we do it will make us like a wall of brasse to beat back all the arrows of strong perswasion that can be shot against us like an Armour of proof against all the Anakims and Zanzummins Scyllas and Syrens temptations on the right hand and on the left like the Angell that roled away the stone from before the dore of the Sepulchre it will enable us to remove the great mountains of opposition that lye in our way or else to stride over them yea like the ballast of a Ship will keep us steddy in the cause of God and his Church who would otherwise be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like those mentioned by the Apostle men of double minds unsetled and unstable in all our wayes Gods omniscience necessarily demonstrated from his omnipresence SUppose we in our thoughts a Sphere of infinite greatnesse and efficacy whose center were every where and circumference no where it must necessarily follow that whatever thing or things be besides this Sphere must needs be within it encompassed by it and contained in it and all things existing within this Sphere it will follow That there can be no action nor motion but this Sphere will perceive it Such is God a Sphere of infinite being who filleth all things that he hath made as spirits bodies things above and below things in Heaven and Earth all that encompasseth all things is above all things and susteyneth all things neither doth he â—ill them on the one side and encompasse them on the other side But by encompassing doth fill them and by filling doth encompasse them and by susteyning them he is above them and being above them he doth sustain them then must it needs be that God that thus filleth encompasseth and susteineth all things doth also know all things To be Zealous for the honour of Jesus Christ as he is the eternal Son of God IN the dayes of Theodosius the Arrians through his connivence were grown very bold and not onely had their meetings in Constantinople the chief City of the Empire but would dispute their opinions etiam in foro and no man could prevail with the Emperour to lay restraints upon them because saith the Historian he thought it nimis severum et inclemens esse At length comes to Constantinople one Amphilochius Bishop of Iconium a poor Town an honest Man but no great Politician for the World he petitions the Emperour to restrain the Arrians but in vain Next time he comes to the Court finding the Emperour and his son Arcadius whom he had lately created joynt-Emperour standing together he doth very low obeysance to the Father but none to the Son yet coming up close to him in a familiar manner stroaketh him on the head and saith Salve mi fili God save you my child The Emperour taking this for a great affront being full of rage bids turn the Man out of dores As the Officers were dragging him forth he turning to the Emperour saith Ad hunc modum existima ò Imperator c. Make an accompt O Emperour that thus even thus is the Heavenly Father displeased with those that do not honour the Son equally with the Father Which the Emperour hearing calls the Bishop back again asks him forgivenesse presently makes a law against Arrianism forbids their meetings and disputations constitutâ paenâ Here was a blessed artifice by which the Zeal of this Emperour was suddenly turned into the right channel and he was taught by his tendernesse over his own honour and the honour of his Son to be tender over the honour of God and his Son Christ Iesus Now so it is that much of Arrius is at this day in England and more then ever was since the name of Christ was known in England yet it is much hoped and heartily wished for that as there hath been some actings for God that men may no longer impunâ— wickedly and pertinaciously blaspheme his glorious essence and attributes so to shew the like Zeal for the glory of his eternall Son and spirit This being the will of God that all men should honour the Son as they honour the Father he that honoureth not the Son honoureth not the Father Politicians spoyled in the height of wicked designs AS the Potters clay when the Potter hath spent some time and pains in tempering and forming it upon the wheel and now the Vessell is even almost brought to its shape a Man that stands by may with the least push put it clean out of shape and mar all on a sudden that he hath been so long a making So it is that all the plots and contrivances of leud and wicked Men all their turnings of things upside down shall be but as the Potters clay For when they think they have brought all to maturity ripenesse and perfection when they look upon their businesse as good as done on a sodain all their labour is lost the designs they travell so much withall shall be but as an abortive birth for God that stands by all the while and looks on will with one small touch with the least breath of his mouth blast and break all in pieces Consideration of Gods omnipresence a strong motive to Christian confidence THere is a story of that holy Martyr of Jesus Christ B. Latimer that having in a Sermon at Court in Henry the eighth's dayes much displeased the King he was commanded next Sunday after to preach again and make his recantation according to appointment he comes to preach and prefaceth to his Sermon with a kind of Dialogisme in this manner Hugh Latimer doest thou know to whom thou art this day to speak to the high and Mighty Monarch the Kings most excellent Majesty c. that can take away thy life if thou offend therefore take heed how thou speak a word that may displease But as it were recalling himself Hugh Hugh saith he dost know from whence thou comest upon whose message thou art sent and who it is that is present with thee and beholdeth all thy wayes Even the great and mighty God that is able to cast both body and Soul into Hell for ever therefore look about thee and be sure that thou deliver thy message faithfully c. and so comes on to his Sermon and what he had delivered the day before confirms and urgeth with more vehemency then ever Sermon being done the Court was full of expectation what would be the issue of the matter After dinner the King calls for Latimer and with a stern countenance asked him How he durst be so bold as to preach after that manner He answered That duty to God and his Prince had enforced him thereunto and now he had discharged his Conscience and duty both in what he had spoken his life was in his Majesties hands Upon this the King rose from his seat and taking the good Man from off his knees embraced him in his arms saying He blessed God that he
making but set in a plain frame not gilded And a deformed man is also his Workmanship but not drawn with even lines and lively colours The former not for want of wealth as the latter not for want of skill but both for the pleasure of the Maker and many times their Souls have been the Chappels of Sanctity whose bodies have been the Spitals of deformity Profession and Practice to go together THe Prophet Esay chap. 58. 1. is willed to lift up his voyce like a Trumpet there are many things that sound lowder than a Trumpeâ— as the roaring of the Sea the claps of Thunder and such like yet he sayes not Lift up thy voyce as the Sea or lift up thy voyce as Thunder but lift up thy voyce as a Trumpet Why as a Trumpet Because a Trumpeter when he sounds his Trumpet he winds it with his mouth and holds it up with his hand And so every faithfull heart which is as it were a spirituall Trumpet to â—ound out the prayses of God must not onely report them with his mouth but also support them with his hand When Profession and Practice meet together quà m benè conveniunt What a Harmony is in that Soul When the tongue is made Gods Advocate and the hand Executor of Gods will then doth a Man truly lift up his voice like a Trumpet All men and things subject to Mortality VVHen the Emperour Constantius came to Rome in triumph and beheld the Companies that entertained him he repeated a saying of Cyneas the Epirote that he had seen so many Kings as Citisens But viewing the buildings of the City the stately Arches of the Gates so lofty that at his entrance he needed not to have stooped like a Goose at a barn-door the Turrets Tombs Temples Theaters Aquaeducts Baths and some of the work so high like Babel that the eye of Man could scarcely reach unto them he was amazed and said That Nature had emptied all her strength and invention upon that one City He spake to Hormisda the Master of his works to erect him a brazen horse in Constantinople like unto that of Trajan the Emperour which he there saw Hormisda answered him that if he desired the like horse he must then provide him the like stable All this and much more in the honour of Rome At length he asked Hormisda What he thought of the City who told him that he took no pleasure in any thing there but in learning one lesson That men also dyed in Rome and that he perceived well the end of that Lady City which in the judgement of Quintilian was the onely City and all the rest but Towns would be the same with all her Predecessors the ruines whereof are even gone to Ruine this is the doom that attendeth both Men and Places be they never so great and stately The consideration whereof made a learned Gent. close up that his admirable History of the World in these words O eloquent just and mighty death whom none could advise thou onely hast perswaded what none hath dared thou hast done and whom all the world hath flattered thou onely hast cast out out of the world and despised Thou hast drawn together all the far-stretched greatness all the pride cruelty and ambition of Man and covered it over with these two narrow words HIC JACET Faith in Christ the onely support in the time of Trouble IN that famous battle at Leuctrum where the Thebans got a signall Victory but their Captain Epaminondas his deaths wound It is reported that Epaminondas a little before his death demanded whether his Buckler were taken by the enemy and when he understood that it was safe and that they had not so much as laid their hands on it he dyed most willingly and cheerfully Suâ—h is the resolution of a valiant souldier of Christ Iesus when he is wounded even to death he hath an eye to his shield of faith and finding that to be safe out of the enemies danger his soul marcheth couragiously out of this world singing S. Paul's triumphant ditty I have finished my course I have kept the faith Henceforth is laid up for me a crown of righteousnesse 2 Tim. 4. 7. 8. Nothing but Christ to be esteemed as of any worth AS the Iewes use to cast to the ground the book of Esther before they read it because the Name of God is not in it And as St. Augustine cast by Tullies works because they contained not the Name of Christ. So must we throw all aside thâ—t hath not the Name of Iesus on it If honour riches preferment c. come not in the â—ame of Iesus away with them set them by as not worth the taking up give them no entertainment further than as they have reference to Christ and Eternity Humility the way to Glory WE say in our Creed that Christ descended into hell descendit ut ascendat He took his rising from the lowest place to ascend into the highest And herein Christ readeth a good lecture unto us he teacheth us that humility is the way to glory and the more we are humbled the more we shall be exalted Adam and those once glorious Angells were both ambitious both desired to climb but they mistook their rise and so in climbing both had grievous falls If we then would climb without harm we must learn of Christ to climb so shall we be sure to tread the steps of Iacob's ladder which from earth will reach even to the highest heavens A Kingdome divided within it self cannot long stand MElanchton perswading the divided Protestants of his time to peace and unity illustrateth his argument by a notable parable of the woolves and the dogs who were marching onward to fight one against another The woolves that they might the better know the strength of their adversary sent forth a master-woolf as their scout The scout returns and tells the woolves That indeed the dogs were more in number but yet they should not be discouraged for he observed that the dogs were not one like another a few mâ—stiffs there wâ—re but the most were little currs which could onely bark but not bite and would be affraid of their own shadow Another thing also he observed which would much encourage them and that was That the dogs did march as if they were more offended at themselves than with us not keeping their ranks but grinning and snarling and biting and tearing one another as if they would save us a labour And therefore let us march on resolutely for our enemies are their own enemies enemies to themselves and their own peace they bite and devour each other and therefore we shall certainly devour them Thus though a Kingdom or State be never so well provided with Men Arms Ammunition Ships Walls Forts and Bulwarks yet notwithstanding if divisions and heart-burnings get into that Kingdom that State or that City like a spreading gangreen they will
of the bulk and body the spreading fairnesse of the branches the glory of the leaves and flowers the commodity of the fruits proceed from the root by that the whole subsisteth So Faith seemes to be but a sorry grace a vertue of no regard Devotion is acceptable for it honours God Charity is noble for it does good to men Holinesse is the Image of Heaven therefore beautious Thankfulnesse is the tune of Angels therefore melodious But ad quid fides what is faith good for Yes it is good for every good purpose the foundation and root of all graces All the prayers made by Devotion all the good works done by Charity all the actuall expressions of Holinesse all the praises founded forth by Thankfulnesse come from the root of Faith that is the life of them all Faith doth animate Works as the body lives by the soul. Doubtlesse faith hath saved some without works but it was never read that works saved any without faith The Ministers partiality in the reproof of sin condemned THere is mention made of a sort of people called Gastromantae such as speak out of their belly so hollow that a stander by would think that some body else spoke in the next room unto them Just such are those byas'd Ministers the trencher Chaplains of our daies that when they speak of sin especially in great ones they may be said to speak out of their bellies not out of their hearts a dinner or a great parishioner or a good Dame will make them shoot the reprehension of sin like pellets through a Trunk with no more strength than will kill a sparrow Hence is it that there are so many no-sins so many distinctions of sins that with a little of Iesabels paint Adams weaknesse in regard of his wife is called tendernesse Abraham's lye equivocation Lots incest and adultery good nature Noahs drunkenness the weakness of age Aaron Solomons idolatry policy oppression justice treason religion faction faith madnesse zeal pride handsomenesse and covetousnesse good husbandry whereas sin should be set out in his right colours and the sinner pointed out as Nathan did David Thou art the man 2 Sam. 12. 7. To be charitable Christians and why so IF a man should at his own proper cost and charges build a fair Bridge upon some River in a convenient place thereof leading the ready way to some City or market-Market-town can it be thought amisse if he should demand a small kind of tribute or pontage for horse or man that should passe over whether it were to keep the Bridge in repair that so posterity might have the benefit thereof or for the acknowledgment of so great a benefit or for the satisfaction of the builder Surely it could not Thus Christ Iesus our blessed Saviour and Redeemer hath with the price his own most precious bloud built a bridge of mercy to pass over and is himselfe become a new and living way for all repentant sinners to walk in there being no other way no other bridge for passage into Heaven It is but just then that something should be done on our parts not that he hath any need but because he looks for it some tribute something by way of acknowledgement something as a Toll-penny for the reliefe of his poor distressed Members with this assurance That Eleemosyna Viaticum in Mundo thesaurus in Caelo What we lay out in this world by way of Charity shall be doubled in the next by way of Retribution Regeneration the necessity thereof ONe bargain'd with a Painter to paint him a Horse running as it were in a full careere The Painter having done his work presents it with the heels upward Why said the Man I bespake the Picture of a running Horse but thou hast brought me a horse kicking up his heels O but quoth the Painter turn the frame set the picture right and then you shall find it to be a running horse such an one as you bespake Such is every son of Man in his naturall condition his head and his heart is all downward groveling on the Earth whilst his heels are kicking at Heaven but let the Table be once turned let but God come into his Soul by the operation of his blessed spirit then there will be a renewing of the mind then that Tongue which ere-while was set on fire in Hell wil become a Trumpet of Gods glory those hands which were once reached out to do wickedly will now work that which is honest those feet which were swift to shed bloud will now walk in the paths of peace instead of an itching ear there will be an attentive ear instead of a wanton eye there will be a covenanting eye not to look upon a strange woman there will be a new will new affections new qualities a new disposition all new A man of Learning speaks little VVHen a Rabbi little learned and lesse modest usurped all the discourse at Table one much admiring him asked his friend in private Whether he did not take such a Man for a great Scholar to whom he plainly answered For ought I know he may be learned but I never heard Learning make such a noyse So when a modest Man gave thanks to God with a low and submiss voyce an impudent criticall Gallant found fault with him that he said Grace no louder but he gave him a bitter reply Make me but a fool and I shall speak as loud as you but that will marre the Grace quite Thus it is that the Sun shews least when it is at the highest that deep waters run most silent But what a murmur and bubling yea sometimes what a roaring do they make in the shallows Empty Vessels make the greatest sound but the full ones give a soft answer Profound knowledge sayes little and Men by their unseasonable noyse are known to be none of the wisest whereas a Man of parts and learning sayes little Death the end of all MAn is as it were a Book his birth is the Title-page his Baptism the Epistle Dedicatory his groans and crying the Epistle to the Reader his Infancy and Child-hood the Argument or Content of the whole ensuing Treatises his life and actions are the subject his sinnes and errours the faults escaped his Repentance the Correction As for the Volums some are in folio some in quarto some in Octavo c. some are fairer bound some plainer some have piety and godlinesse for their subject othersome and they too many mere Romanees Pamphlets of wantonness and folly but in the last page of every one there stands a word which is Finis and this is the last word in every Book Such is the life of Man some longer some shorter some stronger some weaker some fairer some coorser some holy some prophane but Death comes in like Finis at the last and closes up all for that is the end of all The incorrigible Sinners stupidity IT is reported of Silkworms
peace it being done without the wit of the King So it is with sin in Gods children it breaks not the peace betwixt God and them because it is but a Rebel and they agree not to it There is a difference betwixt entertaining of sins as Theeves and Robbers and as guests and strangers Wicked men entertain sin as a guest the godly man as a Robber the one invites it as a friend and acquaintance the other throws it off as a rebellious Traitor Immediate addresses unto God by prayer find acceptance CUshai and Ahimaaz ran a race who should first bring tidings of Victory to David Ahimaaz though last setting forth came first to his journeys end Not that he had the fleeter feet but the better brains to chuse the way of the most advantage For the Text saith So Ahimaaz ran by the way of the plain and overwent Cushai Prayers made to God by Saints fetch a needless compass about that is but a rough and uneaven way The way of the plain or the plain way both shortest and surest is Call upon me in the day of trouble such prayer though starting last comes to the mark first Sacriledge never thrives Coepio a Roman Consul with his Souldiers robbed the wealthy Temple of Tholouse a City of Narbon in France neer the Pyrene mountain but of those that had a share of any of those goods not one ever prospered It was so generally observed that it occasioned a Proverb If any man what by means soever decayed were fallen into poverty they would say of him Aurum habet Tholosanum He hath some of the gold of Tholouse The endowment of all other Churches whereof many have been plundered of rich Chalices and other utensils in sacrilegious times are like the gold of Tholouse that brought ruine to them and their Families If any man thriveth with them that holdeth them by a wrong tenure he hath better luck then any such Malefactor before him How many sacrilegious persons have utterly ruinated themselves as it is easie to find in many Monuments of learning how a Canker hath eaten their estates as a Gangrene did their consciences but see the Chronicle search the histories of sundry Nations both antient and modern and find me out but one Church-robber here that hath thrived past the third generation A seeming Religion no saving Religion WAndring Empiricks may say much in Tables and Pictures to perswade credulous people their Patients but their ostentation is far from apprehension of skill when they come to effect their cures How many Ships have suffered shipwrack for all their glorious names of the Triumph the Safe-guard the Good-speâ—â— he Swift-sure Bona-venture c. So how many souls have been swallowed up with the fair hopes of mens feigned Religions such as have at that very time the Deâ—il in their hearts when they seem to have nothing but God at their tongues end The vanity of needless and intricate questions CAmbden in his History of the life of Q. Elizabeth relateth how Captain Martin Forbisher fetched from the farthest Northern parts a Ships-lading of as he thought mineral stones which afterwards were cast out to mend the high-ways Thus are they served and miss their hopes who long seeking to extract hidden mysteries out of nice questions leave them off at last as altogether uselesse and unnecessary The life of Man subject to all sorts of Calamity IOnah's condition was but bad at the best as to be rocked and tossed to and fro in a dangerfull Ship the bones whereof aked with the violence of every surge that assailed it the Anchors Cables or Rudders either thrown away or torn in pieces having more friendship preferr'd him then he had hap to make use of and at length to be cast into the Sea a merciless and implacable Sea roaring for his life more then ever the Lion roared for his prey the bottom thereof seeming as low to him as the bottomless pit and no hope left to escaâ—e either by Ship or by Boat no Tabula Naufragii no plank or peice of board appearing whereby to recoâ—er the land besides all these to make the measure of his sorrows up to the brim the burning of God's anger against his sins like a River of brimstone This is the case of us all in the whole course of our lives as Ezâ—chias sang in his song From day to night thou wilt make an end of me We are tumbled and tossed in a vessel as frail as Ionah's Ship was which every stream of Calamity is ready to dash in pieces every disease is able to fillip on one side or other where neither Anchor nor Rudder is left neither head nor hand nor stomack is in case to give any comfort where though we have the kindness of Wife and Friends the duty of children the advice of Physitians we cannot use their service where we have a grave before us greedy to receive and never to return us till the worâ—s and creepers of the Earth have devoured us but if the anger of God for our sins accompany all these it will be a woful adventure for that Man when the sins of his soul and the end of his life shall come so neer together as the trespasse of Ionah and his casting out of the Ship Sacriledge cursed with a curse IT was usual in former times when any thing was given to the endowment of the Church it was done with a curse against all such as should ever presume to alienate or take them away Whether Mans curse shall take hold on such Church-robbers is wholly in the disposition of God and a secret But sure it is that God himself hath openly cursed all those how many or how great soever they be that rob him of Tythes and Offerings Yea cursed them with a curse redoubling the words not without great cause but emphatically to signifie that they shall be cursed with a strange curse such a curse such a signal curse that he that hears of it his ears shall tingle and his knees smite one the other God the proper object of Man's memory SEneca writeth of himself that he had a very flourishing memory being able to recite by heart 2000 names in the same order they were first digested Portius Laâ—ro writ that in his mind which others did in Note-books He was a man of cunning in History that if you had named a Captain unto him he would have run through all his acts presently a singular gift from God But as Tully comparing Lucullus and Hortensius together both being of a vast memory yet he preferreth Lucullus before Hortensius because he remembered matter this but words Thus certainly as the object about which memory is conversant is more principall so the gift more commendable And the most excellent object of all others either for the memory to account or for any part of the soul to conceive is God the Lord for he
in continual frettings vexings quarrels schisms and factions Preparation necessary before Prayer AS Ioseph thought not himself fit to be presented to Pharoah before he was shaved and had thanged his Raiment As Bartimeus threw away his Cloak when he was going towards our Saviour And as Moses was bid to put off his shooes before he approached to the bush where God appeared So it behoveth every Christian when he addresseth himself unto God by prayer that he be prepared that he cast away every thing that 〈◊〉 and the sin that doth so easily beset him Heb. 12. The Magistrate is to do Iustice and Right IT was a shame for Caesar to confess Melior causa Cassii sed denegare Bruto nihil possum And Henry the Emperor the seventh of that name is much taxed in story for that being appealed unto by a couple of Lawyers who contended about the Soveraignty of the Empire they first making the agreement betwixt themselves that he for whom the Emperor should give sentence should win a horse of his fellow Lawyer Now the Emperor fairly pronounced truth to be on his side that spake most for his power and Authority whereupon this Proverb was taken up Alter respondet aequum sed alter habet equum The one hath the right on his side but the other rides the horse Thus it is that partiality perverteth right and corrupteth Iudgement whereas the Law is plain you shall have no respect of persons in Judgement c. And the Apostles charge unto Timothy is that he do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by titing the ballance on one side Weak ones how to be catechised and instructed TAke a bottle or any other vessel with a narrow mouth liquor must be poured into it softly and by degrees or else more will be spilt on the ground then filled into the vessel so it is with weaker Christians such as have narrow-mouth'd capacities shallow apprehensions dull conceptions the Word of God must be teached unto them by degrees now a line and then a line now a prâ—câ—pt and anon a precept they are not to be surcharged It was well considered of Iacob when he and his brother Esau were to travel together That the children were tender and that not the flocks but the Herds with young were with him also and that if they should be over-driven but one day they would perish he desired his brother therefore that he would pass before him and that he would come softly after as the Cattel and the younglings were able to endure Thus must every Minister do he must not set out before the weakest of the flock but stay and take them along with him he must so drive on with them that they may hold on with him so instruct them that they may profit by him so principle so catechise so feed them with milk as tender Babes that they may by degrees take in meat like stronger men The Law Gods Rhetorick in the delivery of it Mans duty to attend it THe whole nineteenth Chapter of Exodus is but an Exordium to the next where in the Law was delivered and therein is observable how God plays the skilfull 〈◊〉 and performeth all things which the best Rules in Rhetorick require in an Exorâ—â—ium The Rules require that an Orator should first captare bene â—olentiam work himself first into the good liking of his Auditors And why because if they like not the Man they will not much care for the matter This God doth at the fourth verse he sets forth his well-deservings of them in overthrowing their enemies and in setting them free and what may better give them an earnest for their love then an experiment that he had given them of his love The next Rule of Rhetorick is Redâ—â—ere auditores dociles to bring them that already affect the Man to understand the matter and how is that done by shewing how much the matter concerneth them how beneficial it will be to them For men gladly hear of their own good and the greater good the more gladly do they hear of it Excellently doth God play his part of the Orator at the fifth and sixth verses significantly setting forth the benefit which they shall reap by their obedience shewing them what rate he will set upon them what an approach they shall make unto him how sacred how blessed their estate shall be and who will not be curiously inquisitive after such a matter and hear them gladly that bring such tidings The third point of Rhetorick is Auditores attentos reddere to rouze his Auditory to make them attentive that no part of the speech slip by or passe unweighed God omitteth not this part of Rhetorick neither he sets before the people the danger that might overtake them the respect that must be used by them The case now is ours the same Sermon that was then preached to Israel is now ours let us therefore be attentive God hath deserved better of us then ever he did of Israel we enjoy the truth whereof they had but the type Have we not reason then to affect him yea and to affect that also which is delivered by him for it containeth our spiritual good our blessed Communion with God and those spurs of attention must work no less upon us then upon them For though we be not called to the Parliament we must be at the Assizes which will be far more dreadfull at the meeting then ever the Parliament was Not to make use of the present time dangerous IT was day at Ierusalem in Christ's time at Ephesus in St. Iohns time at Corinth Philippi c. in St. Paul's time at Crete in Titus time at Alexandria in St. Mark 's time at Smyrna in Polycarps time at Pergamus in Antipas time at Antioch in Evodius and Ignatius time at Constantinople in St. Chrysâ—stom's time at Hippo in St. Augustines time c. It is now night with most of them and yet day with us Ierusalem had a day and every City every Nation every Church every Congregation every man hath a day of grace if he have but grace to take notice of it hath an accepted time if he do but accept of it and he may find God if he seek him in time but if he let the Sun of righteousness go down and work not out his salvation whilst it is called to day he must look for nothing but perpetual darkness when time will be swallowed up into Eternity when there will be no time at all Ministers of all Men to be men of knowledge and understanding IF one should have a Vial or a glass of that pretious blood which distilled from Christ on the Cross and were forced to remove it and transport it from place to place How wise would this party be that he did handle it warily least if the glass should break all should perish This were no great task for an ignorant
they hear them and not take in one Sermon before the other be well concocted they would soon find another manner of benefit by Sermons than the ordinary sort of many forward Christians do Outward formality onely in the service of God condemned MEn put on clean linnen their best cloths and how often do they look in a glasse to see that all be handsome before they show themselves in the Church to their neighbours and it is hoped that they which will not come slovenly before their neighbours will not appear sordidly before the Lord of Heaven and Earth and withall remember that that God that approveth this outward decency requireth the inward much more He will have us lift up to him not onely clean but pure hands also A neat outside and a slovenly inside is like a painted Sepulchre full of dead mens bones And it is to be feared that most of our Churches in the time of Gods service are full of such Tombs There are a generation that are clean in their own eyes but are not washed from their filthinesse Conversion of a sinner wrought by degrees LIttle children of whom â— travail again in birth c. saith the Apostle Gal. 4. 19. untill Christ be formed in you So that conversion is not wrougâ—t simul semel but by little and little in processe of time In the generation of Infants first the brain heart and liver are framed then the bones veins arteries nerves and sinews and after this flesh is added and the Infant first begins to live the life of a plant by growing and nourishing then it lives the life of a beast by sense and motion and thirdly the life of a man by the use of reason Even so God outwardly prevents us with his Word and inwardly he puts into us the knowledge of his will with the beginnings or seeds of faith and repentance as it were a brain and a heart from these beginnings of faith and repentance arise heavenly desires from these desires follow asking seeking knocking And thus the beginnings of faith are encreased and men go on from grace to grace from one degree of virtue unto another till they be tall men in Christ Iesus Not to be ashamed of the profession of Christ. ST Augustine in his Confessions relates an excellent story of one Victorinus a great man at Rome that had many great friends that were Heathens but it pleased God to convert him to the Christian religion and he came to one Simplicianus and tells him secretly that he was a Christian. Simplicianus answers Non credam nec deputabo te inter Christianos c. I will not believe thee to be a Christian till I see thee openly professe it in the Church At first Victorinus derided his answer and said Ergone parietes faciunt Christianum What! do the church-walls make a christian But after wards remembring that of our Saviour He that is ashamed of me before men c. Mar. 8. 38. he returns to Simplicianus and professeth himself openly to be a christian And let this Text of Christ alwaies sound in our ears also and that of the Revelation where the fearsul such as Nicodemus nocturni adoratores such night-walkers in religion such as are faint-hearted in the profession of Christ are put in the fore-front of those that shall go to hell before murtherers whore-mongers adulterers c. Man to be Sociable IT is to be observed that the farthest Islands in the world are so seated that there is none so remote but that from some shore of it another Island or continent may be discovered as if herein Nature invited Countries to a mutuall converse one with another Why then should any man court and hug solitarinesse why should any man affect to environ himself with so deep and great reservednesse as not to communicate with the society of others Good company is one of the greatest pleasures of the nature of Man for the beams of joy are made hotter by reflection when related to another Were it otherwise gladnesse it self must grieve for want of one to expresse it self to Ministers to live according to that Doctrine which they teach others THere was a ridiculous Actour in the city of Smyrna which pronouncing Oâ— Coelum O Heaven pointed with his finger towards the ground which when Polemo the chiefest man in the place saw he could abide to stay no longer but went from the company in a great chafe saying This fool â—ath made a solectsm with his hand he hath spoken fals Latin with his finger And such are they who teach well and do ill that however they have Heaven at their tongues end yet the Earth is at their fingers end such as do not onely speak fals Latine with their tongue but false Divinity with their hands such as live not according to their preaching But He that sits in the Heavens will laugh them to scorn and hisse them off the stage if they do not mend their action Englands Ingratitude to God SCipio Affricanus the elder had made the city of Rome being at that time exanguem moriturum in a deep consumption and ready to give up the ghost Lady of Affrick At length being banished into a base country-country-town his will was that his Tomb should have this Inscription on it Ingrata patria ne ossa mea quidem habes Unthankfull country thou hast not so much as my bones Thus many and mighty deliverances have risen from the Lord to this land of ours to make provocation of our thankfulnesse yet Ingrata Anglia ne ossa mea quidem habes may the Lord say Ingratefull England thou hast not so much as the bones of thy Patron and Deliverer thou hast exited him from thy thoughts burried him in oblivion there is scarcely a footstep of gratitude to witnesse to the World that thou hast been protected The Papists blind Zeal discovered RHenanus reporteth that he saw at Mentz in Germany two Cranes standing in silver upon the Altar into the bellies whereof the Priests by a device put fire and frankincense so artificially that all the smoak and sweet perfume came out of the Cranes heaks A perfect emblem of the Peoples devotion in the Romish Church the Priests put a little fire into them they have little warmth of themselves or sense of true zeal and as those Cranes sent out sweet perfumes at their beaks having no smelling at all thereof in themselves so these breathe out the sweet perfumed incense of prayer and zealous devotion whereof they have no sense or understanding at all because they pray in an unknown tongue Saints in glory what they hear and see ST Auguctine was wont to wish three things First that he might have seen Christ in the flesh Secondly that he might have heard St. Paul preach Thirdly that he might have seen Rome in its glory Alas these are small matters to that which Austin and all
neither or some kind of Monster betwixt both new devices for gain new wayes of cheating new wayes of breaking So that without all doubt God is devising some new manner of Iudgment as was said of Korah and his complices Numb 16. 29. To blesse God for all THere is a kind of Dialogue betwixt one Doctor Thaulerus and a poor Man that lay begging by the high-way side Good morrow poor Man 〈◊〉 the Doctor I never had any bad morrow said the beggar No sayes the Doctor Thou art a miserable poor Man thou art as good as naked without any cloaths on thy back no Friends nor any one to relieve thee How can it then be true that thou sayest thou never hadst any bad morrow I 'le tell you sayes the beggar Whether I am sick or in health whether it be warm or cold weather whether I be cloathed or naked rich or poor I blesse God for all O but Friend said the Doctor What if Christ should cast thee into Hell If he should sayes he I would be contented but I have two arms the one of Faith the other of Love wherewith I would lay such fast hold on him that I would have him along with me and then I am sure that Hell would be Heaven if he were there And thus it is that we should blesse God at all times in all places upon all occasions and in all conditions as well for years of Dearth as years of Plenty times of Warre as well as times of Peace for Adversity as well as Pâ—osperity in sicknesse and in health in weal and in woe in liberty and restraint whether it be that the Lord giveth or whether he taketh away still to blesse the Name of the Lord. Godlinesse a great mystery and why so THe World hath her mysteries in all Arts and Trades yea Mechanical appertaining to this life which are imparted to none but filiis scientiae Apprentices to them These have their mysteries have them nay are nothing but mysteries So they delight to stile themselves by such and such a Mystery such and such a Craft c. Now if Godlinesse be great gain and profitable unto all things a Trade of good return and in request with all good Men then to be allow'd her Mysteries At least such as all other trades have And the rather for that that there is Mysterium iniquitatis a Mystery of iniquity so that it would be somewhat hard if there were not Mysterium pietatis a Myâ—â—ery of Godlinesse to encounter it That Babylon should be allowed the name of a Mystery and Sion not that there should be profunda Satanae deep things of Satans and there should not be deep and profound things of God and Godlinesse for the Spirit to search out and dive into Apoc. 2. 24. How a Man should demean himself being fallen into bad Company IT is said of Antigonus that being invited to a great Feast where a notable Harlot was to be present he asked Counsel of Menedemus a disâ—reet Man What he should do and how he should behave himself in such Company Who bade him onely to remember this that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of a King So good Men may be invited where none of the best may â—eet Many an honest Man may fall into a Knaves company the best counsel is Keep ever in mind that they are Kings Sons Gods Children and therefore it were a base thing for them to be allured by the Wicked to do things unseemly and that they should much degenerate if they should make any sinfull compliance with such as are notoriously wicked The desperate Sinner's madnesse ST Ambrose reports of one Theotymus that being troubled with a sore disease upon his body when the Physitian told him that exâ—ept he did abstain from intemperance as drunkennesse and excesle he was like to lose his eyes his heart was so desperately set upon his sin that he said Vale lumen amicum Farewell sweet light then I must have my pleasure in that Sin I must drink though I drink out my eyes thea farewell eyes and farewell light and all O desperate madnesse for Men to venture upon Sin to the losse not onely of the light of the eye but the light of Gods loving Countenance for evermore It is to be supposed that no Man will be so far owned by his words as to say Farewell God and Christ and eternal life and all I must have my Sin yet though directly they say not so they do in effect say it They know that the Scripture saith that no Drunkard Whoremonger nor Covetous nor unclean person shall enter into the Kingdom of Heaven then whosoever that knowing this goeth for all that in such a way doth as it were say Farewell God and Heaven and farewell all that God hath purchased by his bloud rather then I will lose my Sin I will lose all Christ-masse day to be held in remembrance AS Kings keep the day of their Inauguration As Cities have their Palilia when the trench is first cast up And Churche's their Encaenia's when they are first dedicate As Men their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they first came into the World So all good Christians celebrate the day of Christ's Nativity a day of Joy both in Heaven and on Earth In Heaven for a day of glory unto God on high On Earth for a day of Peace here below and good-will towards Men A day of joy to all People past present and to come such a day as wherein after long expectation the best return was made that ever came to the poor Sons of Men such a day as the Lord himself made let us therefore rejoyce therein How to Feast comfortably JOseph had his Tomb in his Garden to season his delight with Meditations of his death The Egyptians had a Skeleton or carcasse brought into their Feasts for the same purpose At Prester-Iohn's Table a Deaths-head is the first thing set on And Philip had not onely a Boy every Morning but a Dead-Man's skull on his Table every meal to put him in mind of his Mortality And thus ought we all to do mingle our Feasting with the meditation of our Farewell out of this wretched life when we sit at dinner to think of our dissolution and ever â—o set our own carcasse before the eyes of our mind saying within our selves Alas this feeding and Feasting is but a little repairing and propping up of a poor ruinous house that ere long will fall down to the ground and come to nothing Heaven not to be found upon Earth IT is storied of a King of Persia that he must have an imaginary Heaven and thereupon he is at the charge of a stately brave Pallace where in the top he caused the Heavens to be artificially moulded and the Sun Moon and Stars to be painted and under them the clowds that by art moved up and down distilled
besiege the Segdians a People who dwelt upon a Rock or such as had the munition of Rocks for their defence they jeered him and asked him Whether his Souldiers had wings or not Unlesse your Souldiers can fly in the ayr we fear you not Such is the safety of Gods people he can set them upon a Rock so high that no ladders can be found long enough to scale their habitations nor any Artillery or Engine strong enough to batter them down so that unlesse their Adversaries have and those more then Eagles wings to soar higher then God himself they cannot do them the least annoyance Their place of defence is the munition of the Rocks safe enough from all dangers whatsoever Not to Consent unto Sin WHen Lucretia that gallant Roman Lady was ravished by Tarquin Augustus makes this observation Duo fuerunt et unus adulterium admisit there were two persons and but one Adulterer a conjunction of bodies but a distraction of minds This is the direct condition of every Regenerate Man Sin is rather done on him then of him there will be sensus but his care is that there shall not be consensus not the least Consent unto sin Though lust yield and Sin must be bred yet he is sure to lock up the Midwife of Consent that it may prove an abortive brood be stifled in the womb and still-born And thus ought all of us to do If Sinners entice us not to consent unto them All of us have lust about us a very body of death Sathan the Father is ready Lust the Mother is willing keep away Consent the Midwife that though Sin be done upon us we may have this inward comfort that we consented not Children to submit to their Parents Correction IT is said of Aelian that after he had been long absent from his Father and being asked What he had learned answered He should know that ere long and in the mean time his Father correcting him he took it in good part and said Sir you see I have learned somewhat For I have learned to bear with your anger and patiently to endure what you please to inflict upon me Thus it is that Children should shew their obedience in quietly bearing their Parents Corrections The Rod of Correction being Monile ingenuorum such a Jewel that it makes Gods Iewels of so many as willingly submit thereunto It is the unum necessarium a most necessary lesson to be learned necessary for Parents because they are bound to do it and for Children because they are by God commanded to suffer it The different effects of the Gospel preached AS the same light of the Sun offendeth weak eyes but comforteth those that are stronger sighted And as the heat thereof hardens clay but softens wax Or as the same Starre is to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some a Morning Star ushering in light and day and to others an Evening Star bringing darknesse and Night So the Gospel is preached indifferently to all manner of Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all People but it works in a different manner it hath not the like effect on all People Forasmuch as being received by the Faithfull it produceth in them life and salvation as containing all the causes thereof in its self but being rejected by unbelievers it becometh in them the occasion of a greater condemnation and makes their perdition inevitable to some it is a comfort to others a terrour the rise of one Man and the fall of another Luc. 2. 34. Content with Gods good pleasure a great blessing VVHen Aesop with the rest of his Fellow-slaves were put to carry burthens to a City One chose to carry this Merchandize another that every one had his choyce and Aesop chose to carry the Victualls Every one laught at this that he being the weakest had elected the heaviest burthen Away they went together and after some miles they went to breakfast his buâ—then was the lighter for that Then to dinner it was lighter still then to supper now it was easie the next day they had eaten up all his burthen and he went empty to the City whither they being laden could not reach Thus it is in the World the Covetous Man chooseth gold for his burthen the Proud fine cloaths the Ambitious Mountains of honour every Worldling his several luggage but a Child of God contents himself with Gods good pleasure and sets up his rest with that of S. Paul If he have food and rayment therewith to rest contented and so he goes the lighter to Heaven Children to be carefully educated by Parents IT was a saying of Alexander that he was as much beholden to Aristotle for his breeding as to Philip his Father for begetting him For the one said he gave me a being the other a well-being S. Paul was brought up at Gâ—â—naliel's feet Timothy was instructed in his youth And King Saul tells David that Goliah was a Man of Warr from his youth up All this to shew that Children should be carefully and Religiously educated by their Parents For they can never fight the Lords battels as they should that are not sworn Souldiers in their very swadling clouts What a guard lies that Man open at that wants manners and Religious education Every one espies and either jeers or pities his breeding every step he treads and word he speaks bewrayes him to a kind of Nothing in the habit of Some-body He is commonly used like a Whetstone for every one to sharpen their wit upon And if at any time he counterfeit and look big yet he may be easily discovered to be an Asse for all the Lyons skin that he stalks in God loveth a cheerfull giver IT is Pliny's observation that never any good came to a Man by offering a beast in Sacrifice renitentem et se trahentem ab aris such a one as violently drew back from the Altar and could not be brought to it but as it is said like a Bear to the stake with much force Thus it is in the matter of Charity and Liberality that which is extorted from a Man he properly giveth not Liberality implyeth liberty and Necessity and Liberty in this kind cannot well stand together God loveth a cheerfull Giver because he gives his heart first to him before he give his Alms to the poor and giving that with lightsome countenance he more refresheth the Receiver giving him hope of future bounty Bis dat qui citò dat said the Heathen He that gives quickly gives twice first to the expectation then to the necessity of his wanting brother and with such a Giver God is well pleased An uncharitable Rich Man no Heavenly-minded Man VVHen Dionysius the Syracusian Tyrant saw what heaps of gold and silver his Son had hoarded up in his Closet he asked him What he meant to let it lie there and
small Vessel who but a little before wanted Sea-room for his Navy But if ever there was a lively spectacle of the Worlds Vanity and misery it was in Zedekiah This is the Worlds inconstancy the Worlds grand Impostury the Flux and reflux of Honours and advancement Men erewhile shining in glory like Stars in the Firmament now vanishing like Comets How hath the Moon of great Mens honours been eclipsed at the Full and the Sun of their pomp gone down at Noon such is the incertainty of all Worldly honours and preferments whatsoever God fetching testimonies of Truth out of the mouths of Adversaris THe Egyptian Sorcerers were forced to confesse that the finger of God was in the miracles that Moses wrought before Pharaoh Nebuchadnezzar as stiff as he was against the three Children yet when they are freed from the flames God extorteth this speech from him That no god could deliver like their God The Wife of Haman as ill-affected as she was towards Mordecai yet she saith If Mordecai be of the seed of the Iews before whom thou hast begun to fall thou shalt not prevail against him The Officers that were sent to apprehend Christ instead of bringing Him they brought a testimony of him Never Man spake like this Man But to come nearer Stephen Gardiner sometimes a great Man of this Nation and Bishop of Winchester lying on his Death-bed and the Bishop of Chichester his old acquaintance coming to visit him When the promises of the Gospel and salvation by the blood of Christ was laid to his Soul made answer Nay if you open that gap once then farewell all Not much unlike hereunto is the close of that learned Cardinal who after the expence of many Arguments to the contrary concludes Sed propter incertitudinem propriae justitae et periculum inanis gloriae â—utissimum est c. that because of the uncertainty of our own Righteousnesse and the danger of vain-glory the most safe way is to rely upon the Merits of Christ Iesus Thus it is that God can fetch light out of darknesse testimonies of Truth out of the mouths of very Adversaries Magna est veritas et praevalebit so great is the Truth that it will prevail and so powerful is God that he hath not onely the tongues of Men but their hearts also and turns them as the Waters of the South which way soever he please so that Balaam shall blesse those whom Balaac curseth and the Midianites thrust their swords into one anothers bowels Mad-men must they needs be then to lock up the Truth for it will break forth maugre all opposition whatsoever God the onely searcher of the Heart of Man THe Poets feign That when Iupiter had made Man and was delighted with his own beauteous Fabrick he asked Momus What fault he could espy in that curious Piece what out of square or worthy blame Momus commended the proportion the complexion the disposition of the lineaments the correspondence and dependance of the parts and in a word the symmetry and harmony of the whole He would see him go and liked the motion He would hear him speak and praised his voice and expression But at last he spyed a fault and asked Iupiter whereabout his Heart lay He told him within a secret Chamber like a Queen in her privy lodging whither they that come must first passe the great Chamber and the Presence there being a Court of guard Forces and Fortifications to save it shadows to hide it that it might not be visible Thâ—re then is the fault saith Momus thou hast forgotten to make a Window into this Chamber that Men might look in and see what the Heart is a doing and whether her Recorder the Tongue do agree with her meaning Thus Man is the Master-piece of Gods Creation exquisitely and wonderfully made but his Heart is close and deceitful above all things Had he but pectus Fenestratum a glasse-window in his heart How would the black devices which are contrived in tenebris appear palpably odious How would the coals of festring Malice blister the tongues and scald the lips of them that imagine mischief in their hearts Then it would be seen how they pack and shufflle and cut and deal too but it is a poor game to the Innocent In the mean time let all such know that the privy Chamber of the Heart hath a window to Gods though not to Man's or Angels inspection The Vnion and fellowship of Gods Children one with another THe least drop of Water hath the nature of its Element hath the entire properties of it partakes of the round figure of that Element and best agrees and unites it self to Water In like manner it is with Fire and the rest of the Elements being Homogeneall bodies every part doth suscipere rationem totius participate of the name and Nature of the whole shuns what is contrary to that Nature and most willingly gathers it self to that which is of the same kind So it is with the true members of that mystical body whereof Christ is the head such is the Union Unanimity association and fellowship of the People of God one amongst another that they cannot suffer themselves to be combined with wicked persons and unbelievers No they will associate none unto themselves by their good-wills who are not endowed with Grace and goodnesse and a godly conversation being the true qualities and marks of that true Church whereof they themselves are true Members Excellency of the Crown of glory MAny were the sorts of Crownes which were in use amongst the Romane Victors As first Corona Civica a Crown made of Oaken bowes which was given by the Romans to him that saved the life of any Citizen in battel against his Enemies 2. Obsidionalis which was of Grasse given to him that delivered a Town or City from siege 3. Muralis which was of Gold given to him that first scaled the Wall of any Town or Castle 4. Castralis which was likewise of Gold given to him that first entered the Camp of the Enemy 5. Navalis and that also of Gold given unto him that first boarded the Ship of an Enemy 6. Ovalis which was given to those Captains and that of Myrtle that subdued any Town or City or that won any Field easily without bloud 7. Triumphalis which was of Lawrell given to the chief General or Consull which after some signal Victory came home triumphing These with many other as Imperial Regall and Princely Crowns rather Garlands or Coroneâ—s then Crowns are not to be compared to the Crown of glory which God hath prepared for those that love him Who is able to expresse the glory of it Or to what glorious thing shall it be likened Ingenium fateor transcendit gloria If I had the Tongue of Men and Angells I were not able to decipher it as it worthily deserveth It is not onely a
time yet he will return at last he may in his great Wisdome for a time hide his face yet at last he will in mercy lift up the light of his Countenance to the great joy of that poor Soul that seems to be deserted and make bare the arm of his power for comfort Men to be active in regaining their lost Souls IT is said of Xerxes the greatest of the Persian Princes that when the Graecians had taken from him Sardis a famous City in Asia the lesse in S. Iohn's time one of the seaven Churches charged That every day at dinner some one or other speaking with a loud voice should remember him that the Graecians had taken the City of Sardis from him But what shall poor Sinners do that have lost more then a City even their pretious Souls which are of more worth then all the World besides Let them then give their Redeemer no rest by incessant Prayers till he deliver them and repair their ruines let them still be calling upon him to remember his losse and theirs for theirs are his till they have regained by him that which was at first taken from them by the Enemy â—ven the Image of their God after which they were created Hypocrites discovering their own shame IT is said of the Peacock whose pleasant wings as holy Ioh calls them chap. 39. 16. are more for ostentation then for use For whiles he spreads out his gaudy plumes he displayes the uglinesse of his hinder parts Such are many Hypocritical dissembling wretches aâ— this day who yet differ from the Peacock in this that whereas he is said to have Argus his eyes in his tail they it should seem have them in their heads else how could they espy so many faults in others none in themselves yet whilst they spread out their gay plumes whilst they simper it devoutly and rail Jesuitically against Church and State whilst they hear Sermons pray give Alms make a sowre Lenten face all to be seen of Men What do they else but discover their own shame shew the uglinesse of their hinder parts bewray the fearfulnesse of their latter end Sin the chief cause of a Nation or Cities ruine PHysitians make the Threescore and third year of a Mans life a dangerous Climacterical year to the body Natural And Statists make the Five hundreth year of a City or Kingdome as dangerous to the body Politick beyond which say they Cities and Kingdomes cannot stand But which is matter of Wonder Who hath ever felt a Cities languishing pulse Who hath discerned the fatal diseases of a Kingdome found out their Critical daies Do they wax weak and heavy and old and shriveld and pine away with years as the body of Man No they may flourish still and grow green they may continue as the daies of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their wickednesse So that it is not any divine aspect of the Heavens any malignant Conjunction of Stars and Planets but the Peoples loose manners ungratious lives and enormous Sins which are both the chief cause and symptome of a Kingdome or Cities sicknesse and they indeed soon bring them to a fearful end and utter desolation Wherein the poysonfull Nature of Sinne consisteth IT is credibly reported That in some parts of Italy there are Spiders of so poysoâ—ous a Nature as will kill him that treads upon them and break a glasse if they do but creep over it This shews clearly that the force of this Poyson is not in measure by the quantity but in the Nature by the quality thereof And even so the force of Sin consists not in the greatnesse of the subjâ—ct or object of it but in the poysonful Nature of it For that it is the breach of the Law violation of the Iustice and a provocation of the wrath of God and is a present poyson and damnation to Mens Souls therefore as the least poyson as poyson being deadly to the body is detested so the least sin as sin being mortal to the Soul is to be abhorred Our own Natural corruption the cause of Sin AS corruption and infection could not by the heat of the ayr ambient enter into our bodies if our bodies did not consist of such a Nature as hath in its self the causes of corruption No more could Sin which is a generall rot and corruption of the Soul enter into us through the allurements or provocation of outward things if our Souls had not first of themselves received that inward hurt by which their desire is made subject to Sin as the Womans desire was made subject to her Husband and as the Philosophers say the Matter to the Form The causes of Sin are to be ascribed to our own Concupiscence the root is from our own hearts It is confessed that Sathan may instill his poyson and kindle a Fire of evil desires in us yet it is our own Flesh that is the first Mover and our own Will which sets the Faculties of the Soul in combustion Death of the Soul more to be lamented then the death of the body ST Augustine confesseth That in his youth as many Wantons do he read that amorous discourse of Aeneas and Dido with great affection and when he came to the death of Dido he wept for pure compassion But O me miserum saith the good Father I â—ewailed miserable Man that I was the fabulous death of Dido forsaken of Aeneas and did not bewail the true death of my Soul forsaken of her Jesus Thus it is that many unhallowed tears are sacrificed to the Idols of our eyes which yet are as dry as Pumices in regard of our Souls We bewayl a body forsaken of the Soul and do not grieve for the Soul abandoned by God Hence we are to learn from every Corps that is buried what the daughters of Israel were to learn from Christ crucified Weep not for me but weep for your selves Luke 23. 28. not so much for the losse of your bodies as for the death of your immortal Souls Not to wait Gods good pleasure in times of Affliction very dangerous A Man that is unskilful in swimming having ventured past his depth and so in danger of drowning hastily and inconsiderately catcheth at what comes next to hand to save himself withall but it so happeneth that he oft layeth hold on sedgy weeds that do but intangle him and draw him deeper under water and there keep him down from ever getting up again till he be by that whereby he thought to save himself drown'd indeed Thus it is that whilest many through weaknesse of Faith and want of Patience are loath to wait Gods good pleasure and being desirous to be rid in all haste of the present Affliction they put their hand oft to such courses as procure fearful effects and use such sorry shifts for the relieving of themselves