the air, and his Angels, spiritual Wickednesses in high places ; the air is the seat of his Empire; and truly as ravenous foul hover up and do • n in the air, to catch and kill little chickens, and though they be frighted away by any one, yet they lie near at the catch, and the person is no sooner gone, but they are descending to destroy them: So those infernal spirits are hovering up and down, walking too and fro to defile and destroy souls; and though they are resisted and foiled, yet they impudently continue their former endeavors to undo us. Now hath he any time for sleep that is every moment in such danger?
• 4. His Cruelty; As a roaring Lion seeking whom he may devour. The Lions of the Forest have no pity; Lest he tear my soul like a Lion, renting it in pieces, Psal. 7.2. The Lions brake the bones of Daniel's accusers before they came to the bottom of the Den: But the Lions of hell have much less pity; his tender mercies are cruelties indeed; it is not the loss of thy life, but of thy soul, and thy God, and thy Christ, and that forever which he looks after. The racking of thy body, and renting thy bones, is nothing to the flames, and whips, and torments which he makes men suffer, and that not for a day, or week, or year, or age, but to all eternity.

Reader, is there not infinite reason for watchfulness? Had not the Apostle ground enough for his precept, Be sober, be vigilant, when our adversary is so strong a Devil, so sedulous going about, so cruel as a roaring Lion, and so crafty, seeking by all means whom he may devour? Yet alas, this is not all, Go where we will, we see abundant cause to look well to our feet. Every place we come into is a net to ensnare us; we cannot look out of our eyes, but we see a baited hook; nor open our ears, but we hear the Sirens songs; we cannot put forth our hands, but we touch pitch; nor set our feet, but in the midst of nets; every part of the body is a Judas, a Traitor to the soul. Our crosses and afflictions, if we be secure, will be to us, as the Goal to a prisoner, filling us with Vermin: Our greatest earthly comforts if we be not watchful, prove but like traps set for vermin, pleasant and killing. When the world sings most sweetly in our ears, she doth but like Orpheus with his pipe, endeavor to lead us by the ears into unquenchable flames. Thieves with provender in their hands catch horses to steal them: The world allures our hearts by its pleasures and profits, and steals them from God. Our own hearts are Jacob's, Supplanters of us, deceitful and desperately wicked. As the water-foul in Friezland will decoy other wild foul in a net, and then give a watchword to their Master to seise on them; so officious will our own hearts be to the Devil; And shall we not watch and pray that we enter not into temptation?

Sleep is the great Leveller, which makes all equal. The strongest Sampson is as liable in his sleep to be slain, as the smallest infant ; When a deep sleep from the Lord had seised on Saul and his Soldiers, how easily might David if he had pleased, have killed them? He took away Saul's Spear and Cruse of Water, to assure him that he could have taken away his life. Ah! how soon may the Devil, or World, or Flesh, defile, deceive, and destroy a sleeping soul! Bees, that have many enemies, Mice, Spiders, Drones, Hornets, Birds and Beasts, never dare, say Naturalists, to give themselves to security, but night and day have their Scouts, and Sentinels, and Corp-du-guard, to keep watch and ward, lest some of their many enemies should on a sudden surprise them; The Christian may learn this duty from such creatures; Spiders weave their Cobwebs near the Flowers where the Bees use to gather, and also just over the passage out of their Hives, that so at their going out, but especially at their coming in, laden and weary, they may catch them, and make a prey of them. David saith, In the way wherein I walked, have they privily laid a snare for me. So mayst thou Reader say, In the way wherein I daily walk, doth Satan privily lay Baits to catch me, at my Table, in my Closet, in my Shop, in my Bed, in the Streets; in all places where I go, he hath laid snares for my soul. If there be a snare, and such danger in all things, then let me advise thee, if thou woulst avoid them, in the words of Paul to Timothy, Watch thou in all things, 2 Timoth. 4. 5.

Watch against sin, against all sin. The Gardener doth not only watch over his Flowers, to water and cherish them, but also watcheth all weeds, to pluck and root them up. Take heed lest there be any root of bitterness; Epiphanius tells us, when a dead corps was carried by any of the Israelites houses, they used to shut their doors and windows, intimating that men must be watchful against the sent and infection of sin • ; Its in vain for a Captain to guard one gate of a Castle, to prevent the enemies entering there, if he leave another open, when the whole Fort is beleagured, and surrounded with mortal enemies.

Watch especially against thine own sin. If a man have many wounds, whereof one is more dangerous then the rest, being near a vital part, though he will be mindful and careful of all, yet he will have a special care of that which is most dangerous; A Christian must watch against all sin, all soul-diseases, but principally against his own sin; that disease which is most dangerous; as a wise Governor will have a special eye upon that particular person in his Garrison, whom he knoweth to be a Traytour.

Watch for the doing of good ; For seasons of Prayer, and Hearing, and Christian Communion. The Country-man watcheth for the Bell ringing on the Market-day, when the sacks will be opened, that he may buy food for himself and his family. The Mariner watcheth for the Tide ; The diseased folk watched for the moving of the waters, by the Angels. David watched as a Sparrow on the house top, where he might peck up some corn, get some spiritual nourishment. An opportunity of worshipping God is a jewel, the Christian may well watch to take it up.

Watch in duties ; The Child must be watched at School, or he will play and toy instead of getting his lesson. The heart must be watched in an Ordinance, or it will wander wholly from the business in hand; continue in prayer, and watch in the same, Col. 4. 2. Take heed how ye hear ; The Bible will drop out of the sleepers hand, and prayer is a wrestling with God, which is not a work to be done nodding; They who talk in their sleep, talk idly.

Watch after duties. Running carelessly into the open air, immediately after the taking of Physic, is dangerous. When the Garden is dressed, and the seeds sown in it, we must watch it, lest Hogs get into it, and root up all. Satan thinks to take the Christian at an advantage, after the duty is over; and though he could not beat him in the fight, yet to do it when the Saint hath laid by his weapons. It was a wise speech of Marcus Aurelius, after he had vanquished Popilion, General of the potent Parthians, and won the day, I tell thee of a truth, that I stand in greater fear of fortune at this present, then I did before the battle, for she careth not so much to overtake the Conquered, as to overcome the Conqueror. Truly, Satan will be industrious to destroy both the conquered utterly, and to overcome the Conqueror.

Watch thy senses ; These are the Cinque-ports, as one calls them, of the Isle of man, which if not well garrisoned, will let in strangers and disturbers of our peace. At these Havens much of Satan's lading is taken in. Io • made a Covenant with his eyes, he would not suffer them to gad and gaze at random, lest they should return defiled. Democritus walking abroad, would shut his eyes, lest by their wandering, his mind should be taken off from the contemplation of honest things. Acteon became, as the Poet fancieth, meat for his Dogs, by suffering his eyes to wander. Lusting hath often been the issue of looking, witness Joseph's Mistress, David, Achan, the Israelites, Numb. 15. 39. Stratonice took Mithridates with a Song. The heart hath often been angled into sin by the ear, and led into temptation by the eye • therefore Cassian relates that to preserve the cleanness of the heart, the Egyptian Masters taught that men must be Surdi, Caeci, Muti; Deaf, Blind, and Dumb. If those out-works be well guarded, the Royal Fort is in the less hazard. Shut up the five windows (i. e. guard the five senses) that the whole house may be full of light, according to the Arabian Proverb.

Watch your affections ; If those waves be tempestuous, they will cast up much foam and froth, mire and dirt. He had need to make a strong wall, that would keep these raging waters within their bounds.

Watch your Tongues ; The Sea hath not more need of banks to keep it in, then the tongue of a bridle ; The tongue is compared to a Sword, to a Razor, both which are keen weapons, and must be handled warily, Psa. 39. 1, 2. I said, I will take heed to my ways, that I offend not with my tongue; I will keep my mouth with a Bridle, whilst the wicked are before me.

Watch your hearts ; The heart is the Forge, the spring of life, and a wound there is mortal. Keep thy heart with all diligence ( super omnem custodiam, above all keeping, Jun.) out of it are the issues of life. Watch over all things, watch in all things; This voice saith Bucer, should always sound in our ears, Watch, Watch.

How frequent is Christ in his Precepts to this duty? as knowing fully the weight and concernment of it; Watch ye therefore, for ye know neither the day nor the hour when the Son of man cometh. Watch and Pray, lest ye enter into temptation. What I say unto you, I say unto all, Watch. And he is as frequent in his promises to it, Blessed is that servant, whom his Lord, when he cometh shall find watching; Blessed is he that watcheth and keepeth his Garments; and if he shall come in the second or third watch, and find him so, blessed is he, Luk. 12. 37, 38, 43. Surely, Blessedness is worthy our waking; Bliss is worth keeping our eyes open a few days for. Apollonius, held in his time for an Oracle, coming early in the morning to Vespasians gate, and finding him (then a private person) up and at study, he said to his Companion, This man is worthy to reign and command an Empire, which afterwards came to pass; He that watcheth with Christ the short hour of this life, shall be counted worthy to reign with him in his Kingdom forever. Zion, which is frequently put for the Church of God, signifieth a Watch-Tower, because from that hill, a man might see the Holy Land, and all the Countries thereabout, but the spiritual signification of it may be this; that all the members of God's Church must be like Soldiers in a watch-tower, observing who cometh in and who goeth out, lest Traitors should steal into the fort of the heart undiscovered.

Fifthly, If thou wouldst exercise thyself to godliness, Think often of thy dying day, and of what price and value godliness will be to thee at such a time ; There are few thoughts more terrible or more profitable then of death. Hence it is, that God commands man so often to remember his latter end, because the meditation of it is so gainful to him. The first day man was made, he was called to think of his last day ; God minded him of death in the Tree of Knowledge, and the threatening annexed to the Prohibition, that he might thereby keep him from sin. Satan could not prevail with Eve, to taste of that killing fruit, till he had prevailed with her to distrust that threatening of death, ye shall not surely die, Gen. 3. 4. After the fall, God reneweth this meditation, by turning the conditional, into an absolute commination; Dust thou art, and to Dust thou shalt return ; and though the Holy Ghost omitteth many particulars about God's carriage with the long-lived Patriarchs, and their holy conversation before him, yet he is exact in registering their deaths; And he died, and he died, of everyone, Gen. 5. to quicken us to fear God, because we are but dying frail men. There is hardly anything about which we deal, but God gives us by it a Memento of Death. Our Cloaths are all fetched out of Deaths wardrobe, our food out of deaths shambles ; The Sun is an emblem of life's posting, the night of the chambers of darkness; the year hath its autumn, the day its night. Our candles should mind us of the wasting of our days, the evening of the shadow of death; our undressing, of our putting off our earthly tabernacles, and our lying down in our beds, of our lying down in our graves.

If thou wouldst make Religion thy business and main work, think often and seriously of thy death and departure of this world; He that guides and steers the ship aright, sits in the stern or hinder • most part of it; He that would order his works, his way, according to God, must be frequent in the meditation of his end; The end of his days, must be at the end of all his thoughts. Zeno Cittiaeus, consulted with the Oracle, how he might live well, and received this answer, If he would be of the same color with the dead.

Reader, if thou wouldst live much and well, get thy heart as much affected with godliness, in health, as it will be in sickness; Have the same thoughts of it, the same seriousness about it, the very same carriage towards it, whilst the world salutes thee with its smiling face, and bewitching features, which thou wilt wish thou hadst had, when thou shalt come to take thy leave of it, and lie upon thy dying bed. Be of the same color with the dead. O what thoughts have the dead of godliness, and of making it ones business! The dead in Christ, and the dead out of Christ, have both other manner of thoughts of Religion, and making it ones occupation, then thou canst possibly imagine.

Those who while they live delay repentance, and dally about Religion, minding it as if they minded it not, who neither in their dealings with men, nor duties towards God, nor in their relations nor vocations, make it their business, but misspend their precious time, misimploy their weighty talents, neglect God and their eternal welfares, as if they had not been made to mind either; when they come to die and perceive in good earnest, that that surly Serjeant Death, will not be denied, but away they must go into the other world, and fare well or ill forever, according as their hearts and lives have been, godly or ungodly, good or bad, here good Lord, what thoughts have they then of godliness? How hearty are their wishes, that they had made it their business? What Worlds would they give that Religion had been their principal work? What prayers and tears do they pour out for a few days to mind it in? What sighs, and sobs, and groans, that they have neglected it so long? What purposes do they take up, what promises do they make, if God spare them, to follow hard after holiness, and make it their only business? A Philosopher asking Euchrites, which of the two he had rather be, Croesus, one of the richest and most vicious in the world, or, Socrates, one of the poorest and most virtuous; Eucrites answered, Croesus vivens, & Socrates moriens, Croesus while he lived, and Socrates when he died. The Cuckoe when wearing away, changeth her noat. The worst men when they come to die, alter and change exceedingly.

It is worthy our observation, that those who are greatest strangers to death, are most familiar with the works of darkness. No place abounds more in Wolves (no person in wickedness) then where this Mastiff is wanting; Jerusalem hath grievously sinned, her filthiness is in her skirts, she remembereth not her last end, therefore she came down wonderfully, 1 Lamen. 8. 9. Jerusalem hath grievously sinned; hath sinned sin, Heb. Hath committed a great or grievous sin, so the Chaldee. Behold here the color of her sin, is was not of an ordinary die, but of a black, a bloody, an heinous nature; Her filthiness is in her skirts ; Lo here, her carriage after her sinning; she made of it an open show, so far was she from shame. It is a term taken from prostituted Strumpets, or monstrous women, saith Diodat. The outward looks of the former, bewray her inward lusts, and the marks of the latters defilement are visible on her garment; thus the show of Jerusalem's countenance, did publicly evidence her crime. She did as clearly by her skirts proclaim her filth, as if it had been written on her face, and engraven on her forehead ; Here was impiety in her practice, Jerusalem hath grievously sinned; and impudency to purpose, Her filthiness is in her skirts ; But what dust was that which bred such vermin? what polluted seed was that which begat such a poisonous serpent. Reader, if thou wouldst know the Mother which brought forth, and bred up this ugly Monster, She remembereth not her last end, therefore she came down mightily. It was her forgetfulness of death, which nourished and cherished her wicked deeds; They who mind not their reckoning, care not how much they riot and revel.

They who put far away the evil day, cause the seat of violence to come near, Amos 6. 3. The further we drive death from our thoughts, the nearer we draw to sin. They who fancy their foe to be very far off, will not prepare and make ready to fight. Men that are young, do not consider, that the old Ass often carrieth the skin of the young to the Market; that death comes like a Thunderbolt, and Lightning, and blasteth the green corn, and consumeth the strongest buildings; if they did, they would flee youthful lusts.

He who seeth death at his door, will be most diligent about his duty; A serious consideration of the death of the body, will be a sovereign, though a sharp medicine to kill the body of death. The Naturalists tell us, that the ashes of a Viper, applied to the part which is stung, draweth the venom out of it. They who look on themselves as Pilgrims and strangers, will abstain from fleshly lusts, which war against the soul, 1 Pet. 1. 17. Who would make his Belly, his Gut, his God, who confidereth that every meal may be his last, or that thinketh, his dainty diet, his fine fare, doth but provide a greater feast for worms ? Who would give way to sinful wantons, who believeth that whilst he is unloading his lust, God may put a period to his life ? He that is high in conceit of himself, little dreameth how low he must shortly be laid; Who would be proud of that body which shall ere long see corruption, become such a noisesome loathsome carcass, that the nearest and dearest relations will not endure the sight or sent of it? He who loveth the world inordinately, forgetteth that he may leave it suddenly, and must leave it certainly; Would Haman have bragged so much of Hesters banquet, if he had known that his own corps should be served in for the last course? Would the Israelites have tempted God for meat, if they had thought that death should have been their sauce? Would Achan have coveted the golden wedge, if he had mused of his so sudden departure into the other world? Without question, he would have forborne the Babylonish garment, if he had seen death at his back, so ready to strip him naked. Had the rich fool thought that his bed should that night have proved his grave, he would never in the day have prided himself in his goods. Who would not at God's call vilify that flesh which will be ere long a lump of filth; and be choice of that soul which lives for a more high and heavenly flight!

It is reported of the Brachmans, that they use no clothes but Bear-skins, no houses but Caves, no food but such as nature dresseth; When Alexander came to them in his travails, he asked them the reason of this severe kind of living; They answered him, We know we shall die; whether today or tomorrow we know not; and therefore why should we take care, either for power to govern others, or for riches to live in pleasures, or for honor to be esteemed of? None are so loose to the world (that great hindrance of holiness) as they who ponder they must leave it. Travelers who look on themselves near their journeys end, care not to burden themselves with much baggage; Their moderation will be known to all men, who believe, The Lord is at hand.

Those who are most mindful of their deaths, are most faithful in their lives; Job was eminent in grace, because Job was daily conversing with his grave; All the days of his appointed time, he waited till his change came, Job 14. 14. That servant will follow his work most and best, who expecteth his Masters coming every moment.

It is said of the Kite, that by the turning of his tail, he directs and winds about his whole body; The same is reported of the Glede or Puttock. Fish also, say Naturalists, turn and wind about by the fins in their Tails. Reader, could I but prevail with thee to mind the end of thy life, it would help thee very much to order thy conversation aright; O (said God) that my people were wise, then would they consider their latter end, Deut. 32. 29.

The Thebans made a Law, that no man should build an house for himself to dwell in, before he had made his grave. Several of the Philosophers had their graves made before their doors, that when ever they went abroad they might remember their deaths; If thou wouldst but in thy out-goings and in-comings, behold the place of thy burial, I doubt not but thou wilt be watchful over all thy ways. When thou art in the midst of thy delights (as Joseph of Aritmathea ) have thy tomb in thy garden, and it may prevent thy surfeiting by those dainties; When thou sittest at Table, let the first dish set before thee be (according to Prester John's custom) a deaths-head, and then with what fear wilt thou feed, how thankfully wilt thou receive the creatures, even as through the beloved Son? how soberly wilt thou use them, even as in God's sight? If God raise thee to the height of prosperity, and some friend do but (as Moses and Elias to Christ, when his Face did shine as the Sun, and his Raiment was as white as Snow, Luk. 9. 30, 31.) talk to thee of thy decease, which thou must shortly accomplish, it will abate thy love to the worlds withering vanities, and quicken thine endeavors after the eternal weight of glory. If God cast thee into great adversity, and thou dost but consider thy time here is but short, and therefore thy troubles cannot be long, this will make thee contented in the saddest condition. When thou beholdest thy relations, and fore-thinkest that thine eternal separation from them is at hand, and that within a few days thou shalt never have another opportunity to help them heavenward, how will it stir thee up to do them all the good thou canst now, both by thy Precepts, Pattern, and Prayers? If when thou attendest on public Ordinances, thou wilt but cast thine eye on the Graves in the Church-yard, as thou passest along, and meditate thus, Within a little time I must be laid in the dust, when I shall hear no more, pray no more, enjoy a Sabbath no more, when I shall never, never, more have a tender of a Savior, never more have a season to beg mercy in for my poor soul. After such awakening thoughts, with what attention wouldst thou hear? with what affections wouldst thou pray? with what intention and devotion? with what seriousness and uprightness wouldst thou perform every duty?

Some say that nothing in this world is so strong as death, because it subdueth the mighty, it conquereth the greatest conquerors, it overcometh all. Sure I am, that death hath great force and power over men's souls, as well as over their bodies. The thought of it hath raised some to a spiritual life. The consideration of death hath also caused others to live much in a little space; when they have s • en the • un of their lives near setting, and the night of their deaths approaching, they have in the day followed their work with the greater diligence; None will work so hard as they who think themselves near their everlasting homes.

There were two Emperors, Adrian and Charles the fifth, that in their life time caused their Coffins to be carried before them, and their exequies to be solemnly celebrated, to this end possibly that considering they were but men, dying men, they might thence be righteous in their government, and virtuous in their actions.

It is reported of Turannius, that after he was ninety years old, he got leave of Caesar to retire himself from Court, and the old man would needs be laid in his bed, as one that had breathed out his last, and all his Family must bewail his death. Friend, do thou in earnest, what he did in jest; Suppose thou wert this day to bid adieu to thy Friends, Relations, Honors, and Possessions, and to travail into the unknown other world, to take thy leave of hours, and days, and months, and years, and time, and to sail into the boundless Ocean of Eternity; Suppose thou sawest death creep in at thy Chamber window, come up to thy Bed-side, draw the Curtain, take thee by the hand, and tell thee that he is come from the Infinite Almighty, jealous, most holy God, to fetch thee immediately into his presence, there to answer for all thy thoughts, words, and deeds, and to receive either matchless and endless pain, or unchangeable and inconceivable pleasures, according as thy practices have been; What wouldst thou think at such a time of godliness? Good Lord, what a price wouldst thou set upon it, what wouldst thou not do or give for it! Then godliness will be godliness indeed, as little and as lightly as thou settest by it now. And why is it not worth as much now? Dost thou not see death like a Mole digging thy grave under thee ? Dost thou not feel that worm within thee, which will ere long consume thee?

Beleive it, thy death may be nearer then thou dreamest, the glass of thy life may be almost out, though thou thinkest its but new turned; The Murdering-piece which kills thee, parting thy soul and body, may be discharged with white powder, give thee no warning at all. The next Arrow which is shot may hit thee; The next time the Bell goes, may be to tell others that thou art dead; The next time the Earth is opened, may be to receive thy body in; Thou seest some fall on thy right hand, some on thy left hand, some of thy very age, and of greater strength and health, and canst thou esteem thyself shot-free! Is not every carcass a crier, and every Tomb a teacher, calling upon thee to number thy days, and apply thine heart unto wisdom?

Silly man is like the foolish Chicken; though the Kite comes and takes away many of their fellows, yet the rest continue pecking the ground, never heeding their owner, nor minding their shelter. Death comes and snatcheth away one man here, a second there; one before them, another behind them, and they are killed with death, undone forever, Rev. 2. 23. yet they who survive, take no warning, but persist in their wicked and ungodly ways; They are destroyed from morning to evening, they perish forever, without any regarding it. Doth not their excellency which is in them go away, they die even without wisdom, Job 4.20, 21.

It is the saying of an Heathen; That it is impossible for a man to live the present day well, who doth not purpose to live it as his last. I may say to thee, Friend, It is impossible for thee to live the present day ill, if thou wilt but live it as thy last day. If thou dost but consider, Well, this place may be the last place I shall come into, shall I pollute it with sin? or shall I not rather perfume it with sanctity? This expression may be the last that ever I shall speak, shall it • e tainted with vice, or shall it not rather be seasoned with grace? This action may be the last that ever I shall do, and shall it be a deed of darkness, or shall it not rather be a work of the day, of the light? This Sermon may be the last that ever I shall hear, and shall I now be heedless? After this I shall never more have a call from Christ, and • hall I now be careless? This Prayer may be the last Prayer that ever I shall pour out to God; if God deny me now, I am damned and undone forever, and shall not my head, and heart, and will, and mind, and all be working, that it may be a prosperous, a prevalent prayer? This Sabbath may be the last Sabbath that ever I shall sanctify; I may from henceforth and forever be deprived of all such opportunities of getting and increasing grace, of serving and honoring my Savior, and of working out my own salvation; If I sow not now good seed, I must never expect an happy harvest. If I buy not now, the market will be quickly over. Shall I lose any precious minute of this holy day? Is it time now to trifle about the affairs of my soul and eternity? Well, I will through Christ, take heed how I hear; I will hear in hearing, I will pray in praying, I will hear, and hearken, cry and call, with all my heart, and strength, and soul, and mind, that if it be possible, the Lord may not leave me without a blessing. When the Orator thinketh he is at the close of his Oration, then he useth his chiefest Art and Rhetoric, to move his Auditors affections, he would have his last part his best part.

O Reader, if thou wilt but often wind up this weight of thine approaching death, it would keep thy soul in a quick spiritual, and regular motion at all times. As ashes preserve fire, and keep coals from going out; so the thought that we shall ere long be turned into ashes, will preserve the fire of grace alive, and in action.

Sixthly, If thou wouldst exercise thyself to godliness, Mind a daily performance of sacred duties ; He that hath nothing of his own, whereupon to live, must be frequently fetching in provision from the Shops or Market, where it is to be had. The Christians life is maintained, not by himself, but by what he receiveth from God; Not that we are sufficient of ourselves; our sufficiency of God ; therefore there is a necessity of daily converse with God by holy Ordinances, and of waiting at his gate, as the beggar who hath neither a bit of bread, nor a penny to buy any, at the rich man's door for supply. Our spiritual strength is like Israel's Manna, rained down daily ; we are kept by a divine power, and allowed but from hand to mouth, that we might continually depend on, and resort to the Lord Jesus for our allowance. Paul speaks in some places of his great disbursements, how much he laid out for God and his people, that he labored more then all the Apostles ; but you must think, Whence had Paul such a spiritual stock, that he was able to outvy all others in his expenses! he tells you, that the Son of God kept house for him, and that he was the Steward to spend of his treasure, and thence his disbursements were so large; I live, yet not I, but Christ liveth in me, and the life that I live in the flesh, is by the faith of the Son of God, Gal. 2. 20. As the Plant Mistel, having no root of its own, both grows and lives in the stock or body of the Oak ; So the Apostle having no root of his own, did live and grow in Christ. As if he had said, I live, I keep a noble house, am given to Hospitality above many, in labors more abundant, in watchings, in fastings more frequent, in perils, and dangers, and deaths often; but the truth is, I do all this at another's cost and charge, not at mine own, I am beholden to Christ for strength to do and suffer, whatsoever I am called to. He carrieth the purse for me, and gives out to me according to my necessities. I have not a farthing of my own, wherewith to buy the least morsel. I can do noth • ng of myself, but I can do all things through Christ strengthening me.

Man is a weak creature, and so far from running, that he is not able to creep in the way of God's commandments, unless Christ strengthen him; Without me, ye can do nothing, Joh. 13. 3. If Christ with-draw himself as the Sun, he carrieth the light of holiness along with him; The easiest duty is too hard, and the weakest enemy too strong for us, unless Christ assist us. 'It is upon his wings alone that we can mount to Heaven, in an Ordinance, and through his power, that we do improve any Providence. It is not the standing Army of habitual grace, that will make the Christian a Conqueror, he must daily be recruted with Auxilaries from Heaven. The watch-man doth not only make the watch, and set every wheel in its right place, but he or some other must wind it up daily, or it will stand still. Exerci • ing grace is as requisite to our spiritual motion, as habitual grace to our spiritual being. The Razor, though it be never so sharp or keen at first, if it be used, must be often at the Whetstone, or it will grow dull.

The Wife that hath frequent occasions for money, for provision for her Self, and Children, and Servants, and for Cloaths and all Family necessaries, and not a penny but what comes out of her Husbands purse, and he fearing she should be prodigal, lets her have money by driplets, but from hand to mouth, must be always going or sending to him, or otherwise starve. The Shopkeeper that drives a great trade in the Country, must go often to London, or abroad in other parts, to fetch in commodities. The Israelites in the Wilderness were maintained for water by the Rock. They drank of the Rock that followed them, and that Rock was Christ. The Rock followed them, they did not only drink of it at first, but had a constant mornings draught, and drank of it often in the day, it ran i • a stream after them, and every day supplied them. Its no marvel the Apostle commandeth us, Pray continually, Pray without ceasing, Pray evermore, when he knew all our living was got by begging, that all our supplies must be from above, and we must expect nothing without asking; Ordinances are the food of the soul. As Cows afford us both Milk and Beef; so Ordinances are Milk to Babes, and Meat for strong Men. Our God is the Fountain of Spiritual, as well as of natural life. Its said most truly, in respect of a Natural life, In him (meaning God) we live, and move, and have our beings, Act. 17. 28. We live ; Now as God hath made the heart the spring of natural life, and hath drawn from thence a multitude of arteries, to carry the vital spirits through the whole body, and disperse life through every part of it. So he hath made the Mediator, the spring of spiritual life, and his Ordinances the Arteries, to convey life to every part of the soul. In whom we move ; As God hath from the head derived manifold sinews, to carry out thence the animal spirits, and with them the faculty both of sense and motion over all. So the Lord, from Jesus Christ the Churches head, through the sinews of sacred duties, conveyeth spiritual sense and motion to all his members. And have our being ; To preserve our being, he hath made the Liver a fountain of blood, and from thence drawn the Veins to convey it over the body, to the nourishment of the whole; Ordinances are those Veins which convey and disperse gracious spirits over the whole new man; With him is the well of life, Psa. 36.

Sacred duties are as needful every day for our souls, as food and raiment for our bodies. The body must continually be repaired with nourishment, because it is continually consumed by our natural heat; Yesterdays bread will not keep the laborer today in strength and vigor to go through with his work; he must have new diet, or he cannot hold out. Friend, I must bespeak thee, as the Angel to Elijah, Up and eat, for the journey is too great for thee; Up and be doing in Prayer, and Scripture, and holy Ordinances, that thou mayst feed and receive spiritual nourishment; for otherwise the business of exercising thyself to godliness, the duties required of thee to be performed, the graces to be exercised, the temptations to be resisted, the deadly enemies to be conquered, will be too hard for thee, the journey will be too great for thee ; The Amalekite by long fasting, grew faint and unable to go his journey. If the bringing stream be not as large as the running stream, the bottom will quickly be without water. The greatest stock will lesson apace, if a man spend daily on it, though but in a small quantity, if he hath no way of getting. Those that are under-kept, and called to hard labor, can never perform what is required of them. The spirits daily are decaying, and if not daily renewed by proper nourishment, we perish. The Vessels that are always leaking, must stand constantly under the conduit to get what they lose. When Jonathan through fasting became faint, He tasted a little honey and his eyes were enlightened; How much more, said he, if happily the people had eaten liberally of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines, 1 Sam. 14. 29, 30. The more a Christian mindeth Divine Ordinances, in obedience to God's precept, and affiance on God's promise, the more strength he shall receive to conquer his spiritual adversaries, and to discharge the several duties incumbent on him. The truth is, our religious life, our heavenly flame is like a straw fire to mault, which must constantly be tended and fed with fuel, or it will go out. There is no • more need of the Shepherds constant and daily tending his weak sheep in the summer season • then of the Saints daily regarding his precious soul. As trees being well ordered with skill and diligence, they become abundantly fruitful, but being left to themselves, without culture and care they bring forth little or no fruit. So Christians by a diligent use of means abound in the fruits of righteousness, but neglecting ordinances they decline and decay.

The heart of man is, like Reuben, unstable 〈◊〉 water, and is stablished with grace ( Heb. 10.) which cannot be expected, but through the means of grace. The Viol that with every change of weather is apt to be out of tune, must be constantly hung within sent of the fire. Whilst we are in the care of this world, we are full of damps, and therefore need all means of quickening. Our hearts are like Clocks, twice a day at least, the Plummets must be pulled up, or their motion and course will be hindered.

Indeed as God could preserve our bodies without food or any sustenance, by his omnipotent power, as he did Moses and Elijah forty days together, but he will not where he affordeth ordinary means; So he could preserve our souls in life without ordinances, but he will not, where his providence giveth us opportunity to enjoy them.

Reader, I must say to thee, as Jacob to the Patriarchs, Behold I have heard that there is Corn in Egypt, get you down thither and buy for us, that we may live and not die. Behold thou hast heard there is spiritual food in Heaven; the Son of Joseph hath his granaries full of Corn, go thou thither daily by sacred duties, that thy soul may live and not die. There is a sensible decay of the strength in Husbandmen (whose work is great) upon one days abstinence. If tradesmen grow careless of their business, and neglect their Shops, they quickly decay in their estates. When Christians grow careless of duties, and neglect their Closets, tis no wonder that they decline in their spiritual stocks. When the Moon hath her open side downward, she decreaseth, but when her open side is upwards towards Heaven, she increaseth in light. There is no growing in grace and holiness, but by conversing with Heaven. Grace, like Armor, may easily be kept bright, if it be daily used, but if it hang by the wall, it will quickly rust, and cost much time and pains to scour.

Much fasting takes away the stomach; and omission of Closet duties at one time, makes a man more backward to them, and dead about them another time. When a Scholar hath plaid the Truant one day, its difficult to bring him to School the next day; Fear and Shame both keep him back, when he comes thither he is the more untoward about his book. Our deceitful hearts after they have discontinued holy exercises, and are broken loose, are like horses gotten out of their bounds, not found or brought back without much trouble. When an instrument is daily plaid on, its kept in order, but if it be but a while neglected and cast into a corner, the strings are apt to break, the frets to crack, the bridge to fly off, and no small trouble and stir is requisite to bring it into order again.

We read of the Jews daily sacrifice, which was Morning and Evening, Exod. 29. 38. and 30. 7, 8. David was for Morning and Evening • , and Noon-tide, Psa. 55. 17. Daniel was three times a day upon his knees, Dan. 6. 10.

In the Morning the Saints were at their devotion, which is thought to be the third hour, when the Holy Ghost descended on the Apostles, Act. 2. 15. This is deemed to be our ninth hour.

The middle or mid day prayer was termed the sixth hour, which is our twelfth, John. 4. 6. At this time Peter went up to the house top to pray, Act. 10. 9.

The evening Prayer was at the ninth hour, which is our three a clock in the After-noon; Now Peter and John went up together into the Temple at the hour of prayer, being the ninth hour, Act. 3. 1. So Cornelius, Act. 10. 30. At the ninth hour I prayed in my house. Some think the Primitive Christians had these three hours in such regard and use, that thence they were termed Canonical hours. David tells us, Seven times a day do I praise thee, because of thy righteous judgments, Psa. 119. 164. The more frequent a Christian is at holy duties (supposing he doth not make the commands of God to interfere, and neglect his calling and family, when his presence is required in them) the more thriving he shall be in his spiritual trade. The oftener we go to the Fountain or River, the more water we bring thence. As Runners in a Race do daily diet their bodies, and use exercise to keep themselves in breath, that they may be more able and active when they run for the wager, whereas if they should neglect it, they would grow pursy and shortwinded, and unlikely to hold out, when they run for the Garland; So Christians who would hold out to the end, and so run as to obtain, must be daily feeding and dieting their souls, and renewing their strength by these means which God hath appointed.

As the Sun is the cause of life, and groweth in vegetables, so is the Son of God the efficient cause of motion and growth in Christians; where the Son is present in any soul, there is spiritual mo • ion and growth budding, and blossoming, and bearing fruit, but when the Sun with-holds and with-draws, when this Sun departs, the soul is at a stand; Now Ordinances are the means whereby the Mediator conveys heat and life, and growth to men.

CHAP. XI. Means whereby Christians may exercise themselves to Godliness; Frequent Meditation of the day of judgment; A daily Examination of our hearts; Avoiding the Occasions and Suppressing the beginnings of Sin.

SEvently, If thou wouldst exercise thyself to Godliness, Meditate much upon the day of Judgment. They will prepare themselves best to the battle, who always hear the sound of the last trump in their ears. Zisea that valiant Captain of the Bohemians, commanded his Countrymen to flea off his skin (when he was dead) and to make a Drum of it. Which use (saith he) when ye go to battle, and the sound of it will drive away the Hungarians or any of your enemies. Could the Christian, but with Jerome, hear the sound of the last trumpet in his ears at all times, it would encourage him in his spiritual warfare, and enable him to fight manfully, and to cause the enemies of his salvation to flee before him. He who can frequently by faith view the Judge sitting on his Throne of Glory, hear the last trumpet sounding: behold the dead raised, the books opened, the godly examined by the Covenant of grace, all their duties, graces, services, sufferings, publicly declared, approved, and rewarded, the wicked tried by the Law of works, all their natural defilements, actual transgressions, in thought, word and deed, which ever they were guilty of, with their crimson bloody circumstances, openly revealed, their persons righteously sentenced to the vengeance of the eternal fire, and that sentence speedily without the least favor or delay executed on them, will surely loath sin, as that which brings him certain shame and torment, and follow after holiness, which will be his undoubted credit and comfort at that day. The Apostle writing to the Jews concerning the terror of that day, how the Heavens must pass away with a great noise, and the Elements melt with fervent heat, the earth also and the works therein burnt up, makes this use of it, Seeing then that all those things shall be dissolved; What manner of persons ought we to be in all holy conversation and godliness? And again, Wherefore beloved, seeing ye look for these things, be diligent, that ye may be found of him in peace, without spot, and blameness. He had need to be exact in his conversation, who must undergo so strict an examination. Well may the time of judgment be called a day, for it will declare and manifest the worth of grace and holiness, which in the night of this life is not observed.

Ah, who can conceive the value which the vilest wretch on earth will put upon holiness at that day! then grace will be grace indeed, and godliness will be godliness indeed. Then they who mock at Saints for their purity and strictness, and look upon Sanctity but as Hypocrisy, and the acting of a part to cozen the world with, and think it is enough to put God off with a few prayers now and then, when their pastimes and lusts will give them leave, will call to believers as the foolish to the wise Virgins, Give us of your oil, for our lamps are gone out ; then the graceless Princes and Potentates of the world will throw their Crowns and Diadems at the feet of the meanest Christian, for a dram of his grace and holiness.

The Apostle speaking of that day, puts the question, Where shall the sinner and ungodly appear ? 1 Pet. 4. 18. Now indeed, those that • coff and deride and scorn at holiness, and holy ones, may appear before great men in many parts of the world with praise and applause; Now, they may appear in the Country, and be respected of their Drunken, Atheistical, Brutish Neighbors, and probably be the more honored for their opposition to the Spirit of grace and holiness; but then, Where will the sinner and ungodly appear? Not in Heaven, for that is no Stie for Swine, no Kennel for Dogs, no Gaol for Malefactours, no place for such unholy God-provoking persons; Into it can in no wise enter that which is defiled or unclean. Such a Palace is not fit for Beasts; Snakes, and Serpents, and Adders are more fit for the bosom and embraces of men, then such men for the bosom and embraces of God. Heaven cast out wicked Angels, and will not take in wicked Men; Where shall they then appear? Not on Earth, for that will be burnt up with fire; Their Houses and places must know them no more forever. The earth groaned under their weight whilst it bare them, but now is eased of such loads, and shall not be pestered with such Plagues again. But where shall they appear? Not before Christ the Judge with any comfort, for him they have derided, buffeted, crucified, they have rejected his Laws, trampled on his blood, told him to his face, that they will not have him to reign over them. But where will they appear? Not before the Saints, for they have maligned, oppressed, imprisoned, persecuted them as a company of Cheats, and Hypocrites. O where shall the sinner and ungodly appear ?

1. Consider, The holiness of the Judge ; He is the holy Jesus. He loveth righteousness, and hateth iniquity, Psa. 45. What will the ungodly sinner do, when he shall be judged by the holy Savior? Who can stand before this holy God ? 1 Sam. 60. 20. His eyes are like a flame of fire, and so he knoweth the most secret works of darkness. His Law is very pure, and observeth and condemneth the least spots, the least defilement, and how will unclean ones endure to be judged for their everlasting lives and deaths, by such a Law? His throne is a white throne ; and how will the black sinner do to stand before this white throne?

Reader, Thou hadst need to be a faithful and loyal subject, if thou wouldst then be owned and acknowledged by thy Sovereign. How exact should he be in his life, who must be tried by so holy a Law? If thou callest him Father, who without respect of persons, will judge every man according to his works, pass the time of thy sojourning here in fear, 1 Pet. 1. 17.

2. Consider, The strictness of his proceedings ; Every thought, word, and action shall be revealed, examined, and weighed in the balance of the sanctuary; There is nothing hid that shall not be revealed, nor secret that shall not be made known. The thoughts of thy heart shall then be as visible as the features of thy face. When God shall judge the secrets of men's hearts by my Gospel, Rom. 2 • 16. All thy words will then be as audible as if thou hadst had a voice to reach every child of Adam, both alive and dead; Verily I say unto you, that of every idle word, ye shall give an account at the day of Christ, Mat. 12. 36. Every action of thine will then be legible, not only to God, as it is at this day, but also to Angels and Men; We must all appear before the judgment seat of Christ, to give an account of all things done in the body, whether they be good, or whether they be evil ; 2 Cor. 5. 10. All the works of darkness will then be brought to light; We must all appear, 〈 in non-Latin alphabet 〉 not only be present in person, and not by a proxy, but be laid open and manifest, be transparent, so the word signifieth, to give an account of everything done, &c. to render a reason of every individual thought, word, and deed; what was the principle from which we acted, what was the rule by which we acted, what was the end for which we acted. When Benjamins sack was opened, the silver cup appeared. On that Fair-day, all men's packs will be opened, and then it will be known what ware they carry about with them.

Hence some have conjectured that it will not be a short time, nor the judgment soon passed over. It is called a day, but not in relation to our natural, or artificial days, for Christ judging as man in his human nature, by his divine power, will probably employ a far greater time in searching into, and publicly revealing every man's condition and conversation. Though I am not of their opinions, who say, it will be precisely a thousand years • because its said, A thousand years are in thy sight but as one day ; Yet I judge it to be taken indefinitely, and as A • stin saith, That the day of judgment shall begin is certain; but when it shall end is uncertain. I find two Divines, eminent both for grace and learning in their generations, speaking; One saith, I humbly conceive that the day of judgment shall not be passed over in an instant, but shall be of long continuance; sor if Christ should judge only as God, he could dispatch it in a moment, but he judging as man, it must be after the manner of men, that the creature may understand, admire, and approve what is done. The other saith, It must take up some large quantity of time, to manifest all the secret sins of men, and therefore it may be made evident, both from Scripture and reason, that the day of Christ's kingly office, in judging the world, shall last happily longer then the day of Christ's private administration, now in governing the world.

3. Consider, The weight of the sentence ; Its called the eternal judgment, because the sentence then pronounced, shall never be reversed, but stand forever. In this world God judgeth men, sometimes mediately, sometimes immediately, which is the first judgment, from which men may appeal by repentance to his mercy-seat; but this the last judgment, once for all, once forever, in which men receive their final, their eternal doom, John. 11. 24. Here Jacob appeals from Laban, to an higher tribunal, Gen. 31. 53. And David from Saul, to the King of Kings; The Lord judge between me and t • ee, 1 Sam. 24. 12. Psa. 17. 2. And Paul appeals from Festus to Caesar, I stand at Caesar's judgment seat, Act. 25. 10. But then there can be no appeal to an higher Court, no writ of error can be brought, no arrest of judgment, no second hearing obtained ; The sinner condemned to eternal death then, is gone for ever; no pardon, no, not so much as a Reprieve can be procured for one hour. The Saint absolved and declared an heir of eternal life, is blessed forever, he shall be beyond all fear, all doubts in himself, above all shot, all opposition from others; In this life, Nineveh was threatened, Nineveh repented, and Nineveh was • pared; the sentence pronounced was not executed, at least it was respited; but then every sinner will repent, weep and wail, but repentance will be hid from the eyes of the Judge, all their tears will be in vain; when they are cast, then they are gone forever.

To provoke thee to holiness,

4. Consider, The felicity of the godly at that day ; O, with what joy will they lift up their heads, when that day of their redemption is come! This life is the day of their oppression and persecution, but that day will be the day of their redemption. At this day they are troubled and vexed with a tempting Devil, and deceitful hearts, and false, proud, unbelieving flesh; but that will be the day of their redemption from them all. No wonder they love the appearing of Christ, and look and long for his appearing, when it will be the day of their redemption, and time of their refreshing • rom the presence of the Lord. When thousands and millions shall howl and lament; When the Orator will be silenced, and have his mouth stopped; When the Soldier that durst venture into the mouth of the Cannon, and dare death itself, shall play the Coward, and seek for any hole to hide himself in; when the Captains, and Kings, and Nobles, shall call to the Rocks to fall on them, and the Mountains to cover them, from the presence of the Lord, and the wrath of the Lamb, even then the godly shall sing and rejoice.

1. Their godliness will then be mentioned to their eternal honor ; As God hath a bag for men's sins, ( Thou sealest up mine iniquities in a bag ) so he hath a book for their services; A book of remembrance was written before him, for them that feared the Lord, and thought upon his name. Then all their prayers, and tears, their watchings, fastings, faith, love, zeal, patience, alms, imprisonment, loss of goods, name, liberty, life for Christ and the Gospel, will be manifested to their honor, and praise, and glory, at the coming of Christ, 1 Pet. 1. 7. Mat. 25. 34, 53.

2. Their names will be then vindicated ; With the resurrection of bodies, there shall also be a resurrection of names. Now indeed, the throats of wicked men are open Sepulchers, wherein the credit of the godly is buried. Joseph is an Adulterer, Nehemiah a Traytour, Jeremiah a Rebel against the King, Paul a mover of sedition, a pestilent fellow, and one that turned Christian for spite, because the High Priest would not give him his Daughter in Marriage; but when the Sea, and Death, and Hell, shall give up their dead, then shall the throats, the open Sepulchers of wicked men, give up the names of the godly; Then their righteousness shall be cleared as the Sun, and their uprightness as the noon day.

3. Their persons shall be then publicly acquitted; They shall be cleared by public proclamation, before God, Angels, and Men. Hence it's said, Their sins shall be blotted out, when the time of refreshment shall come from the presence of the Lord. The sentence of Absolution passed in their conscience by the Spirit at this day is sweet, and puts more joy into their hearts, then if all the Crowns, and Scepters of this world, had befallen them; but O how comfortable will it be to be declared just by the Judge himself, before the whole world, at that solemn and imperial day! They may then ring that challenge, Who shall lay anything to the charge of God's Elect ? Rom. 8. 33. And none will accept it, or take up the Gantlet. Who ? Shall God, whose Children and Chosen they are? No; It is God that justifieth. Shall the Judge? No; It is his undertaken-work to present them to the Father without spot or wrinkle, or any such thing. He hath washed them in his own blood, and made them as white as innocent Adam or Angels; He was judged for them, and will not pass judgment against them; He cannot condemn them, but he must condemn himself, for they are his members, his body, his brethren, bone of his bone, and flesh of his flesh. Shall the Law ? No, They have fully answered all its demands, superabundantly satisfied it through their surety, both in perfect obedience to all its precepts, and undergoing its punishment: What the Law saith, either in regard of commanding complete subjection, or cursing for the omission of it: it saith to them that are under the Law; but they are not under the Law, but under Grace. Shall Conscience? No; Next to God and Christ its their best friend: as Christ pleads for them to his father, so Conscience pleads for them to themselves. This is their rejoicing, the testimony of good Consciences, that in simplicity and godly sincerity they had their conversations in this world, 2 Cor. 1. 12. Shall Satan? No; The accuser of the brethren will be then cast down, and his place will be found no more in Heaven : then, then, those blessed promises will be performed, The seed of the Woman shall break the Serpents head: and the God of peace shall tread Satan under your feet.

4. The Saints happiness will be then perfected, and he shall never know more what sin or sorrow meaneth, or what want of God's favor, or doubt of Christ's love, or defect of joy and comfort meaneth: The Christian hath so much laid out upon him in this world, Vocation, Adoption, Pardon, Peace, Joy in the Holy Ghost, hopes of Glory, that in the worst condition that Men and Devils can plunge him into, he finds cause to say, Yet God is good to Israel, to them that are of a clean heart: but then when he shall enjoy all that is laid up for him, and know the full extent of God's promises to him, the all of Christ's purchase for him, and the utmost reward of his piety: then surely he will cry out with the Psalmist, O how great is that goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men! Clemens Alexandrinus makes mention of a place in Persia, where there were three Hills; when people came to the first, they heard a clashing of armor ; when they came to the second, they heard a confused noise ; when to the third, nothing but songs of triumph. At the day of the Saints Conversion, he comes to the first hill, then he heareth a clashing of armor, listing himself under the Captain of his salvation, and proclaiming open war, against the world, flesh, and wicked one. At the day of death, he comes to the second hill, a confused noise, his friends are weeping and grieving, his wife and children are mourning and bemoaning their loss; though his soul be rejoicing to think of the rest to which it's going, yet the flesh sweateth, panteth, is pierced and pained. At the day of judgment, he comes to the third hill, where he heareth nothing but songs of triumph, Victoria, Victoria, Hallelujahs, Salvation, Honor, Glory, Praise to the Lord, and to the Lamb forever. At that day of judgment, the whole world shall see and say, Verily there is a reward for the righteous; Then shall the wicked return and discern a difference between them that fear God, and them that fear him not. Then Grace will appear in all its embroydery and glory on that day of its coronation, when the worst in Hell shall admire and adore it. Now holiness hath a wonderful disadvantage, partly by the persecutions, afflictions, bonds, and imprisonments, that attend it; and chiefly from the darkness of men's understanding, and the weakness of their eyes, they are not able to view the thousandth part of its comeliness; but then Holiness shall be freed from that black Guard of Hell that dogs her to destroy her; and then the eyes of all the world shall be strengthened so much as to behold her amiableness, then she shall be owned, honored, acknowledged by God, Angels, and all the Children of Adam ; then she shall be attended, not with Mulcts, and Penalties, and Bonds, and Fetters, but Crowns, and Scepters, and Palms, and Kingdoms; and then, O then, how lovely, how beautiful will she be indeed!

5. To affrighten thee from sin, Consider, the misery of sinners at that day. Its called the day of perdition of ungodly men. Sin will be sin indeed at that day. When sin shall be stripped naked of the favor and countenance of great men, of the preferments, and advantages, and riches, and honors, and offices, with which it is clothed here below, and instead thereof be invested with fire, and flames, and brimstone, and blackness of darkness, and whips, and serpents, and inconceivable and eternal torments, what an ugly loathsome strumpet will she be, even in the eyes of them that now dote on her, commit whoredom with her, and sacrifice their strength, and time, and estates, and souls, and God, and Christ, and Heaven, and all to her? Then the Drunkard will find his liquor more bitter then wormwood, when he shall have a cup of pure wrath without the least mixture of mercy brought to him, and he forced to take it down, though there be eternity to the bottom. Then the Persecutor of God's people shall find that it had been better to have been rotting in a ditch, or boiling in a furnace of lead, then to have spent his time in wronging the poorest meanest member of Christ; when God shall recompense tribulation to them that persecute his people, and to them that are persecuted rest and peace ; Then every sinner will believe and feel what now, though God himself tell him, he will be an infidel in, that it is an evil and bitter thing to depart away from the living God. The wicked is reserved (as the Beast for the slaughter-day) to the day of destruction, he shall be brought forth (as the condemned Malefactour on execution-day) at the day of slaughter ; Ah how dreadful will the sinners doom be then! The tribunal of the Judge, will be a tribunal of fire; He shall come in flaming fire, to render vengeance, &c. The Law by which he will try them, shall be a Law of fire, or a fire of Law, Deut. 33.2. The Judge himself to them will be a consuming fire, Heb. 12. 28. And the judgment which he will denounce against them, will be, Go ye cursed into everlasting fire, prepared for the Devil and his Angels forever ; Ah who can dwell in everlasting burnings! who can abide devouring flames ! Who can imagine the shame that will cover their faces, the horror that will fill their hearts, the terrors, and tortures, and torments that must seize them forever? If Judas was so ashamed when he saw Thamars signet and staff, the remembrances of his sin? how will they be confounded, when all their revellings and roarings, their chambering and wantonness, their cursing and swearing, and all their sins shall be opened before all the world? If Herod was so affrighted when he supposed that John was risen from the dead, that the Baptists ghost by walking in his conscience robbed him of all comfort; what afrightment will possess them, to see the Saints whom they have nicknamed, disgraced, imprisoned, and it may be murdered, risen from the dead, owned and honored by the Judge, and the chief Favorites in the Heavenly Court? If Saul was so troubled when he did hear Christ call to him out of Heaven, that he fell to the ground; what trouble, what tribulation will possess them, whom he shall curse with a bitter curse, and call to Devils to seize on, and associate with, and prey upon forever and ever? The Saint shall find mercy, the sweetest mercy in that day of judgment; but the Sinner shall have judgment, the sorest, the most cutting, killing judgment, without the least drop of mercy. If the day when God gave the Law was so dreadful, full of thunderings and lightnings and fearful noises, that the people cried out, Let not God speak to us, lest we die, and Moses himself did exceedingly quake and fear ; and if the day were so dreadful, when the Son of God's infinite love bare the curse of the Law, that the rocks were rent, the earth trembled, the Sun was darkened ; how dreadful will that day be, when God shall make inquisition into, and deal with the vessels of wrath for the breath of the Law? Who can abide that day of his coming? Who shall stand when he appeareth? Well may it be called the great and terrible day of the Lord Jesus ; Well might the wise man, when he had seemingly laid the reins on the young man's back, and given him leave to run on in the way of his own heart and eyes, pull him in with this Curb; Remember that for all these things God will bring thee to judgment.

When Sapores King of Persia, had raised a violent persecution against • the Christians; Vsthazanes an ancient Nobleman, and a Christian, who in the Kings minority had the Governmen • of the People, was so terrified, that he denied the Faith; but siting at the Court Gate, when Simeon an old Bishop, and holy person was leading to prison, he rose up to salute him; but the good Bishop frowning on him, turned away his head with indignation; upon which Vsthazanes fell a weeping, went into his chamber, put off his Courtly attire, and burst out into this speech; Ah how shall I appear before the great God of heaven, whom I have denied, when Simeon but a man will not endure to look upon me! If he frown, how will God frown, when I come to appear at his Tribunal? Upon these considerations, he repented of his Apostasy, assumed courage, and bebecame a glorious Martyr for Christ. If Felix an Heathen trembled, when Paul reasoned of judgment to come ; nay, if the very Devils so far believe that day, as to tremble at the thoughts of it, well may the consideration of that day make Christians tremble at the thoughts of sin, and not dare thereby to treasure up wrath upon their heads, against that day of wrath, and the declaration of the righteous judgment of God.

Reader, At this day think much of that day of judgment, hereby thou wilt be stirred up to judge thyself, to repent of sin, to ensure an interest in Christ the Judge, to keep a good conscience, and so to think, speak, and act, as one that must be judged by the Law of liberty, 1 Cor. 11.31. Act. 3.19. and 17. 31. 2 Pet. 3. 11. Eccles. 12. ult. I am. 2. 12. Act. 24. 16.

Eighthly, If thou wouldst exercise thyself to Godliness; Call thyself often to account. This is a special help to holiness; I considered my ways, and turned my feet to thy testimonies, saith David, Psa. 119.5. A man that goeth out of his way, will continue wandering, if his mind be occupied about other things, and he consider not what he is doing, and whither he is going. The Christian that is careless of his carriage, and seldom compareth his heart and life with the divine commands, to observe how they agree or disagree, will never order his conversation aright ; When a clock is out of order, we take it to pieces, and search where the fault lieth, knowing that one wheel amiss may hinder the going of the whole Clock. Our hearts are every day out of order, our work must be to take them to pieces by Examination, and to see where the great fault is. Seneca's sober young man, Ita laborat, ita ludit, ita caenat, ita potat, ita loquitur, ita vivit, ut qui ephemerides Patri est approbatur ••• so labors, so playeth, so eateth, so drinketh, so speak • , and so lives, as one that is daily to be accountable for all to his Father. He that would keep his spiritual estate, must keep his Account-books well; The neglect of this, hath been the breaking of many Tradesmen. When Shop-keepers live high, far above their incomes, and for want of searching into their Books, are ignorant whether their gains will allow such large expenses, it is no wonder if they prove worse then naught. They who expect the coming of great and severe strangers, who will observe narrowly how their house lieth, and how their vessels are kept, and publish it either to their credit, or discredit, according as they find; will keep their houses in order, sweep them clean, have their pewter bright and clear, and all things exactly in their places. When the Christian looks every night for the coming of God's Deputy, his conscience, to spy and search into his heart and life; how clean and holy both have been kept all the day, it will be a special means to make him watchful over his ways, and exact in his carriage and conversation. Be-Masters tell us, that they are the best hives which make the greatest noise ; So that conscience is the best, which makes the greatest noise in daily reasonings and debates before its own bar.

Examination is the quickest way to bring the erring sheep home to the fold. Honest men will examine their weights and measures by the standard, that if they be defective they may be mended. The honest heart will examine its thoughts, its words, its actions by the Royal Law, that their unsuitableness to its strictness and latitude may be repented of, and to the utmost of its power reformed, Let us search and try our ways ; For what cause? What will be the issue of such a scrutiny? And turn again to the Lord, Lam. 3.39. What man will seek to a Physician, or accept his advice, or take his prescriptions, who doth not know himself distempered, and feel his disease? It is examination of our hearts and lives, by the holy and pure Law of God, that gives thee knowledge of our spiritual sickness, and helpeth us to feel it, to prize our Physician, and thankfully and heartily to accept his directions for our cure.

Its observed of the Dutch-men, that they keep their banks (notwithstanding the threats of the insulting Ocean) with little cost and labor, because they look narrowly to them, and stop them up in time; If there be but; a small breach, they stop it presently, and hereby save much charge and trouble. Frequent examination will do this courtesy for the Christian, it will maintain his peace with little charge and trouble comparatively; As soon as any breach is made by sin, that Arch-make-bate, between God and the soul, it will help the Christian to run presently to Christ to heal and make it up in Heaven by his merits; and in the soul, by his purifying and pacifying spirit.

The counsel which the Philosopher gave the young men at Athens, may suitably and profitably be applied to Christians; That they should often view themselves in a glass, that if they were fair and well featured, they should do such things as were beseeming their amiable shape; but if soul and ill-favored, that then they should labor to salve the bodies blemishes, by the beauties of a mind, accoutred with the ornaments of virtue and good literature.

Examination is a special preservative against sin; No Children are more bold to defile themselves, and to play with dirt, or rake in kennels, then those who know their Parents are so foolishly fond (like David of Adonijah ) that they never displease them at any time, in saying, Why hast thou done so? The Child that expecteth to be reckoned with at night, will be careful how he dirtieth his clothes in the day.

Examination will help the Christian, if not to hinder a coming disease, yet to prevent its growing and increase.

The Ship that leaketh, is more easily emptied at the beginning then afterwards; The Bird is easily killed in the Egg, but when once hatched and fledged, we may kill it when we can catch it. A frequent reckoning with ourselves, will pluck sin up before it is rooted in the soul.

Examination will help the Christian that hath fallen and bruised himself, to heal the wound whilst it is fresh, before it is festered; This one advantage, if there were no more, is extraordinary. As the sting of a Be, though the Be be fled, works itself into the flesh deeper, and diffuseth its venom more strongly, causing the greater pain, that every man, unless foolish, will speedily pull it out, lest he increase his own anguish; Truly so doth sin, though the honey, the pleasure of it be gone, yet the sting remains, and the longer it is before it is pulled out by Faith and Repentance, the deeper it works itself into the soul, and the more sorrow it will put us to in this or the other world.

It is examination at night, that brings the soul to mourn for, and repent of its failings in the day; It is like the tree which C • esias speaks of, in describing India, that besides fruit, distilleth certain tears, of which are made Precious Amber ; or as the drops of the Vine, its excellent against the leprousie of sin. Ephesus would never repent till they examined and considered whence they had fallen.

When sin is admitted into the soul, and as a Thief in the night stole in at unawares, when the eye of the souls watchfulness was fallen asleep; Examination will light the Candle of the word, and search the house narrowly, and find out this ill guest, and before it hath done so much mischief as it intended, apprehended it, indict, condemn, and execute it.

Examination every day, is like purging the body at the beginning of a distemper, which takes it before it hath habituated itself, and so is much the more easily repelled. An enemy may much sooner be forced out of his holds, when he hath newly taken possession, then when he hath continued so long as to cast up his banks, make his ditches, placed his Guns, and fortified them. After we have been foiled by our spiritual enemies, and by examination find out the cause, it will make us more watchful at that gate at which they entered, and careful of that particular wherein they got the advantage of us. As when David had received intelligence, that the Amonites had given his Army some small defeat, he sends Joab word of the reason, they went too near the City, and wisheth him to make the battle more strong against the place, 2 Sam. 11. So examination finds out the reason of a Christians defeat by Satan, either it was through self-confidence, or want of spiritual watchfulness, or love to some known sin, and helpeth the Saint to bewail the cause of his defeat, and direct • h him how to provide better against the next onset:

Frequent examination keepeth the conscience raw and tender, that the least touch of sin will be offensive and troublesome to it. When the heart is used to yield at a small Willow, it will never be quiet under a great Oak. Searching into our souls, makes sin more loathsome to us. Whilst these filthy sinks are unstir'd, they do but little disturb us, or annoy us with their filthy savor, but when by examination we rake into them, their noisesome stench offendeth us extremely, and shows us what need we have of cleansing.

Examination every night, will help the Christian to a good nights rest ; How comfortably may he lie down, who hath made all even with his Maker, and heard his everlasting Father bidding him Good-night? How quietly may he sleep, who hath his pardon under his Pillow! he needs not fear any Officer to call him up at midnight, and attach him for any treasons or misdemeanors.

Its said of Cato, that constantly at evening he would call to mind what ever he had seen, read, or done that day. It was Pythagoras rule to his Scholars, That they should no night suffer sleep to seise their senses, till they had three times recalled the accidents and passages of the day. O what a shame is it, that Moralists who had no true sense of the benefit of such a duty, should out-go the Christian in the performance of it! That many persons should know the Chronicles of other Countries or Kingdoms, some ages past, and yet not know the passages of their own souls one day past!

Reader, If thou wouldst walk closely with God, and keep even with him, reckon daily with him; Call thyself to a strict scrutiny, What do I? how live I? where am I? is the work I do, warrantable by the word or no? is my life the life of Faith, of Holiness, or no? am I in God's way, under his protection, or no? Have I truth of grace, the power of godliness, or do I please myself with the form of it? Do I thrive and increase in grace, or do I decay and decline? Suppose I were to die this night, what ground have I to hope for Heaven? what assurance that I shall escape the power and rage of frightful Devils? What evidences have I, that I am a new creature, engrafted into Christ, and thereby entitled to life and bliss? Thus feel the pulse of thy soul, inquire into its state, visit it often, and see how it doth.

Call thyself to an account for thy sins ; Let heart and life sins, open and private sins, omissions, commissions, personal, relative, be all reckoned for. Ask thy soul as Rebecah, Why am I thus? Why am I so false to my God? so unfaithful to my Covenants? The heart is like a Ditch, into which filth is continually running, and therefore it behooveth thee by examination, to be always emptying it. The Stable that is daily fowled, must be daily cleansed; The hands that are daily contracting dirt, must be daily washed. Our souls are more polluted and diseased then our bodies; we have always a filthy issue of sin running, which we must be daily searching into, and dressing, or our stench will make us loathsome to, and unfit for any communion with God or his people.

Call thyself to an account daily for thy mercies ; Ask thyself, How much am I indebted to my God? what privative, what positive mercies do I partake of? what old, what new, what night, what day mercies, what mercies at home, what abroad, what personal, what domestical, what national mercies do I enjoy? or am a sharer in? what bodily, what spiritual mercies do I receive? what time, what talents, have I to trade with, and reckon for? This will help the soul to be speedy and hearty in thankfulness, and force it to David's Interrogation, What shall I render to the Lord for all his benefits? What hot love should I return, what an holy life should I lead? Do this daily; It is much better to pay sums when they are little, then when they are large. Wise men that are able, find it the best way to pay ready money for their wares. Neglect herein, causeth many mistakes and inconveniencies, and many times differences amongst friends.

Having spoken to this particular in the sixth Chapter, I shall say no more to it here, though indeed I judge it next to a new nature, not inferior to any means of godliness.

Ninthly, If thou wouldst exercise thyself to godliness, Avoid the occasions of sin ; he that would avoid the commission of sin, must avoid the occasions of sin. If we would not fall down the Hill, we must beware of coming near the brow of it. Keep thee far from an evil matter ; Children which in frost venture upon the Ice, may possibly be safe, but yet many times they break their limbs, and sometimes lose their lives. Its possible for a Saint to come off safe from occasions of sin, but is very seldom seen. A fair booty makes many a man a Thief, who otherwise might have lived honest. It was counted therefore a great part of wisdom in Alexander, when he had taken the beautiful daughters of Darius Prisoners, not to see the fair Ladies, lest their beauty should have enticed him to folly; The same word in Hebrew, signifieth both an eye and a fountain, to show that from the eye, as from a fountain, sin doth too often flow; Job's practice was such, that he would not look on a Maid, lest he should lust after her; And David's prayer was, Turn away mine eyes from beholding vanity. We take the wind of those that are infected with contagious diseases. The wise man gives notable counsel to men, if they would avoid drunkenness; Look not upon the wine when it is red, when it casteth its color in the glass, Prov. 23. 31. When it laughs in thy face, then shut thine eyes, lest it steal into thy heart; We are ready to think, what hurt, what danger is there in beholding, the wine in the glass, sparkling and brisky? But Solomon knew that from looking on it, men come to like it, from liking to tasting, from tasting to a draught, from one draught to another, till the man is metamorphised into a beast. Gen. 39. 10, Psa. 119. 37. The wise Socrates could advise men to beware of those meats which would entice men without hunger to eat, and those drinks which would entice a man without thirst to drink, knowing that if men come within those traps and baits, they are easily taken. A guest may easily be kept out of the house at first, but if once entertained, its hard to turn him out of doors. When a Governor of a Fort once comes to parley with the enemy that besiegeth him, there is great fear that the place will be surrendered. I have read of one that having a great mind to go to Rome, yet knowing it to be a corrupt place, and a corrupter of others, entered the City with his eyes close shut, neither would he be persuaded to see anything there but Peters Church, which he went to visit. Solomon persuades his Son, if he should not be enticed by the Harlot, that he would not come near her house, Remove thy way far from her, and come not near the door of her house, Prov. 5. 8.

He that carrieth always along with him, an heart ready to break out into a flame, prone to all wickedness, had need to take heed of those Bellows that will help to blow up the fire. I more fear, saith Luther, that which is within me, then that which is from without. When a distempered stomach comes to meet with tossing waves, sickness ensueth, though the prime cause is not from the Billows without, but Choler within. Occasion and the heart, are like Dinah and Shechem, if they meet, they usually part not till folly is committed. Those that desire to hinder the generation of Vice, that brat of Hell, must keep the Male, occasion, and the Female, a wicked heart asunder, one from the other. They who have bodies always ready to take infection, must be more careful of their diet and company then others; Insensible Vapours bring forth horrible Tempests; Behold how great a matter a little fire kindleth. The best heart is like a flint ; there is fire in it, though it doth not appear; occasion is the steel that fetcheth it forth, which being let alone would be quiet. Bees in winter being sensible of their weakness, keep their hives, and will not expose themselves to the sharp air and bitter frosts, lest thereby they sicken and die. Alas, how weak is man! how unable to resist the occasions of sin! no more then the Hound can forbear pursuing the Hare before his eyes, and therefore it concerns him to avoid them. A candle newly extinguished will quickly be lighted again. Powder meeting with a light match, presently takes fire.

For this cause it was ordained of God in the law of the Nazarite, who did for a time specially consecrate himself to God, that besides his not coming to the dead, and suffering his hair to grow, he should abstain from these things; 1. from wine, and strong drink. 2. From the vinegar of wine or strong drink. 3. From any liquor of grapes, though it were but the water wherein they were steeped. 4. From the green or moist grape. 5. From the dried grape or raisin. 6. From the husk or kernel of them, Numbers 6.3,4. Had the Nazarite eaten but the skin of the grape or raisin, he had broken the law: Hereby the holy Ghost would teach us that those who separate themselves from the world, to be in a special manner serviceable to the Lord, must avoid not only plain sin, but the appearance of sin, and all occasions of it, though we may look upon them but as the husks of grapes, to be of small moment and little danger. Beza giveth this reason why the Levite, when he saw the man that fell among thieves, passed on the other side of the way, Ne cadaveris contactu pollueretur; Lest he should be defiled with the touch of the corps. He would be so far from touching a dead carcass, that he would pass on the other side of the way when he saw one dying. Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it ( i. e. come not not near it) turn from it and pass away, Prov. 4. 14, 15.

He that will do all he may, will quickly do what he may not. Its lawful to enjoy bodily pleasures and delights, but not to buy them with hazard to our souls. Soldiers in a Garrison that venture to the outmost line, are often snapped up by those that besiege them. We sometimes when in danger of a siege, burn down those houses in the skirts of the City which might be serviceable to us, when we cannot well defend them, lest they should prove helpful to our enemies against us. Theseus is said to cut off his golden locks, lest his adversaries should in fight take hold of them. Even in things lawful its commendable for Christians to deny themselves, when there is danger by taking liberty therein of gratifying the enemies of their souls. Cotis King of Thracia manifested possibly more prudence then prodigality in breaking the cupboard of curious glasses presented to him, lest (his nature being extremely choleric) he should deal too severely with his servants in case they had broken any of them. Aristotle hath a story of Satyrus, that being a pleader, and knowing himself passionate, and in that drunkenness of the mind apt to commit many indecencies, and to rush into foul extravagancies, he used to stop his ear with wax, lest the sense of ill language should move him to choler.

Reader, as thou wouldst shun sin in the action, shun it in the occasion; remember thou carriest thatch about thee, and therefore oughtest to avoid the least sparks. A little wind will drive a ship with the stream and tide; and a small temptation may carry thee that way which thy wicked heart inclines thee. A little pulling will draw a strong man whether he is willing to go; its safest therefore to be out of harms way, and the greatest magnanimity to fly from the sight of such an enemy as sin is; He hath most true courage who makes a timely retreat before he be wounded.

CHAP. XII. Means whereby Christians may exercise themselves to Godliness; An humble frame; Suppressing sin in its first rise; the knowledge of God.

TEnthly, If thou wouldst exercise thyself to Godliness, Walk humbly with thy God. A tree the more deeply its rooted, the more it groweth under ground, the more upward in fruitfulness: The Christian will find that by growing in humility, he shall thrive in godliness. He that turneth his eyes upward is ready to stumble at every rub that lieth in his way; but he that looketh downward, seeth and avoideth those stones. A proud man, is like a little man with an high-heeld-shoe, raised thereby in his own conceit, above others of the same rank, but it fits him with many a fall. The proud person giveth not glory to God, and therefore must not expect that God should give grace to him; But the humble man honoreth God, and sanctifieth his name, and sets the Crown on his head, and so may expect (because God hath promised) that God should honor him, and sanctify his soul; God resisteth the proud, but giveth grace to the humble. He leaves those high hills barren, but makes the valleys to abound in Corn. It is in vain to undertake to pour liquor into a full Vessel, it will all run over, but the empty Vessel will receive it. The proud person is full still of self, and so will not be thankful for an alms; but the humble man is empty, hungering, and thirsting, and he shall be satisfied. Proud Vashti divorceth herself, and provoketh her Lord to disown and disclaim her; but humble Hester is thought worthy of a Crown, and admitted into the Kings embraces. The fig-tree that blooms not at all, brings forth most pleasant fruit, when the Sallow which hath most glorious palms is barren. Hypocrisy kills the flower of grace at the root, Pride nips it in the bud. Sincerity like Paul, planteth grace; Humility like Apollo, watereth it, and helpeth it to flourish. We may take notice all along in Scripture, that the humblest men, were the holiest men ; and those that were eminent for any grace, were eminent for Humility. The deepest streams were most silent, and made the least noise. Abraham was famous for Faith, strong in Faith, he believed in hope against hope, but loe how lowly was he! Behold I have taken upon me to speak unto the Lord, who am but dust and ashes. So Jacob, named Israel by God himself, for his fervency and prevelancy in prayer; I am less then the least of all thy mercies. David, that man after God's own heart, I am a worm and no man, as a Child wea • ed from his mothers breasts, for humility. So As • ph, Psa. 23. 21. Agur, Prov. 30. Isaiah, Isa. 6. 3. The Virgin Mary, the Centurion, the Syrophenician, Paul, all like full vessels sounded not their own praise, and like Stars, the higher they were in holiness, the less they appeared. When Elizabeth had conceived, she hid herself three months ; they who are the most fruitful in holiness, make the least boasting of it. Lord, said holy Hooper, I am Hell, but thou art Heaven; I am full of sin, but thou a gracious God. Bradford would subscribe his Letters, The most miserable, unthankeful, hardhearted sinner, John Bradford. The greater the fire of grace, the less the smoke or show of it to the world. The weightiest Wheat seeks for the lowest place, when the light chaf • flieth in the Air.

Whe • the Sun is at the highest, the shadow is the least, and the more directly the Sun shineth on u • , the less our shadow is; so the higher Christians are in God's favor, the lower they are in their own ey • s; The more God exalted David, the more he debased himself, What am I, and what is my Fathers-House, that thou hast brought me up hitherto, and yet thou speakest of thy servants house for a great while to come? 2 Sam. 7. 18, 19. This was David's language, when Nathan brought him word that God would build him a sure house. Those trees which spread much and grow low, near the ground most commonly bring forth more and larger fruits then high trees, that aspire up into the air. The highest trees are barren; so the proud and high-minded man, but with the lowly is wisdom.

The humble Christian is nearer God then others, and so must needs thrive above others; though God beholdeth the proud afar off, he dwelleth in the humble heart. The lowly Christian is most lovely in his eye, and shall have most of his company. God appeared to Moses, not in a lofty Cedar, but in a low, mean, • bject bush. If he that walketh with wise men becomes wise, and is the better for such good company; what good doth the humble Christian get by walking with his God?

Pride is like the Remora to a ship, which will arrest it under full sail; hinder the Saint in his heavenly passage, when he is making the greatest speed. its like those weeds which are of so poisonous a nature, that they will suffer no good herbs to grow near them. The servant that hath been trusted and honored by his Lord, if he prove a Thief, and steal from his Lord, provokes him to take his stock out of his hands, and to trust him no longer. The proud man steals from God, and robs him of that glory which is due to him; and therefore its no marvel if he deny to trust such an unfaithful servant with anymore spiritual riches.

'It is the empty Barrel that makes the greatest sound. The poor women that have nothing but a few Matches, or Pins, or Band-strings, or Threadlaces ; the men that have only a few Brooms, or some Small-coal, or Roots, make a great stir, and loud noise about the City, and would have every body acquainted with their ware. When the great Usurer that is worth thousands in Bills and Bonds, and the rich Shopkeeper, whose estate swelleth to a vast bulk, never proclaim what they are worth, but rather endeavor to hide it; Those that have least spiritual riches, are most guilty of boasting; Laodicaea bragged much that was poor, and miserable, and blind, and naked, and worse then naught, They who are fullest of Faith, and richest in good works, make the least sound; When their hearts and lives like the face of Moses, shine brightly with grace and holiness, they do not, they will not, know it. They consider their greatest light and luster, is but a reflection from the Father of lights, and therefore they have no reason at all to boast of borrowed goods.

The worm of pride breeds soonest in rotten wood. The proud Pharisee who justified himself, had nothing in him but matter of condemnation: When the poor humble Publican, affected with his own vileness and baseness, had something of worth in him, even his sense of his own unworthiness. Brass makes a greater sound, and is heard farther then Gold, but everyone knoweth there is no comparison between them; Chaff is seen above the Wheat, not because it is better, but because it is lighter.

Alas, what is man? what hath man that he should be proud? He is but enlivened dust, moving earth, refined clay, that which beasts trample under their feet; He hath nothing that good is, but what he hath received; He lives wholly upon the alms and charity of another. A proud heart and a beggars purse do not agree. As he is a sinner, he is more vile and base, more noisome and loathsome then any Toad, or Snake, or Serpent, and hath he any reason to be proud? Reader, be clothed with humility ; learn of thy Redeemer, for he was meek and lowly in heart. Though he thought it no robbery to be equal with God, yet he made himself of no reputation, and took upon him the form of a servant, Phil. 2.7,8.

When pride cometh, then cometh a fall. As a Wrastler, if he can lift his fellow from the ground, quickly gives him a fall; so the Devil, if he can lift up with pride, doubts not but to throw them. Physicians observe that the Dropsy and Consumption are usually together: when once thou swellest with this Dropsy of pride, expect a Consumption of thy godliness. He walks but dangerously who walks on high places, as on the ridges of houses, and on ropes; he that walks below is more safe. Angels, Adam, David, Hezekiah, Peter, and many others in Scripture confirm the Wisemans Proverb, Pride goeth before a fall. Trees that are set on mountains are easily shaken and torn up by the roots, when stormy winds arise. Indeed tis no wonder that a proud man should fall into sin, for he relieth on his own strength, which is but a broken reed. Peter had not fallen so foully, if he had not undertaken to stand upon his own legs, which were too weak to bear his weight; But before honor is humility. The lower the foundation, the higher the building.

A proud man hath a great infelicity, in that he is his own enemy, and makes all others his enemies. God is his enemy; there is no sinner whom he proclaims such open war against, in such express terms, as the Proud; God setteth himself in battle array against the proud. Twere better Earth and Hell should unite their force against him, then one God. Ah who knoweth the power of thine anger! Men are his enemies; he disdaineth others for their meanness or pove • ty, or want of parts, and they disdain him for his pride. He that over-valueth himself shall soon be under-valued by everyone. Pride makes him scorn friends (for familiarity would deprive him, he thinks, of that reverence which he deserves) and therefore all must be his enemies; but he is his own enemy most, in cutting such a gash in his soul by his pride, and making way for all other sins to fall on. He that is lifted up with pride, quickly falls into the condemnation of the Devil. Satan had found this vice, Pride, by experience so prevalent to draw the creature from God, that he knew no better bait to catch Adam with, Ye shall be as gods ; and when afterwards he encountered David, 'twas with this weapon; he tempted David to number the people.

Yet alas, though it be so prejudicial, how natural is it to us? Pride is a weed, a worm that gets into the best Garden. It was a witty taunt which a proud Cardinal had from a friend of his, that upon his election went to Rome on purpose to see him, where finding his behavior stretched to nothing but pride and state, he departed and put on a mourning suit, and the next day comes in black to visit him; The Cardinal asking the cause why he was in mourning, he answered, It was for the death of Humility; which fetched its last breath in him when he was elected Cardinal. Most of us have cause to put on mourning upon the same account.

Eleventhly, If thou wouldst exercise thyself to godliness, Suppress sin in the beginning. This foul Bird is easiest killed in the egg. When a fire is first broke out in a Chimny it may with much less labor be quenched, then when it hath seised the Timber of the House; What small beginnings had those fires which have conquered stately Palaces, and turned famous Cities into ruinous heaps? An Hair is but a little thing, yet some have been choked with it; If the Tetter be not killed, it will come to be a Ring-worm. Passion at the first kindling may be quenched, but if let alone, sends such a smoke into the understanding, which thickens into a cloud, and hinders us from the sight of ourselves and our duties. The Tree may soon be pulled up, before it hath taken root, but then it may be too hard for the strongest man. A prick with a Pin, or a Thorn, being let alone, hath sometimes caused the cutting off of a limb, nay, the loss of life. Minutes to sin, are like Cyphers to a figure, which quickly increase it to vast sums. Sin increaseth by degrees, I am. 1. 14, 15. First it surpriseth the heart in a thought, then it stealeth into the affections for approbation, then the affections plead with the will for its consent, and then that commandeth the act of it, and frequent acts cause an habit, and custom in sin causeth despair, despair causeth men to defend sin, their defense of sin a boasting and glorying in it, and the next step is Hell. Sin is therefore fitly by the Prophet compared to a Chain, for one link draweth another.

As the Ivy by little and little creepth upon the Oak, till at last it doth destroy it; so doth sin cling about the soul, and by degrees over-run and undo it. When the water begins to freeze, it will hardly bear a penny weight; let it alone a little longer, and it will bear a shilling, then a pound weight, then a man, then a horse, then cart and load and all. As the cloud which Elijah's servant saw, was at first no bigger then a man's hand, but afterwards it spread till it covered the Heavens. Peter first denieth his Master, then sweareth, then curseth, and forsweareth himself. Cain first ha • bours envious thoughs of his brother, then murdereth him in his heart, then kills him with his hand, then quarrelleth with God and despaireth. There is no staying when we are once down the Hill, till we come to the bottom ; If this Giant of sin get in but a limb, he will quickly get in his whole body. Wanton thoughts, if not stifled, bring forth actual uncleanness. Sin is like water, if we give it the least way, run it will in spite of us. If we get not the conquest over it in its infancy, we shall not overcome it when it is brought to maturity. He that cannot put out a spark, will be much more unable to put out a flame. The smallest of these twigs, will prove thorny bushes, if not timely stubbed up.

The Horse must be broken when a Colt, and the Lion tamed when a Whelp; Its best to deal with sin, as Iocasta with Oedipus, to cast it forth in its infancy. The Israelite must dash these Babylonian Infants, against the wall, if he would be a blessed man, Isa. 13.18. The Christian that checketh and curbeth sin when it first appeareth, doth as David to the Philistine, wound it in the forehead, and so slayeth it certainly. As the Snail by little and little creepeth up from the root of the tree to the top, consuming the leaves as it goeth, and leaving nothing behind it but filth and slime: So sin gradually infecteth the whole man. This poison if not presently vomited up, as soon as taken down, flieth to, and destroyeth the vitals. The Apostle calleth it a Canker, and truly so it is in regard of its spreading nature, both as to persons, from one man to another, and to parts, from one faculty of the soul and member of the body to another. How dreadful was the effect of a few boys joining with Massianello in Naples, anno 1647. whom the officers and people laughed and jeered at, instead of subduing! What murders, and burning Palaces and Churches did ensue and arise from so contemptible means! Therefore as wise Princes will be heedful to suppress riots, and petty insurrections, knowing that if they be let alone they will break out into open rebellion, and cause much bloodshed and mischief: So Reader, do thou stifle and kill sin in the womb, before it be quick, lest thou like the young Serpents, if brought forth, it tear out thy bowels, and its birth cause thy death.

Twefthly, If thou wouldst exercise thyself to godliness, study the knowledge of God. It is ignorance of God, that is the original of all sin. Did men know the sad fruits of his fury, they durst not by sin provoke him. Did men know the sweetness of his favor, they would do, they would suffer any thing to please him. It is in the mist of ignorance that they lose their way, and wander from him who is the chiefest good. The Devil is bound in chains of darkness, and so are all his Children.

They who know God most, love him most, and fear him most, and trust him most. It is life (spi •• tual, and the seed of life) eternal, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17. 3. All godliness, all grace, is seminally in the knowledge of God, and floweth from it. They who with open face behold the Lord, though but as in a glass, are changed into his image, from glory to glory; from one degree of grace to another, • Cor. 3. 18.

They who know the infiniteness, and immensity of his being, cannot but despise all things for him, esteem all things as nothing to him, as nothing without him, look on the whole creation, as less then nothing in comparison of him. Ah what admiring, reverent thoughts of that being of beings, of him whose name is, I am, have they who launch a little (for 'tis but a little that they can here) into this Ocean! All Nations before him are as nothing, and they are counted to him less then nothing and vanity ; they canno • but desire and labor to enjoy so boundless a portion.

They who know the power of God, cannot but fear him, and stand in awe of his presence and threatenings; They fear him who is able to cast soul and body into hell, Heb. 12. 27, 28. They will depend on him, because there is no want which the Almighty cannot supply, no weakness which he cannot remove, no danger which he cannot prevent or support in. Acquaintance with him who is mighty in strength, makes the Christian resolute in God's cause, and as bold as a Lion at his call and command.

They who know the eternity of God, will choose him before temporal vanities; What are the pleasures of sin for a season in his eye, who seeth the pleasures at God's right hand for evermore? What are the honors on earth, to him who knoweth the eternal weight of glory ? What are temporal relations, in comparison of the everlasting Father? Nay, what is his natural life to eternal life? no good is little that is eternal; how great then is the infinite and eternal God?

They who know the wisdom of God, will submit to his Providences, and acquiesce in all his dispensations. He is wise in heart, his understanding is infinite, and he knoweth what is best for thee and me and all others, and therefore there is all the reason of the world, why I should rest in his will and be satisfied in his pleasure. It is the Lord (saith the soul in his greatest afflictions) who is infinite in wisdom, and knoweth what will do me most good) Let him do what seemeth good in his eyes.

They who know the faithfulness of God, will credit his word, and make him the object of their Hope and Faith; They that know thy name will trust in thee, Psa. 9. 10. His truth commandeth our trust. We will rely on faithful men, who will not lie, but the Christian seeth infinitely more reason to rely on the faithful God who cannot lie.

They who know the mercy and love, and goodness of God, will love, and admire, and trust, and praise him. The knowledge of his love to us, will call out our love to him, as one that deserves it, being infinitely amiable in himself, and the more deserving of our love, for his love to such loathsome ones as we are. It will cause us to rely on him; for infinite love, joined with infinite strength and faithfulness, will not, cannot deceive us. It will help us to see the odious nature of sin, in that it is an abuse of infinite love; The goodness of God will lead the soul to repentance.

They who know the holiness of God, will sanctify him in their approaches to him, and walk humbly and watchfully with him. They know that sin is loathsome to him, because contrary to his holy nature, and therefore they hate it; they know that holiness is lovely, as it is his Image and Excellency, and therefore they follow after it. They are upright, and serious, and zealous, and humble, and reverent in their holy performances, because therein they have to do with such a holy God.

They who know the anger of God, will stand in awe and not sin; They know that God is not to be mocked; for it is a fearful thing to fall into the hands of the living God, for our God is a consuming fire. They know his fury is terrible, intolerable; none can abide it, no sinner can avoid it; therefore they hate sin, the object of it, and fly to Christ, who delivereth from it.

O what a work, a gracious sanctifying work doth the knowledge of God make in the soul! It makes the understanding to esteem him above all, the will to chose him before all, the affections to desire him, to delight in him more then all; the whole man, to seek him, to serve him, to honor and praise him beyond all in Heaven and earth. What is the reason that God is so much loved, admired, and worshipped, and glorified in his Church, when all the World besides despise him, but this, In Judah is God known, his name is great in Israel! Psa. 76. 1.

O Reader, be confident of this; the more thou knowest of the excellencies of God, the more thou wilt prize his Son, submit to his spirit, crucify the flesh, contemn the world, fear to offend him, study to please him; the more holy thou wilt be in all manner of conversation.

Hence the main work of Christ's prophetical office was to reveal God to the world.

And the Devils great work is to keep men from this knowledge of God, knowing that it will tend so exceedingly to their sanctification and holiness, and to the overthrow of his interest. The Miller mufleth and blindeth his Horse that draweth his Mill, and thereby keeps him at his round, deceiving him, in making him to think he goeth forward. The first work of the Philistines was, to put out Samson's eyes, and then they made him grind at their Mill and make them sport. The Eagle (saith Pliny, Nat. Hist. lib. 10. cap. 20.) before he setteth upon the Hart, rolleth himself in the Sand, and then flieth at the Staggs head, and by fluttering his wings, so dustieth his eyes, that he can see nothing, and then striketh him with his Talons where he listeth. Satan darkeneth men's understandings, and thereby commandeth their wills and affections, and destroyeth the whole man; If our Gospel be hid, it is hid to them that perish, whom the God of this world hath blinded their minds, lest the light of the glorious Gospel of Christ, who is the Image of God should shine unto them, 2 Cor. 4. 4, 5.

When men are spoken in Scripture to be vicious and profane, they are only said not to know the Lord, and there is no knowledge of God in the land, Ier 4 22. Hos. 4 • 1. and when God undertakes in his Covenant of Grace to sanctify and make men holy, he is said to put his knowledge in their hearts, and his promise is, They shall all know me from the least to the greatest, Heb. 10. Ier. 31.34. And they that would grow in grace, are commanded in order thereunto to grow in knowledge, 2 Pet. 3. 18.

Ignorance is the mother of all irreligion, of all atheism, Ephes. 4. 18. They are alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts. As Owls, sinners may see in the night of this world, have some knowledge in worldly affairs, but they cannot see in the day; are ignorant of spiritual, of heavenly things. Sin, like the pestilence David speaks of, walketh in the dark, Psa. 91.5. And Satan is the enemy that soweth his tares by night. This is one cause why sin is called a work of darkness ; It is from that darkness which is in men's understandings, that they turn their backs upon God, and run upon their own eternal ruins. It were impossible for the rational creature to be so desperately mad as to play with the wrath of God, and slight the love of God, to neglect his mercy and despise his justice, if they did but know God. When Princes go incognit • s, in a disguise, and a • e unknown, then they are disesteemed. Hence they who are obstinately profane and resolved on wickedness say unto God, Depart from us we desire not the knowledge of thy ways, Job 21. 14. The hooded Hawk, that seeth not the Partridge, will never fly after it. The Israelites pitched in Mithkah, which signifieth sweetness, before they removed to Cashmonah, which signifieth swiftness. They only who know the sweetness of God, will fly to him with swiftness; Ignoti nulla cupido. He who knoweth the All-sufficiency of God, will never turn to the Creature; even as the Be, if it did not find honey enough in one flower, would never hasten to another.

Those that are ignorant of God, abound in all manner of Atheism and wickedness. The Families which know not God, will not call on his name. There is no truth, no mercy; but lying and stealing, and swearing, and killing, where there is no knowledge of God, Hos. 4. 1, 2. 'It is no wonder to see blind men stumble and fall, and break their limbs. I do not marvel to see ignorant men, who know not God, to live without him, to turn him out of their hearts and houses, as if they had no dependence on him, or engagements to him.

Whence is it that men are regardless of their souls and eternal estates, that they dance over the unquenchable lake, and are merry and jovial at the very brink of destruction, that they despise the God that made them, preserveth them, bought them, and hath them in his hands, and at his mercy every moment, that they slight his Son, his Spirit, his Law, his Love, his wrath, his promises of eternal life, as if they were things of no value, and rather fit to be trampled on then esteemed; that they can lie down and sleep, and rise up and eat, and d • ink, and follow their sports and pleasures, and laugh and sing under the guilt of sin, and curse of the Law, and infinite wrath of the Lord, but their ignorance of God? Ah did they but know his holiness, his Jealousy, his Power, his Justice, they they would s • oner undergo any misery that men could inflict on them, then incur his anger, or provoke him to jealousy; they would never neglect • is Worship, or put him off with a few heartless prayers; Ludentes cum Deo ut pueri cum suis puppis, as Calvin hath it, Playing with him as children with their babies, when they come immediately to his presence, and pretend to seek his face.

The holy times under the Gospel wherein the people of God sho • ld be of one he • t, are spoken of as proceeding from this cause; The earth shall be full of the knowledge of the Lord, as waters cover the sea, Isa. 11.9. The perfection of grace and holiness in heaven will be the effect in part of this knowledge of God; When we shall see him (perfectly) we shall be (perfectly) like him, 1 John. 3.2.

Reader, be persuaded therefore to study this knowledge of God; think no labor too much for it • pray, and read, and hear, and confer, and mourn that thou mayst know God. Beleive it, it is a jewel that will pay thee well for all thy pains; Incline thine ear unto wisdom, and apply thy heart unto understanding. Yea, if thou criest after knowledge, and liftest up thy voice for understanding. If thou seekest her as silver and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom, and out of his mouth cometh knowledge and understanding, Prov. 2. ver. 2, 3, 4, 5, 6. Did men but spend that time and strength about the knowledge of God, which they spend in endeavoring to raise their families, and advance their parties and interest, and to suppress them that in their apprehensions stand in their way; we should quickly have a Nation as famous for peace, and love, and holiness, as now it is notorious for divisions and profaneness.

CHAP. XIII. Means whereby Christians may exercise themselves to Godliness. A contented Spirit; Avoiding those things that hinder Godliness.

THirteenthly, If thou woulst exercise thyself to Godliness, Labor to get a contented frame of heart. A settled fixed fr • m of heart as to all outward occurrences, is like Ballast to a Ship, which will help it to sail trim in all waters; whereas a discontented spirit is as a light small boat in the Ocean, tossed about with every blast, and always in danger of drowning. I doubt not but the great Apostles diligence to learn this lesson perfectly; I have learned in what state soever I am to be contented; I know how to be abas • d, and how to abound, Philip. 4. 12. was a special means of his extraordinary growth, and proficiency in grace. It is generally observed that peevish persons whom nothing pleaseth, are usually lean and thin in their bodies; but those who are of cheerful tempers, and not overmuch troubled with any disasters, are thriving and healthful. The discontented soul, whom eve • y heat or cold above ordinary puts into a fright or fever, will rather decline then increase in his spiritual health; but the Christian who is ever cheerful in his God and Savior, and lives about these lower things as one indifferent about them, will never be hindered by them in his work of holiness. As a sickly man is hindered in his journey by every storm, and ready to run to an House or stand under an Hedge at every shower; so is a discontented person, ready to turn aside or stand still at every unexpected providence; when a contented man like a lusty resolved travellar, keeps on his course whatsoever weather comes. Godliness requires a contented mind to grow in, 1 Tim. 6. 6. It is said of the Pelican that she is caught by the Shephards in this manner: They lay fire not far from her nest, which she finding and fearing the danger of her young, seeks to blow out with her wings, so long till she burns herself, and makes herself a prey out of foolish pity to her young. So many men out of unwise pity to their relations and possessions, when they are at any time in danger for want of this contented spirit and q • iet submission to infinite wisdom, trouble themselves so much, and so long about them, till they make themselves a prey to Satan, and no whit preserve or secure those persons or things about which they are so immoderately anxious and solicitous.

Whilst we are in this world, we must expect various winds, some sharp, some warm, some nipping, some refreshing, some with us, some against us, and unless we are prepared for all by an holy pliableness, we shall be injured by everyone; Every strong wind, whether with us, or against us, will be ready to overturn us, if we want this ballast. There is no condition in this life so blessed, as to afford the perfection of content; and yet there is no estate in this life so wretched, but a Christian may be contented with it. If thou hast as much as thou wantest, thou hast as much as in reason thou desirest, and therefore hast cause to be contented.

The way to true Riches, saith Plato, is not to increase our heaps, but to diminish the covetousness of our hearts. It were well for the world, saith another, if there were no Gold in it; but since its the Fountain whence all things flow, its to be desired, but only as a pass to travail to our journeys end without begging. Every man is rich, or may be so, if he will equal his mind to his estate, and be but poor in his desires; He that hath most, wants something, as Haman, when he had the commander of one hundred and twenty Provinces at command; He that hath least, wants nothing, if he want not a contented spirit.

He that can bring his heart to an even poise in all providences, will avoid many temptations, and escape many snares in which others are entangled. The want of this renders many a man's life as unserviceable to God, as uncomfortable to himself. The discontented person like the Sea, is seldom seen without storms and tempests ; A small matt • r puts him out of order and joint, and so unfits him for spiritual actions. As hot Iron, the smallest drop sets him a hissing, like a rufled skein of silk, every way taken to compose him, entangleth him. Discontent like Ink poured into a Bottle of Water, turns all into blackness; O Frind, beware of it.

It hinders from praying ; A discontented man will rather pour out his passions then any sober prayers, before the Lord.

It hinders examining ourselves ; Though quiet and calm waters will like a glass, if we look into it, show us the image and likeness of ourselves, yet troubled and muddy waters will make no such representation. Though the heart when calm and contented, may show us the face and features of our souls, yet if muddied by discontent they cannot do it.

It hinders from hearing ; The noise of passion drowns the voice of the Preacher. Men must with meekness receive the engrafted word, if they desire it should save their souls, I am. 1.

When a Fountain is troubled, there can no Water be drawn out of it, but what is filthy and unsavory; When a person is discontented, all his duties are distas • eful and unacceptable to God. Therefore Christ more then once diswads his Disciples from it; Let not your hearts be troubled; Let not your heart be troubled, neither let it be afraid, Joh. 14. 1, 27.

Diogenes resolved, since many evils would befall him, to keep himself steady in all; he would oppose Resolution to Fortune, Nature to the Law, his Reason to his Affections; But the Christian hath a better guide, and better grounds for contentedness.

There be several thoughts which may quiet and compose the heart in all occurents.

• 1. That Infinite wisdom ordaineth whatsoever befalleth me, and the present condition that I am in, is ever best for me. If a greater portion of outward good things, had been good for me, I had had it; my Father is not so careless of his Children, as to deny them anything that is good for them, and if it be not good for me, why should I desire it? He acteth without reason, as well as without religion, who craveth what is hurtful to him. If my condition were cut out by the will of malicious men, I might have some ground of grumbling; but when its cut out by the infinite wisdom of a gracious God, I have not the least cause of discontent. I take it ill if my Children be not satisfied with what food and raiment I think fitten for them; and may not God much more take it ill at my hands, if I sit not down quietly with his allowance, be it more or less?
• 2. That the smallest mercy is above my merits ; If my condition be not so good • s • desire, yet it is better then I deserve ; If my estate be not so flourishing as I would it should be, it is not so bad as I know it might have been; Beggars must not be choosers; They who have nothing but of charity and alms, must be satisfied with a bare allowance, and contentedly be at another's disposal; Why doth living man complain ? Lam. 3. 39. Man, a reasonable creature, and complain against his Maker! Living man complain, when the most miserable estate out of Hell is a mercy to him!
• 3. That be our estate as low as it will, it is better then we brought with us into the world. Some give us this reason, why man (when none besides of the visible creatures) is born naked, weeping, helpless, b • t to teach him contentedness. Have I any food ? I brought none with me; Is my garment course and thin? I was born naked; Am I blest with any comforts? I came into the World without any; Naked came I into the world, and naked shall I go out of the world; The Lord giveth, and the Lord taketh away, blessed be the name of the Lord.
• 4. That a better condition might and would make me worse ; If I were mounted high in the world, I should be like the Flag at the top of the Mast, more liable to storms and winds. The full purse invites the Thief, and perhaps may occasion a stab; when the empty pocket is secure, and the poor man may travail the road without any such danger. Low shrubs escape many a cold blast, with which tall trees are assaulted; They have no changes, therefore they fear not God, Psa. 55. 7. Atalanta lost the wager she ran for, by gathering up the Golden Apples which Hippomenes for that purpose had thrown in her way.
• 5. That others who are better then I and more holy, are worse for this world, and suffer more hardships. In spiritual things look on those above thee, that by an honest emulation thou mayst reform and amend; but in temporal things look on those below thee, that thou mayst not complain or murmur. How many are in fetters, wandering up and down from house and home, set upon the wrack of diseases, and have an ounce of misery for every dram which thou hast? stay Sirs, said the wise Hary in the Fable, let our estate content us, for as we run from some; so others run from us.
• 6. That all shall work for my good. The Saint is sure to thrive by his sufferiugs; When Children meet with Nuts, or Apples, or Primroses in their way, those are ofttimes occasions to make them loiter in their errands, incur their Parents anger, and sometime their late return finds the door shut against them; when such as meet with danger make the more haste, and their speed procureth them the greater welcome. They who meet with pleasures are apt to loiter; they who meet with miseries make the more haste, and shall find the better cheer. The Christian hath a promise, and the very Godhead of the Almighty engaged for its performance: We know that all things shall work together for good to them that love God, to them that are called according to his purpose, Rom. 8. 28. Why should not the Christian with an holy resolution hold a steady course in all weathers, and though he be forced with cross winds to shift his sails and catch at side winds, yet wisely steer and keep on his course by the Cape of good hope, when he may be certain that every wind that bloweth shall help him forward to his eternal joyful Haven. Though we cannot see how some passages of God's providence, as persecution, opprossion, loss of relations or estates, sickness or disgrace, should do otherwise then hurt and injure us; and are ready to darken counsel by words without knowledge, and to say as Jacob, Joseph is not, and Simeon is not, all these are against me. Children are not, Honors are not, Riches are not, Liberty is not; All these are against me. But Christ may say to us of such severe dispensations, as once to Peter; What I do thou knowest not now, but shalt know hereafter. The issue will prove a truth in God's promises, and the conclusion will speak what was in the womb of the promises. I am confident when God sendeth afflictions, they are at that season more fit for me then outward mercies; and though at present I am ready to blaspheme, yet when I find the fruit of them in being thereby partaker of his holiness I bless him for them. A Lacedaemonian woman, when Sparta had got the day in a battle, could not only submit but rejoice though her five Sons were slain in the fight. If I get the victory over one sin, I have cause to rejoice, though it cost me some outward comforts.
• 7. That the more I repine the worse I make my condition. A discontented man like one in a barrel of Pikes, which way soever he turns he finds something that pricks, he is best at ease when he lieth still. Murmuring turns whips into Scorpions, and makes that which would be but as a little Finger, heavier then weighty loins. They who by an even poise may sit safe in a Boat when the waters are rough, by rising up or stirring, are drowned. Passions like rain or mist to the best firrs, breed vermin in the soul. Because this man hath not what his lust craveth, he enjoyeth not what God hath given him; but like an Ass feedeth on herbs, whilst he carrieth better food on his back for others. A single mischief by discontent is made double. The Prisoner galls his legs by striving with his fetters.

• 8. The examples of others may have some prevalency with us; Abraham, Moses, Paul were eminent for this grace.

  Many Heathen who were ignorant of the wisdom, goodness, and faithfulness of God, yet upon principles of morality were constant and even in their behaviours, not changing their countenances with the change of their fortunes and conditions, but bringing their mind to their estates, when they could not bring their estates to their minds. Xantippe said of Socrates that she always found him returning home (though he often met with affronts and abusive language abroad) with the same face and carriage with which he went out. Furius Camillus was ever like himself, neither by obtaining the dictatourship inflamed with arrogancy, nor being banished his Country fick with melancholy. The whole body of Rome after their disaster at Canna, where their Consul was slain, and the flower of their Gentry and Soldiery cut off by Hannibal ; when the whole world did ring their Passing-bell, and judged their Fortune dying and desperate, were even then Heroic in their carraiage, and acted nothing unworthy their former greatness. In their Asian enterprise they proposed before the battle conditions to Antiochus as if they had conquered him, and after the • ight and victory offered him the same terms as if they had not conquered.

  Abdolomius a poor Gardine • , though of the Kings stock, when advanced by Alexander to be King of Zidon, and asked by him how it was possible for him to endure his poverty with contentedness; answered, I pray the gods I may continue the government of this Kingdom with the like mind; for those hands were sufficient for me to live by, and as I had nothing so I wanted nothing.

• 9. The Lord is righteous in all his ways, and holy in all his works. He doth thee no wrong, he cannot do thee any wrong, now why shouldst thou complain when not injured? Its unreasonable to murmur when a man hath right done him.
• 10. God is gracious and good in all his dealings with thee.

If thine estate be but little, yet that little with the fear of the Lord is better then the possessions of many wicked men, Psal. 37. A penny which is the earnest of some great bargain, is another manner of thing then an ordinary penny, and more worth then many pounds, being given and received under another notion Thy little is an earnest of infi • itely more then thou canst imagine, and therefore more precious then others thousands. A dinner of herbs with the love of thy God, in infinitely more elegible then the stalled Oxen of the wicked, and his wrath therewith. Who would desire Eglons present with the dagger; Siserahs milk with the nail, and hammer; and Haman's banquet with the gallows, that trod upon the heels of it? Truly such is the riches of every wicked man.

The smallness of thy temporal, may increase thy spiritual estate. If God recompense thy want of earthly, with a supply of heavenly riches, thou art no loser. Nicepsorus tells us of one Cyrus a Courtier, in the time of Theodosius the younger, who through the envious occupation of some favorites being spoiled of his goods, of a Pagan became a Christian, and of a Christian a Minister of Christ. Endoxia the daughter of a Philosopher in Athens, being cast out of her Fathers house by unkind brethren, and coming to Constantinople to beseech Theodosius to right a poor Orphan, found such favor in his eyes, that he made her his Queen. Affliction is the way to honor with men, to more holiness from God; when Prosperity causeth our fall both into sin and misery. He holds the garments of his godliness fast in a boisterous wind, who would lay it off in a Sunny day.

Lastly, If thou woudst exercise thyself to godliness, take heed of those things that will hinder thee therein. As if a man would have his trees to thrive, he must not only open the earth sometimes, and mind its watering, but also lop off superfluous branches; and as a Gardener if he would have his herbs and flowers to flourish, must be sure to keep his Banks and Beds well weeded, as well as dunged or watered; so if thou wouldst thrive and flourish in godliness, •• ere is a necessity of avoiding what is hur • full to it, as well as of using what is helpful.

There be several things which will keep a Christian from the exercise of his holy calling, some of which I shall but briefly name, having had occasion to speak of others, and also to these in other Chapters.

• 1. Avoid evil company. Wicked persons delight to have or to make fellows. Hence we find in Scripture that they go as the unclean beasts into the Ark in pairs; Adam and Eve, Simeon and Levi, Ammon and Jonadab, Hymenaeus and Alexander, Phygellus and Hermogenes, Ananias and Sapphira. Can a man take fire in his bosom and not be burned? Expect not that the flowers of thy graces should flourish, unless these weeds be removed from them. He that walketh in the rain must expect to be wet, he that walketh in the Sun must expect to be tanned, and he that walks among polluting persons must expect to be polluted.

• 2. Take heed of idleness. An idle man is like an heap of dry straw, quickly fired by the sparks of Satan's temptations, Prov. 28. 19. 1 Tim. 5. 13. 2 Thess. 3. 10, 11.

  Whist the Oyster lieth gaping against the Sun, he is devoured by the Crabfish. Whilst the Christian lieth lazing on the bed of idleness, he is a prey to Satan.

  The purest river water if it stand still in a vessel, will become unsavory. The best corn if not stirred will be musty. As the Caterpillar consumeth the leaf, and the Canker the rose, so will idleness thy godliness, Ezek. • 6. 49.

  A • men in war lying in the field, if they be slothful and lie lazing on the ground, must expect to be a prey to their enemies. The Amalekites found this by experience; the sluggard will rather be killed, then take the pains to defend himself. A slothful man, who will not employ his stock, cannot expect to improve his stock. The diligent hand maketh rich in goods and in grace.

• 3. Love not the World ; The thorns of the world hinder the growth of the good seed of grace. This worlds best, are the other worlds worst husbands. Its hard for the Periwinckle in the Sea to swim, because of the house on her back; Its impossible for them to swim Heaven-ward, who have the world not on their backs, but in their hearts. The more thou delightest in this world, the more thou wilt neglect the other world. He who is taken with, and fond of an Harlot, will quickly abate in his love to, nay cast off his-honest wife. The Palm tree is least at the bottom, and the higher it groweth, the thicker and greater it is, contrary to all other trees. The higher a Christian mounts in his affections, and the more heavenly he is, the more he will • thrive in Christianity. The Child cannot thrive that feedeth on Dirt; the more a man love • h the earth, the less he will do or suffer for heaven; Such Esau's will sell the birthrigh • for a mess of pottage; such Gehezies will dishonor and be • ie their Master for a talent of silver; Such Achan's will destroy themselves and families, and trouble a whole Israel for a wedge of gold; Such Judases will sell their Lord and Savior for a goodly price, Thirty pieces; For a piece of a Bread such a one will transgress. The fire which breaks out of this bramble, devours the Cedars of Lebanon. The Athenians did set up a pillar, wherein they published him to be an enemy to their City, who should bring gold out of Media, as an instrument to corrupt them. Inordinate love of creatures, is a canker which in time will eat up the very life of godliness. Reader, If thou art risen with Christ, seek those things that are above where Christ is. It is recorded by divers Historians, both of the East and West Indians, and some Blackamoors in Guinea between both, that many subjects willingly die with their Princes, and Women with their Husbands; that some Men give their Wives, others their Children, others their Servants to be buried alive in the Grave, with their Kings to serve him (as they conceit) in the other world; that some Women cast them • elves into the fire, in which the dead bodies of their Husbands are consumed. If those can cast away and contemn the world, and all things in it, for the love of a poor wretched creature; what a shame is it to Christians, if the love of Jesus Christ their Head, their Prince, their Husband do not mortify them to the world, and make them despise all in it, to enjoy him whilst they live, and to be with him where he is when they die?
• 4. Allow thyself in • o known sin ; This like a thief used to the shop, which will steal away all thy gains, and keep thee assuredly from thriving in thy heavenly calling. There is no possibility of making Religion thy business, without the gracious concurrence of the holy Spirit; he it is that must lay the foundation, rear up the building, and perfect what he beginneth, but thou canst not expect his company or assistance, if thou harbourest any corruption in thy heart; though this Dove may fly to thee, desirous to make its abode with thee, as the Dove went of out the Ark, yet if it behold the earth under water, thy heart in any way of wickedness, it will return again whence it came; Doves will lie clean or be gone. Bees will not continue in a stinking or impure Hive, therefore those that would not loose them, prepare the stools where they set them with perfumes and sweet-smelling boughs, lest ill savors force them to forsake their stations. Thus saith Chrysostom, deals the holy spirit; Our souls are the hives, which if perfumed with grace, invite his presence, but if polluted with any known sin, provoke him to depart. O let there not be any way of wickedness in thee, if thou wouldst run the way of God's commandments.

CHAP. XIV. Motives inciting Christians to exercise themselves to Godliness. The Vanity of other exercises; The brevity of man's life; The Patterns of others.

THirdly, I shall annex some Motives to quicken thee to exercise thyself to godliness, and then conclude the Treatise.

First, Consider, The vanity of all other exercises and labors ; The wise man begins his Ecclesiastes with Vanity of Vanities, all is Vanity ; and after a large and exact demonstration thereof makes this use, and ends his book with, Hear the conclusion of the whole matter, fear God and keep his commandments, for this is the whole duty of man. It may be Reader, thou takest much pains, and spendest much time, thou risest early, and sittest up late, and wastest thy body, and wearest out thy strength, and toylest, and moylest about the things of this life; but alas, to what purpose? to what profit? The foot of all thy accounts, when at the end of thy life the total comes to be summed up, will be only Ciphers, and signify nothing; Thou workest all this while at the labor in vain; like the Disciples, thou fishest all night and catchest nothing; thou spendest thy strength for what is not bread, and thy labor for what will not satisfy ; If the word of truth, and the God for whom it is impossible to lie, may be believed, all the things of this life separated from godliness, are lying vanities, broken cisterns, ashes, lies, wind, vanity of vanities, and things of naught, Joh. 2. 8. Ier. 2. 13. 1. Sam. 12. 21. Hos. 10. 13. and 12. 1. Eccles. 1. 2. Hab. 2. 13. It is Chrysostom's saying, that if he had been to Preach to all the world, and could so have spoken that all should have heard him, he would have chosen that Text; O mortal men, how long will ye love vanity, and follow after leasing! Democritus gave that for the reason of his continual laughter, which occasioned his Country-men to look on him as distracted; That when he beheld the labor and diligence, the running and riding, the sweating and painting; nay, the fighting and killing of men to get one above another, and to heap up a fading treasure, he could not but deride their folly.

Indeed though the Heathen laughed at the ridiculousness of such persons, the sensible Christian seeth great cause to weep at the emptiness and unprofitablenss of such actions, and the madness of the Agents. Cyprian advised his friend Donatus to suppose himself at the top of the highest mountain, and thence to behold the tumults and chances of this wavering world, and told him that then he could not but either laugh at it, or pity it. Its no such wonder that brutish horses should leave good provender to feed on litter, as some Jades do; but that men who are endued with reasonable souls, that seeming Christians, who have a Table spread before them with hidden Manna, with Angels food, with meat indeed, and drink indeed, withal t • e dainties of Heaven, should neglect these and feed on ashes, may well be matter both of admiration and lamentation.

The holy Ghost tells such, that they follow after vain things which cannot profit them, 1 Sam. 12. 21. All outward things are like an olive or date stone hard to crack or cleave, but when with much labor they are opened, they are nothing worth.

The Wise Moralist speaking of such laborious loiterers as work hard for nothing, compares them to such as spend many months to learn to write with their feet, and when they have learned it, are never the Better for it. Caesar compares them to such as fish for gudgeons with a golden hook, hazard more then the fish when taken are worth. Life is precious, health, and strength, and time are precious; because all these have a relation to an eternal estate; now how foolish is he that wasteth them upon toys and trifles, and neglecteth provision for the other world? Surely every man walketh in a vain show, surely they are disquieted in vain, Psal. 39. 6.

Observe Rearder, how dearly men pay for their guilded nothings, for their earthen potsherds coverd with silver dross; they walk up and down, run hither and thither, disquiet themselves with cares and fears, and heart piercing frights and vexations for a vain show; The people labor in the fire, and weary themselves for very vanity, Habbak. 2. 13. Their work is hot and hard, they labor in the fire, even to lassitude and weariness. But is it about the noble concerments of their immortal souls? Is it that their sins may be pardoned, the vitiosity of their natures healed, and that their souls may be fitted for the heavenly mansions? No, it is for very vanity. For that which will not afford them the least good, or make them in any respect better, or blessed. Alas, how much below, nay contrary to reason doth man act, to cast away pearls upon swine, gold upon dross, diamonds upon dirt, to throw away his time and seasons of grace, which are more worth then rubies, then all riches, upon that which is vanity and vexation of spirit!

It was a worthy check, which Cineas the Orator gave to the monstrous Ambition of Pyrrhus ; When that King of Epirus was solicited by the Tarentines and other people in Italy, to become the head of their league against the Romans ; whilst he was musing upon that affair, his favourite Cineas came into his presence, and perceiving the King in a study, desires the knowledge of his thoughts; Pyrrhus courteously opens his heart to him, and asketh his advice whether he were best to accept of that honorable offer or no; but resolving before to join with them, and promised himself success; The Orator answered him, That in case he should join with them and prevail, What would he then do? Pyrrhus told him, Then Sardinia and Sicily will be at my command. Cineas consented and replied, What then will you do? Pyrrhus told him, Then Africa will soon be conquered. Cineas asked, What then will you do? Then said Pyrrhus, Grecia will yield to my victorious arms. Cineas continued, When Grecia is brought under what will you do next? The King perceiving the intention of his favourite, replied smiling, Then Cineas We will sit still rest ourselves and be merry. That said Cineas you may do presently without any bloody fight or barbarous outrageous acts, without tiresome marches, pinching quarters, tormenting fears of losing the day without any hazard or danger to yourself or others.

Truly Reader, I may tell thee, if thou art one that busiest thyself about a throng of worldly businesses, and crowdest thy mind and heart with projects and designs, to increase thy heaps, and advance thy name, and provide for thy children, and procure thyself a comfortable subsistence for a few days, that after all thy care, and trouble, and restlessness, and vexation, and hazards, and dangers, thou wilt be never the better: Thou wilt, but like them that spend their time, and money, and thoughts for the Philosophers stone, reap thy labor for thy pains, and find all unprofitable. Felix Platerus is of opinion, that all Alchemists are mad, in being so laborious for nothing.

May I not say to thee truly concerning thy pains and time, what Judas did falsely concerning the Ointment, To what purpose is this Waste? To what purpose is thy waste of time, and strength, and health? Alas, what profit will all thy pains bring thee in?

The Vanity of other labors will appear in that all other things are Unsuitable, Deceitful, Unsatisfying, Vexatious and Uncertain.

• 1. Vnsuitable to thy soul. Gold is unsuitable to hunger, food to the sick, honor to the weary; so are all the comforts of this life to thy soul. What is an earthly treasure to the poor in spirit? what is the best Physic garden to a wounded conscience? what are all the dainties on the table of the Creation, to one that is hungry and thirsty after the righteousness of Christ, and the grace? of the Spirit? Bodily things are not suitable to our spirits, nor temporal substance to an immortal soul. The fattest increase of the earth, is from the excrements of beasts, which must needs be far from answering the nature of an heaven born spirit.

• 2. Deceitful. As Jael to Sisera, the world brings forth meat to us in a lovdly dish, and saith, Come in my Lord turn in ; but she puts her hand to the nail, and her right hand to the Work-man's hammer; with the hammer she smites foolish Sisera's that trust her, she smites off their heads after she hath pierced their temples. It serveth its greatest darlings in their extremity, as Plutarch reporteth Pompey to have served Cicero ; who when Cicero fled to him in his misery for succor, fled out at a back door, and left him to the mercy of his enemies. The world next man's heart is the greatest cheat and impostour in the world. Like an Host it welcomes us in our Inns with smiles and embraces, but kills us in our Beds when we suspect no such matter. As the wiseman wisheth them to be moderate and abstinent at a full table, and to put a knife to thy throat, for they are deceitful meat ; so I may say of all the dainties and delicates of the Creation, they are deceitful meat, pleasant but poison. Like the Bramble the world promiseth us protection and refreshment under its shadow, if we will suffer it to be our King and reign over us, but a fire comes out of it to destroy the Cedars of Lebanon ; the souls of men.

  As the Plover to put a man out of his way, flieth before him clapping her wings, that he minding the noise she makes, and following her, might not find her nest. So the world with its noise and clamours, its songs and music, keeps men still in admiration of her, and hinders them from finding out her cozenage and theivery. He that trusteth in vanity, vanity shall be his recompense, Job 15. 31. It is reported of one Oromazes that he had an enchanted egg, in which (as he boasted himself) he had inclo • ed all the happiness of the world, but being broken, nothing was found in it same wind. Truly, such is the worlds inside, wind, whatever appeararance it hath in the eye of a worldling; As the forbidden tree seemed to promise knowledge to our first Parents, but it took their knowledge from them, and brought in ignorance; so the world promiseth great matters, much joy and delight, but payeth us with the contrary sorrow and horror. The worldlings voice is like that of the thief, Come let us lay wait, &c. We shall find all precious substance, and fill our houses with spoil ; when alas instead of precious substance, they find pernicious shadows ; and instead of filling their Houses with spoil, they fill their hearts with Gall and Worm-wood. The world as a cunning Curtizan flattereth and fawneth upon the young gallant, to commit spiritual uncleanness with her, and then casteth him from the height of fancied delights, into the depth of real horror, Proverbs 1. 10, 11.

• 3. Vnsatisfying ; All these sublunary comforts are but skin-deep. As a mist they may wet the blade, but leave the root of the corn dry, they may cause a smile in the face, but cannot refresh the heart, or satisfy the soul; The Country-man thinks if he were at the top of some high hill, he should touch the Heavens, but when with much pains and sweat and toil, he is gotten thither, he finds himself deceived. Men think if they could attain to such a degree of honor, or such a quantity of riches, or enjoy such brutish pleasures, then they should be satisfied, but they find their thirst after creatures, as immoderate as before; like men in a Feavor or Dropsy, the more they drink, the more they desire; He that loveth silver, shall not be satisfied with silver, nor he that loveth gold with increase ; Many men have too much of the world, but no worldly man hath enough; His voice still is like the Horse-leech, Give, Give. Though he hath enough to destroy him, yet he hath not enough to content him. When the Parthians had taken Crassus the covetous Roman, who had robbed the Temple, they poured molted Gold into his mouth, saying, Drink now thy sill thou greedy wretch, of that which thou hast so long thirsted after. The Covetous Caliph of Babylon, when taken Prisoner, was set by the Great Cham of Tartary, in the midst of those treasures which he had wretchedly scraped together, and bidden eat his fill and satisfy himself, but amongst all his heaps of silver and gold, he was miserably famished. The soul will starve for all the food which the whole world af • ordeth it. A worldling is like Tantalus, who had Apples at his Lips, and water at his Chin, yet pined for want; In the midst of his sufficiency, he is in straights ; If thou tryest the whole creation, and empannellest every creature upon the Jury, to inquire where satisfaction is to be had, they will write Ignoramus upon the Bill; If thou askest the Sea, it will answer as concerning wisdom; The Sea saith, It is not in me; And the Depth saith, • It is not in me; The Earth saith, It is not in me ; Ask every worldly blessing particularly, and it will say, It is not in me. Thou mayst call and cry to them in thy need for comfort, as eagerly and earnestly as Rachel for children, and will each answer as Jacob did here, Am I in God's stead, that hath withholden thy desire from thee ? Or as the Angel to the women, Why seek ye the living among the dead? he is risen, he is not here; Am I a poor finite being in God's stead to satisfy the vast desires of thy capacious soul? Why seekest thou living comforts, amongst dead creatures, it is gone, it is not here ? The World entertains its best guests, no better then Caligula did his favorites, whom he invited to a feast, and when they were come, set golden dishes, and golden cups empty before them, and told them, they were welcome, and he would have them feed heartily ; All the trees in the garden of the creation, are like those trees which Solinus mentioneth in Assyria, the fruit whereof seemeth as yellow as gold, but being touched, is as rotten as dirt.
• 4. The things of this world are vexatious. Their sting paineth far more then their honey pleaseth; They are like the Egyptian reed, which will not only fail them that trust it, but also pierce them with splinters, and wound them deeply, sooner or later; They who will be rich, pierce themselves through with many sorrows, 1 Tim. 6. 9. Instead of satisfaction, thou wilt find vexation. The things of this world are not only wind, for their vanity; but also thorns, for the vexation they cause. As when the blood is corrupted by a poisoned Arrow, it flieth to the heart, thinking to find some remedy there, but as soon as it toucheth the heart, it findeth death where it looked for life. Thus men that are pressed with miseries, run to the world as their refuge, hoping to find comfort and refreshment there; but alas, that doth increase their afflictions, and gives them rather matter of more mourning then any abatement of their sorrows. They who dive into the bottom of this Sea of the world to the hazard of their lives, instead of the pearl of contentment and happiness, which they take such pains for, bring up nothing but their hands full of the sand and gravel of vexation and anguish. All the ways of worldly delights are strowed with nettles and briars, so that its greatest darlings are but like Bears robbing a Be hive, that with much labor get a little honey, but are soundly stung for their pains. Therefore reason, much more religion may sound a retreat, and call us off from our eager pursuit of these lying vanities. Car on il ny • ar • en a gaigner que des coups, volontiers il ny vapas: No man makes haste to the market where there is nothing to be bought but blows.
• 5. Vncertain. There is no constancy in outward comforts. As Brooks in Winter are carried with violence, and run with a mighty stream, flowing over with abundance of water on every side, when there is no want nor need of waters; but in the heat of Summer is dried up, when water is scanty and hard to be had. Such is the friendship of the world; twill promise us many things when we have need of nothing; but when the wind turns and afflictions overtake us, it is like a tree withered for want of sap, and as a ditch without any water to refresh us. When the sun of our prosperity is hid and coverd with a cloud, these shadows vanish and disappear. As leaves fall off in Autumn, so doth the friendship of creatures fail men, when the sap of that maintenance which commanded their company, is withdrawn from them. Man in honor doth not abide, Psa. 49. As the rising Sun, coming into our Horizon like a Giant, ready to run his race, appearing to us with a full and glorious countenance, within an hours space is obscured with mists, or darkened with clouds; and however, if it meet with neither of these, when it arriveth at its noon-day height, it declines, descendeth, setteth, and is buried under us: So the Ambitious person showeth himself to the world as chief favourite at Court, with much pomp and pride, by and by his honor is eclipsed, by the hate of the People, or frowns of his Prince, or envy of his fellow Courtiers; or if not, yet he dieth, and carrieth nothing away, and his glory doth not descend after him. The like is evident of earthly treasures, they are soon gone, though not soon gotten. As a gallant ship, well riggd, trimmed, tackled, manned, with her top and top gallant, and her well spread sails, putteth out of harbor to the admiration of many spectators; but within a few days is split upon some dangerous rock, or swallowed up of some disasterous tempest, or taken by some ravenous Pirate; so are this worlds goods on a sudden taken from their owners, or their owners from them.

There is a hole in our strongest Bags, and rust in our choicest metal. The Apostle calls riches uncertain riches, and honor a fancy, and all the things of this world a fashion, 1 Tim. 6.17. Act. 24. 1 Cor. 7. 29. We are not certain to keep these birds in our yards whilst we live; for Riches make themselves wings and fly away ; but we are certain, if they do not leave us, that we shall leave them. We brought nothing into this world, and it is certain we shall carry nothing out of the world.

Reader, how unwise is he who neglecteth eternal substance, for fading nothings! The Romans are recorded as guilty of much folly, that in their fight with Mithridates, they were so eager after their prey, that thereby they missed taking the King, who could not otherwise have escaped their hands. Ah! how foolish art thou, if through thy violent pursuit of a perishing world, thou shouldst lose an eternal kingdom! As Constantinople was lost through the covetousness of the Citizens; so is the crown of life and glory, the City that hath a foundation through men's eager endeavors after earthly things. The beloved Disciple doth not unfitly represent all the beauties, and glories, and excellencies of this lower world, under the name and notion of the Moon, which is ever in changes, and never looks upon us twice with the same face, and when it is at the fullest, is blemished with a dark spot, and next door to declining, Rev. 12. 1.

An old man of Brasil discoursing with the Merchants of France and Portugal, and perceiving the long and dangerous voyages which they took to get riches; asked them, If men did not die with them as well as in other Countries ? They told him, Yea. He asked them, who should possess their riches after their deaths? They said, their Children if they had any; if not, their next kindred. Now, saith the old man, I perceive ye are fools; for what necessity is there for you to pass the troublesome Seas wherein so many perish, and to run so many hazards? Is not the earth that brought you up, sufficient to bring up your children and kindred also? We have children and kindred that are likewise dear to us; but when we consider that the earth which nourisheth us is sufficient to nourish them, we rest satisfied.

That busy Be and great trouble-world Alexander, had a tart yet wise reproof from Diogenes, when being taken with the Philosophers witty answers, he bade him ask what he would and he would give it him; The Philosopher desired him to grant him the smallest portiou of immortality. Alexander said, that is not in my power to give; Then saith the Philosopher, Why doth Alexander take such pains, and make such s • ir to conquer the world, when he cannot assure himself of one moment to enjoy it ! Ah! why should thou neglect thy God and Christ, and soul and eternal good, and tire and weary thyself night and day, for these unsatisfying comforts which may leave thee tomorrow, and of which thou canst not secure the enjoyment of one moment! If God complain of wicked men, and threatens them with fierce wrath and fiery indignation, for selling the righteous for silver, and the poor for a pair of shoes, and would make them know that he valued his people at an higher price, and would not suffer them to be sold at such a rate: What will become of thee if thou shouldst sell thy soul, thy salvation, thy God, thy Christ, for silver, for vain, unsatisfying corruptible silver, when their value is above millions of worlds! O take heed that thou dost not cast away thyself for such transitory trifles. Let not the Worlds venison cause thee to lose thy Fathers blessing ; Twas a poor change of Glaucus to exchange gold for copper; but O what a sad exchange wilt thou make to exchange heaven for earth, the endless fruition of the blessed God for a moments enjoyment of creatures!

Thou wouldst condemn that Mariner of folly, who seeing a Fish in the water, should leap into the Sea to ca • ch it, which together with his life he loseth; What a fool art thou for mortal comforts to lose an immortal crown! The women of Corinth, saith an ancient Father, did set up Tapers at the birth of every child, with proper names upon each of them, and that Taper which lasted longest in burning, had its proper name transferred to the Child. God himself gives the highest and richest, though conceited worldling, his name; Thou fool, this night, &c. Nabal is his name, and folly is with him.

The plain truth is, the world is the ruin and destruction of men. Its pleasures and honors make the sinner merry and jolly, as the herb Sardonia the eater, who eating dieth; They that will be rich, fall into temptations and snares, and many hurtful lusts, which drown men in perdition, 1 Tim. 6. 9. The world serveth its darlings as that tyrannous Emperor did his servants, let them through a sliding floor into a Chamber • ull of Roses, that being smothered in them, they might meet the bitterness of death in sweetness; O do not spend thy strength for that which is not bread, but hearken to Christ, and thou shalt eat that which is good, and thy soul shall delight itself in fatness, Isa. 55.3,4.

Secondly, Consider the brevity of thy life. He who hath but a little time, and a great task, must work hard, or his work will not be done. The Birds know their time, and improve it; in some Countries, the shorter the days are, the faster they fly. Heathen have been sensible of this. Theophrastus cried out on his dying bed, Ars longa, vita brevis, Time was short, and not sufficient for human arts and sciences. Seneca saith of himself, Nullus mihi per otium exiit dies, partem noctis studiis devovi; I lose no day through idleness, but even devote part of the night to my studies. The very Devils follow their cursed trade with the greater diligence, knowing that their time is short, Rev. 12. 12.

Now Reader, Consider how few thy days are; What is your life! even a vapor, a coming, and a going, a flood and an ebb, and then thou art in the Ocean of eternity. I have read of one, that being asked, What life was ; was answered answerless; for the party of whom the question was demanded, only turned his back and went away. We come into the world and take a turn or two about in it, and God saith, Return ye Children of men ; A little child may number the days of the oldest man; We project high things, and lay foundations for an earthly eternity; but the longest life is less then a drop to that Ocean. Yet alas, the most are blown off in the spring, and few continue to fall off in Autumn. Plutarch compareth Galba, Otho, and Vitellius, in regard of their short reign, to Kings in Tragedies, which last no longer then the time in which they are represented on the Stage.

The River Hypanis in Scythia, bringeth forth every day little bladders, out of which come certain Flies, which are bred in the morning, fledg'd at noon, and die at night; Man cometh up like a flower, and is cut down, he fleeth as a shadow and continueth not, Job 14. 2.

This short time posteth away with speed; How soon do our days vanish? Job tells us that his little time made great haste to be gone; My days are swifter then a Weavers shuttle, Job 7. 6. The Weavers shuttle is an instrument of very swift motion, and so swift that it is used for a Proverb, for all things that are swift and speedy. Radius Textoris dictum Proverbiale; Radio velocius. The Latins express it by a beam of the Sun, or a word which signifieth a ray, which is darted in a moment from one end of the Heavens to another; Such speed doth our life make to pass away.

Cardinal Bellarmine, when he had a full prospect of the Sun going down, to perceive the quickness of its motion, took a Psalter in his hand, and before he had twice read over the 51. Psalm, the whole body of the Sun was set, whereby he concluded, the earth being twenty one thousand miles in compass, the Sun must go seven thousand miles in half a quarter of an hour; However the Cardinal might be mistaken in his reckoning; Yet, Mans days are swifter then a post, they flee away, they see no good; They are passed away as the swift ships; as the Eagle that hasteth to the prey, Job 9. 25, 26. Its our shame and misery that our days should be so swift, and we so slack; that our time should be as speedy as a post or ship, or Eagle, and our hearts as slow about our eternal concernments, as a Snail. Our negligence herein speaks us brutish, and void of common sense. Reason will teach him that followeth its directions, to be most indust • ious about matters of such importance.

The Heathen Historian can agree with Scripture, in this; Vita nostra sicut fabula, non refert quam diu sed quam been ; Our life passeth away, as a tale that is told; it matters not much whether it be long or short, but whether it be well or ill.

Surely it concerneth thee Reader to make Religion thy business, and work the work of God, when thine everlasting happiness dependeth on it, and thy time is so short that thou hast to do it in. In the days of Ptolomeus Philopater, when the huge and great Anchor of the Ship Thalmegos was laid out upon the shore, the Children of Alexandria did ride upon the stalk and crept through the ring of the Anchor, as if it had been made purposely for their pastime, whereas wise men knew it was appointed for better uses, namely, to stable and make sure the great vessel in storms and tempests.

Truly, so do too many serve time, they play and toy, and trifle it away, as if God had given it to them for that end; when he who hath but half an eye, as we say, may see that it was given for better purposes, viz. to furnish his soul for his eternal voyage, and thereby to help to stablish and fasten him when he shall launch into the stormy Ocean. Protogenes made himself ridiculous in the judgment of all that are sober, for spending seven years in drawing Ialisus and his Dog; for though the most excellent Pictures are longest in drawing, yet to spend years about that which may be finished in days, argueth want of wisdom. But having spoken somewhat largely to this in the sixth Chap. I am the more brief in this.

Thirdly, Consider the examples of others, who have wrought hard at this heavenly Calling. Cicero tells us, Nothing prevails more with men then similitudes and examples ; Indeed worthy patterns are of great power. Thucydides brake forth into tears out of love to learning, upon hearing Herodotus read an history that he had written. Themistocles tells us, The statue of Miltiades would not suffer him to sleep. Alexander was much provoked to valiant acts, by reading the prowess of Achilles and Hector in Homer. Caesar was so stirred to courage by reading the conquests of Alexander in his youth. that he wept for anger that he had done nothing worthy of himself at that age. Iron put into the fire is turned into fire; con • ider therefore the Prophets and Apostles of the Lord, how diligent they were at their duty, how hard they wrought for God.

The great Apostle was indefatigably industrious for his soul and his Savior. Consider him in reference to his outward man, how unwearied was he at his Masters woe • k, and in reference to his inward man, how zealous, how fervent in spirit, serving the Lord! From Jerusalem to Illyricum I have preached the Gospel. His travails are computed to be 12970. miles. He gives us when necessitated thereunto, a brief Catalogue of his actions and passions for Christ. Are they ministers of Christ? I am more, in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep. In journeyings often, in perils of water, in perils of robbers, in perils by mine own Countrymen, in perils by the Heathen, in perils in the City, in perils in the wilderness, in perils in the sea, in perils by false brethren. In weariness and painfulness in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides those things which are without, that which cometh upon me daily the care of all the Churches. Who is weak, and I am not weak? who is offended, and I burn not? 2 Cor. 11. 23. to 30.

Reader, think, thou hearest the Apostle speaking to thee, as once to the Corinthians, Be ye followers of me, as I am of Christ. How did our blessed Savior work the work of him that sent him while it was day! He went about doing good. Godliness was his meat and drink, I have meat to eat, which ye know not of. My meat is to do the will of him that sent me, and to finish his work. He wrought so hard that he forgot to eat his bread, and was taken by his kindred to be mad. It was his sleep and rest. He went into a mountain to pray, and continued all night in prayer to God. He prayed with strong cries and groans: And being in an agony he prayed the more fervently. He was taken to be about fifty years old when he was little above thirty, so much was he worn out with labor for his God, Act. 10. 38. John. 4. 34. Luk. 6. 12. Mar. 1. 34. Heb. 5. 7. Mar. 3. 20.

O Reader, let Christ be the Copy after which thou wilt write, and the pattern which thou wilt follow, and be a follower of others as they are of Christ Jesus. Did Christ work so hard for thee? did he lose his food, and sleep, and wear out himself, that his strength was dried up like a