manner 1. An labor an requies 2. Sic transit gloria mundi 3. Praeterit iste dies 4. Nescitur origo secundi Which may be thus Englished Whether we rest or labour work or play The world and glory of it passe away This day is past or near its period grown The next succeeding is to us unknown And most sure it is whether we sleep or wake the Ship of our life goes on whether we do well or ill live frugally or prodigally our time with the whole World and glory of it is transitory and continually wheeling about like the minutes to the hour or the hours to the time of the day in the Clock so that time past is irrecoverable time to come uncertain and all the time we can reckon of is the present time this moment of time whereupon dependeth Eternity Mortalitie's Memorandum THe noble Lord Chancellor Egerton comming down the stairs at York-house to go to Westminster-hall in the Term-time observed to be written upon the wall belike by some one or other that feared oppression by some mignty adversary these three words Tanquam non reversurus as though he should never return again hinting thereby unto his Lordship to do justice And it may serve for a good memorandum to all good Christians to make them the more wary and watchfull of their actions when they go abroad out of their houses chambers or lodgings even for this reason because they may happen not to return again there would be condiscension in the Plantiff's heart reconciliation in the Defendant truth in the Lawyer conscience in the Judge plain dealing in the Tradesman in every man and womans heart an avoiding of evill doing Did they but think on these few words Tanquam non reversurus and consider whether they would speak or do thus and thus if they were presently to die or whether thus and thus behave themselves abroad if they were not to return again to their homes Worldly men are easily taken off from the service of God THere is a pretty story of a company of People that met at the market together amongst whom there was one that played excellently upon the Harp so that all crouded to hear him as being ravished with the musick But no sooner did the market-bell ring but they were all gone onely one stayed behinde that was thick of hearing to whom the Harper was much beholding and told him that he much honoured his musick by staying to hear it when the rest were gon at the ringing of the market-bell VVhat the market-bell hath that rang said the deaf man Nay then farewell I must be gon too Thus it is with too too many of us If the Exchange-bell or the Market-bell ring but once yet at the sound of them what running is there happy is he that can get thither first but for the Church-bell that may ring again and again yet nondum venit tempus much ado there is to get men and women to Church and when their bodies are wrung in thither it is a thousand to one but their minds are roving abroad in the world Let the Charmer charm never so sweetly the Preacher instruct never so comfortably their ears the spirituall ears of their souls are like the deaf Adder so stopped that they will not listen at all to his Doctrine though never so sound and Orthodoxall The reverence of Man more than God a true signe of a decaying State or Kingdom AMyris being sent by the Sybarites to the Oracle of Delphos to consult how long their Common-wealth should stand it was answered That it should continue ever untill they reverenced man more than the gods He seeing one day a slave beaten by his Master and flying to the Alâ—ar of Refuge yet his Master spared him not there then the slave fled to the Tomb of his Masters father and then his Master spared him Which when Amyris perceived presently he went and sold all that he had and went to dwell at Peloponesus For now I see said he that men are more reverenced than the gods But certainly if that the reverence of Man more than God be a true signe of a decaying State or Kingdom then this of ours must needs be in a sinking condition What crying up is there of the Acts and Ordinances of men and in the mean time what sleignting and contempt of Gods VVord and Commandements What mean those base complyances with men when God is set by as not worthy of our notice What but to bring down heavy judgments upon such a People or Nation The honour and dignity of the Ministry and why so THere is a story how the Castle of Truth being by the King of Ierusalem left to the guard and keeping of his best servant Zeal The King of Arabia with an infinite Hoast came against it begirt it round with an unresistible siege cuts off all passages all reliefs all hopes of friends meat or ammunition Which Zeal perceiving and seeing how extremity had brought him almost to shake hands with Dispair he calls his Councill of War about him and discovers the sadnesse of his condition the strength of his enemy the violence of the sâ—ege and the impossibility of conveying either messages or letters to the great King his Master from whom they might receive new strength and encouragement Whereupon the necessity of the occasion being so great they all conclude there was no way but to deliver the Castle though upon very hard terms into the hands of the Enemy But Zeal staggers at the resolution and being loth to lose Hope as long as Hope had any thread or hair to hold by he told them he had one friend or companion in the Castle who was so wise so valiant and so fortunate that to him and to his exploits alone he would deliver the management of their safety This was Prayer the Chaplain to the great King and the Priest to that Colony Hence Prayer was called for and all proceedings debated He presently arms himself with Humility Clemency Sincerity and Fervency and in despight of the enemy makes his way through came to the King his Master and with such moving passions enters his ears that presently forces are levied which returning under the conduct of Prayer raise the siege overthrow the King of Arabia make spoile of his Camp and give to the Castle of Truth her first noble liberty Which performed Zeal crowns Prayer with wreaths of Olive Oak and Lawrell sets him on his right hand and saies for his sake Divinity shall ever march in the first rank of honour And certainly Ministers of Gods VVord such as apply their spirits most to the glory of God and the publick good especially such Divines as are Timothies in their Houses Chrysostoms in their Pulpits and Augustins in Disputations such as are just in their words wise in their counsells such as are vigilanâ— diligent and faithfull in the execution of their
of Greece Viso Solone vidistiomnia In seeing Solon thou seest all even Athens it self and the wholy glory of the Greeks Tell me Christian Hast thou faith and assured trust in the Lord then thou hast more then all the wonders of Greece upon the point all the wonderful gifts of grace for faith is a mother vertue from which all others spring and without faith all the best of our actions are no better then sin Hypocrites in their saying well but doing ill reproved â—Ulius Caesar in his Commentaries writeth of the French Souldiers that in the beginning of the battel at the first onset they were more then Men but at the second or before the end less then Women They would talk bravely and come on couragiously but at length give off cowardly Such are the hypocritical Hotspurs of our times who have Gods word swiming in their heads but not shining in their lives such as set up the Temple with one hand and pull it down with the other like scribling School-boyes that what they write with the fore-finger they blur with the hinde-finger who if words may be received their pay is gallant but if deeds be required their money is not currant who in professing and protesting are more then Protestants but in practising and performing and persevering less then Papists Zeal in God's service made the worlds derision DOgs seldom bark at a Man that ambles a softly fair pace but if he once set spurs to his horse and fall a galloping though his errand be of importance and to the Court perhaps then they bark and flie at him and thus they do at the Moon not so much because she shines for that they alwayes see but because by reason of the clouds hurried under by the windes she seems to run faster then ordinary And thus if any Man do but pluck up his spirits in Gods service and run the wayes of his commandments it is Iehu's furious March presently and he shall meet with many a scoffe by the way that runneth with more speed then ordinary The great danger of Sacriledge IT is no Christian but a right Heathenish trick to demolish holy places or through sloth and covetousnes to suffer them to fall Nay the very Heathens would never do that to the Temples of their false Gods that we Christians do to the house of the true God for they hated and fled from all sacrilegious persons Were the Church leprous we could do no more then pluck out the stones as they did in the old Law in a leprous house nay they would not even in such a house pluck out all the stones as they do in Churches but onely such as were leprous Well let such know that next to the injury done against the Temple of mans body there can be no greater injury then that which is done against the body of the Temple and one day all such sacrilegious irreligious prophane persons may chance to feel that whip upon their conscience which sometime Celsus felt who after the robbing and prophaning of many Churches hearing one day that place of Esay read Woe unto them that join house to house that lay field to field till there be no place that they may be placed alone in the midst of the Earth cryed out immediately Vae mihi filiis meâ—s Wo then be to me and my children for ever The Hypocrites inconstancy IT is reported of the Shee-wolfe that she hath an yearly defect in procreation for at the first she beareth five young ones the second time but four the third time but three the fourth time but two the fifth time but one and then afterwards remaineth barren Thus Hypocrites forgetting the solemn vow they made to God in Baptism as also those principles of Religion wherein they seemed expert to their Catechizers as they grow upward in age they grow downward in Grace with Demes embracing this present World and with Hymeneus and Alexander making shipwrack of a good conscience verifying the by-word young Saints old Devils The laughtâ—r of the wicked is but from the teeth outwards IT is said of Paulus Emilius that having put away his wife Papinia without any cause as it seemed to others stretched forth his foot and said You see a new and neat shooe but where this shooe wringeth me not you but I alone know meaning that there were many secret jars happening between the marryed which others could not possibly perceive And certainly the most wicked men the greatest enemies to God and his Gospel the most traiterous and rebellious of a People or Nation may be so jocund and merry and shew such magnanimity in their faces that none can imagine by any outward circumstance but that they are truly cheerful and couragious in their hearts and yet in the midst of all their mirth and greatest delights even in the very ruffe of all their bravery they have secret heart-burnings and grievous vexations what God and themselves only know The Lord hath spoken it tâ—ice and therefore it must needs be plain and peremptory That there is no Peace to the wicked Their looks may be sometimes lively but their hearts are alwayes heavy Gods omnipotency AMongst all the gods of the Heathens Iupiter was in the greatest esteem as the Father and King of gods and was called lupiter quasi juvans Pater a helping Father yet as the Poets feign he wept when he could not set Sarpedon at liberty such was the imbecillity and impotency of this Master-god of the Heathen But the hand of our God is never shortned that it cannot help he is ever able to relieve us alwayes ready to deliver us Amongst all the gods there is none like unto him none can do like unto his works he is God omnipotent Prayers and tears are the Weapons of the Church THe Romans in a great distress were put so hard to it that they were fain to take the weapons out of the Temples of their gods to fight with them and so they overcame And this ought to be the course of every good Christian intimes of publique distress to flie to the weapons of the Church Prayers and Tears The Spartans walls were their spears the Christians walls are his prayers his help standeth in the name of the Lord who hath made both Heaven and Earth The gradation of Faith THe heart of every believer is like a vessel with a narrow neck which being cast into the Sea is not filled at the firstâ—asily â—asily but by reason of the strait passage receiveth water drop by drop Thus God giveth unto us even a Sea of mercy but the same on our part is apprehended and received by little and little we go from strength to strength from grace to grace and from one degree of vertue to another praying alwayes as the blessed Apostles O Lord encrease our faith that from weakness of faith and
the day-time because of the exceeding great whitenesse she hath in her eyes which so scattereth the sight that the Opticks thereof cannot perfectly discern the objects And such are all those that are self-conceited of themselves in matters of Religion that are pure in their own eyes wise and pruâ—ent in their own sight yet are not washed from their filthinesse that stink in the nostrâ—lls of all that come near them such as the Novatians of whom St. Cyprian speaketh qui aurum se pronunciant that pronounce themselves to be pure gold But if they be gold saith he it is then that gold in quo delicta populi Israelis c. in which the sinnes of the People of Israel are denoted they are but golden Calves or rather golden Asses It it better therefore to be at Sea tossed with a tempestuous storm in the ship with those that humbly professe themselves to be Sinners than on the shoare with the rabble of those that justifie themselves and are so self-conceited of their own graces that they think no one good enough to be their fellow The wrath of God to be appeased by timely Repentance SEasonably and timely came in the provision of Abigail when for her Husbands churlish behaviour David in his wrath had girded his sword upon his thigh and threatned destruction to his whole houshold she delay'd not the time but made haste and went out to meet him with Asses laden with frails of Resins bottles of wine and sheep ready dressed to appease his wrath which David took so kindly at her hands that he forgot his anger and gave order that she should be returned in peace and safety to her husband and family So it is that Davids Son according to his Humanity and Davids Lord according to his Divinity even David the King of Kings and Lord of Lords the great God of Heaven and Earth is angry with every Son of Man for his unthankful and ingratefull behaviour towards him He hath bent his bow and whetted his arrowes girded his sword on his thigh and which is much to be feared hath already drawnit out to punish us let us then by a seasonable and timely Repentance go out and humbly meet him in the way And as Abigail had her Asses laden with fruit so let us have our bodies laden with Repentance and contrition even these bodies of ours which have been too too long Porters to carry the heavy burthen of Sin and wickedness And as she had her bottles of Wine so let us have our eyes as two bottles nay rather two fountains of tears to bewail the sadnesse of our lost condition And as she had her sheep ready dressed so let us have our hearts ready prepared and addressed to serve the Lord and then the Lord will say unto us as David to Abigail Return again unto your houses in peace be of good chear your Sins are forgiven you Rash inconsiderate Service or worship of God condemned IT is observed by Physiognomists that the most couragious and discreet Men have not the speediest pace but rather a quiet decent and setled kind of gate whereas an hasty pace is looked on as a certain sign of a rash foolish and illiberall Man Thus it is that rashnesse is not altogether so hurtfull in other businesse as it is most dangerous in Gods service and the duties of Religion All rashnesse must be banished from Gods service it must not be any suddain work yea rather it is such a businesse as requireth our exactest care our greatest attention our bestwits nay wisdome it selfe to go about it the greatest care we can take is not enough Hence is that charge of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it have a care take heed that you walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circum spectly exactly warily not as fools but as wise .i. to do the service of God advisedly to walk decently and orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a comely pace and that with another caution too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the day time when all Men see us that so we may not be ashamed of what we do Faith though weak yet rewarded And why so THey that did look on the brazen Serpent but with one eye yea but with half an eye were as well and as fully cured of the deadly stings of the fiery Serpents as those that beheld it with both And again suppose that a Prince be disposed to bestow on sundry and severall Malefactors a pardon of grace or some precious Iewels as signalls of his civill respects unto meer beggars Is not the one as fully acquitted from his offences and the other made as actually rich by the possession of such Jewels though but received with a palsie-shaking hand as they that receive them with one that is more strong and lusty Even so the case is here Hast thou whosoever thou be but a dimmish darkish faith a weak waterish eye of faith yet for thy comfort if it be such an one as doth look up to Christ and onely to him for Salvation such a hand as doth reach out unto Christ and the pardon of lins offered in and by him and dost clasp it about him with all thy feeble strength Make not doubt but that thou art justified in the sight of God and dost stand clearly acquitted from all thy sins and shalt be healed from the deadly stings thereof for it is the possession of the Iewell not the strong holding of it that made those beggars rich and the Kings pardon relieveth none but such as are willing to accept of it and plead to it and so it is not our strong or weak faith that is our Righteousnesse and full discharge before God but Jesus Christ and his obedience that is it that doth all This only is required on our part that we accept of Christ offered in the Gospel and relye on him for full Righteousnesse and Redemption all which a weak and feeble faith doth as truly and intirely if not more as the strongest Nay which is yet more for the comfort of such as are weak in faith and cannot yet in an express and explicite manner believe on Christ they have Christ and enjoy him unto Righteousnesse and the pardon of all their sinnes and transgressions committed All must dye THe Heathens usually compared the Sons of Adam to Counters the game at Chesse and Stages-playes because that Counters have their severall places and use for a time but in the end they are jumbled into a heap In a game at Chesse some are Kings some Bishops some Knights c. but after a while they go all into one and the same bagge On the stage one is in his raggs another in his robes One is the Master another is the Man and very busie they be but in the end the Play ends the bravery ends and each returns to his place Such and
piece of wax and put to a seal it leaveth an impression or mark like it selfe in the wax which when a man looks on he doth certainly know that there hath been a seal the print whereof is left behind Even so it is in every one that hath a readinesse to forgive others by which a Christian may know easily that God hath sealed to him the forgiveâ—esse of his sins in his very heart Let men therefore but look into their hearts whether they have any affection any inclinations to forgive others for that is as it were the priâ—t in their hearts of God's mercy towards them in forgiving of them Popular Government popular confusion IT was said of old He that is friend to all is true friend to none and that which hath many heads hath no head at all Such is that many-headed Monster the Multitude which hath neither head for brains nor brains for government And as in a medicine if there be not a due proportion of the simples in the mixture there 's a mischief for a remedy not a remedy for a mischief So in a popular State where the People are agreed and where there is no equall temperature and counterpoise of supream power against the strong ingredient of the Multitude which is alwaies hot in the highest degree there must needs be disorder and a way open to all confusion Sathan's restlesse uncessant employment IT was Hannibal's saying of Marcellus That he had to do with him who could never be quiet neither conqueror nor conquered but conqueror he would pursue his victories and conquered labour to recover his lâ—sse But much rather may a man say the like of Sathan that great ramping Lion the Arch-envier of our peace and happinesse who is the most wrathfull and the most watchfull enemy who is never idle but ever employed in sowing cockles amongst the Lord's good corn who though we stoutly resist him and overcome him for a while yet will he never rest nor give over but will be tempting again yea will not cease to tempt us again and again with the same temptations hoping at length to â—in our consents and so give us the foile in the conclusion Spirituall desertions no distractions to the child of God IT was a barbarous act of that Nation who imprisoned condemned executed and rip'd up an Asse to recover the Moon out of him which they suspected he had swallowed because they saw him drink at the water when the Moon appeared by reflection and immediately upon that being wrap'd up into a cloud they mist her And thus do simple Men that think the grace of God is extinct quite when some cloud of sin robs them of the comfortable light of it How are they frighted as the Antients were with these Eclipses and are much distracted in the midst of such spiritual desertions Yet the knowing experimental Christian is nothing troubled thereat but expects the return with patience Every impenitent sinner is his own Tormentor IF a Malefactor for his punishment should be appointed every day to carry a stick of wood to an heap to burn him twenty years after it must needs be an exceeding great punishment and misery And this is the case of every sinner who neglecting Repentance from day to day doth thereby employ himself in heaping up the coals of Gods wrath to burn his soul in hell when the day of death comes It is no other but a treasuring up of wrath against the day of wrath There 's no dependance for great Men upon Popularity ICarus in the Poet being furnished with wings by the Art of his Father Daeclalus could not content himself in a lower sphere but he must needs be soaring so high that the Sun melting the wax wherewith his wings were fastened he fell down head-long to his own destruction These two wings of Icarus thus joyned on with wax are just like Popular and Military dependance in Noble men to make them great they will help for a while to make them so and mount them aloft in the thoughts of Men and then fail them at the very height It is therefore safer to stand upon two feet then flie with two wings the two feet of Justice Communicative and distributive For great Men shall grow greater if they but advance merit and relieve wrongs The resolved Christian. WHen Charles the nineth of France propounded to that famous Prince of Conde this three-fold choice either Mass or Death or perpetual Imprisonment the most Christian worthy made this answer God assisting me I will not chuse the Mass the other two I refer to the King's determination yet so as I hope God in whose hands the heart of the King is by his gratious providence will provide and dispose of these also Thus should it be with every Christian to be a resolved Christian to suffer any hardship for Christ not to do as the men of the world do that so as they may avoid death and imprisonment care not how they rise upon other mens ruines so they may eat of the fat and drink of the sweet so they may swallow down the good things of the land and cloath with the softest of the Wool impose what Religion you will either Mass or Mahumetisme what government you will in Church or State you shall find them servile enough the good Centurion never kept such obedient ready and resolute servants they will fit you every way fashion and put forward themselves for any employment Sin trampleth on Christ. WHen Pompey could not keep his Souldiers in the Camp by perswasion he cast himself all along in the narrow passage that led out of it and then bid them Go if you will but you shall first trample upon your General and this overcame them so it is that every sin makes Gods head ake as the Rabbines were wont to tell their Scholars to scare them nay more we cannot go to commit sin but we must trample upon the pretious blood of Christ Jesus for our sins crucifie him rather then Pilate crown him with thornes rather then the Souldiers The happiness of good Government THere was a law amongst the Persians that when their Governour was dead there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlessness for five dayes after that every man should do what he list now for those five dayes there was such killing robbing and such destroying one another that by the time the five dayes were over they were glad of government again So that any kind of government is better then no government but happy is that People bona si sua norint that live under a good government where Iustice flows from the Supream as head and is conveyed by subordinate Ministers unto the People Faith is the fountain of all graces WHen Toxaris saw his Country-man Anacharsis in Athens he said unto him I will at once shew thee all the wonders
let them stay at Iericho till their beards be grown till they be well principled and enabled for the great work of the Ministry Many seem to be willing yet are loath to die A Gentleman made choice of a fair stone and intending the same for his grave-stone caused it to be pitched up in a field a pretty distance off and used often to shoot at it for his exercise Yea but said a wag that stood by you would be loath to hit the mark Thus many men build their Tombs prepare their Coffins make them death's-headrings with memento mori on them yet never think of death and are very unwilling to die embracing this present world with the greater greedinesse A Minister to be able and well furnished CAleb said to his men I will bestow my daughter upon one of you but he that will have her must first win Kiriath Sepher i. e. a City of Books he must quit himself like a man he must fight valiantly And certainly he that will be one of God's Priests an Ambassador of Christ a true Minister of the Word and Sacraments must not be such a one that runs before he is sent that hath a great deal of zeal but no knowledge at all to guid it But one that is called of God that hath lain long before Kiriath Sepher that hath stayed some time at the University and commeth thence full fraught with good learning such a one and such a one onely is a fit match for Caleb's daughter fit to be a dispencer of God's Word and Sacraments Dangerous to be sed uced by fals-Teachers ARistotle writeth of a certain Bird called Capri-mulgus a Goat-sucker which useth to come flying on the Goats and suck them and upon that the milk drieth up and the Goat growes blind So it befalls them who suffer themselves to be seduced by hereticall and false Teachers their judgment is ever after corrupted and blinded And as it is said in the Gospel If the blind lead the blind both fall into the ditch Tongue-Prayer not the onely Prayer IT is said that David praised God upon an Instrument of ten strings and he would never have told how many strings there were but that without all doubt he made use of them all God hath given all of us bodiâ—s as it were Instruments of many strings and can we think it musick good enough to strike but one string to call upon him with our tongues onely No no when the still sound of the heart by holy thoughts and the shrill sound of the tongue by holy words and the loud sound of the hands by pious works do all joyn together that is God's consort and the onely musick wherewith he is affected The way to have our Will is to be subject to God's Will IT is reported of a Gentleman travelling in a misty morning that asked a shepheard such men being greatly skilled in the Phyâ—iognomy of the Heavens what weather it would be I will be said the shepheard what weather pleaseth me and being courteously requested to express his meaning Sir â—aith 〈◊〉 it shall be what weather pleaseth God and what weather pleaseth God pleaseth me Thus a contented mind maketh men to have what they think fitting themselves for moulding their will into Gods will they are sure to have their will The excellency of good Government IT hath been questioned and argued Whether it were better to live under a Tyrannous government where everâ— suspition is made a crime every crime capital or under an Anarchy where every one may do what he lift And it hath been long since over-ruled That it is much better to live under a State Sub quo nihil liceat quà m sub quo omnia A bad government rather then none So then if the worst kind of government be a kind of blessing in comparision What then is it to be under an able Christian Ruler One that doth govern with counsel and rule with wisdom and under such Judges and Magistracy that do not take themselves to be absolute the Supream Authority but confesse themselves to be dependant that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Centurion in the Gospel and to give an account not onely to him that is Judge of quick and dead but also to the higher Powers on Earth if they should chance to forget themselves We must learn to live well before we desire to die AS old Chremes in the Comedy told clitipho his son a young Man without discretion who because he could not wring from his Father ten pounds to bestow upon his Sweet-heart had no other speech in his mouth but emori cupio I desire to die I would I were dead But what saies the old Man first I pray you know what it is to live and when you have learned that then if you be a weary of your life speak on Thus they that are so hasty to pronounce the sentence of death against themselves that wish themselves in their graves out of the world must first know what belongeth to the life of a Christian why it was given them by the Lord of life to what end he made them living souls what duties and service he requireth at their hands by that time these things are rightly considered they will be of another mind A negligent Christian no true Christian. IF a man should binde his son Apprentice to some Science or occupation and when he had served his time should be to seek of his Trade and be never a whit the more his Crafts-master in the ending of his years then he was at the beginning he would think he had lost his time and complain of the injury of the Master or the carelessness of the servant Or if a Father should put his Son to school and he alwaies should continue in the lowest Form and never get higher we should judge either great negligence in the Master or in the Scholar Behold such Apprentices or such Scholars are most of us The Church of God is the School of Christ and the best place to learn the Science of all Sciences Now if we have many of us lived long therein some of us twenty some thirty some fourty some fifty years c. and some longer and we no wiser then a child of seven Were it not a great shame for us What no forwarder in Religion then so O disgrace And may we not be condemned of great negligence in the matters of our salvation Hypocrisie may passe for a time undiscovered MAud Mother to King Henry the second being besieged in Winchester Castle counterfeited her self to be dead and so was carryed out in a Coffin whereby she escaped Another time being besieged at Oxford Anno 1141. in a cold Winter with wearing whitâ— â—pparel she got away in the snow undiscover'd Thus some Hypocrits by dissembling Mortification that they are dead to the world and by professing a snow-like purity
the hand the foot one usurpeth not the function of another In answerableness whereunto the Apostle telleth us That all are not Prophets all are not Apâ—stles and exhorts all men As God hath called them so to walk A good rule for these unruly times wherein the hands yea and the feet too play Rex and take up the room of the Head and every man thiâ—keth himself fit to be a Teacher both by his pen and tonguâ— whose place notwithstanding is amongst the learners Security in time of danger condemned IT is said of Archimedes that when Syracuse was taken all the people being as it were distracted the Souldier doing all manner of out-rage he was found sitting at home securely drawing circles with his compass in the dust And do not we see men now a-dayes when there is Hannibal ad portas a popular sword playing Rex within and a Royal sword enraged without even when the eternal salvation of their souls is in question handling their dust and stretching themselves to their farthest compass set upon the tenter-hooks as it were and distracted with Law-suits with money matters and wordly businesse that shall profit them nothing at the last Eternity is a thing they never think on or else very slenderly for a snatch and away as dogs are said to lap at Nilus c. An ungodly life will have an ungodly end A Philosopher asking one Which of these two he had rather be either Croesus who was one of the richest but most vicious in the world or Socrates who was one of the poorest but one of the most vertuous men in the world his answer was That in his life he would be a Croesus but in his death a Socrates So if many in these dayes were put to their choice they would be Dives in their life but Lazarus in their death they would with Balaam die the death of the righteous but live the life of the wicked but that cannot be for death is a kâ—nd of truck or Exchange here it is that the Israelites make the briâ—ks and the Egyptians dwell in the houses but hereafter St. Iohn Baptist's head will become a Crown as well as a platter and he that hath had his consolation his Heaven in this world shall at the time of death meet with torments and Hell in that which is to come A child of God is restless till he come to Heaven LOok upon a silly poor Country-lad coming to be an Apprentice in the City how doth he hone and mourn after his Father and Mother How doth he grieve because he is far from his friends and acquaintance he is never quiet till he hath been at the Carryers to hear from them and fain would he be with them again though he be at that very time in a very good service and placed with an honest loving Master And thus it is with a child of God though he have a competent measure of grace to support him in this life and the hope of Heaven in that which is to come yet he is restless till he comes to Heaven he groans and mourns because he is absent from his heavenly Father and from his friends and acquaintance the blessed Saints and Angels The use of the Creatures is conditional A Tenant that holdeth land from a Lord may not use it otherwise then according to the Covenants agreed upon if he do the Premises are forfeited Even so it is betwixt God and us the grant which he maketh to us of his Creatures is conditional we may take convenient food for our sustenance decent cloaths to shrowd us from the injury of the weather and we may bestow our money to supply our own and other folks necessities to these ends we may use Gods creatures but we may not riot with our meat and drink we may not be fantastical in our apparel neither may we with our wealth grinde the faces of the poor we have no Covenant that warrants any of these and therefore the doing of any of these is a forfeit to the Proprietary And how often might Christ re-enter upon our goods if he would take advantage of our daily abuses nay he daily doth re-enter had we but grace to see it What multitudes of Inhabitants hath drunkenness spued out of their possessions What goodly Patrimonies hath pride and oppression brought to nought It were to be wished that the World did as much take notice of it as almoste very place doth give them occasion so to do Vnpreparedness for death very dangerous IT was a good answer that one Messodamus gave one inviting him to feast the next day My friend saith he Why dost thou invite me against to morrow I could not for these many years so secure my self that I should live one day for I am in dayly expectation of the time of my departure And indeed no Man can be sufficiently armed against Death unless he be ready to entertain it VVhat rashness and folly is it then for a man to lie down in â—ase upon a Feather-bed to sleep securely â—norting and snoring and all this while to lodge an Enemy a deadly Enemy all the while Sin in his bosom sudden deaths are common How many have we heard of that went well to bed over night for ought a man could tell and have been found dead in the morning and it is much to be feared have gone impenitently to bed it may be dead-drunk and have found themselves awake in hell the next morning Unpreparedness for death must needs therefore be dangerous I. S. 1648. H. S. 1657. The wisdom of Christ above all earthly wisdom even to admiration DIonysius the Tyrant sent to Plato that he might come to see him one of his fairest Gallies with store of dainty provision and well accompanied And at the Haven where he was to land had provided a Coach with four horses to be ready to receive him that he might come in the greater pomp to his Pallace and all this honour he was willing to do him for that he was a wise man Now if such men as he shall cause admiration in the vvorld vvhat admiration then must he raise in mens minds vvho is wisdom it self and in vvhom all the treasures of God's wisdom are laid up for evermore Not to be malicious in the exercise of holy duties IT is said of the Serpent that he casts up all his poyson before he drinks It vvere to be much desired that herein vve had so much Serpentine wisdom as to disgorge our malice before vve pray to cast up all the bitterness of our spirits before vve come to the Sacrament of Reconciliation Special places of Scripture marked with Gods special Authority MOrtal Princes use not to sign Bills or Petitions the contents whereof are trivial matters many things are done by vertâ—e of their Regal authority whereunto their signature is not used Even so ordinary matters pass
the Farms the pleasures the profits and preferments that men are so fast glued unto that they have hardly leisure to entertain a thought of any goodness Goodness and Greatness seldom meet together IN our natural bodies the more fat there is the lesser blood in the veins and consequently the fewer spirits and so in our fields aboundance of wet breeds aboundance of tares and consequently great scarcity of Corn And is it not so with our souls The more of God's blessing and wealth the more weeds of carnality and vanity and the more rich to the world the less righteous to God commonly What meant Apuleius to say that Ubi uber ibi tuber but to signifie that pride and arrogance are companions to plenty And what made Solomon to pray against fulness Prov. 30. but to shew that as they must have good brains that will carry much drink so they must have extraordinary souls that will not be overcome with the world Goodness and greatness do seldom meet together as Asdrubal Haedeus said in Livy Rarò simul hominibus bona fortuna bonaque mens datur Who is the man except it be one of a thousand Cui praesens faelicitas si arrisit non irrisit but if the world ran in upon him he would soon out-run it Perseverance is the Crown of all good actions WHatsoever is before the end it is a step whereby we climb to the top of salvation but it is not the uppermost griece whereby the highest part of the top may be taken hold of A man may be tumbled down from the ladder as well when he is within a round or two of the top as when he is in the midst or below the miâ—st And a man may make Shipwrack when he is within ken of land as when he is a thousand miles off What had it profited Peter to have escaped the first and second Watch if he had stuck at the iron gate and had not passed through that also VVho maketh account of land-oats that shead before the Harvest or of fruit that falls from the tree before it be ripe It is not to begin in the spirit and end in the slesh not a putting of the hand to the Plow and looking back but a constant perseverance to the end that shall be crowned Prayers of the godly the unanimity of them WE read of Ptolomeus Philadelphus King of Egypt that he caused the Bible to be translated by seventy Interpreters which seventy were severally disposed of in seventy several cells unknown each to other and yet they did so well agree in their several translations that there was no considerable difference betwixt them in rendring the Text an argument that they were acted by one and the same spirit Surely then it must needs be a great comfort to all good Christians when they shall call to mind what seventy nay seventy times seventy yea seventy hundreth yea seventy thousand which are peaceable in Israel which on the bended knees of their souls pray daily unto God for peace And though they know not the faces no not the names of one another have neither seen nor shall see one another till they meet together in Heaven yet they unite their votes and center their suffrages in the same thing that God would restore peace and order both in Church and State and to every particular member therein that we may yet live to have comfort one of another who no doubt shall have a comfortable return of their prayers in Gods due time The powerful effects of Rhetorical Elocution THe breath of a man hath more force in a Trunk and the wind a louder and sweeter sound in the Organ-pipe then in the open air So the matter of our speech and theam of our discourse which is conveyed through figures and forms of Art both sound sweeter to the ear and pierce deeper into the heart there is in them plus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more evidence and more efficacy they make a fuller expression and deeper impression then any plain rough-hewen long-cart-rope speeches or language whatsoever can do A Caveat for unworthy Communicants MR. Greenham in one of his Sermons speaking of Non-residents wisheth that this Inscription or Motto might be written on their study-doors without and walls within on all their books they look in beds they lie on tables they sit at c. The price of blood The price of blood The like were to be wished for to all that have been bad Communicants that in great letters it were written on their shop doors without walls within on all their doors on their day-books and debt-books and whatsoever objects are before their eyes The guilt of blood the guilt of blood even the guilt of the blood of the Lord Jesus Christ who dyed for them Every good Minister to speak a word in season opportunely EVery Husbandman as he hath so he observeth the seasons to sow his seed and his ground to cast his corn into some he soweth in the Autumn fall of the leaf some in the Spring and renewing of the year some in a dry season some in a wet some in a moist clay some in a sandy dry ground as the Holy Ghost speaketh He soweth the Fitches and the Cummin and casteth in Wheat by measure Esay 28. 25. Thus the spiritual Husbandman dealeth with the husbandry of his God he hath his seed for all seasons and for all grounds and all hearts some for the time of judgement some for the time of mercy some for the season of mirth and mourning as wet and dry seasons some for the birth and burial as for the Spring and Fall some for them who sorrow in Sion and some for them that rejoyce in Jerusalem Esay 6. 2. Pardon of sins the onely comfort A Traitor that is condemned to death may have the liberty of the Tower to walk in and provisions of meat and drink appointed at the States charges yet he takes little comfort in either because his Treason is not pardoned and he expects daily to be drawn to execution Thus a man that hath the advantage of all these outward things if he want assurance of the pardon of his sins and of Gods love in Christ Jesus to his soul they will be but as miserable comforters to him and he cannot take any true delight in them The difference betwixt Sermons preached and Sermons printed SErmons preached are for the most part as showres of rain that water for the instant such as may tickle the ear and warm the affections and put the soul into a posture of obedience hence it is that men are oft-times Sermon-sick as some are Sea-sick very ill much troubled for the present but by and by all is well again as they were But printed sermons or other discourses are as snow that lies longer on the Earth
they are longer lived they preach when the Author cannot and which is more when he is not Sights as they come sooner to the eye than sounds to the ear so they abide longer Audible words are more transient visible works more permanent the one may make the ear more attentive but the other the memory more retentive both in themselves excelling Princes and Governors to be prudetinally qualified BE wise now therefore O Kings Psal. 2. Two kinds of wisdom are required in Kings and Princes wisdom or knowledge in God's matters otherwise called Divinity and wisdom or knowledge in worldly matters otherwise called Prudence or Policy Both are not onely like the two pillars that Solomon put in the porch of the Temple for ornament but also for special use like the hands of Aaron and Hur which did support the hands of Moses for the discomfiture of the Amalekites And good reason too for if they be pious onely in God's matters and be not otherwise prudent then they are fitter for the Common-weal of Plato then for the corrupt estate of Romulus for the Cloyster then for the Court again if they be prudent or politick onely and be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Jerusalem where Gods glory is seen and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who love truth in the inwards and care for none but for such as worship him from a pure heart with a good Conscience A sad thing to lose both soul and body at one and the same time DUdithius relates a sad story of one Bochna a Woman which had but two sons and whilst she was walking with the one towards the River she heard the other crying out and hasting back she found a knife sticking in his side which killed him immediately then she made haste to the other child but he in her absence was fallen into the River and drowned both lost at once This is our case every one of us hath two children a soul and a body a life temporal a life eternal What a heavy loss would it be to lose both these at once yet such is the sad condition of many that whilst they busie themselves to catch at the shadow and to set up a rest for their souls here in this world they lose both shadow and substance soul and body the rest of their souls here and the true souls of their eternal rest hereafter both together A good Magistrate or Minister is the support of the place where he lives MEn use to fence and defend to keep watch and ward over their corn-fields whilst the corn and fruits are in them unreaped ungathered but when the corn is inned and safe in the Barn then is open-tide as they say they lay all open throw in the fence and let in beasts of all kind nay sometimes they set fire on the stubble Thus every zealous Magistrate every godly Minister every good Christian is as it were a fence a hedge to that place that parish where they live and when they are once plucked up when they are taken away by death or otherwise removed that Kingdom that place that parish lyes open to all manner of ruin and destruction The certainty of Faith IN the midst of a tumultuous Sea the Nodes of the Compass remain unmoveable because they govern themselves not according to the winds but according to the influence of the Heavens And so the faith of the faithful remaineth firm amongst the rude agitations and distracted variations of the VVorld because it governeth it self not according to the instability of the affairs of this world but according to the promises of God which are from all Eternity The danger of unworthy Communicating IT is reported of Mr. Bolton a famous Divine and Minister of Kettering in Northampton-shire that calling for his children on his death-bed after some speech to them he concludes thus And I hope there is none of you will dare to meet me at Christ's tribunal in an unregenerate estate intimating the great and inevitable danger that must needs attend such a condition And it were to be wished that none would dare to meet at the Lord's Table in a sinful state which if they do and will with unhumbled and unhallowed hearts come unto that tent and as Sisera Iudg. 4. 19. take the milk and the butter the bread and the wine let them know that there is a nail and a hammer for them they eat and drink their own damnation A Minister to be careful in the delivery of God's message EArthly Kings and Magistrates are offended and good reason too if their subjects or servants shall do from them or in their names such messages as they send not or if their Ambassadors being limited by advertisements what they shall do and what they shall not do should negotiate to the contrary Then should all Ministers of Jesus Christ whose Ambassadors they are be careful in a very high degree that they deliver the whole counsel of God that they speak nothing but what they have in Commission otherwise they shall offend a Lord of more dreadfull majesty who is more jealâ—us of his glory and more able to punish then any earthly Kings or Magistrates whatsoever Graces lost in the soul are to be made up onely in Christ. THe Virgin Vestals of the Pagans from whence proceeded those many Cloysters of Nuns at this day had a continuall fire which if it hapened by any mischance to go out they might not give it light again but onely from the Sun Thus our natural clearness and purity of life being quite extinguished by the sin of Adam there 's no meanes under heaven to renew it we cannot kindle it again but at the Sun of Righteousness Christ Iesus our Lord to whom belongeth that which is said in Psalm 3. 6. The fountain of life is in thee c. Gods speciall love to his Children LOok upon the Sun how it casts light and heat upon all the World in his general course how it shineth upon the good and the bad with an equall influence but let its beames be but concentered in a burning-glass then it sets fire on the objectonely and passeth by all others And thus God in the Creation looketh upon all his Works with a generall love Erant omnia valdâ— bona they pleased him very well O but when he is pleased to cast the beams of his love and cause them to shine upon his Elect through Christ then it is that their hearts burn within them then it is that their affections are inflamed whereas others are but as it were a little warmed have a little shine of common graces cast upon them The strength of a true Christians love to Christ. IN our English Chronicles we read of the rare affection of Elianor the wife of Edward the first
or Figure-flinger do but hit in one thing of twenty he is presently cryed up for a Cunning man but let the Physitian work six hundred cures yet if through the impatience of his Patient he fail but in one that one fail doth more turn to his discredit then his many eminent cures did formerly get him praise Thus doth the world deal with men in the matter of censure If a worldly minded man have but an outward gift of strength of speech or of any other naturall endowment he is accounted filius gallinae albae one of the white boyes of the time a precious man a man of excellent parts c. though he be at the same time in ordine ad spiritualia an Idolater a prophane person c. But let the child of God be truly zealous for God honest and holy in life and conversation yet if there be but one infirmity in him as who is free or if he have through weaknesse fallen into some one sin that one infirmity against which he striveth or that one sin for which he is grieved shall drown all the graces in him be they never so eminent never so great and the World is ready to give him up for a wicked man an Hypocrite c. The godly and ungodly their different motions in goodness A Violent motion is quick in the beginning but slow in the end a stone cast upward is then most weak when it is most high but a natural motion is slow in the beginning quicker in the end For if a Man from a high Tower cast a stone down-ward the nearer to the center the quicker is the motion And therfore when a man at his first conversion is exceeding quick but afterwards waxeth every day slower and slower in the wayes of goodnesse his motion is not natural and kindly but forced otherwise like a constant resolved Christian the longer he lives and the neerer he comes to the mark the more swiftly doth he run the more vehemently doth he contend for that everlasting Crown which he shall be sure to attain at his Races end Self-conceited Men blameâ—worthy Men. St. Hierome observeth â—hus much of Petrus Abaelardus and his followers that he was used to say in point of Controversie Omnes sane Patres sic dijudicant at ego non c. Indeed the stream of all the Fathers run this way but I am of another judgement So what S. Augustine affirmeth of some in his time Nisi quod faciant nihil rectè judicant is too too true in this self-conceited time of ours Men wade so far in a vein of singularity that they think nothing well done but what they doe themselves how do they dote upon the issue of their own empty brains and thus admiring themselves vvhom do they not censure hating the persons of their superiours and scorning the opinions of their elders Great Men to be merciful Men. AS the Snow which falls upon the Mountains being dissolved into water by the beams of the Sun descending into the valley maketh it to give her encrease but being deprived of the Sun's heat remaines congealed useless and unprofitable So they which are in high places as it were Mountains in Court or Country upon whom the favour of God and the King shine most ought not to be frozen in Charity not to be bound up to themselves but to be publique spirited men to have the bowels of Piety and pitty melt within them for the good of their inferiour brethren A Rich Man is Gods Steward A Begger upon the way asked something of an honourable Lady she gave him six pence saying This is more then ever God gave me O sayes the Beggar Madam you have abundance and God hath given you all that you have say not so good Madam Well saies she I speak the truth for God hath not given but lent unto me what I have that I may bestow it upon such as thou art And it is very true indeed that the poor are Gods Almesmen and the Rich are but his Stewards into whose hands God hath put his Monies to distribute to them in the time of necessity An Orthodoxal Christian hath a like esteem of all Gods Ordinances WHen at the taking of new Carthage in Spain two Souldiers contended about the murall Crown due to him who first climed up the wall so that the whole Army was thereupon in danger of division Scipio the Generall said He knew that they both got up the wall together and so gave the scaling Crown to them both Thus a good Orthodoxal Christian doth not clash Gods Ordinances together about Precedency he makes not odious comparisons betwixt Prayer and Preaching Preaching and Catechizing Prayer publique and private premeditate and extemporary but compounds all controversies about Gods Ordinances by praising them all practising them all and thanking God for them all Gods two hands of Mercy and Judgement THere is mention made of a Load-stone in Aethiopia which hath two corners with the one it draweth-to with the other it puts the Iron from it So God hath two arms the one of Mercy the other of Iudgement two hands the one of Love the other of wrath with the one he draweth with the other he driveth the one stroaketh the other striketh and as he hath a right hand of favour wherewith to load the Saints so he wants not a left hand of fury wherewith to dash the wicked in pieces A Wife to be subordinate to her Husband AS Tertullian saith of a King that he is solo Deo minor hath in his Kingdom none above him but onely God so is a Woman in a Family solo marito minor she should command all in the house but her Husband she may be similis but not aequalis honoris she may partake in the same kind of honour but not in the same degree of honour as Man doth otherwise if it come to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rule of a woman actum est de â—amilia farewel all good order Why Because women have more of the heart then the head their affections out-step their discretion they are commonly more witty then wise so that wisdom requiring the pondering of circumstances the forwardnesse of their affections will not suffer them to pause so long hence it is that their resolutions are rash and wilfull which cannot prognosticate any good event Happily some woman may be as wise as Abigail and some man as silly as Nabal yet then neither doth Man lose his Prerogative nor Woman acquire a title above him deal with him she may per viam consilii but not imperii counsel him she may command him she may not The fiery triall on the Church of God VVHen the Romans immortalized any of their Emperours they did it with this Ceremony They brought one to swear that they saw him go to Heaven out of the fire intimating That the fiery trial had passed
the Saints in glory do now behold there they see not Christ in the form of a servant but Christ in his Kingdome in majesty and glory not Paul preaching in weaknesse and contempt but Paul with millions more rejoycing and triumphing not Persecuting-Rome in fading glory but Ierusalem which is above in perfect beauty and splendour And there they hear too not Eliah Esay Daniel with all the Prophets of old Peter Iohn Iames Iude Apostles of the new Testament preaching to an obstinate people in imprisonment persecution and reproach but triumphing in the praises of their God that hath thus advanced them God a mighty God CAnutus a King of this Land when flatterers magnified his power and did almost deifie him to confute them caused his chair to be set by the sea-shore at the time of the flood and sitting in his Majesty commanded the waves that they should not approach his throne But when the Tide kept his course and wet his garments Loe saith he what a mighty King I am by sea and land whose command every wave dareth to resist Here now was weaknesse joyned with might It is otherwise with God he is a mighty God It appears in the Epithite that is added unto EL which is Gibbor importing that he is a God of prevailing might whom the winds and seas obey In Daniel he is called EL ELIM the Mighty of Mighties Whereupon Moses magnifying his might saith Who is like unto thee O Lord amongst the gods Which words being abbreviated the Maccabees in their wars against their enemies did bear in their standard and there-hence as the Learned have observed did take their name of Maccabees Certainly this Epithite is a just ground of that which King David perswades Ascribe unto the Lord O ye mighty ascribe unto the Lord glory and strength Psal. 29. Drunkennesse the shame of England THere is a complaint in Pliny for the time present and past Latifundia perâ—diderunt Italiam Italy is undone by large severalls We may take up the like complaint against drinking Multifundia that is multum infundendo the pouring in of much liquor is the shame of England already and will be if not reformed the utter undoing of it To trust in God who is the great Lord Protector of his people THere is an excellent story of a young man that was at Sea in a mighty raging tempest and when all the passengers were at their wits end for fear he onely was merry and when he was asked the reason of his mirth he answered That the Pilot of the ship was his father and he knew his father would have a care of him The great and wise God who is our Father hath from all eternity decreed what shall be the issue of all wars what the event of all troubles He is our Pilot he fits at the stern and though the Ship of the Church or State be in a sinking condition yet be of good comfort our Pilot will have a care of us There is nothing done in the lower house of Parliament on earth but what is first decreed in the higher House in Heaven All the lesser wheeles are ordered and overruled by the upper Are not five sparrowes saith Christ sold for a farthing One sparrow is not worth half a farthing And there 's no man shall have half a farthing's worth of harm more than God hath decreed from all eternity How to come off well in ill Company IT is reported of the River Dee in Merionith-shire in Wales that running through Pimble Meere it remaines intire and mingles not her streams with the waters of the Lake So if against thy will the tempest of an unexpected occasion drive thee amongst the Rocks of ill company though thou be with them be not of them keep civill communion with them but separate from their sins and know for thy comfort thou art still in thy calling and therefore in Gods keeping who on thy prayer will bring thee off with comfort Greatness and Goodness well met together SImeon the Son of Onias was as a fair Olive-tree that is fruitfull and as a Cypress-tree which groweth up to the Clouds A Cypress-tree is high but barâ—en an Olive-tree is fruitful but low So a Christian is or ought to be not onely a Cypress-tree reaching high in preferment and worldly honour but he must also be low as the Olive-tree bringing forth fruit with patience like Simeon neither low nor barren though an Olive yet as high as the Cypress though a Cypress yet as fruitful as the Olive-tree Prosperity of the wicked destructive THe King of Egypt blest himself for having any thing to do with Polycrates King of Samos because he was over fortunate for having a massy and rich Ring he cast it into the Sea to try an experiment in despight of fortune he found it again at his Table in the belly of a Fish which was brought fâ—r a present unto him The thriving estate of the wicked is set out at large Their Bullock gendreth and miscarrieth not their Cow calveth and casteth not her calâ—e c. And they come not into misfortune as other men What no misfortune Even the greatest in this that they are so fortunate Surely it were good for men not to be acquainted with such engrosers of Prosperity and much lesse to be partakers of their unhappy happiness Gods people meet with many discourgements in the World TIberius Constantinus in the year of our Lord 577. commanding a golden Cross set in Marble to be digged up that it might not be trod upon found under it a second and under the second a third and under the third a fourth So the dearest servants of God in this world digging for the hidden treasure of the word and putting themselves into aframe of Gospel obedience find but hard dealing in the world cross under cross and lossâ—upon â—upon loss and sorrow after sorrow Look how the waves in the Sea ride one upon the neck of another and as Iobs messengers trod one upon the heels of another so miseries and calamities and vexations in the course of this life follow close one upon the other The great comfort of heavenly meditation PHaroahs Butler dreamed that he pressed the ripe Grapes into Pharoahs cup and delivered the Cup into the Kings hand it was a happy dream for him and signified his speedy access to the Kings presence But the dream of the Baker that the birds did eat out of his basket on his head the bak'd meats prepared for Pharoah had an ill omen and signified his hanging and their eating his flesh Thus when the ripened grapes of heavenly meditations are pressed by a good Christian into the cup of affection and this put into the hands of Christ by delightful prayses it is a true Argument of reall comfort that that Christian in â—o doing shall be shortly taken from the prison of this flesh where he liveth and be
universally received the truth of the Gospell so to the last it may continue constant for the truth that every man would stand up for the truth fight and die for the truth and happinesse it will be found in the end thus to suffer for so good a friend as truth is to continue truth's friend who ever he be that shall become an enemy therefore Kingdom of Christ a peaceable Kingdom A Captain sent from Caesar unto the Senators of Rome to sue for the prolonging of his Government abroad understanding as he stood at the Councill-chamber-door that they would not condiscend to his desire clapping his hand upon the pummel of his sword well said he seeing you will not grant it me this shall give it me So when the Citizens of Messana despising Pompeys jurisdiction alleadged ancient orders in old time granted to their Town Pompey did answer them in choller what do you prattle to us of your Law that have swords by your sides And thus it is that Mahomet dissolveth all Arguments by the sword and thus all Tyrants and Potentates of the World end all their quarrels and make their Enemies their foot-stool by the sword But the Scepter of Christs Kingdom is not a sword of steel but a sword of the Spirit He ruleth in the midst of his Enemies and subdueth a People unto himself not by the sword but by the word for the Gospel of peace is the power of his arm to Salvation Recreation the necessity thereof IT is reported of a good old Primitive Christian that as he was playing with a Bird two or three youths as they were passing by observ'd it and one of them sayes to the other See how this old man playes like a child with the bird which the good Man over-hearing calls him to him asks him what he had in his hand A bow saies he What do you with it and how do you use it said the other whereupon the young Man bent his bow and nock'd his Arrow as if he had been ready to shoot then after some short time unbent his bow again Why do you so said the holy Man Alas sayes the young Man If I should alwaies keep my bow ready bent it would prove a slug and be utterly disabled for any further service Is it so said the good old Man Then my son take notice that as thy bow such is the condition of all human Nature should our thoughts and intentions be alwaies taken up and the whole bent of our minds set upon the study of divine things the wings of devotion would soon flagge and the arrows of Contemplation fly but slowly towards heaven And most true it is that there is Otium as wel as Negotium a time of taking pleasure as well as a time of taking paine neque semper arcum tendit Apollo the bow that stands alwaies bent will become unserviceable And let but the frame of this body of ours want its naturall rest the roof will be soon on fire Recreation is a second Creation when weakness hath almost annihilated the spirits it is the breathing of the Soul which otherwise would be stifled Lawfull Recreation such as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philosophers strengthens labour and sweetens rest and the blessing of God may be expected therein as well as in doing the work of our Calling The great benefit of Devotion at bed time OVens that have been baked in over-night are easily heated the next morning The Cask that was well seasoned in the Evening will smell well the next day The Fire that was well raked up when we went to bed will be the sooner kindled when we rise Thus if in the Evening we spend our selves in the examination of our hearts how we have spent the time past and commit our selves unto the good guidance of God for the time to come we shall soon find the spirituall warmth thereof making us able and active for all good duties in the morning and by adding some new fuel to this holy fire we shall with much facility and comfort cause it to burn and blaze in all Christian and religious duties To accept the event of things with Patience THe Censurers of the World by way of Apologue being met together consulted about the redress of divers enormities One with the countenance of Heraclitus was ever weeping for the disorders another with the face of Democritus was ever laughing at the absurdities a third of a more pragmatical spirit was busie where he had no thanks They all studied and plotted how to reform the ataxie of things and to bring the World into some peace and order Princes were implored Philosophers consulted Physitians Souldiers the eminent in all Professions were convented many stratagems were devised still the more they projected to stil the worlds troubles the more troublesome they made it One would have it this way another that the next differs from both a fourth opposeth them three a fifth contradicteth them all So that there was nothing else but crossing one another Physitians with their Recipes Commanders with their Precipes Iesuites with their Decipes all the rest with their Percipes could do no good at all At last a Grand-father in a religious habite presented them an hear◠of such soveraign vertue that when every one had tasted of it they were all calm and quiet presently The herbs name he called Bulapathum the herb Patience And let but this be our dyet continually and we shall find a strange alteration in our selves No troubles abroad nor discontents at home shall break our peace if we be but armed with patience The Church and People of God are thrown upon sad times Blessings are not denyed though they be not presently granted Some while God is not fit to give the time for his greater glory is not yet come Another while we are not fit to receive the time of our preparedness and capacity is not yet come The Lord looks to be waited on Psalm 27. 14. To be carefull in the prevention of Danger THe Boare in the Fable being questioned Why he stood whetting his teeth so when no body was near to hurt him wisely answered That it would then be too late to whet them when he was to use them and therefore whetted them so before danger that he might have them ready in danger Thus as Demosthenes advised the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they would not expect till evill came but prevent it and to deal with dangers as Men do with Serpents and vipers of which though happily they never have been stung or bitten yet seeing any of them they tarry not till it sting or bite but before harm done forthwith seek to kill it to crush the Scorpion at the first appearance not waiting and gaping after event the School-master of fools as Fabius calls it but ante bellum auxilium and ante tubam tremor to be affected with
it is better to beg a little while in this world than to burn for ever in the world to come better to lose house and lands here than to be deprived of God and goodnesse hereafter This may be a story but the Morall is good and setteth out unto us that ill-gotten goods never prosper in the end and that there is a necessity of restoring what hath been unjustly taken away There are many stollen goods abroad but few brought home to the right owners Mens hands are like the fishers flew yea like hell it self which admits of no return But let all men know that ill gotten mettalls are a strong bar to bolt Heavens gates against them but when they are dissolved by a seasonable beneficence and restitution those gates of glory fly open to their eternall comfort Riot and excesse condemned THere is an old Apologue how Honestum Utile and Iucundum would needs keep house together Honestum was to govern all Utile to provide for all and Iucundum to dresse or prepare all They had a very great houshold yet maintained their charge relieved the poor and laid up somewhat for their posterity All things went sweetly on while Cheerfulnesse was the Cook Thriftinâ—sse the Caterer and Honesty the Steward If any of the Family were disordered Honesty reform'd them if any lavish and unthrifty Frugality recovered them if any melancholick Iucundum revived and cheered them But after a while this Iucundum getting a little head begins to exceed in mirth and falls out with Utile for short provision he had invited a number of Fidlers Jesters Players Tumblers Dancers and must have extraordinary chear for them Utile refused to allow it Iucundum would have it and the quarrell grew hot While Honestum was call'd to moderate the matter this rabble came in took Iucundums part snatcht the keyes out of Utile's hands ransack'd the coffers exhausted the treasures turned Honesty and Thrift out of doors sung danced and drunk and threw as they say the house out at the windowes Thus the Family broke for just as Honestum and Utile went out Beggery came in onely these two erected a new house and repaired their estates to whom not long after Iucundum came a begging but might not be admitted as one of the Family onely was sent for some times to make them merry and lived on their alms The Morall is easie Frugality is the best fewell of Hospitality riot and excesse are condemned whereby many a good Family hath been ruined let all the rest take warning How God may be said to will and nill the death and punishment of a sinner A Marriner in a storm would very fain save his goods but to save the ship he heaves them over-board A tender-hearted mother corrects her child whereas the stripes are deeper in her heart then in its flesh As it was said of a Iudge that being to give sentence of death upon an offender Bonum quod nolo facio I do that good which I would not Thus God more loving then the carefull Marriner more tender then the indulgent Mother and more mercifull then the pittifull Iudge is willingly unwilling that any sinner should die He punisheth no man as he is a man but as he is a sinfull man He loves him yet turns him over to Justice It is Gods work to punish but it is withall his opus alienum his strange work his strange and forrain act not his Eudochia his good will and pleasure his nature and property being to have mercy on all men Morning Prayers commended ST Origen going to comfort and encourage a Martyr that was to be tormented was himself apprehended by the Officers and constrained either to offer to the Idolls or to have his body abused by a Blackamore that was ready for that purpose of which hard choice to save his life he bowed unto the Idoll But afterwards making a sad confession of his life he said That he went forth that morning without making his prayers unto God which he said he knew assuredly to be the cause of his falling into evill And to say truth he that committeth not himself to Gods good guidance in the morning may very well be without Gods good blessing all the day after The first thing that a man doth is to seek God never think himself drest till that be done Let his soul have a mornings draught as well as his body I mean a morning prayer to fence it against the infectious aire of the world Solomon tels the reason Who can tel what a day a big bellied day may bring forth whether judgment or mercy good or bad Therefore to make sure work pray to God in the morning and then come what will come all shall be for the best Faithfull servants of God the paucity of them A Gentleman having but one servant thought him over-burdened with work and therefore took another to help him now he had two and one of them so trusted to the others observance that they were often both missing and the work was not done Then he chose another now he had three and was worse served then before therefore he told his friend When I had one servant I had a servant when I had two I had but half an one now I have three I have never a one Thus God hath many servants but little good service done men do so trust and thrust his work one upon another that still it is not done They say That many hands make light work but it is usually seen that many hands make sleight work Gods holy Name is blaspheamed the Hearer saies Let the Magistrate look to it the Magistrate saies Let the Minister reprove it the Minister saies Let the Hearer reform it the Company saies Let the Offendor himself answer it the Offendor saies Curet nemo Let no man mind it God hath so many seeming servants that when his businesse comes to be done not one of them can hardly be found that is faithfull Men and Women are not to wear each others Apparell THere was never yet to be found any occasion lawfâ—ll for the changeable use of men and womens garments but one and that St. Ambrose speaks of thus it was A certain Virgin of Antioch being condemned to the Stâ—ws because she would not sacrifice to the Idolls prayed thus unto God Lord thou which couldesâ— stop the mouths of Lions against Danie thou also canst bridle the raging lusts of men And having thus prayed there came in a Souldier and changed garments with her using these words Quasi adulter ingressus si vis Martyr â—greâ—â—ar I came in as an Adulterer and if thou wilt will go out as a Martyr Let us change garments thy vesture shall make me a true souldier mine shall keep thee a â—irgin take thee an habit which shall hide thy womanhood and consecrate my Martyrdom And by this means the virgin escaped and saved her virginity But
will fall short if he have no other Bow but that of Reason to shoot in though his diligence be never so great his learning never so eminent and his parts never so many in making up the reckoning he will be alwaies out and not be ever able to say as Martin Luther when he had been praying in his closet for the good successe of the consultation about Religion in Germany Vicimus vicimus We have prevailed we have prevailed but rather cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgments and his waies past finding out Atrue child of God being delivered out of the bondage of Sathan made more carefull for the future IT is reported of the Turks now inhabiting the sometimes famous City of Ierusalem and having an old prophecy that the City shall be retaken and entred at the very same place where formerly it was assaulted and conquered have in or near that breach immured all passage and prevented all probability of entrance again Ictus piscator sapit The burnt child dreads the fire And a child of God who by Sathans malice and over-reaching policy is brought into sin and by Gods mercy brought out again doth passe the remainder of his time more warily so that if Sathan his mortall enemy have heretofore made assault upon his soul be it at the privy door of his heart by sinfull imaginations he 'l be sure to keep his heart with all diligence if at the too too open dore of his lips by filthy communication he 'l not fail to set a watch before his mouth if at the ears which often prove carelesse sentinells by admitting and entertaining idle talk and slanderous reports he 'l rather become a deaf man and hear not then ever that raging and malitious enemy shall soyl him at the like advantage Riches Beauty Wisdom c. in comparison of God are lying vanities AUlus Gellius writeth of a vain Grammarian that made himself very skilfull in Salusts works Apollinaris to try his skill met him on a day and asked him What Salust meant if he were so expert in his writings as he professed himself to be by saying of C. Lentulus that it was a question Whether he were more foolish or vain The Interpreter made answer The knowledge I take upon me is in antient words not those that are common and worn thread-bare by daily use For he is more foolish and vain then Lentulus was who knoweth not that both these words note but one and the same infirmity Apollinaris not satisfied with this answer makes further enquiry and thereupon concludes that they were called foolish vain men not such as the people held to be dullards blockish and foolish but such as were given to lying and falshood such as gave lightnesse for weight and emptinesse for that which hath not true substance Thus it is that all the things of this world described in that Triumvirate of S. Iohn whether they be pleasures riches honours c. if they once come into competition with the honour of God they are not onely foolish but lying vanities such as the covetous mans wedge of gold the arrogant mans industry the politick States-mans brains the confident mans strength the ambitious mans honour or any thing else that displaceth God of his right and carrieth out mans heart and hope after it is a lying deceitfull vanity empty as the wind and as fleeting as the mist in the air Joy in the midst of Affliction IT is storyed of Andronicus the old Emperour of Constantinople that all things going crosse with him he took a Psalter into his hand to resolve his doubtfull mind and opening the same as it were of that divine Oracle to ask counsell he lighted upon Psal. 68. 14. When the Almighty scattered Kings they shall be white as snow in Salmon and was thereby comforted and directed what to do for his better safety Now it is to be understood that Salmon signifies shady and dark so was this Mount by the reason of many lofty fair-spread Trees that were near it but made lightsom by sâ—ow that covered it Hence to be white as snow in Salmon is to have joy in affliction light in darknesse mercy in the midst of judgment as for instance In sorrow shalt thou bring forth saith God to the Woman she shall have sorrow but she shall bring forth that 's the comfort Many are the troubles of the righteous that 's the sadnesse of their condition but the Lord will deliver them out of them all there 's their rejoycing There is no sorrow no trouble no temptation that shall take any godly man but he shall be as snow in Salmon God will not suffer him to be tempted above that he is able but will with the temptation also make a way to â—scape that he may be able to bear it Reverend and devout behaviour to be used in the Church of God ADaman in Bede tells in his discourse of holy places from the mouth of a Bishop who had been there that in a Church erected in that place from whence our Saviour ascended there rushed annually in those times asilent gale of wind from Heaven upon Ascension day which forced all those it found standing to fall prostrate on the earth The story may not be justifiable yet 't is antient and it were to be wished that when we enter into the house of God we needed no wind to blow us upon our knees but that falling down by the dejection of our bodies we may rise up again by the exaltation of our souls Besides let all men take notice that he which comes thither as he is without preparation goes away as he was without a blessing and he that praies as if God were not there when he hath prayed shall find him no where We must enter all ear while God speaks to us all heart and tongue whilst we speak to him because if the heart go one way and the tongue another if we turn Gods house into an Exchange or Stewes by thinking on our gains and lusts we defile not the Temple as Antiochus did by painting unclean beasts on the doors without but by bringing them within into the body of the place No Promise to be made but with reference to Gods good pleasure PHilip threatned the Lacedemonians that if he invaded their Country he would utterly extinguish them They sent him no other answer back again but this word If meaning that it was a condition well put in because he was never likely to appear against them Thus St. Paul promised the Corinthians to come by them in his way to Macedonia and did it not for he evermore added in his soul that condition which no man must exclude If it stand with the pleasure of God
and he hinder me not So that according to the old Verse Si nisi non â—sset perfectum quidlibet esset If it were not for condition and exception every thing would be perfect but that cannot be therefore every man hath his reserve of Gods good will and pleasure to back him in all his promises and undertakings in a good way So that he which speaketh with concition as relating to Gods mind may change his mind without suspition of levity All men to be highly affected with the Name of Jesus IT is said of Iohannes Mollius whensoever he spake of the Name of Iesus his eyes dropt And another reverend Divine being in a deep muse after some discourse that passed of Iesus and tears trickling down abundantly from his cheeks before he was aware being urged for the cause thereof confessed ingenuously it was because he could not draw his dull heart to prise Christ aright Mr. Fox never denyed beggar that asked in the Name of Iesus Christ. And religious Bucer never disregarded any though different in opinion from him in whom he could discern aliquid Christi any thing of Iesus Christ. None but Christ saies John Lambert at the stake And My Master saies Mr. Herbert that divine Poet as oft as he heard the Name of Iesus mentioned How then should our hearts rejoyce and our tongues be glad and how should we be vext at the deadnesse and dulnesse of our naughty natures that are no more affected with the sweetnesse of the Name Iesus a Name above all names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word saith the Heathen Orator and so emphaticall that other tongues can hardly find a word to expresse it To attend upon God in his Ordinances IT is usuall for ships to ride a long time in a road-steed when they might be in the Haven and wherefore do they so wherefore but that they may be in the winds way to take the first opportunity that shall be offered for their intended voyage Even thus should all good Christians do anchor as it were in the house of God even then when they seem to be becalmed that they cannot stir and move themselves about holy duties as they were wont to do yet even then ride it out hearken what God will say to their souls wait upon him in the use of Means not in an Anabaptisticall phrenzy refusing to attend upon duty till the spirit move them but look up unto God for life and seek it from him in their attendance upon his holy Ordinances To see a necessitated Minister matter of great grief ANtigonus seeing Cleanthes a learned Philosopher and a painfull student at his book as he was helping a Baker to grind corn at the Mill said unto him Molis tu Cleanthe What Cleanthes dost thou grind corn I sayes he I do so or else I must starve for want of bread If I do not labour I must not eat Antigonus by this answer noted a great indignity that those hands should be galled at the Mill wherewith he wrote such excellent things of the Sun Moon and Stars And it must needs be then matter of greater griefe to any good Christian to see able Ministers in necessity to see what shifts they are driven to almost like the Popish Priests of old that said dirges for their dinners who are otherwise able to labour in the Word and do the work of right good Evangelists Idque vitae sustentandae causa not to grow rich thereby but to put meat in their mouths and in the bellies of their distressed families Baptism renounced by the leudnesse of life and conversation THe Spanish Converts in Mexico remember not any thing of the promise and profession they made in Baptism save onely their name which many times also they forget And in the Kingdom of Congo in Affrica the Portugalls at their first arrivall finding the People to be Heathens and without God in the world did induce them to a profession of Christ and to be baptized in great abundance allowing of the principles of Christian Religion till such time as the Priests prest them lead their lives according to their profession which the most part of them in no case enduring returned again to their Gentilism Such Renegadoes are to be found in the midst of us at this day such as give themselves up to Christ quoad Sacramenti perceptionem by externall profession but when it comes once advitae sanctificationem to holinesse of life there they leave him in the open field forsaking their colours renouncing their baptism and running away to the enemy so that Baptism is not unto them the mark of Gods child but the brand of a sool that makes a vow and then breaks it And better had it been that Font-water had never been sprinkled on such a face that should afterward be hatch'd with such impudent impiety Ier. 3. 4 5. Sinfull Prayers not heard by God A King of the Saracens by his Ambassadour demanded of Godfrey of Boloign then in the holy War how he had his hands â—am doctas ad praeliandum so able to fight who returned him this answer Quia manus semper habui puras c. Because I never defiled my hands with any notorious sin Thus is it that men prosper not outwardly because they look not to themselves inwardly they pray and speed not they lift up their voyce but not holy hands They pray but they do not with the Ninivites turn every one from the evill of his way and from the wickednesse that is in his heart So that regarding iniquity in their hearts God will not hear their prayers The Loadsâ—one loseth its vertue besmeared with garlick and our prayers with sin that 's the onely Remora that stops our prayers under full sail to the throne of grace The blessed guidance of Gods holy Spirit to be implored MEmorable is that passage betwixt Elisha the Prophet and Ioash the King of Israel he directed the hand of the King of Israel to shoot and the arrow of Gods deliverance followed thereupon and then so often as he smote the ground by the appointment also of the Prophet so often and no longer he had likelyhood of good successe Even so the Spirit that is it that must direct our tongues and hearts in all that proceedeth from them for where that ceaseth to be as a guide there will that of the Prophet certainly be verified Every man is a beast by his own knowledge Hence was it that the good old Christians sang Come holy Ghost eternall God comforter of us all c. and so must we if ever we look for Gods assistance to go along with our endeavours Angells ministring unto Gods people for their good IN the stories Ecclesiasticall there is mention made of one Theodorus a Martyr put to extream torments by Iulian the Apostaâ—e and dismissed again by him
unresolved to several fortunes they swell in the Sun-shine of their prosperity and look big in the daies of their advancement but when storms of danger and troubles arise they are dried up with dispair and hang down their heads like a bulrush For a mind unprepared for dysasters is unfurnished to sustain it when it commeth he that soareth too high in the one forâ—une sinketh too low in the other Insolent braving and base fear are individuall and infeparable companions But the resolved man is ever the same even in the period of both fortunes The truly noble Souldier THe Getulian captive as Pliny relateth the story escaped the danger of being devoured by many Lions through her humble gesture and fair language as saying unto them That she was a silly woman a banished fugitive a sickly feeble and weak creature an humble suitor and lowly suppliant for mercy As therefore the Lion is the most noble of all the beasts of the Forrest who never shewes his force but where he finds resistance satis est prostrâsse do but yield and he is quiet Such is every truly noble souldier every generous souldier the most honourable of all other professions who holds it as great a glory to relieve the oppressed as to conquer the enemy that is in arms against him How it is that the self-conceited vain-glorious man deceives himself IT is usually so that the vain-glorious man looks upon himself through a false glasse which makes every thing seem fairer and greater then it is and this flatulous humour filleth the empty bladder of his vast thoughts with so much wind of pride that he presumes that fortune who hath once been his good Mistresse should ever be his hand-maid But let him know that the wings of self-conceit wherewith he towreth so high are but patched and pieced up of borrowed feathers and those imped too in the soft wax of uncertain hope which upon the encounter of every small heat of danger will melt and fail him at his greatest need For fortune deals with him as the eagle with the Tortoise she carries him the higher that she may break him the casier It would be therefore good advice that in the midst of his prosperity he would think of the worlds instability and that fortune is constant in nothing but incoâ—stancy How it is that Children are very bardly drawn from their naturall inclinations DO but set the eggs of divers fouls under one Hen and when they are disclosed the Kite will be ravenous the Dove harmlesse the Duck will be padling in the water and every one will be prosecuting its naturall inclination and condition Or take the youngest Woolf-whelp imploy the greatest art use the utmost skill that may be to make it gentle and loving and you shall find it but labour lost a thing altogether impossible for it will never be forced or intreated from its naturall curstnesse and cruelty Thus it cannot be denyed but that education hath a considerable power to qualifie breeding in a good family may civilize but never nullifie the proper nature of any thing or person It is therefore the duty of Parents earnestly to pray that God would be pleased to infuse such souls into their children as may be endewed with sweet and gratious inclinations if otherwise to use all fit means to temper the worst not presuming to effect an absolute extirpation thereby but by the miraculous power of him who can make from bitter fountains to deflow sweet and pleasant waters from the worst of nature the best of grace and goodnesse The different conditions of men in the matter of Society laid open DIvers and sundry are the conditions of men in society but three are most remarkable i. e. The open the concealed and the well-tempered betwixt these As for the first they are of so thin a composition that a man by a little converse may see as easily through them as if they were made of glasse for in every discourse they are ready to unbosome their thoughts and unlock the very secrets of their hearts The second sort are so tenacious so reserved and closely moulded that they seem like those coffers that are shut so fast that no discovery can be made where they may be opened so close that as they are of lesse delight for society so of lesse hazard to be trustud But the last and best composed and like some â—abinets that are not with difficulty unclosed and then discover unto you many things pleasant and profitable but yet so cunningly devised so artificially contrived that there will be some secret box that neither your eye nor wit can take notice of wherein is deposited a most proper and incommunicable treasure something that will give grace and much advantage to those that hear it Ministers to be accountable unto God for what they have received AS by the Law of Nature Redde depositum doth bind every such fiduciary engage every such Trustee not to use the pledge deposited as his own proper goods but to be accountable for it and restore it when it shall be called for if otherwise he is guilty of injustice and violating those dictamina rationis the very principles of naturall reason So it is with the Treasures of Gods truth committed to the hands of his Ministers they must acknowledge themselves to be but deposiâ—arii trusted as pledge-keepers not as proprietarii Lords and Masters of it for they are to be responsible in that great day of generall Audit how they have discharged their trust How it is that the People as to the generality are incompetent judges of the Preacher and his Doctrin IT is related of a â—ertain Bishop that a Visitation preached a very godly Sermon and withall so learned and plain that the descended to the capacity of the meanest hearers He was thereupon very much commended for his grave gesture for his distinct and sober delivery for his fatherly instructions speaking plainly and familiarly as a father to his children not so earnest and vehement and hot as many young Novices are c. For their Minister he was but a youngling and as good as no body in comparison of him and if they had but such a Preacher they would give I know not what to enjoy him This great and generall commendation was signified to the Bishop in private who to make tryall of the peoples judgment came the next year after in the attire of an ordinary and poor Minister offering himself to be their Preacher it being noysed abroad that their own was upon his remove to another place The Bishop having gained the Pulpit purposely chose another Text differing from his former in words but not in matter so that in a manner he preached the very self-same Sermon But the same persons that did so much commend him before did now as much discommend him and said That he had no good gesture but a heavy
c. or such as it may be are driven to and fro by Sea and Land as having no abiding place of rest or safety where to repose themselves yet here 's their hope here their comfortable assurance that maugre the malice of Men and Devils they shall be either in Heaven or under Heaven though they have no abiding place on Earth below yet they have one prepared for them eternally in the Heavens above The not growing in Grace reproved LOok but upon a company of Ants or Pismires how busie they are about a Mole-hill how they run to and fro and weary themselves in their severall movings yet never grow great but as to the slender proportion of their bodies are still the same And such are many Christians in these dayes many Professors in our times who go from one Ordinance to another and yet make little progresse or encrease in Religion such as run from one Church to another from one Preacher to another and it may be from one opinion to another but never grow up to the true Grace and in the true knowledge of the Lord Iesus Whilst we are here in this World to provide for Heaven hereafter THere is mention made of a Nation that use to chuse their Kings every year and whilst they are in their annuall government they live in all abundance of State have all the fulnesse their hearts can wish but when the year is once over all their pomp and glory is over too and they banished into some obscure remote place for ever One King hearing this being called to rule over that Nation made such use of his time that in the year wherein he raigned as King he was not lavish in spending his Revenues but heaped up all the Treasure he could get together and sent it before him to that place whither he should be banished And so in that year of his Goverment made a comfortable provision for all his life time afterwards Thus it is that God hath given to every one of us a time to live here in this world and but a little time at the most it may be not a week not a day not an hour It will be then the greatest part of our wisdome that whilst we are here in the way to salvation and suck at the breasts of those Ordinances that may feed us to eternall life and draw at those Wells called in Scripture The wels of Salvation now to lay up for the time of our banishment before we go hence and be no more seen and be sure that whilst we are in this world to provide for Heaven hereafter As we are called Christians to bear up our selves like Christians ALexander the great when he was invited to run a Race amongst the common Multitude He gave them this answer Were I not the Son of a King I did not care what company I kept but being the Son of a Prince I must employ my selfe in such company as is sâ—table to my birth and breeding Thus stood he then upon the honour of his Family and would not disgrace his Princely nature so farre as to be familiar amongst the vulgarrabble And thus must every one of us do We have each of us a race to run for so the waies of Christianity are called We are as Alexander was Kings and Princes in all Lands Now so it is that Sin as a Vagabond and loose Companion would seek to converse with us The Devills aim is that we should mixe our selves with such lusts and such sins as he presents unto us Lust would have our hearts and Sin would have our affections both of them strive to be familiar with us But let us answer them from a noble and generous mind as Alexander did That we will not so abase and dishonour our selves as to mix or joyn our selves with the base and common things of this World but stand upon the honour of our spirituall birth and do nothing that may any way be dishonourable to the excellency of our high Calling in Christ Iesus To take especial care for the Soul's safety IT is observable that if Merchants venture a great or most part of their Estates at Sea where there may be hazzard in the voyage they will run speedily to ensure a great part of their Commodities And thus should all of us do â—his bodie of ours is the ship the Merchandize and freight in this ship is no lesse then our most precious soulâ—s Glory caelestiall is the Port whereat she would arrive but many dangers there are in the way storms and Tempests of Temptations are on every side she may chance to run upon the Rocks of Presumption or sink into the quick sands of â—ispair What is theâ— to be done By all meanes go to the ensuring Office let us run to the Testimony of Christs spirit in our own spirits by the Word to evidence and make it out clear unto us That the Ship shall be safe the Commoditie brought secure to the Haven that ship body and soul and all shall anchor safely in Heaven there to rest with Christ in glory for evermore Idlenesse the very inlet to all Temptations IT was the speech of Mr. Greenham sometimes a painfull Preacher of this Nation That when the Devill tempâ—ed a poor soul she came to him for advice How she might resist the Temptation and he gave her this answer Never be idle but be alwayes well employed For in my own experience I have found it when the Devill came to tempt me I told him that I was not at leasure to hearken to his Temptation and by this means I resisted all his assaults Thus must all of us do when the Devill comes to tempt any of us say I am not at leasure to lend an ear to thy Temptation I am otherwise employed I am in the work of my God busied in the work of my lawfull Calling and taken up with the thoughts of Gods blessings thereupon then he will never be able to fasten upon thee for so it is that he never gets advantage of any Man or Woman but either when they are out of Gods way or idle or have their hands in some sinfull action then it is that they do even tempt the Tempter to tempt them and lay themselves open to a world of sinne and wickednesse Action the very life of the Soul WHilst the stream keeps running it keeps clear but if it comes once to a standing water then it breeds Frogs and Toads and all manner of filth The Keyes that Men keep in their pockeâ—s and use every day wax brighter and brighter but if they be laid aside and hang by the walls they soon grow rusty Thus it is that Action is the very life of the Soul Whilst we keep going and running in the wayes of Gods Commandements we keep clear and â—ree from the Worlds pollutions but if we once flagge in our diligence
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
a straight way yet try it put into it however do but disgest the diâ—â—iculty of the entrance and then thy feet shall not be straitâ—ed thou shalt find more and more enlargement every day more comfort then other Lewdnesse of the Preachers life no warrant to sleight the Ordinance of Preaching IT was an unhappy meaning that Sir Thomas Moor had though he spake it pleasantly when he said of a vitious Priest That he would not by any means have him say the Creed lest it should make him call the Articles of his Faith into question Thus too too many are apt to call the Truths of Gods Word into question because of the lewdnesse of the Preachers life One will not have his children baptized by such a one it goes against anothers stomach to receive the Sacrament from the foul hands of such a one others care not for their doctrine because they say and do not c. A preposterous Zeal God wot Eliah received comfortable food from a Raven as well as from an Angel If God speak to thee as he did to Balaam by the mouth of an Asse thou must have so much Patience saith Luther as to hear him If God will have thee to be saved by one who peradventure shall be damned hear what he saith and look not what he doth if thy Pastor live lewdly that is his own hurt if he preach well that is thy good take thine own and go thy way Good water which passeth into a Garden through a channel of stone doth the Garden good though it do the channell none and so may the Word and water of life conveyed by a bad instrument of a stony heart do good to the Church of God though it work not upon himself And good seed though it be cast into the ground with foul hands will â—ructifie One may be a bad Man yet a good Seeds-man both in the Field and the Church yet woe be to him by whom the offence cometh by whose means the offerings of Eli's sons smoked for this And to many which have prophesied in his Name Christ will say in his just displeasure Away from me ye workers of iniquity Wicked Men made by God instrumentall for the good of his People LEwes of Granada that devout Spaniard maketh mention of a very poor diseased Man dwelling in Italy that was brought so low that he could stir neither hand nor foot and seeking for a skilful Physitian to heal him he found a potent Enemy to torment him who to adde unto his misery cast him into prison and there kept him with a very small allowance of bread and water so much onely as should keep life and soul together But it so happened that there being a new face of Government in that Province he was released from his imprisonment and his disease together For the want of Food intended to take away his life proved the onely remedy to preserve it And thus it is that God makes use of Wicked Men for his Peoples good The Wicked cast them into the Furnace thinking to destroy them but they rise out thence more glorious then before They plow deep Furrowes on the backs of Gods people but that makes them more fruitfull in good works put them to death that proves their advantage vex grieve trouble and torment them yet do what they can do they are still gainers not losers so true is that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All things work together for the best to them that love God How it is that one Man may be said to be punished for another Mans sin A Man that hath fâ—d high for a long time comes to have a plethory of crude and indigested humors in his stomach It so falls ouâ— that this Party riding afterwards in the wet and taking cold begins to shiver and shake and after falls into a durable lasting Feaver If the Physitian be a wise Man one that hath parts and skill ask him What was the cause of this sicknesse and he will tell you The ill humours of the body and the abounding of them yet it is like enough it had not turned to a Feaver so soon if he had not took cold of his feet or been some way troubled in his journey So when God brings punnishment upon People the proper cause is in every Mans self There are personall sins in every Man to make him obnoxious to the curse of God yet may the sins of the Father or Parent or Neighbour be the occasion that God will punnish Sin so that it may be said that the personal Sins of Men are the primary internal antecedent dispositive cause of Gods Iudgments but the Sins of other Men as they are Members of the whole may be the external irritating excitating cause of Gods Iudgments upon a People or Nation The Souls comfortable enjoyment of Christ. IT were a great grace and such as would minister much comfort to a Courtier lying sick at home of the gowt to have the Prince not onely to send to him but in person also to visite him but much more comfort and joy would it be to him to be able being recovered to repair to the Court and there enjoy his Prince's presence with such pleasures and favours as the place may afford How much more then in this case is it a grace and a comfort that God vouchsafeth to visit us here by his Spirit sometimes more familiarly and feelingly but alwaies so effectually as thereby to support us even in the greatest of extremity but how much more exceedingly shall our joy and comfort be encreased when being freed from all infirmities we shall be taken home to him that we may enjoy him for evermore As that Courtier having assurance given him of recovery by such a time would exceedingly rejoyce to think of the joy of that day and count every day a week if not a year to it wherein he should being recovered return to the Court and be welcom'd thither in solemn manner by all his Friends there and by the Prince in a more especiall manner So well may the faithful Soul not a little joy to fore-think with it self what a joyfull hour that shall be unto it wherein by Death parted from the body it shall solemnly be prâ—sented before the face of Iâ—sus Christ and entring into the Heavenly place shall be welcom'd thither by the whole Court of Heaven the blessed Saints and Angels Unhappy Prosperity happy Adversity IT is a Philosophical observation of Turtle Doves and some other birds that use to take their flights into other parts beyond the Seas that if the South-wind blow they will be sure of a good guide to direct them but if the wind be Northward then they venture of themselues without any conduct at all This may note unto us the unhappy Prosperity of the Wicked and the happy Adversity of the Godlâ— He that spreads his sailes before
his brother ran in unto him and shewed them that he had but one hand and that he lost the other in defence of his Countrey whereupon there was none that would throw a stone at him And thus it is that Reproaches and Sufferings in the cause of Christ are notable marks to safe-guard us in the time of trouble It was Ieremiah's plea O Lord thou knowest remember me and visit me know that for thy sake I have suffered rebuke This is the evidence that a gracious heart hath to its self that God will spare him when others shall suffer from his wrath For the more any Man is called to suffer in the cause of God and when he finds his heart ready and willing to yield to God in suffering the more evidence he may have to his Soul that when others be called to suffer from wrath he shall be spared this being the bottom of the Psalmists prayer Remember Lord the Reproaches of thy servants how I do bear in my bosome the Reproach of thy mighty People Mercies of God to be particularly recorded to Posterity THe Iews as the Rabbines do observe the night before the Passeover are wont to confer with their Children on this wise The Child said Why is it called the Passeover The Father answered because the Angell passed over and destroyed us not The child said Why do we eat unleavened bread The Father answered Because we were forced to make haste out of Egypt The Child said again Why eat we sowr herbs The Father said To put us in mind of the afflictions in Egypt c. Thus ought we to deal in all the great and marvellous kindnesses of God to speak publiquely of them for the generations to come with David to tell what God hath done for our Souls to declare his glory among all Nations and his wonders amongst all People The Prince must speak of them to his subjects the Minister to his People the Master to his servants and the Father to his Children Parents not to be forsaken though they be Infidels and Wicked WHen S. Iohn had baptized Chrysippa the Governour 's Wife of Pathmos she presently thereupon would forsake her unbelieving husband By no means that must not be S. Iohn told her that he had a Commission to joyn her to Christ but no warrant to keep her from her husband and therefore he suffered her not to depart but commanded her to return unto her house again It is also written of S. Martin that he lived with his Parents that were Gentiles and performed all good offices to them as became a good Christian Child because the Church of God when she receiveth any one to Christ doth by no means acquit the obligation of that Law which bindeth a Sonne unto his Father Thus we are not with the Prodigal to run out of our Fathers house not to contemn them that begat us but to condemn their impiety if they seek to mislead us For it is not to be believed that God which commanded us to honour Father and Mother would ever bid us to forsake them And therefore if any Man hath an Infidell to his Father let him not be perswaded by him to do any disservice unto God but continue his obedience to him and in so doing he shall receive the reward of his duty and the Father shall find the punishment of his Iniquity The Martyrs Wellcome to Heaven WHen a Father sends his Sonne abroad about some earnest businesse and he meet with much difficulty in the way and come home in rainy tempestuous weather How gladly doth he entertain him the whole Family are ready to tend upon him one makes a fire another gets him dry cloaths a third is busie in preparing somewhat to comfort his wearâ—ed spirits And thus the People of God when they meet with hardship in the Pilgrimage of this World and suffer even unto death for Righteousnesse sake whether they be Martyrs in will and in deed as S. Stephen In will and not in deed as S. Iohn In deed but not in wil as the Innocents When they come and meet with Christ for whom and in whose cause they have suffered How shall they be received With what wellcome shall they be entertained What Riches of glory shall they enjoy in the highest Heavens for evermore They shall have Crowns upon their heads palms in their hands long white robes upon their backs and shall sit at the right hand of God when all their Persecutors shall stand like so many base unworthy Creatures before them The Formal Christian discovered LOok but upon a Pageant on some triumphant day what a goodly shew it makes without how it is carried on Mens shoulders Oh but look then again within it and you shall find little substance onely a few gilded laths and pastboards things of small concernment Then again a May-pole stands on high deck'd with ribbons and garlands on the top gazed upon by all Men O but it hath no rooting no sap to preserve it Such are all Formal Christians top and top-gallant they have fair gilded out-sides some certain general notions swimming in their heads but as the Apostles phrase is they are not rooted not principled their heads are uncatechised and their hearts unsanctified they make a goodly shew have abundance of form but no power of Godlinesse in them The Printing of Learned Mens Works instrumentall to Gods glory IT is the opinion of some Learned Men that the Saints who are now triumphing in Heaven have an augmentation of glory bestowed on them according to the good they do after their deaths as by Sermons preached or books printed while they were living Instance is given in the Apostle S. Paul whose glory in Heaven say they is increased according as Men are converted by reading of his Epistles Which doctrine if it be true will be a mightâ—y encouragement to perswade the Friends of deceased Ministers and other Learned Men to publish the Sermons and Works they leave behind them Howsoever whether this be true or no sure it is that by the publishing thereof especially when perfected after their deaths much glory is brought unto God and much benefit to the Souls of the living Reproaches and Sufferings made Honourable by God IT is said of Ioan Conntesse of Shrewsbury that in the midst of a dance at Court she let her garter sall at unawares and blushing at the accident the King took it up in his hand whereat the Nobility smiled Well sayes he I will make this an honourable ornament ere long and upon that came the Order of the Knights of the Garter the Garter being an Ornament of the highest Nobility such as Kings wear about their necks as an Ensign of their Princely Order Thus if Man can put honour upon such mean things then God mucâ— more It is he that ennobleth Reproaches and sanctifieth Afflictions to his Children and maketh the sufferings of his servants
is a fool the spiritual Man is mad Hos. 9. 7. Worldy Policy not to prejudice the truth of a good Conscience RAchel having stollen her Fathers Idols when he pursued her and came to search for them in the Tent she having hid them in the Camels litter and sitting upon them entreated him not to be angry though she rose not up to him For she was sick as she pretended and said It was with her after the manner of Women If by the custome of Women she would be understood to be in travell then she told a flat lie but if by a trick of mental reservation she did use that ambiguous phrase with an intention to deceive then at the best she did but Equivocate and even in so saying and so doing she made a flat breach of Conscience Thus many amongst us desire to be at as little charge as may be possibly whether to the State or to the Church And therefore when they are pressed by or for either of these then they are politickly sâ—â—k in the purse make themselves poor and needy and will hardly part with a penny if they can but with common civility or shamelesse impudency keep it which favors not onely of unthankful hearts to God but shews that they have most wretched Consciences caring not what they do so as they may keep that which falsly they call their own Holy duties call for holy Preparation DAvid washeth his hands in Innocency before he compasseth Gods altar Psal. 26. 6. and Iob intending to sacrifice unto God on the behalf of himself and his Children sends to them solemnly to prepare themselves chap. 1. v. 5. Nay the very Heathens themselves would not admit any to come to their Religious services unlesse they were first prepared as that of Aeneas to his Father Anchises upon his returrn from the Warrs Tu genitor cape sacra manu therefore they had one that cryed out to the People Procul hinc procul este prophani All you that are unclean and prophane depart hence and come not near us And shall Christians then who have learnt better things touch holy things with unholy hands or unholy hearts No they must not they ought not Holy Duties call for holy Preparation they must be sanctified within and without before they come to the performance of any holy duty It is true that the duty sanctifies but it is as true that the duty seldom sanctifies unlesse Men be sanctified for the duty And they get most holinesse from the duty who are most holy before they come to it Attention in Hearing Gods Word commanded and commended MAny there are in our days that delight to have Rings and Jewels hanged at their ears and they account it a great ornament unto them whose Vanity the Poet long since in a scoffing manner answered It is saith he because they have no fingers on their hands as if the fingers not the ears were made for Rings However this may be said that if we had the richest Iewels the East or West could afford us if we have not an ear bored through to the Heart a hearing ear to hear the Word of God they are no better then Iewels in a Swines snowt Oh the excellency of the Iewell of attention when audire terminates in obedire when we hear the Word of God and do it when we understand believe and practise what we hear Worldly Policy not to be in any thing prejudiciall to commutative Iustice. KIng David was very Politick in contriving how to work himself out of the shame of Adultery and his child by Bathsheba out of the shame of bastardy and therefore he so closely carried it that Uriah was slain and then he took her to Wife but because it did not stand with Justice first to deprave the Wise then to deprive the husband this his supposed Master-piece of folly and Worldly policy is amongst many other good characters brought in as a cressebarre in his arms and a foul blemish in his Coat Thus it is that few of us make any Conscience at all of that Iustice which is commutative due unto our Neighbour Do we not sometimes swear and lie and swear falsly and lay our Foundation in the bloud of the Innocent rather then we will not build and enlarge our Houses Yea Are not many of our buildings raised out of the ruines of Sâ—on What care we to take advantage of our brothers simplicity We look upon Inferiors with contempt and scorn use them but as stirrops to mount up into the saddle of our own private ends or like so many ladders to reach our designs and when we have got so high as they can help us then no matter though ladder-like they be hung up by the walls As for Superiors we either not know or will not acknowledge any living like the Locusts as if we had no Supream Authority no Law no Government to the great prejudice of the place wherein we live The best of Men not free from Sin in this life AS a Man who in the Morning washeth his hands and goes abroad about his Worldly businesse though he doth not puddle in the mire or rake amongst dunghills yet when he returns home again at dinner or at night if he wash he finds that he hath contracted some uncleannesse and that his hands are foul There 's no Man can converse with an unclean and filthy World but some uncleannesse must needs fasten unto him Even so it is with the Souls of Men such is the universal corruption of human Naâ—ure that the Souls of the best of the purest of the holiesâ— though they do not rake in the dunghill and wallow in the mire of Sin basely and silthily yet they do from day yea from moment to moment contract some filth and uncleannesse they may be clear from sinning wilâ—ully and with delight in which sense it is said He that is born of God sinneth noâ— and free from scandalous sins whereinto many of Gods dear children have through inadvertency fallen but they can never acquit themselves from Sins of infirmity such as do inevitably and inseparably cleave unto the best of Men especially considering the state and condition wherein they are having corrupt flesh and bloud about them Children of persons excommunicate to be Baptized ST Augustine writing to a young busie Bishop called Auxilius on the behalf of one Classicanus saith That for the offence of the Master of the house whom he had excommunicated before he should not therefore exeommunicate the rest of the Family and deny them the benefit of the Sacrament For saith he herein the Man may perish that is a Friend and the Devil be glad that is an Enemy Thus in a manner do they offend who refuse to baptize the Children of those that are excommunicated and such as are born in Fornication because their Parents are impenitent as though
God are conditional made up with Provisoes As there is a reward promised so there is a Condition premised It must be our Obedience first and then comes in Gods recompence Our devotion goes before and his Retribution followes after To be careful of Vowes and Promises made in the time of Extremity THeodoricus Archbishop of Colen when the Eâ—perour Sigismund demanded of him the directest and most compendious way how to attain to true happinesse made answer in brief thus Perform when thou art well what thou promisedst when thou wast sick David did so he made Vows in Warr and paid them in Peace And thus should all good Men do not like the cunning Devill of whom the Epigrammatist thus writeth Aegrotat Daemon Monachus tunc esse Volebat Convalâ—it Daemon Monachus tunc esse nolebat Well Englished The Devill was sick the Devill a Monk would be The Devill was well the Devill a Monk was he Nor like unto many now adayes that if Gods hand do but lie somewhat heavy upon them O what Promises what engagements are there for amendment of life How like unto Marble against rain do they seem to sweat and melt but still retain their hardnesse let but the Rod be taken off their backs or health restored then as their bodies live their Vows die all is forgotten Nay many times it so falleth out that they are far worse then ever they were before The good Christian's absolute Victory over Death WHen the Romans had made Warre upon the Carthagenians and often overcaâ—â— them yet still within eight of ten years or lesse they made head again and stirred up new Warrs so thaâ— they were in successive combustion And it hath been the same in all the Nations of the World he that was erst an underling not long afâ—er becomes the Commander in chief and the same thing that the Lord hath now made the â—ayl may be the head in time to come As for Example Cerealis gets a great Conquest over the Cymbrians and the Tutons and shortly after Sylla had the like over him And Sylla no sooner shines out to the World but is eclipsed by Pompey And Pompey the glory of his time is by the conquering hand of Caesar outed both of life and honours And Caesar in the height of all his pompous state falls by the hands of bloody Conspirators in the Senate-house Thus in the course of this World As one Man is set up another is pull'd down the Conquerour is oft-times conquered himself but in the Victory that every good Man hath over Death it is so absolute that it is without any hope or comfort on Death's part and without any fear or suffering on their part For it is so taken away as if it had never been and that which had the greatest triumph the mightiest Trophies in the World unto which all Kings and Princes have bowed their heads and laid down their Scepters as so many morselsâ—o â—o â—eed on shall by the hand of Iesus Christ be turned into nothing shall have no Name or nation and be berâ—ft of all hope of recovery 1. Cor. 15. To be alwaies prepared for Death WHen Harold King of Denmark made Warr upon Harquinus and was ready to joyn battel a dart was seen flying into the ayr hovering this way and that way as though it sought upon whom to rest when all stood wondring to know what would become of this strange Prodigy every Man fearing himself at last the dart fell upon Harquinus his head and slew him Thus Death shoots his arrowes amongst us here he hits one that is Rich there another that is poor Now he shoots over at one that is elder then our selves Anon he shoots short at one that is younger Here he hits one on the right hand our equal another on the left inferior And none of us know how soon the Arrow may â—all upon our own heads our turn will come let it be our care then we be not surprised on a sodain Religion pretended Mischief intended CElsus the Philosopheâ— upon his defence of Paganism setteth an Inscription oâ— the Word of Truth Manicheus that blasphemous Heretick taking in hand to write to the Church his damnable Paradoxes doubteth not to begin thus Manicheus Apostolus Iesu Christi c. Manicheus the Apostle of Jesus Christ The 〈◊〉 Hâ—reticks were alwayes saying Nos rectaâ—fide iâ—cedimus We waâ—k in 〈◊〉 right Faith All of them seeking the cloak and coverture of Religion It is the old Proveâ—â— In nomine Domini incipit omne malum well Englished In my name have they prophesied lies Ier. 23. Thus it was with them and is it not the â—ame â—ay worse considering the abundance of means afforded to be better with us now and but some few years ago Parsons that Arch-traytor when he was hatching misâ—hief against his Prince and Native Country set forth as if he had been wholly made up of devotion that excellent piece of Christian Resolution And now For Sioâ—s sake I will not hold my tongue sayes one c. So sayes another and so a third Sion at the tip of the tongue but Babel at the bottom of the Heart Religion preteâ—ded Mischief intended like Sons of Simon rather then children of Sion writing Pâ—â—rmaca medicines where they should write venena poysons And by this means they do sugar the brims of their intoxicated cups that Men the more grâ—edily and without suspition may suck in their venomous doctrines that are administred unto thâ—m therein Why God suffers his Children to be in a wanting condition SEverus the Emperour was wont to say of his Souldiers That the poorest were the best For when they begun to grow rich then they began to grow naught Hence is that of the Poet Martem quisquis amat C. If you will bring up a boy or young Man to be a Souldier learn him first to endure poverty to â—â—e hard and fare hard and to encounter all the hardship that Necessity can present unto him and then hee 'l deal the better with his Enemies So in the School of Christ the Lord suffers his People to be in a wanting condition not because he doth not intend to supply them not because he cannot provide for them but the reason is to bring them up in the discipline of Warre to train them up as weaned Children lest they should be taken off with the things of this World and as it were drowned in the vanities of this life and so forget God and their own Soul's health which is most of all to be regarded All Men alike in Death LUcian hath a Fable the Moral is good Menippus meeting with Mercury in the Elizian-fields would needs know of him which amongst all thâ— ghosts was Philip the great King of Macedon Mercury answers He is Philip that hath the hairlesseâ—scalp Menippus replyes Why they have all bald heads Merc. Then he with the flat
nose Menip They have all flat noses Merc. Then he with the hollow eyes Menip They all have hollow eyes all have naked ribs disjoynted members all are carâ—asses Why then says Mercury to Menippus In Death there is no difference betwixt the King and the Beggar And it is true Mors sceptra ligonibus aequat Men upon Earth as in the game of Chesse supply different places One is a King another a Queen another a Bishop another a Pawn But when the game is done and they are shuffled into one bagg into the grave they are all alike Ignorant Worldly Purchasers IN the Parable of the Supper and the ghests that were bidden we find one that had bought a Farm and he must needs go see it Another had bought five yoke of Oxen and he must by all means go try them strange Purchasers What buy a pig in a poke Land and Oxen unsight unseen but we may read of another manner of Purchaser and that a Woman too Prov. 30. that first considered a Field and then bought it she cast up the price considered the soyl the tenure the situation then drives the bargain and takes possession Now the Wordly Purchaser buyes hand over head considers not what he buyes The voluptuous Epicure eats drinks and is merry but he never looks after the reckoning that after all this he must be brought to Iudgment The Drunkard swills and carowses and rises up early to take his fill of Wine never minding the shot that there is Mors in olla in the end it will bite like a Serpent and sting like a Coâ—katrice The Luxurious Man that spendeth his time in dalliance little thinketh that there is a sting in the tayl of his Wantonnesse Nocet empta dolore voluptas that he is but as an Oxe to the slaughter and a Fool to the correction of the stocks The griping Covetous wretch that joyneth house to house and Land to Land making his barns bigger takes no notice that he is but a Fool for his labour and shall be suddenly snatch'd away from all All these and many more like these poor Ignaroe's take upon trust and pay dear in the conclusion Whereas the serious Christian sits down casts up his charges considers what it will cost him to be Rich in this World what his Honour and greatnesse will come to and then purchaseth accordingly Men to be careful of what they promise unto God in the matter of Charity IT is usual with Men that when they are to go upon some long Iourney or Voyage into a fat Countrey they promise that if God be pleased to return them safe they will give so much or so much to the Poor Or as a Man passing by an Hospital promiseth the poor People that as â—â—cometh back again he will give them something towards their relief but when he comes back he passeth by not so much as thinking of them This is the case of many Men in these promising dayes of ours If they may be but prosperous in such a Voyage successefull in such a design If God will but do thus and thus by them then they will do thus and thus unto him they will relieve the Poor there 's no act of Mercy but they will be one of the foremost to put it on yet when their turn is served they never think of their promise at all But let all such know that their Promise stands upon Record in Heaven they may seem to forget it and sneak away not paying the shot of their engagement here in this life but God will call them to a Reckoning for it and take it upon their bodies and Souls hereafter Let none think therefore to passe a Vow to the Lord in a good mood for a good purpose but that he will take it and exact it at their hands Things of the World not to be so highly prised IT is a Rabbinical conceit that Moses being a Child had Pharaoh's crown given him to play withall and he made no better then a Football of it cast it down to the ground and kick'd it about as if it were a sign of his future vilipending temporall things That he should esteem the reproach of Christ greater then all the Treasures of Egypt Thus ought we all to do especially when Riches stand in compettion with Christ away with them or they will make away with us It is Christ's own Counsell Sell all thou hast and give it to the poor sell it or if no Man will buy it give it Or if no Man will take it leave it It is not worth thy keeping especially not worth thy carking do thou part from it rather then it shall part thee from Christ For he that impoverisheth his Soul to enrich his body is more mad then he that kills his Horse to â—ose his Money at a race How it is that Godfathers and Godmothers undertake for Children in Baptism AN Infant being born to an estate of Inheritance cannot actually take possession but is carried to some part of the Land in the Nurses or some other's arms where the Guardian of the Child taketh Livery and Seisin for its use and promiseth fealty and to do such service as the Premises are bound to All which the Heir though but then an Infaâ—â— is fully to make good when he comes to years of discretion Thus in the Sacrament of Baptism the Child is conditionally received into the Congregation of Christ's flock but the Godfathers and Godmothers answering to the Stipulation of the Church proposed unto them and undertaking on the Childs part the Child coming to years of understanding is engaged to perform in as full a manner to all intents and purposes as if it had been able to have answered for it self The Poors relief Heavens treasure AS when a Man is outed in England whether it be by banishment or otherwise if he have but laid up a bank at Venice Amsterdam or some such like place he goes thither with more comfort and much more confidence then otherwise he should have done because he shall meet with that there in safe hands which will â—ellcome him when he comes to it Hence is it that we are called upon to lay up treasure in Heaven to make unto our selves Friends of unrighteous Mammon such are our good Works and Alms-deeds which being sent before are laid up as a stock of Money in a faithful â—and not in a Bankrupt or Mountebank's hands but in the trusty hand of God Almighty which will repay us again with interest And thus it is that all good Men have made sure that when they shall come to dye they have sent their Charity before them to lye in bank for their better refreshing Ill-gotten goods never prosper IT is an observation set upon the house of Desmond in Ireland That Maurice Thomas the first Earl raised it by Injustice and by Injustice Girala the last Earl ruined
an Army of Miseries like the troop issuing from the womb of the Trojane horse invaded the World by opening the box of Pandora by tasting the apple of Eve that if the Mercy of God had not left us Hope solam solantem spem in the bottom such a Hope as should be able to buoy us up out of the depth of misery wherein we were involved our case had been most desperate let us therefore keep up our Hope in the very midst of all Perplexities whatsoever The losse of the Soul irrecoverable ST Chrysostome hath well observed with the Anatomists Omnia Deus dedit duplicia God hath in the frame of Mans body given him two eyes two ears two hands two feet and the like that the failing of the one might be supplyed by the help of the other Animam verò unam yet he hath given him saith he but one Soul so that if It be lost there is no supply to be had Nebuchadnezzar may lose his Kingdom and it may be restored Ioh his health and wealth and they may be recovered Chap. 2. 7. ch 42. Lazarus his life and he may be râ—vived But for the losse of the Soul Nullo modo sarciri nullo pretio redimi potest No means can repair it no price can redeem it all the World cannot recompence it being once lost it is lost irrevocably The Hypocrite and true Christian their difference in growth of Grace A Poysonful weed may grow as much as the Hysope or Rosemary the Poppy in the Field as the Corn the Crab as the Pear-main but the one hath a harsh sowr taste the other mellowes as it grows Thus an Hypocrite may grow in outward dimensions as much as a Child of God He may pray as much prosess as much but he grows onely in magnitude he brings forth sour grapes his duties are leavened with Pride the other ripens as he growes he grows in love humility Faith which do mellow and sweeten his duties and make them come off with a better relish Christ Jesus the good Mans chief portion WHen Alexander the Great passed into Asia he gave large donatives to his Captains and Men of merit insomuch that Parmenio asked him Sir What do you keep for your self He answered Hope And Iohn of Alexandria sirnamed the Almoner did use yearly to make even with his Revenues and when he had distributed all to the Poor he thanked God that he had now nothing left him but his Lord and Master Christ Iesus to whom he longed to fly with unlimed and untangled wings Thus we can want nothing if we want not Christ he is the good Mans chief portion Crosses calamities poverty may take from us all the goods of this World or our Charity may give them away The Worldlings ask us VVhat we have left for our selves We answer Onely Iesus Christ and in him we have all things The Soul not to be starved in the want of means IT was a poor equivocating trick of the Duke D' Alva at the Fuyck Sconce before Harlem when having promised the Souldiers their lives he caused them to perish with hunger and being challenged with his promise answered That he had given them assurance of their lives but never promised that they should have meat or drink And such is the Folly of him that talks of saving his Soul and yet denyes unto it the means of Salvation being negligent in hearing of the Word cold and carelesse in Prayer remisse in the actions of Mortification and dull in the entâ—rtainment of those Christian duties and Graces whereby the pretious Soul is not onely preserved and nourished but also adorned and beautified Sicknesse immediately inflicted by God HIppocrates gave this Counsel to all Physitians that resorted unto him that when they went upon any occasion to visit their Patients they should consider with themselves Whether there were not Divinum quiddam in morbis the stroak of God in the sicknesse because then as it should seem he held the cure to be desperate and that it was but in vain to administer any Physick Well! This was but one Doctors opinion And by the leave of so eminent a Man the disease was not Mortal For then no Sicknesse were curable because that in every disease there â—s the stroak of God Quicquid patimur venit ab alto There is no Siâ—knesse so lâ—â—tâ—e but God hath a Finger in it though it be but the a king of the little Finger And though there be in the body but onely one disease that is called sacer morbus yet is it most certain that there is sacrum quiddam in omni morbo the hand of God in every Sicknesse and yet every sicknesse is not unto Death as Christ himself tâ—stifieth Ioh. 11. 4. Good and bad Hearers of the Word their difference TWo walking together found a young Tree laden with fruit both did gather and satisfie themselves for the present One of them took all the remaining fruit and carried it away with him the other seeing him gone with the Fruit took up the Tree it self and planted it in his own ground where it prospered and bore plentifully every year The first had more fruit at the present but the other sped best For he had Fruit when the other had none Thus it is with Men at the hearing of Sermons some have large Memories and can gather many Observations which they keep awhile to rehearse not to practise Another hath a weaker capacity but he gets the Tree it self the root and substance of the Text plants it in his Heart feeds on the Fruits with comfort and his Soul is thereby nourished unto life eternal The Soul's Safety and Danger THe Fowl that flyes low is quickly taken but that which soars aloft nec laqueis capitur nec visco fallitur is neither entrapped in the snare nor entangled in the lime-bush So the Soul whilest it is hovering about these Earthly vanities and stooping down to catch at Wordly preferments is easily and quickly ensnared by Sathan but when it soars and mounts aloft in divine Meditations is seldome taken in the snares of Temptation Wicked Men reserved for Exemplary punishment THere is a story of a bloody Murtherer that after the fact went to sleep under a rotten wall all night but had a Vision presented unto him to bid him awake and begone for fear of further danger which he did and presently the Wall fell The Murtherer thereupon thought that his fact was acceptable with God The next night following he had another Vision and heard a Voyce saying O Wretch thinkest thou that I care for Wicked Men No I would not have thee die sleeping but have reserved thee for a halter whereby thou shalt end thy dayes with puâ—lique shame and disgrace and so it happened accordingly Thus many notorious Malefactors who draw Iniquity with cords of vanity and sin as it were with a Cart-rope contriving
If otherwise his own phrases will rise up in Judgment against him Ministers are called the Spiritualty as though the People were carnal in comparison of them whereas the truth is Many are spirituall Mad men being nothing lesse then what they professe to be spiritual Men in a mockery such as prophane ones call a spiritual Pig that is the poorest of all the ten such a one as hath no substance in it so no substance no goodnesse no holinesse at all in them whereas they should exceed all others Fatherly Counsel hath and ought to be prevalent with Children ARistotle that great Philosopher tells us of Archilocus who being desirous to give some prevalent Counsell and effectual advice to Lycambes whose Father was dead did while he was writing his admonitions by an elegant Prosopopeia bring in his Father and as it were so put the pen into his Fathers hand that Lycambes might receive those Instructions from one who by his very Relation was much more probable to prevail than himself The like passage is also in Cicero that Prince of Oratory and Eloquence as the former was of Philosophy that he being to read a lecture of Modesty and Temperance to his Friend Clodia raised up her Father Appius Caius from the grave and in his name delivered his directions to the daughter Both of these in this practise of theirs intimating thus much to all succeeding ages that it is neither the Philosophers wisedome be it never so deep nor the Orators eloquence be it never so winning is so effectual in the hearts of Children as the voice of Fatherly Counsell being as it ought to be more perswasive and powerfull then any other Argument or Rhetorick whatsoever Ministers to be earnestly Zealous in Preaching Gods word IT is a pretty story of Demosthenes when one told him that he was beateâ— and abused by such a Man It seems he told it very dreamingly and coldly shewing no affection at all Why saith Demosthenes Hath he beaten thee I do not believe it No saith the Man and so grew into a very great passion I am sure thus and thus he did to me And do not you call this beating Nay saith Demosthenes Now I believe that he hath beaten thee indeed now thou speakest as if it were true what thou saydst So when a Minister preacheth unto People in a dreaming manner standing in a Pulpit as though he were saying of his lesson though the things he saith be never so weighty yet the People will not believe him but when he is earnestly zealous in Gods message when he preacheth as one having Authority then it is that the Peoples hearts may be said to burn within them Luke ult How far Self-safety may be consulted THere is an Apologue of an Asse which a certain silly King did love so dearly that he had a great mind to have her to speak they told him it was a thing impossible and against Nature but he being impatient and not enduring to have his desire crossed slew them because they told him the truth At last trying about what others could do one who was made wise by their example being required to do it he undertook it but withall he shewed him the greatnesse of the charge and difficulty of the work The King being eager to have it done told him he should have what allowance he pleased and bade him spare for no charges and that besides he would reward him liberally The Physitian also told him that it would be a long cure and could not be done in a day ten years were the fewest that could be allotted to perfect a work of that Nature so they agreed and the Physitian began to fall to work about his Asse His Friends hearing of it came to him and asked him What he meant to take in hand a thing so utterly impossible He smiled and said unto them I thought you had been wiser then to ask me such a question If I had sayes he refused to have taken it in hand he had put me to death presently now I have gained ten years time and before that he expired Who can tell what may happen The King may die the Asse may die or I myself may die and if any of these happen I am in freedome and safety Thus in the midst of temporal dangers whether imminent or incumbent self-safety may and ought to be consulted if a Man be persecuted in one City he may lawfully fly into another but with this Proviso that if the cause of God and Religion be therein concerned then farewell life and liberty and all for in such a case he that layeth down his life shall preserve it he that loâ—eth all shall find all Matth. 10. 38. The World not to be trusted unto THere is a facetious story of a Copyholder dwelling on the Sea side near Plimouth who perceiving that divers of his Neighbours trading to Sea came home gallant and rich and lived in a plentiful manner would by all means to Sea too He puts off his stock makes money of all that he had and leaves his Wife and Children with Friends his trading was into Spain the fraight return'd was in Figgs A great flaw of Wind comes the Ship was in danger she must be leightned over-board go the Figgs the poor Man cryes out O there goes my Oxen my Sheep and all that I have in the World Home he comes poor his Neighbours pity his folly one lends him an Ox another a Horse after some few years he picks up his crums again and being at Plow on a very fair day cryes Hoe to his boy that did drive and standing still looks on the Sea and seeing it very calm said A wannion on you How is 't you look so smooth now you long for more Figgs do you your fair looks shall never deceive me again I warrant you drive on boy Thus the World is like unto the Sea very uncertain there 's no trusting to it like that Sea mentioned in the Revelation a glassy and Crystalline Sâ—a Chap. 4. v. 6. brittle as glasse Ubi splendet frangitur where it is most shining and resplendent there it soonest cracks and breaks asunder gulling with its transparency ebbing and flowing according to the influence of its Lunary Mistresse one while lifting up to Heaven upon her billows and anon sinking down her Favourites as it were to Hell Psal. 107. 27. Wherein the true Valour of a Captain or Souldier in Warre consisteth IT was the saying of Scipio that warlike African who being reproached by a certain Man that he was not so forward a fighter as he could have wished That his Mother had born him to be a Commander not a Fighter intimating that a Captain 's chief place was to command all and to choose fit times places and means for fighting not that he should account it his honour to fight upon the request of his Enemy but as he found most expedient
and convenient for himself in wisdome choosing the form the Field the time the place and all for the advantage of his Army giving not the least foot of advance to his Enemy whereof he could possibly hinder him And thus it is that many though otherwise high-spirited enough do erre in a false opinion of their own valour and thereby lose both themselves and their honours so that whilest they affect to be called gallant Fighters do prove indeed to be but foolish Commanders and ill Captains not getting that Honour and Vaâ—our which they so eagerly seek but the blame of temerity and rashnesse which they should mostly avoid Ministers to be active and vigorous in the reproof of Sin SUppose a Town to be all on fire Should we not count the Man ridiculous that should come and tell us a cold story saying Sirs let me tell you a thing there is a great Fire in the Town and I verily think it may burn all the Town and you should do well to go and quench it This Man tells us so indeed but should not we think him a Fool for telling us such a thing in such a cold and carelesse manner Nature it self teacheth another course in such a case Fire Fire help O help for the Lords sake water water in all haste Alas alas we are undone quickly quickly run for ladders run for buckets run for wet cloaths Ah you lazy Villain run apace for Iron hooks and the like So it is in the matter of Preaching What weighty things doth the Word contain Truths that should make the very bowels of the Minister to yern and pour out his affections in the Pulpit to rouze up the Peoples thoughts and awaken them from the sleep of Sin and security wherein they have a long time snorted otherwise when they hear of matters of life and death eternal life salvation and damnation they sit like blocks on their feats as though it were no matter of concernment Not to be hasty in the matter of Revenge IT is reported of Iames the Fourth King of Scotland that being much offended with the Earl Crawford he vowed to pull down his house from the top to the bottom but the Earl by his timely submission took off the edge of the Kings anger against him Insomuch that the King that he might in some sort be as big as his word went up to the top of his house and without doing any more harm at all threw down a little stone which was closed to the Fabrick which is to this day kept as a Monument of the Kings favour to that Family And thus it were to be wished that Men in the height and heat of their passion would throw themselves down at the footstool of him to whom vengeance belongeth not to be hasty in matters of Revenge and upon every sleight occasion or the least punctilio of honour to be ready to sheath their swords in the bowels of one another thus to do is sawcily to seat themselves upon Gods throne and as much as in them lyeth to wrest the sword out of his hands But let all such know that the lesse any Man strives for himself the more God is his Champion and he that said I seek not my own glory addes but there is one that seeks it and judgeth God takes his part ever that fights not for himself More Converts made by Preaching then by Reading A Man may be converted by Reading as Luther said he was It is the confession of Luther that the reading of Iohn Hus's Works was the main cause of his Conversion And S. Augustin's tolle lege taking up of the book and reading that of the Apostle Not in chambering and wantonnesse was by Gods especial favour a means to draw him out of that puddle of Sin wherein he had a long time wallowed Thus there is a blessing for Readers And there may a Fish or two hang on the Net being let down on a heap but that 's a chance It is not the Net lapped up together that bringeth in the draught but hailed out at length and spread all abroad that closeth in the Fish So it is the spreading of the Word the stretching of it out upon every Soul present by the work of the Ministry that is the way to catch many so that the reason of such ill successe in many Ministers is not spreading the net not dilating upon the matter in hand whereby their Preaching seems to be little better then Reading Magistrates Rulers c. of all Men to be resolved in the cause of God and their Country JAmes the Third King of Scotland waving the wholesome advice of his Nobility betook himself to the Counsels of some few unworthy Men insomuch that all things were out of order so that the Nobility fell upon consultations for the good of their King and Country Archibald Earl of Angus contrives the way how the wicked Counsellors might be feâ—ch'd off from the King all approve it onely the Lord Grey perceiving the forwardnesse of the People told them the Fable of the Rats and Mice who consulting in a publique meeting how they might be secured from the surprisal of their publique Enemy the Cat found out as they thought a very good way for their safety which was to hang a bell about every Cats neck that so they might have warning of their approach and shift for themselves But when it was put to the question Who should undâ—rtake to tye the bell about the Cats neck they were all at a stand not one durst undertake to do it The Earl of Angus sodainly smelt out his meaning and what application was to be made upon the matter and thereupon made answer I will bell the Catt and what your Lordships shall conclude fit to be done shall not want for Execution which fell out accordingly And thus it is that Resolution in the cause of God and the Country becomes all Men especially Christian men such as are in places of power and authority that when their Religion and liberties lye at the stake they would not stand shall I shall I but bell the Cat stare in the face of any opposition whatsoever and boldly seize upon the Enemies of their peace and safety The Ministers calling to be owned from God VVHen the Danites asked the Levite in Mount Ephraim Who brought him thither and what he made in that place he made no other answer but that Micah had hired him and dealt well with him c. he knew well enough that he put himself there sought for the place himself It was maintenance that brought him thither His own Conscience told him He was an Hireling he came not in by the door but at the Window he could not say that the Lord brought him thither And thus it is that no Man can be said to enter into the Ministery in a right way but by God he must have his letters of
recorded of one Sir William Champney in the Reign of King Henry the third that living in Tower street London he was the first Man that ever builded a Turret on the top of his house that he might the better overlook all his Nâ—ighbours but it so hapned that not long after he was struck blind so that he which would see more then others saw just nothing at all A sad judgment And thus it is just with God when Men of towring high thoughts must needs be prying into those Aâ—cana Dei the hidden secrâ—ts of God that they should be struck blind on the place and come tumbling down in the midst of their so curious enquiry At the Ascension of Christ it is said that he was taken upo in a Cloud being entred into his presence Chamber a curtain as it were was drawn to hinder his Disciples gazing and our further peeping yet for all that a Man may be pius pâ—lsator though not temerarius scrutator he may modestly knock at the â—ounsel door of Gods secâ—ets but if he enâ—er further he may assure himself â—o be more bold â—hen welcome Gods comfortable appearance to his People in the hour of Death MAster Dering a little before his death being raised up in his bed and seeing the Sunshine was desired to speak his mind said There is but one Sâ—n that giveth light to the whole World but oâ—e Righteousnesâ—e one Communion of Saints As concerning Deaâ—h I see such joy of spirit that if I should have pardon of life on the one side and sentence of Death on the other I had rather choose a thousand times to dye then to live And another one Mr. Iohn Holland lying at the point of Death said What brightnesse do I see and being told it was the Suâ—shine No saith he My Saviour shines Now farewell World welcomâ— Heaven the Day-star from oâ— high hath visited me Preach at my Funeral God dealeth comfortably and familiarly with Man I feel his Mercy I see his Majesty whether in the body or out of the body I cannot tell God he knoweth but I see things that are unutterable Thus it is that the People of God have the comfortable appearance of him self at the time of their dissolution the door of Heaven standing then as it were a charr they are ravished with the very glimpse of those things that are at Gods right hand Whether they look up to God wâ—om they have offended or downward upon Hell which they have deserved backward upon Sins committed forwards upon Iudgments to be feared the Spirit helpeth their Infirmities Christ intercedeth for them and God standeth by with the arms of his Mercy ready open to receive them A good Man denominated from the goodnesse of his Heart IT is one of Aristotles axiomes that the goodnesse or badnesse of any thing is denominated from its Principle Hence it is that we call that a gooâ— Tree that hath a good root that a good house that hath a good foundation that good Money that is made of good Mettal that good cloth that is made of good â—ool But a good Man is not so called because he hath good hands a good head good words a good voice and all the lineaments of his body similar and composeâ— as it were in a Geometrical symmetry but because he hath a good Heart good affections good principles of Grace whereby all the faculties both of Body and Soul are alwaies in a posture of readinesse to offer up themselves a living and acceptable Sacrifice unto God Almighty Faith and Repentance to be daily renewed and encreased AS the natural life of Man doth consist upon that which by the Physitians is called Humor radicalis and Calor naturalis Natural heat and radicall moysture for indeed all life is sustained by motion and motion is between contrarieties So in the life spiritual there must be of necessity two contrary qualities Repentance continually to put off our own Unrighteousnesse and Faith to put on Christ's the one to work upon the other so to preserve life by motion Not to sit down with those Anabaptistical and fanatick spirits that limit a certain time for sorrow and Repentance for the best of us all are but leaking Vessels and we must ply the Pump daily for fear of drowning as long as there is excesse of evill and defect of good within us Repentance must be renewed and Faith increased daily Death onely being the end and complement of our Repentance and Mortification even as our Râ—surrection shall be the period and ultimate of our Faith and Vivificatiâ—n To be much more carefull of the Soul than body IT was provided in the old Law that the weight of the Sanctuary should be double to the ordinary weight and that the shekell of the Sanctuary should be worth as much again as that of the Common-wealth which was valued at Fifteen pence And all this to hint out unto us that God must have double weight in matters that appertain unto him in the salvation of our Souls double care double diligence that is twice as much care of our Souls as of our bodies begging oftner for Spiritual then temporal things hence is it that there is in the Lords prayer but one Petition for Earthly things and two for Heavenly linked as it were together but one for daily bread and two for pardon of sins and Graces to fight against them The Crown of Perseverance S. Chrysostome makes mention of the Women of Corinth who had a custome to set up lights or tapers at the birth of every child with proper names and look what name the taper bare which lasted longest in the burning they transferd that name to the Child But the Lord doth put up a perpetual burning lamp to be as a Monument for all those that shall persevere in well-doing to the end It is not enough to begin in the spirit and end in the flesh It is not for him that runneth but for him that runneth so that runneth to the end that persevereth that the Crown is reserved It is he that shall eat of the hidden Manna he that shall have the white stone and in the stone a new name written which no Man knoweth saving he that receiveth it Rev. 2. 17. How to discover our thoughts in Preparation to Prayer IN the Levitical Law things that crept upon all four were forbidden yet if they had feet to leap withall they were judged to be clean Even so howsoever some of our thoughts are taken up about the things of this World our trades and businesse yet if we have leggs to leap up with that we can raise up our hearts to God and better things when we come to pray and prostrate our selves before him it is not to be condemned they may passe for clean well enough But if they alwayes creep on the ground if never raised higher then the Earth if no good
Kite a breakfast yet of that extent as to the desires thereof totus non sufficit Orbis the whole World is not able to satisfy it If an Earthly-minded Man should gaiâ— unto himself the whole World and being placed in the middle of it so that if possible he might at once view his purchase he would Alexander-like ask whether there were any more Worlds any more land any more Wealth that he might grasp that into his hands also Pride in Apparel condemned OUr Chronicles record it of William Rufus one of the three Norman Kings who in his time was held for one sumptuous in his Apparrel that when his Chamberlain had brought him a pair of new breeches to put on and he demanding what they cost it was answered Eight shillings The King being offended bade him begone like a beggar and bring him a pair of a Mark price Now it is much to be feared that Histories for the time to come shall have little or no cause at all to commend our sober moderation in this kind but rather complain of the most intolerable and damned excesse that ever reigned amongst Christians such being the Vanity thereof that Sâ—xes can hardly be distinguished and when one sees Men and Women in their bravery they may safely conclude many of them to be in the midst of their Wealth the basest of them wearing more in gold and silver-lace or a sett of points then would in times past have bought one of our ancient Kings a Suit of Apparrel Carelesse Worldly hearers of Gods Word to be reproved IT is said by the Naturalists how true let them look to it that a Vessel being made of the Iâ—ie-Tree iâ— Water and Wine be poured into it together the Wine will leak out and leave the Water behind it Such are all carelesse worldly Hearers of Gods Word they hold a true resemblance with this Wood for receiving into them the Wine of Gospel-dispensations which should inebriate them with the love of God and goodnesse and also taking in the Water of â—orldly apprehensions they leave out all the Wine forget all the good so that notâ—ing remains behind but the pudled water of Vanity Pride Ambition Luxury and such other pests of the Soul which without the mercy of God upon true Repentance will endanger it to all Eternity Pride and Ambition the Folly thereof IT is reported of a certain Philosopher who dying demised a great sum of Moâ—â—y to him that should be found most foolish and left another Philosopherâ—is â—is Executor It fell out so that travelling many Countreys to find out a Man exceeding all others in Folly that he came to Rome where a Consul abusing his place was adjudged to death and another immediately chosen who joyfully tâ—ok it upon him to this Man the Philosopher delivered the sum of Money telling him that he was the most foolish Man in the World who seeing the miserable end of his Predecessor yet was nothing daunted therewith but joyfully took upon him the succession of his Office O how Foolish then are the most Men of this World that live and see the miserable wrack that Pride and Ambition have made every where In Heaven in Paradise and through the whole World and every part thereof especially that of the Court of great ones where but few prosper and those that prosper perish yet dare adventure with joy and contentment to hoyse out their sayls and run themselves upon such dangerous rocks ruine and destruction Men by Nature looking more after their bodies then their Souls SOcrates one day meeting Zenophon the sonne of Coryllus in a certain angiport or Haven-street and seeing him a youth of great hopes stayed him with his staffe and asked him this question Where was the place where severall Merchandizes and Commodities were to be sold To whom Zenophon readily replyed In such a place he might be furnished with all sorts Then Socrates demanded of him another question Where was the place where Men were to be made good To this his answer was That he could not tell Then saith Socrates to him Follow me that thou mayst learn it And so from that time he began to be Socrates's Scholler Now as it was with Zenophon at that time so it is now with most part of Christians they know readily and are very well verst in all the waies of Worldly Trade and Commerce as having special care to be ignorant of nothing that belongs to profit or pleasure but if the demand be made concerning the Pearl of price the rich Merchandize of the Soul the graces of Gods holy Spirit and where and how one may purchase them they answer with Zenophon they cannot tell And why because they never made it their work to enquire after things of that Nature Magistrates Ministers c. their rule to walk by THe Sea-men have a Proverb or rather a Riddle Mare ab imbecillibus victum fortior a vincit that the Sea is overcome of things weak but the strongest are overcome of the Sea which is thus to be understood That those â—abulous dirty and fenny places about the Sea are by aggregation and access of mire sand and other things falling into them continually enlarged and so the Sea about such places is contracted restrained and as it were overcome but the rocky strong and hard places are by the Sea strongly assaulted and by little and little so battered and eaten out that it gets much ground there and overcomes that stony-hearted opposition A good Rule for Magistrates Ministers and Men in power to walk by to be gentle and loving and of a yielding disposition to the humble virtuous and Religious persons and suffer such to be overcome by them but to the stubborn stiff-necked and proud rebellious spirits to extend the waves and billows of their Iustice and power to break down their oppositions and bring under their aspiring thoughts but with this Proviso that their Sins may be hated not their Persons and that to be done too not with a desire of Revenge but of healing and curing their Infirmities Graces of the Spirit to be made the Souls furniture ALexander having conquered Darius there was a box brought unto him from the Kings Cabin curiously wrought with gold and pearl And asking of them who were not ignorant of the Persians profusednesse and vanity What use there was of so pretious a Vessel It was answered That the King used therein to keep his Oyntments which as soon as he understood he gave order forthwith that it should be the keeper of a more pretious Iewell meaning the Iliads of Homer and be no more called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the box of Oyntments but the box of Homer Now how much rather should every Christian make his most pretious Soul which hath for a long time been no better then a cage full of unclean birds the keeper of
a good Man though a Papist being desired by one to tell him how he might come to understand the former part of S. Paul's Epistles which are for the most part doctrinal positions made this answer By a careful practising of the latter part of the same Epistles which consist much in Precepts and directions how to lead a life in all godlinesse and holinesse of conversation And thus if any Man desire to know the former part of Predestination whether his name be written in the book of Life whether he be of the Election of Grace whether he be predestinated to life eternal let him but look into the latter part of Predestination the means as well as the end of Predestination whether his Conversation be in Heaven whether his life be suitable to the profession of the Gospel of Christ and though he meet with many rubâ— in the way and through frailty stumble and fall yet riseth again and presseth on to the mark of the high calling of God in Christ Iesus Thus if a Man do he may conclude himself to be within the number of the Elect and this is the right use that is to be made of the doctrine of Predestination but it is otherwise with too too many in these all questioning dayes of ours For whereas S. Paul presents us with a chain let down from Heaven Rom. 8. Election and Predestination at one end of the chain and Glorification at the other end thereof both which ends God keepeth fast in his hand as for the middle links of the chain Calling and Iustification those he leaves for them to lay hold on but they cannot be quiet but must be â—ugging and labouring to wrest those parts out of Gods hand and so misse of the right use and comfort that is to be found in the abstruse yet sweet doctrine of Predestination The Relation of Parents Wife Children to be sleighted if they once appear in competition with the Commandements of God IT was a pious though erronious spirit that lodged in the breast of Sir Thomas Moor once Lord Chancellor of England being at that time a Prisoner in the Tower of London meerly upon the account of denying the King's supremacy who regarded not the Prayers and passed by the tears of his loving and tender Wife when she perswaded him with the forfeiture of his Conscience to endeavour the restauration of his liberty And thus it is that the relation of Parents Wife Children c. are to be sleighted when they once appear in competition with the Commandments of God Pietas est impium esse pro Domino It is piety towards God to be unnatural to our Friends nay which is a more harsh expression to hate them Strange that love it self should require haâ—red but yet just not in an absolute but a comparative sense we must not love Father or Mother more then God yea when their desires come in competition with his Will we must hate them for his sake we must say as Levi nescio vos I know you not or with Christ to his Mother Quid mihi tecum What have I to do with thee trampling underfoot all naturall Relations which would hinder us from obedience 〈◊〉 divine injunctions The sincere upright Man described IT is said of Pachomius a Religious Abbot that digesting his numerous Monks into various Classes according to the letters in the Greek Alphabet suited the names he gave them to the Natures he observed in them As for those whom he found Politicians and dissemblers he compared to the letters ζ and ξ which are full of crooked turnings those whom he observed to be plain-hearted and upright to the letter ι which is carried right upward without any obliquity at all And thus it is that the sincere upright Man is carried in a streight line to the performance of all Religious duties he levells all his actions to a right end the Loadstone of his Soul is not self-interest but Gods honour he casts no squint-eye at by-respects but looks directly forward at his Creator's glory Wives to be beloved of their Hus-bands as Wives WHen Martia Cato's youngest daughter had buried her husband it was after some competent time demanded why she did not marry again she made answer Non se invenire virum c. she could not find a Man that would love her more then hers Thus it is heartily to be wished that this might not be charged on too many Men they love onely with their eyes and their fingers becausâ— of the beauty they see in or the Money they receive with their Wives not with their hearts out of an ingenious or rather pious respect to that relation of a Wife wherein they belong to them Ignorant upstart Preachers reproved PLutarh tells us that the Virgins which were to attend Diana's Temple were for many years as it were brought up in a School and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as should administer sacred Rites and then being sufficiently instructed they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitted to their divine mysteries and afterwards they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instructors of others Then surely if the light of Nature taught them to use so much care in educating those who were to perform the worship of a false Goddesse How shamefull is the blindnesse of those Christians who think some natural abilities of Memory and Elocution sufficient to qualiâ—y a Priest of the true and most high God such who whilst they can lay no just claim to an immediate inspiration sodainly and unpreparedly enter upon so high employment Sacerdotes momentanei such as in a day in a moment turn Priests modo Idiota mox Clericus how Laicks aâ—on Clerks such as skip from the shop-board to the Pulpit and owe more Sacrifices for their own then the Peoples ignorance Men or Women painting them-selves condemned WHâ—n a Carpenter or Ioyner hath made some accurate piece of work he will not think well that any one should discommend or rend and deface it And can it be otherwise then a great disgrace when God hath in a wonderfull manner framed and fashioned both Men and Women but they must needs be tampering and overlay his work with the Devill 's colours What is â—â—is but in a sort to make Christ a lier For whereas he saith yet cannot make one hair white or black Math. 5. 36. they have a way to make them all of what colour they please Neutrality in Religion reproved THe Bat like the Woman with the adulterous eye watcheth for the twilight Prov. 7. 9. such are all Equivocating Hermophrodite Christians Religious Neuters who love the twi-light of Truth better then the noon-light whose Religion may well-enough be declined with the Article Hoc for it is of the Neuter-Gender Not much unlike him in Pliny whose picture was so ambiguously drawn by Polygnotus Thasius a cunning Painter that it was doubted whether he had painted him climbing
her patience her bottle and her hope were both out together O what must she do What Why there was upon the very place and that near at hand comfort enough a Well of water to refresh her had she but had her eyes open to have seen it Gen. 21. 19. Thus it is that in the midst of Aâ—â—lictions and distresse Men whine and repine as if they were quite lost they eye tâ—e empty bottle the crosse that is at present upon them but for want of spirituall sight they see not the Fountain of living waters Christ Iesus with the open arms of his Mercy ready to relieve them they as it were groan under the heavy burthen of oppression but for want of coming to Christ and believing on him they misse of that speedy refreshing which otherwise they might happily enjoy The supernatural workings of the Spirit PHilosophers observe that the ebbing and flowing of the Sea is by virtue of the Moon she flings her fainting beams into the Sea and being not able to exhale them as the Sun doth she leaves them there and goes away and that drawes them and when they grow wet they return again so that the Sea ebbs and flowes not from any principle in its self but by virtue of the Moon Thus the heart of every poor Creature is like the Water unable to move towards Heaven to think a good thought much lesse 〈◊〉 act any thing that is good till the holy Spirit of Grace bring in its beams and leave a supernaturall virtue by them upon the Soul and thereby drawes it up to it self Afflictions Not to be altogether taken up with the sense of them IT is very observable of Iacob That when his Wife dyed in Childbirth she called the child Benoni that is a son of sorrowes But Iacob in all probability thought thus with himself If I should call this Child Benoni every time that I name him it would put me in mind of the death of my dear Wife which will be a continual affliction to me and therefore I will nor have my child of that name but will from henceforth call him Benjamin that is the son of my right hand And this of Iacob may serve to shew us thus much That when Afflictions befall us we should not give way to have our thoughts continually upon them alwayes poring on them ever thinking and speaking of them but rather to have our thoughts on those things that may comfort us or that may stirre up our thankfulnesse to God for mercies even in the very midst of our Afflictions afforded unto us To suffer any thing for the Cause of Christ. IT is said of Hormisda a Nobleman of great eminency in the King of Persia his Court that because he would nor deny Christ he was degraded of all his honours stript out of his Lordly habit cloathed with sordid rags and so turn'a out to keep the Camels After a long time the King seeing him in that base slavish condition and remembring his former estate took pity on him caused him to be brought into his Pallace suited him like himself in rich attire and then perswadeth him to deny Christ at which he rent his silken cloaths and said If for these silly things you think to have me to deny my Faith in Christ take them again I le none of them And so with great scorn and reproach he was the second time cast out Thus it is that all of us should be ready to suffer any thing for the cause of Christ be contented to be made a by-word and laughing-stock for Christ and to bear with willing shoulders the most disgraceful things that can by the malice of Men and Devils be put upon us for Christ nay to bear up our spirits though all the World should frown upon us cast us off scorn us and accompt us as a disgrace unto them The sins of our Religious duties corrected by Christ and then presented to God the Father AS a Child that is willing to present his Father with something or other that might please him as a Poesie or Nosegay goes into the Garden and there for want of judgment gathers sweet smelling Flowers and noysome stinking weeds together but coming to his Mother she picks out the weeds and thus it is that whether we pray unto God or hear God speak unto us in his Word or are otherwise employed in the performance of any Religious action Christ comes and picks out the weeds takes away the iniquity of our holy things observes what evil or failing there is in duty and draws it out and so presents nothing but flowers nothing but what is pleasing and acceptable to God his Father The comfortable sight of Christ Iesus crucified to the poor Repentant Sinner IMagine that you saw some Malefactor led along to the place of Execution wailing and weeping for his mis-spent time for his bloudy acts for his heynous crimes and that his wailings and his weepings were so bitter that they were able to force tears from others and to make all eyes shoot and water that did but look upon him but then if this Man in this case should sodainly see his King running and riding towards him with a pardon in his hand What a sight would this be Surely none like it Thus thus it is with Man sorrowing and repenting for Sin Whilest he is weeping over the sadnesse of his condition and confessing what a little step there is betwixt him and damnation as if he were even dropping into Hell in a maze he looks up unto Christ whom he sees with a Spear in his side with thorns in his head with nayles in his feet and a pardon in his hands this were a sight indeed a most pleasant ravishing Heavenly sight such as all the rich and curious sights on Earth not all those glittering spangles in Heaven could afford the like Heart-Communication the want therof deplorable IT was the ingenuous confession of a learned Divine sensible of his neglect but more especially of the difficulty of the duty of Heart-communication I have lived said he Forty years and somewhat more and carried my Heart in my bosome all this while and yet my Heart and I are great strangers and as utterly unacquainted as if we had never come near one another Nay I know not my own Heart I have forgotten my Heart Ah my bowels my bowells that I could be grieved at the very Heart that my poor Heart and I have been so unacquainted Thus he then in a pious and conscientious manner expressing himself but mutato nomine it is the condition of most Men now in this Athenian age of ours such as spend their time in nothing more then in telling and hearing news How are things here how there how in this place how in that None almost enquiring how things are with their poor hearts few or none debating the matter nor holding
not partly on one and partly on another but he bestowes all himself on every one and expects that every one should do the like unto him Excesse of Apparrell condemned WHat heavy things are thundred against those curious Dames of Ierusalem by the Prophet Isaiah who being himself a Courtier inveighs as puncutally against the Noble vanity of Apparrell as if he had late viewed the Ladies Wardrobes And our Saviour finds fault with the Scribes that loved to go in long cloathing But to come nearer In the year 1580 great ruffs with huge wide sets and cloaks reaching almost to the ancles no lesse comely then of great expence were restrained here by Proclamation saith Mr. Cambden And need we not the like Law now when so many Prodigals turn Rents into ruffes and lands into lace singulis auribuâ— bina aut terna pendunt Patrimonia as Seneca hath it hang two or three Patrimonies at their ears a pretty grove upon their backs a reasonable Lordship or living about their necks from whence both S. Cyprian and S. Augustine drew up this conclusion That superfluous Apparrel is worse then Whoredome because Whoredome onely corrupts Chastity but this corrupts Nature God to be seen in the works of the Creation A Godly Antient being asked by a Prophane Philosopher How he could contemplate high things sith he had no books wisely answered That he had the whole World for his book ready open at all times and in all places and that he could therein read things Heavenly and divine And most true it is that God is to be seen and admired in the works of the Creation there 's not a Flower in the Field not a pile of grasse we tread on but sets forth God unto us in very lively colours so that not to see him is to incur the curse he hath denounced against such as regard not the work of the Lord i. the first making neither consider the operation of his hands i. the wise disposing of his Creatures for our good Esay 5. 12. To keep close to the Word of God in seeking after Christ. IT is the observation of a good Man now with God That the Wise-men travelling to find Christ followed onely the starre and as long as they saw it they were assured that they were in the right way and had great mirth in their journey but when they entred into Ierusalem whereas the starre led them not thither but unto Bethlem and there would be instructed where Christ was born they were not onely ignorant of the place Where but they had lost the sight of the Starre that should guide them thither Whereof we learn in any case that whilest we be going to learn Christ to seek Christ which is above to beware we lose not the Star of Gods Word which onely is the mark that shews us where Christ is and which way we may come to him These are the good Man 's own words whereunto may be added That whereas David made the Word of God a lanthorn to his feet and a light unto his paths we would not suffer our selves to be led aside by every ignis fatuus every false fire that presents it self unto us but to keep close to the Word of God which will bring us to the Knowledg of Christ here and the full enjoyment of him hereafter What it is to trust in God really and truly THere was a King of this Land that being engaged in Warre sent to the Generall of his Army to spare such a City yet he had a command under the broad Seal and the King 's own hand to do it and to disobey his warrant was death but withall the King gave him private instructions to destroy the City and in so doing he would save him harmlesse The Generall did so and trusted the King for his life so that if he had failed him he had been utterly destroyed Thus if a Man be brought to such an exigent if he will trust God in such a case as wherein if he fayl him he is undone so to lean upon God that if he slip away he sinketh so to be unbottom'd off himself and every Creature so to cast himself upon God that if he step aside he is like to perish this is to trust in God really and truly The monstrous Sin of Ingratitude Q. Elizabeth in a letter of hers to Hen. 4th King of France amongst many other expressions hath this upon the sin of Ingratitude That if there were any unpardonable sin in the World such as the sin against the Holy Ghost it was Ingratitude Call me unthankfull said another and you call me all that naught is And without all doubt such a Vice it is that Nature frowns at though she smile at many others Nay It is a Monster in Nature a Solecism in manners a Paradox in Divinity an ugly sinl Insomuch that Christ himself joyned the Evill and unthankfull together Luke 6. 35. How it is that Faith is said to be made perfect by Works AS one that professeth That he hath an art and that he is able to do this and that by his art Now if he make up some exquisite piece of Workmanship by that he is said to make good his Art Or as when we say such and such Trees are good because they have sap in them they are not dead Trees yet for all this the Tree is made perfect by the fruit So Faith by Works is made perfect Not that works put life into Faith the sap must first be in the Tree and then it bringeth forth fruit so there must be first a life in Faith and then it bringeth forth good works So that when it is said Faith is made perfect by Works the meaning is that Faith is made good by Works that Works declare Faith to be right as the Fruit doth declare the Tree to have sap How to make tryall of Faith whether it be right or not TAke a cup of Wine and if you would know whether it be good or not drink it off but if it heat you not warm you not at the Hearâ— quicken you not nor in any way revive your spirits you will say It is â—aught flat and dead had it been good Wine it would have done all this Then if you come to Plants and find no fruit nor leaves you say This plant is dead If you come to take a dram of Physick and it do not work you say It is bad Physick And so if you take leaven and put it into the dough if it sowr not the lump you say it is a dead leaven a counterfeit Thus if a Man find not Faith in the operation thereof that it works not a generall change in the Soul that it fire not the heart with love to Christ if there be no life in it then let such a Man know that he is deceived his Faith is not right not effectuall not any way