For there are no baÌ„ds in their death but their strength is firme they are not in trouble as other men neither are they plagued like other men vers 4. c. 2. His Paternall providence over the godlie in their greatest frailties in the progresse tutoring them in the Sanctuary why he doth they should patiently beare with sinners Surely thou didst set them in slippery places thou castedst them downe into destruction v. 17. c. 3. The profit accruing to the righteous by Gods ordinances afflictions their Profession to adhere to God alone in life to have none but him in life death to make choise of him as the strength of their heart when their flesh heart faileth and their Portion for ever v. 26. The voice of the Text is Angelicall and Seraphicall flaming with a divine-burning-affection unto our heavenly father in before and above all things expressed in the collation of God and all other creatures in heaven and earth Which spirituall Extasie (h) Foâ—engius in loc is beautified and presented 1. by an Emphaticall interrogation which is the strongest deniall Whom have I in heaven but thee 2. a peremptorie denegation i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noluâ— vel non volui Genebrard in loc There is none upon earth that I desire besides thee The summe whereof as frailtie is able to broach these transcended Mysteries subsimated (k) Dicam ut possum sed date veniam accipiâ—e conatum meum devotioneÌ„ intendeÌ„di nam explicandi nulla facultas est S Aug. in loc De Scriptures sanctis disputanti non tam necessaria sunt verba quam sensus S. Hieron Ep. 130. Marcellae Est quideÌ„ sermo compositus et gallicano cothurno fluens Sed quid ad interpretem cuius professio est non quoipse disertus appareat sed quo eum qui lecturus est sic faciat intelligere quomodo ipse intellexit qui scripsit S. Hieron Ep. 133. de Rhaetij commentarijs in Cant. Canticorum Sed cum tantares esset quae cogitando non tam quid de ea sentiendum dicenduÌ„ve esset quam quonam modo persuadendum ijs qui diversa fentirent fieret difficilior finem aliquando dilationi adhibendum putavi sperans divinum adjutorium magis mihi scribenti quam differenti adfuturum Quamobrem primum mihi videtur plus valere in hac inquisitione vivendi quam loquendi modum S. Aug. Tom. 2. Ep. 112. Paul nae Dicam si potero adiuvante misericordia demini et orationibus vestris S. Aug. in Psal 26. Si tamen exposui quod volui exposiâ—i autem quantum potui etsi non quantum volui adiuvat me dominus et intentio cordis vestri ab eodem domino inspirata id ibid. affections may be thus metaphras'd My soule longeth yea even fainteth to behold the face of the Lord my heart and my flesh crieth out for the living God (l) Psal 84.2 Whom to enjoy alone is happinesse and other happinesse I have none desire none but God alone Without God heaven to me is earth Angels to me are men Men to me are no better then beasts beasts then devills the Earth then hell But with my God the creatures are delicacies Men are Comforts Saints are Angels the Earth a pleasant Paradise (m) Cuius dicti veritas quamvis satis ad omniuÌ„ intelligentiam ipsa sui luceat claritate mihi tamen nescio quomodo in praesenti causa propius innotuit S. Hier. ep 14. ad Celantiam modo non sit Paulini The earth is fill'd with the mercy of the Lord the heavens replenished with the glory of the Lord that doth cloath me this shall crowne me my body is on earth my mind in heaven I see both I know both earth to my sorrow heaven to my joy yet nor in my sorrow nor in my joy nor in heaven nor in the earth is there any thing my soule is satisfied with longeth to enjoy save God alone who is the health of my countenance and my God (n) Coelo sed omni quis mihi nec velim terris neque optem quem socium tibi Arias Montanus loc sic red Psal 43. ω Embrace the text under this title The Soules Solace wherein are remarkeable two things 1. her CoÌ„fidence (o) Haec haec est vox fidei vox filiorum Dei Abrah Scultetus in loc Fides mea id veretur Mariana in loc In spiritu laeto fidem profitetur suam quod in solo Deo confidat neglectis omnibus creaturis etiam in Cruce Christoph Cornerus in loc Eodem modo Oecolampadius in loc per Iohan Gastium latinitate donatus Jtem Musculus Aynsworth in loc Whom have I in heaveÌ„ but thee whom have I there to beleeve in adore feare depend upon but thee O Lord 2. Conscience (p) Nihil in coelo mihi erit sine tuo coÌ„sortio iucundum nihil in terra in coÌ„iunctione tuae benignitatis acerbum Hieron Osorius to 3. in loc Nihil creatum invenio quod mihi satisfaciat nihil in quo cor meum penitus acquiescat neque in coelo neque in terra Bellar. in loc there is none upon earth that I desire besides thee None unto whom my heart devotes her self vowes to love obey delight in set up her whole contentment and take true Complacency in save thee O Lord alone He beleeves (q) Habet votum hoc fidei inclusam certitudinem Mollerus in loc Fidei sententiam carnis tentationi praemittit Aretius Felinus in Ps 73. ver 1. his God is in earth to regard him therefore he resolves in the peace of a good Conscience to approve himselfe unto him draw neere and walke with him on earth Thus it is good for me to draw neere unto God verse last He 's assur'd that his God is in heaven to reward him therefore he will put his trust in the Lord his God Without all doubt that omnipotent and all sufficient God who fills heaveÌ„ and earth whom the heaven of heavens is not able to containe (r) 1. Kings 8.27 is able to preserve sanctifie feed thorowly fill and satisfie all the emptie and thirstie faculties and functions of my soule to hold and uphold me with his right hand to guide me with his counsell afterward to receive me into glorie (Å¿) Psal 73.24 So that might sinfull-flesh vent such an ambitious wish or presuming to wish prove so happie as to obtaine my hearts desire and vote should bee to have none O Lord in Heaven but thee nor in earth in comparison of thee (t) Felix es talia feliciter cogitando ama ido felicior ideo eris etiam felicissima consequendo S. Aug. ep 206. Oculo cordis in gloriam illam defixo ver 24. ita raptus à spiritu est ut iam omnia creata despiciat Bellar. in loc Desiderio Gloriae accensus erumpit in votum Quis oratio est optantis 2. Sam. 23 15. Ps 4.6
commodis secularibus gaudeant sua quaerentes non quae Jesu Christi S. Aug. tom 2. ep 209. Sed quia ist â— futura praedicta sunt mirandum non est quod exurgant sed vigilandum est ne noceant S. Aug. ep 141. Comparant sibi quidem illi sua voluntate perversa praesentis meritum caecitatis futuri aeterni supplicij si per contumaciam indociles fuerint seque cum in hac vita sunt corrigere atque emendare neglexerint idem ibid. For howsoever hee confesse what cannot be denied that our translation Whom have I is agreeable to the Hebrew Originall (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet to uphold the decayed credit of their vulgar latine translation in greater errors and matters of more moment then this comes to supporting himselfe upon the Septuagint (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Sed Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee saith this reading What have I in heaven is rather to be allowed followed and kept The truth is whether wee have our Quis Whom or he his Quid What the sense is not much changed yet seeing wee smell his drift and that he takes so slender an occasion to justifie the mother of errours by the wilfull forsaking the fountaine of Living waters (i) Ieremiah 2.13 multi enim superstitionibus vanis pertinaciter inharentes obdurant se contra manifestam veritatem non tam de suis religionibus quas prave asserunt bene meriti quam de se malâ— qui cum habeant iter rectum devios sequuntur anfractus planum deserunt ut per praecipitium labantur lucem relinquunt ut in tenebris caeci ac debiles jaceant His consulendum est ne contra se pugnenâ— velintque se tandem ab inveteratis erroribus liberari Lactant. de salsa religion lib. 1. cap. 1. digging to himselfe pits that will hold no water it s not out of the way to discover the sandy foundations whereon hee builds And as every sparke of a diamond and graine of gold is pretious so the least sentence letter and word of Gods word is much more pretious and worthy of our deepest consideration (n) Nihil est quod non sit momenti magni in Scripturis sacris utcunque nobis parvum aut nihil esse videtur S. Basil ad Amphilochium Quae minima sunt in lege contemnenda non sunt quia plena sunt Sacramentis S. Hilar. ex Sylva Allegor in verbo iota Vse 5. Now seeing it is the houre of sorrow (o) Dicentis laus in fletu est audientium S. Hieron ep 22. I cannot but spend a teare upon the living corps of those dead soules that minde earthly things who making gold to be their god in heaven and honour and pleasure their Deitie on earth expell the Lord of heaven and earth out of their hearts and habitations (p) Mollerus Masculus in loc being as farre distant from King Davids holy affection expressed in this text as the East is from the West There are not a few in the world who so be it they may have pleasure for their breakefast and the world to their dinner feare not to sit with the devill at supper Their hope of heaven and happinesse on earth is as they dreame to want nothing of what their immense desires covet and to be full masters of their carnall designes What is that you hunt after and pursue with such greedinesse is it the splendor and beauty of gold that drawes your affections O then how much more paines should thy soule imploy to purchase his favour whose incomparable beautie fills the heavens and splendor dazles the eye of Angels (q) Fratres cogitate omnia ista quae videtis pulchra quae amatis ipse fecit si haec pulchra sunt quid est ipseiÌ„si haec magna sunt quantus est ipse ergo ex istis quae hic amamus illum magis desideremus contemnentes ista illum diligamus ut ipsa dilectione per fidem cor mundemus mundatum cor nostrum inveniat aspectus illius S. Aug. in Psal 84. Were the object of thy desires bread that never perisheth durable riches (r) Est quidem in coelo sancta Ecclesia sunt Trophaea Apostolorum Martyrum est Christi vera confessio Apostolorum praedicata fides S. Hieron ep 18. to rise earely sit up late crie so loud ride and runne so fast * Lege S. Aug. tom 10. ser 17. de verbis dom Matt. 19.17 to take counsell charge thy head burden thy memory beate thy braines teare thy flesh and eate thy morsels with perplexitie were both necessary commendable but seeing that which thy soule graples is no other but a cloud a meere shadow a vanishing nothing this great care and cost is both lamentable and damnable (Å¿) Cum tanta reperiamus in coelo parva caduca quaesissâ— nos doleamus in terra idem loc cit The world is but a sea of glasse (t) Revel 15.2 Seculum est quasi mare unicuique autem sua cupiditas est tempestas S Aug. de verbis dom ser 13. cap. 1. Whosoever attempts to walke will sinke and drowne with Peter (u) Matt. 14.31 Fides ambulavit in Apostolo non caro fides titubabit caro cepit sentire naufragium S. Ambr. Sine ulla dubitatione Petrus ad verbum jubentis ad praesentiam sustentantis ad prasentiam regentis sine ulla cunctatioâ—â—â— desiluit in aquâ—â— ambulare cepit potuit quod dominus non in se sed in Domino fide valuit quod humana infirmitas non vcleret S. Aug. tom 10. serm 13. de veris Domini cap. 3. unlesse Christ lend a miraculous hand of deliverance from that Sacrilege She is a bottomlesse depth of iniquitie And when her favorites are lifted up to heaven upon her swelling surges she in a moment (x) Psal 107.26 carries them downe to hell and when the ship of their desires is arrived at her wished-for haven they are constrained often to waigh anchor set saile and put to sea againe for safety Where being terribly tossed with the waves and windes of their greedy affections avarice (y) Avaritiae tibi quoque vitandum est malum non ut aliena non appetas sed quo tua quae tibi sunt aliena non serves S Hieron ep 22. ad Eustochium cap. 14. Aliena nobis auri argentique sunt pondera nostra possessio spiritualis est redemptio animae viri propriae divitiae ib. springs a leake in the vessell where as the hold of their heart fills they sinke and in fine falling upon the rockes and sands of temptation and into many foolish lusts drowne in distruction and perdition (z) 1 Tim. 6.9 and sinke with Pharioh and his chariots to the very bottome like a stone (a) Exod. 15.5 Her salt and brinish billowes wash away and eate out the very heart
Christo enim possidendum est quod cum Christo est possidendum S. Hieron tom 9. ep 3. are very sweete mercies but when God sets the world in mans heart the Throne of his owne holy spirit as it is the punishment of greedinesse (e) Consuetudo plus habendi prabet locum avaritiae quae nullis expletur opibus quanto amplius habuerit plus requirit neque copia neque inopia minuitur S. Hier. ep 27. so it s both a severe judgement and the harbenger of greater to succeed What soule espoused to Christ which ever tasted the joyes of the marriage bed scornes not to picke up rootes and nettles (d) Eccles. 3.11 to defile herselfe with the bread of fooles and the dung of beasts David having made some deviation in his affection from God towards the world brings in his owne accusation So foolish was I and ignorant vers 22. I was as a beast before thee The way to immortality and glory is to contemne (f) Prohibentur mala praecipiuntur bona conceduntur media perfecta suadentur in Scripturis S. Hieron tom 9. ep 1. Christus unius urbis contempsit gloriam totius orbis opinione celebratur S. Hier. ep 27. this earthly trumpery and vanity and the path to eternall rest (g) Sepulchrum sibi Patriarcha peregrinus emit Gen 23.9 Quid est Sepulchrum locus est quietis ubi juxta mundi rationem defunctorum corpora collocantur vera ergo intelligentia locum sibi requietionis pater Abraham fide sua contemptu pecuniae comparavit S. Hieron tom 9. ep 3. Ne revertimini ad mortuum qui sequimini viventem ibid. is not to rest in the delectable acquisition of earth earth earth wherein no rest is found He that expects an inheritance among them which are sanctified must covet no mans silver nor gold nor apparell (h) Acts 20.22 23. nor be wedded to his owne Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flie away as an eagle towards heaven (i) Prov. 23.5 The eagle stoopes not to ceize on every flie nor should Christs eagles bow to this present evil world (k) Mat 24.28 but mount upon the wings of their screened affections to possesse God in him all things (l) Omnia nostra sunt per ordinationem donationem divinam Nos vero sumus Christi per fidem sanctam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus est Dei unctus respectu officij qui factus est caput Ecclesiae ut per eum Domino adhaereamus Tossan in loc Omnia creata sunt propter sanctos qui cum nihil habeant possident cuncta S. Hieron in loc Solus sapiens dives nos rectius solus electus dives qui omnia possidet usu honesto adminiculo ad pietatem Aret. in loc Apollo to unveile the law for their humiliation Paul to reveale the Gospell for their consolation Cephas to lend the light of example the world to enrich them life to comfort them death to crowne them things present to feed theÌ„ things future to fill them all theirs to serve Christ and with him to honour the father 1. Cor. 3.22 Seing thy donation is so liberall thy grant so large grant also O Lord unto all thy servants hearts inclined unto thy testimonies and not to covetousnesse (m) Testimonijs suiâ— agit nobiscum Deus ut eum gratis colamus quod radix omnium malorum impedit avaritia Primi parentes plus volentes habere quam acceperant quod acceperant amiserunt S. Aug. in loc Si ergo cor non habeamus inclinatum in avaritiam Deum non colimus nisi propter Deum ut sui cultus ipse sit merces ipsum diligamus in seipso ipsum diligamus in nobis ipsum in proximis ibid. E contrario differunt inter se vanitas veritas hujus mundi cupiditas vanitas sed Christus qui ex hoc mundo liberat veritas ibid. Quid meum â—uâ—s sum etenim eo usque magnus à te conditus quod nihil creatum sit mihi satis Martinus Alphonsus del-pozo in loc Psal 119.36 Vse 7 If reproofes please you not I will silence them to gaine your eares to exhortation my taske were ended could I once heare you repeate the text with Davids heart There is none upon earth that I desire besides thee or another which is a commentary upon the text Thou art my portion O Lord Psal 119.57 In earth thou art my All my All in heavenn. Behold thine owne promise Whatsoever ye shall aske the Father in my name he will give it you (o) Iohn 16.23 My soule begs a portion thine owne selfe for her portion in heaven and earth Let the world account mee foolish that I do not and mad that I dare not seeke advancement by hooke and crooke let men deride my simplicitie because I refuse to rise upon the steps of impiety this is my rest and this my rise to make God my part and my portion for ever (p) Animi statuunt hoc esse impij vel imbecilli quod non audeant vel amentis quod non intelligunt sed propheta ostendit nihil esse posse jastitia neque ad utilitatem melius nec ad custodiam vitae securius neque ad nominis claritatem magnificentius Hier. Osorius tom 3. in loc what can I desire more at the fathers hands then Christ (q) Istae sunt potius divitiae quas salubriter cupere debemus isla faelicitas de qua se Christianus gaudeat esse locupletem ut sit pauper in hoc saeculo dives in coelo Cassiodorus in loc Mihi nihil sunt coelum terra omnia quae in eis sunt si te habeam possideam si tu meus fueris mea erunt omnia tam in coelo quam in terra si autem tu meus non fueris nihil habeo etiamsi coelum terram possedero Brentius in loc whom hee sent from heaven to redeeme the world dyed on earth to deliver the world and reignes in heaven to enrich the world In Christs garden my soule delights to walk her desire is to sit upon his throne to sleepe in his bed to stand by his fire to leane on his bosome to become wholly his so that shee may no longer live of her selfe but Christ may live in her (r) Titelmannus in loc Te sine omnia mihi sunt insuavia injucunda sive in coelo sive in terra Genebr in loc Others so long as they have money care for nothing else in heaven or earth (Å¿) Asaphi fides illa illo praconio digna Scultetus in loc my soule hath turned over another leafe wherein shee espied such beauty in Christ that to enjoy him shee covets nothing else in heaven or earth Christ to mee is both riches honours and never ending pleasure (t) Lucas Osiander in loc Benedict Arias Montanus in
loc To keepe this holy fire alive in thy breast consider three things 1 the motives to perswade the soule to rest wholly upon God and set her delight in him 2 The meanes whereby God becomes the soules whole contentment 3 the markes and rules of triall whereby she may know she is not deceived in her choice The perswading motives are foure The first is the consideration of the infinite love of God declared and revealed unto us For God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life Ioh. 3.16 The gradation makes this affection singular (u) Eia fratres Deus voluit esse filius hominis homines esse voluit filios deit ipse descendit propter nos nos ascendimus propter ipsum haec spes est cateris quod propterea ille descendit ascendit ut in illo cum illo unum essent quiper illum â—scensuri essent S. Aug. tract 12. in Iohan. Idcirco Deus mundum dilexit amore inenarrabili inaestimabili mundum inquam qui totus in malo jacet 1. Joh. 5.19 ne quis de mundo aut in mundo de Dei desperare ausit gratia idcirco filium Dei non adoptivum sed suum sed unigemtum dedit pro omnibus ut omnibus salus offerretur ideo non misit filium ut judicaret mundum meritisque afficeret supplicijs sed ut servaret S. Hilar. lib. 6. de trinit The all-sufficient God loved where he found cause of hatred the world an enemie no friend he so loved that he gave his gift was a Sonne his owne Sonne not one adopted his onely begotten Sonne not one of many not for himselfe but to purchase thee eternall life To requite which love what recompence doth the Lord require at thy hands but thy love to him in heaven and thy affection on earth What soule can be so steely as not embrace and kisse that hand which hath care for nothing in heaven but thy salvation and for nothing on earth but thy comfort content satisfaction (x) Sic Deum loquentem inducit Euthimius in loc Margaritum quippe est sermo Dei ex omni parte forari potest S. Hieron ep 22. And when the Sonne of God ascended hee had so perfected our Redemption that there was nothing left for him to do more either in heaven or earth nor for us but to welcome his mercie and congratulate his victorie with faith reciprocall love and obedience (y) Arnob. in loc Si affixus serpens ligno filijs Israel contulit sanitatem quanto magis salutem praestat populis dominus in patibulo crucifixus si figura tantum profait quantum profuisse eredimus veritatem S Amb. ser 55. Fide hujus verbi non virtute imaginis servabantur non enim in serpente sed in Domini imperiâ—salus continebatur Epiphan haer 37. The Sunne lends the light by day the Moone her borrowed beames by night the earth beares the fruit the sea brings the fish the heavens drop her honey dewes the cloudes shade thee in the heate the birds make thee musicke and all creatures serve thee with lectures of love instruct thee to love the Lord thy God with all thy heart with all thy soule and with all thy might (z) In causa justitia omnes anum debemus virgo vidua nupta summus medius imus gradus aequaliter jubentur implere pracepta S. Hieron tom 9. ep 1. Stude quaeso quotidie creatoris tui verba meditare discecor Dei in verbis Dei ut ad aeterna suspicias nam tanto erit requies tua major in coelis quanto jam in terris ab amore conditoris tui requies nulla fuerit Greg. Moral Diliges Deum ex toto corde i. e. toto intellectu tota voluntate ex omni memoria Deum esse diligendum S. Aug. tom 10. ser de tempore 53. Quia Deus rebus omnibus major melior invenitur plus omnibus diligendus est ut colatur S Aug. in Psal 77. Deut. 6.5 where God layes claime to all he leaves for the creature nothing at all Wherefore remember the loving kindnesse of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which hee hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63.7 The second is the meditation as well of thy misery as of the necessity to be at one with God without whose favour were thy bones full of marrow thy barnes of wheate thy banquetting house of mirth thy bed of rest thy house of children thy name of honour yet thy condition is fearefull and more despicable then the silly being of the bruit beast (a) Crucior in haec flamma Luc. 16. Non enim nullâ— sed sempâ—ternamors erit quando nec vivere anima poterit Deum nec habendo nec doloribus corporis carere moriendo prima mors animam nolentem pellit de corpore secunda mors animam nolentem tenet in corpore S. Aug. civ lib. 21. cap. 3. Mirabile est enim dolere in ignibus tamen vivere sed mirabilius vivere in ignibus nec dolere idem eoâ— cap. 2. and of all creatures thou art most miserable 1. Cor. 15.19 An east winde brought the locusts into Egypt a west winde tooke them away and cast them into the red sea (b) Exod. 10.13.19 Locusta quasi tota vena est ideò infatiabilu quamdiu vivit semper â—surit Joel 2.25 from whence they were not recall'd nor shall be charged for devouring fruitfull Egypt but man is borne to serve his God raised to a stewardship renders an account of his actions at his death (c) Puto per hoc genus plagae significat homines qui cum neque seipsos ordinate regere potuerunt neque Dei regis patienter moderamina pertulere Origen in Exod. 10.13 Prov. 30.27 and reapes a proportionable recompence in so much as thrice happie are they that kisse the Sonne (d) Ne quando irascatur dominus cum dubitatione positum est non secundum visionem propheta cui certum est sed secundum eos ipsos qui monentur quia cum dubitatione solent cogitare iram dei quibus not aperte revelatur S. Aug. in loc are one with the father have the spirit for their pledge of mercie and put their trust in him Psalm 2.12 Thy misery cals upon thee to make God thy felicitie the mercie of God invites thee with proffer of balme to heale thy infirmity and the consistorie of heaven sits to eye and observe the bent of thy affections (e) Deus ipse omnium rector Dominus cum omni angelorum militia certamen tuum spectat tibique contra diabolum dimicanti parat aeternitatis coronam coeleste praemium incitamentum
The Lord is my Shepheard I shall not want thou anointest my head with oyle and my Cup (q) Et pâ—culum tuum oblivionem praestans priorum vanarum delectationum quam praeclarum est S. Aug. in Psal 23.5 runneth over Psal 23.1.5 (r) Nihil deest timentibus eum Multi propterea volunt timere Deum ne famem patiantur dicitur illis nolite fraudem facere dicunt unde me posco non potest ars sine impostura esse non potest negotium esse sine fraude sed fraudem punit Deus tiâ—e Deum si timuero Deum non habebo unde vivam Nihil decrit timentibus Deum Copiam promittit trepido dubitanti ne si forte timuerit Dominum deserant illam superstua Poscebat te dominus contemnentem se deseret te timentem se S. Aug. in Psalm 34.10 vid. loc 4. In regard of his Al-sufficiencie for as it was Iudahs Blessing that his hands should be sufficient for him Deut. 33.7 So 't is the blessing of Gods right hand upon all those who lift up both their hands unto his testimonies (Å¿) Psal 119.48 Pulcherrimus ordo ut prmo meditemur eorum qua diligimus praeceptorum sit nobis assueta meditatio Deinde levavi ' manus Nam sicut meditationi verborum finis memoria est ut quae meditamur verba teneamus sic meditationis praeceptorum coelestium intentio vel finis est operatio S. Ambr. in loc Nihil prodest facienda didicisse non sacere S. Hieron Tom. 9. ep 1. that the hands of God shall be sufficient for them in all conditions to provide all Comforts and to help them from their Enemies his hands can enlarge a scantie portion unto a competencie unto a sufficiencie and make him that hath nothing to possesse all things 2. Cor. 6.10 Lastly the Inheritance is the heyres Contentation and whole delight Naboth would not part with his fathers inheritance at any rate (t) 1 Kings 21.3 and the Saints find such a sweetnesse in their God as nothing can draw them to an exchange admit a sale what is the price either Heaven or Earth apart or the whole world together with all the pompe and glory of it as was once proffered by a cosening Merchant (u) Mat. 4.9 Quadruplex Gigantis certamen primum in coeli alterum in paradiso terrestri tertium in deserto quartum in mundo primum cum angelis initum secundum cum Evah Adam tertium cum Christo quartum cum omnibus hominibus In primo victus è coelo praecipitatus in altero vicit hominemque è coelo praecipitavit in tertio victus abscessit in quarto vincit vincitur S. Basil Hom. 21. ut Pelargus in loc but these will not carry it they prize him at a higher rate whom have I in heaven but thee and there is none upon earth that I desire besides thee The fourth and last motive to make the Lord the whole joy and delight of our Soules is the happie knowledge of the world of comfort and inward peace arising thence unto us in life and death There can no storme arise but this Harbour will refresh thee no danger appeare but the covert of his wings will shadow thee (x) Erat uno eodemque tempore cum Apostolis quadraginta diebus cum Angelis in Patre in extremis maris finibus erat in omnibus locis versabatur cum Thoma in India cum Petro Romae cum Paulo in Jllyrico cum Tito in Creta cum Andrea in Achaia cum singulis Apostolis Apostolicis viris in singulis cunctisque regionibus S. Hieron Ep. 148. no misery assault thee but this potent and mercifull hand will rescue thee None of his members suffers but his eye observes them his heart pities them (y) Extinctisque tamen quamvis infantibus absens praesens Christus erat qui Sancta pericula semper suspicit poenas alieno in corpore sentit Sedulius lib. 2. oper pascal de Infanticidio Herodis his hand saves them his Spirit comforts them his presence goes before them his blessing followes them his Consolations crowne them (z) Sed fert Magnanimum generoso in pectore Christum Inque Deo curae dulce levamen habet Strigel in loc So long as Christ is the Captaine let no Soldier of his faint or feare Though the Sea rage the Earth tremble the yles shake the mountaines leape into the Ocean the Inhabitants of the world be tumultuous the mighty Monarkes menace yea though thunder and lightening threaten us from above and death dart us thorow till his quiver bee emptie and Hell open her mouth to swallow us alive or dead and Sathan encampe against us with his yron chariots yet the Lord thy God reigneth hee is cloathed with majestie (a) Decorem induit amicis fortitudinem inimicis fortibus gravis est at infirmis levis est suspendantur fluctus quantum volunt fiemat mare quantum vult mirabiles quidem suspensurae maris mirabiles minae mirabiles persecutiones Turbabatur mare fluctuabat navicula Navicula ecclesia est mare saeculum est venit dominus ambulavit super mare pressit fluctus quomodo ambulavit dominus super mare super capita justorum fluctuum magnorum spumantium S. Aug. in loc and strength the Lord on high is mightier then the noise of many waters yea then the mighty waves of the Sea Psal 93.1.4 yea then the potentates on earth yea then the powers of hell (b) Contrivisti capita draconum Draconum capita daemoniorum superbias à quibus gentes possidebantur contrivisti super aquam quia eos quos possidebant tu per baptismum liberasti Cujus Draconis intelligimus Dracones omnia Daemonia sub diabolo militantia quem ergo singularem draconem cujus caput contitum est nisi ipsum diabolum intelligere debemus S. Aug. in Psal 74.13 to save and comfort every soule that depends on him For as the waters of the deluge prevailed increased and covered the Mountaines the Arke of Noah mounted so much the more upon the surges semblably the more the Sea of affliction swels the more the Lord maketh his consolations to abound and raiseth the sanctified affections towards the enjoyment of heaven The second considerable is the meanes whereby the Lord becomes the Soules whole contentment which are five First the constant and conscionable Hearing reading and meditation of the sacred Word of God (c) Salomon Gesnerus in loc whereby his backe-parts and admirable beauty his mercy (d) Suavis est dominus quoniam in saeculum miserecordia ejus Psal 107.1 Si gustastis confitemini non potest autem confiteri qui gustare noluit Si gustastis aviditate confessione eructate S. August in loc goodnesse love and kindnesse with all other his incomparable excellencies being laid open to the view (e) Psal 136. per totum Misericordia ejus in
39.13 but she builds high like the eagle upon the clefts of the rockes (m) Ier. 49.16 and refresheth her selfe by the pleasant rivers and the Gratious-Soule builds not her nest in the dust where the winde of vanitie will peirce it rests not upon the Creature which is a broken peircing Reede but on God the rocke of our salvation unto whom she is carried by the golden-streames of the word (n) Nidificat in petris in soliditate fidei permanens habens in pectore suo fluenta scripturarum Rupertus in Cant. 4 1. Reason 1. There is nothing able to fill-full the Cup of the Soule and make it runne-over with durable joy and gladnesse (o) Psal 4.7.23.5 but the comfortable presence of the all-sufficient God The world is a rich-store-house of admirable coÌ„forts for mans plentifull provision that he may cheerfully serve his God here is nothing created whence divine providence drawes not unto man a singular benefit (p) Nihil enim sineratione fit per Deum nihil casibus fortuitis nihil denique fortunae in illo temeritati licet Hieron Tom 9. ep 20. Rom 8.28 the center earth is as a fruitfull mother to nourish our fraile bodies with the sugred milke and norishment of her breasts (q) Gen. 13.10 The waters of Siloam (r) Iohn 9.7 The cleare-streames of Kishon (Å¿) Iudges 5.21 will wash away corporeall pollution and fresh fountaines refresh the thirsty and wearie Pilgrims (t) Psal 110.7 A sweete wholesom ayre conduceth to a continuance of strength and health (u) 2. King 2.19 22. the clouds labour to water the earth (x) Iob 37.11 the Lord bindeth up the waters in his thicke cloudes and the cloud is not rent under them (y) Iob 26.8 againe he maketh small the drops of water they powre downe raine according to the vapour thereof which the clouds do drop and distill upon man abundantly (z) Iob 36.27 28. the fire inlife'ns our benummed spirits and limbes the sweet influences of the Pleiades (a) Iob 38.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad verbum delicias pleiadum Arias Montanus Fructus delicatos Vergiliarum Pagnin in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex R. Moseh Num ligabis fructus bona stellae Chimab quae est è stellis Aquilonaribus R. Abraham ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Nurquid coniungere valebis micantes stellas Pleiades S. Hieron Num Astrologia perscrutanda est ad cognoscendum proprietates isterum siderum vt hunc locum intelligere possimus Miror si hoc congruit sermoninostro certe nimis longum est transeamus ergo ad alia S. August tom 4. in loc Amicum hoc Sydus Hebr. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. coniunctio stellarum R. Jonah His ergo Graeci quod multae simul essent nomen ab ipsa multitudine posuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim multitudo dicitur inde derivatum est vt Pleiades appellentur S. Hieron in loc Job Pleiades appellat stellas quae iunctae velut septemesse monstrantur idem Pleiades sunt septem stellae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naivgare quod ortu suo felix tempus navigationis ostendunt eâ—si sex tantum lucidè appareant Pleiades incipiunt humeros relevare paternos quae septem dici sex tamen esse solent Ovid. lib. 4 Fastor Latinè Vergiliae dicuntur quia verissunt nunciae signum calidum quod maturet fructus calefacial Aben-ezra ex Mercer in Iob 9.9 Hoc est quod Delitias appellat Iob 38.31 generali nomine verni temporis amaenitatem pulchritudinem Mercerus in loc S. Hieronym Iob 9.9 vertit Chimah Hyadas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluere quia ortu pluvias inducit ut flores herbae fructus terrae emergere incipiant Arcturum pluviasquè Hyadas geminosque Triones Virgil Georg. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 6. Habuit Atlas vt fama est è Pleione vxore septem filias quas Iupiter inter sidera collocavit quarum nomina recensuit Aratus in Astronom Natal Comes lib. 4. cap. 7. Ovid. Fastor 4. Nequoquam sermo veritatis vanas Arati fabulas sequitur haec quippe astrorum nomina à cultoribus sapientiae carnalis inventa sunt sed Scriptura sacra idcirco eisdem vocabulis utitur ut res quas insinuare appetit nositia usitatae appellationis exprimantur Odo Cluniacens Moral in Job lib. 9. Bibl. Patrum tom 10. pag. 277. renew the Delicacies and pleasures of the spring revive the countenance warme and increase the blood bring the brids from farre to sing Anthems mould the earth anew into a delightfull Paradise Men in misery are our comfort Angels are our Court-de-Guard but yet nor Sea nor Soile nor men nor Angels can bound our desires nor is there creature in heaven or earth can terminate our affections or give a sufficiency unto our Soules The creature is without us or were it within us by reason of its vacuity being but a puffe-past it cannot fill us The serious study cleare knowledge and deepe meditation of sublunarie creatures celestiall bodies doth marvelously affect mans fantasie his senses are not seldome drown'd in such profound contemplations yet never satisfied his reading is wearisome to the flesh the more he drinkes the more his thirst increaseth in much wisedome is much griefe he that increaseth knowledge increaseth sorrow (b) Eccles 1.18 His heart is not fill'd with wishing his eye is not satisfied with seeing nor his eare fill'd with hearing (c) 8. Onely God satisfieth fils all the eye of man with seeing his backe-parts now hereafter his glory in heaveÌ„ his eare with hearing of his mercy truth his hands with handling his admirable goodnesse his intellect with saving knowledge his memorie with lovely promises his affections with incomparable contentation his will with forcible commands his spirit with assurance and internall calmes so that he will confesse with Esau I have enough (d) Gen. 33.9 with the spouse I am sicke of love (e) Cant. 2.5 desire with venerable Simeon to depart in Peace (f) Luke 2.29 even in that inward peace he feeles with Paul I desire to bee dissolved and to bee with Christ (g) Philip. 1.23 and in remembrance of Sion the God of Salem hang up all their Terrestrialls upon the willowes of contempt as once the Iewes their harpes by the rivers of Babylon (h) Psal 137.1 Lifting up Christ in his thoughts and desires as high above them all as the heavens are higher then the earth (i) Dicam breviter ut valeo verborum utar simplicitate coÌ„munium quia causa de qua agimus talis est qua disertioribus facundiae sermonibus nequaquam debeat obscurari sed simplicioribus eloquentiae narrationibus pandi S. Hier. Tom. 9. ep 14 Nor doth it slenderly affect the gratious soule to recount how all the excellencies of men and
gods Ier. 2.28 begging Redemption Salvation r Grace and Glory from them which are treasures hid in God and from his goodnesse dispensed and disposed by the hand of Christ his Sonne unto his servants Pouring out even that sacred Prayer of our Lord (Å¿) Orationem Dominicam fundimus sanctis ut sancte Gereon Pater noster qui es in coelis Sed hanc debet habere sententiam quod cupimus Sanctorum manibus orationem illam ad Deum deferri in Censura Coloniensi Quod certe quantum malum sit intelligentiae potius dimitto tuae quam longo sermone moliar explicare S. Aug. tom 2. ep 6. unto them who are Servants which was composed by the Sonne (c) Reddere deb mus illis honorificentiam qui nobis salutem profusione sui sarguinis pepererunt qui tam sacrata hostia pro nostra propitiatione Domino sunt oblati S. Ambros Ser de Margarita loquens de morte Martyr Salua nos omnes qui te glorificant papistarum oratio ad Deiparam to the honour of the Father directing every petition portion and letter in it to Him who is our Father in heaven and his Father our God and his God Thus mingling heaven with earth earth with Heaven bringing both to confusion (t) Platarchus in vita Romuli Ethnici ex hominibus deos ex dijs facerent homines id in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostri seculi competit We honour the Angels and Saints departed (u) Angeli nos mortales miseros ut immortales beatique simus miseâ—icorditer diligunt noluâ—t nos sibi sacrifiâ—are sed ei cujus ipsi nobiscum sacrificium se esse noverant S. Aug. Civit. lib. 10. cap. 7. but dare not to honour them rob God of his honour wherof he is so jealous that he wil not part with it to another God hath spoken once twice have heard this that power belongs unto God also unto thee O Lord belongeth mercy Psalm 62.11 Mercy and Power mans onely comfort belong both to God mercy to heare power to helpe mercy to pitie power to performe Till Heaven by Letters Patents convey away these Royall rights to Saints I charge thee O my Soule wait thou upon God for from him commeth my Salvation Psal 62.1 We honour thee O blessed Virgin as the Mother and Servant of Christ in earth and now a glorious Saint in heaven but wee dare not crowne her to make her a Goddesse and Queene of Heaven to mediate for us with her Saviour and Sonne It was a greater grace to bee the Daughter and Childe of God (x) Mat. 12.48 Quid aliud nos doceus nisi carnali câ—gnationi genus nostrum spirituale praeponere Beatior ergo Maria percipiendo fidem Christi quam concipiendo carnem Christi Materna propinquitas nihil Mariae profuisset nisi felicius Christum corde quam carne gestasset S. Aug. To 6. de Sancta virginit lib. c. 3. Hoc in Matre magnificavit filius quia fecit voluntatem patris non quia caro genuit carnem Mater mea quam appellâ—stis felicem inde felix quia verbum dei custodivit non quia in illa verâ—um caro factum est S. Aug. Tom. 9 in Ioh. tract 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sit in honore Maria sed pater filius spiritus Sanctus a toretur Mariam nemo adoret Deo debetur hoc mysterium neque angeli talem glorificationem accipiunt Epiphan haeres 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revera Sanctum erat corpus Mariae non tamen deus erat virgo honorata sed non ad adorationem nobis data sed ipsa adorans eum qui ex ipsa carne genitus est de coelis vero ex Sinibus paternis accessit Quid mihi tibi mulier mulierem appellavit velut prophetans quae futura essent in terra sectarum ac haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia Epiphan haeres 79. then to be the Mother of Christ Wee honour the Martyrs (y) Qui illos contemnit qui pro Christo in Christo mortui sunt deum ipsum contemnit Sed neque Elias adorandus est neque Johannes neque Thecla neque quisquam Sanctus adoratur Epiphan ibid. who now shine like so many bright Starres in Heaven so farre as we have received a command but by praying unto them we dare not blaspheme God Remember theÌ„ which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their Conversation Heb. 13.7 Those matchlesse worthies Heb. 11. are recorded for our instruction consolation and imitation not for our invocation and adoration (z) Populus Christianus memorias Martyrum religiosa sanctitate concelebrat ad excitardam imitationem Colimus Martyres eo cultu dilectionis societatis quo in hac vita câ—luntur Sancti homines dei S. Aug. Tom. 6. adversus Paustum Manichaeum lib. 20. cap. 21. Sanctos Martyres nec deos esse dicimus neque adorare consuevimusâ— laudamus eos potius summis honoribus quod pro veritate strenuè certârunt proinde non est indignum imo etiam necessarium eos qui tam claris operibus gloriosi sunt perpetuis laudibus honorari Cyrill lib. 6 ad Julian Revel 12.11 Their memory is blessed (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed non decet colere Sanctos vltra decorum sed honorare ipsorum Dominum Epiphan lib 3. Tom. 2. Haeres 78. Honoramus eos charitate non servitute nec eis templa construimus nolunt enim se sic honorari a nobis quia nos ipsos cum boni sumus templa summi Dei esse noverunt S. Aug. Tom. 1 de vera religione cap. 55. their rest is glorious their death was honourable their portion is happinesse their repose in heavenly Mansions their companions Angels their Crowne Life their feasts at Christs owne table yet must wee not Deifie them to blemish him whom with covered faces they adore at whose glorious feet they cast downe their regall Diadems Wee honour them in Charitie but serve them not wee build not Temples to their honour nor make them Altars whereon to offer the Sacrifice of Prayer to God Wee put away all such will worship and flie unto the Living God from the dead (b) Non sit nobis religio cultus hominum mortuorum quia si pâ—e vixerunt non sic habentur ut tales quaerant honores sed illum à nobis coli volunt quo illuminante laetantur â—eriti sui nos esse consortes Honorandi sunt propter imitationem non adorandi propter religionem idem ibid. nor let the Idolatrix wipe her mouth with this conceit (c) Deus est quod Jmago docet sed non deus ipsa Hanc videas sed mente colas quod cernis in ipsa saying she is cleane seeing shee bowing downe to Saints doth not exclude and turne away from God that water could not wash
suffer an eclipse in their horizon as the eye of man cannot at one and the same time looke up directly to heaven and downe to the earth no more is it possible for the the soule of man to Love the things of this world and the things of a better world having his affections above where Christ sits at the right hand of his father (o) Mundi amor Dei pariter in uno corde habitare non possunt quemadmodum oculi pariter coelum terram respicere nequeunâ—â— Cyprian One may have the goods of this world and yet enjoy the god of the world there was a wealthy Iob a rich Abraham whose bosome on earth being the Temple of God is now the place of joy in Gods temple of heaveÌ„ (p) Luke 16.22 Habebat David mundi divitias sed non concupiscebat Muscul in Psal 73.25 But to love the world God together is impossible There is a care for the salvation of the soule this is absolutely necessary honorable there is a conscionable care for the sustentatioÌ„ of the body (q) Solicitudo triplex tolerabilis laudabilis vituperabilis ex inordinato amore temporalium this also is necessary commendable (r) Gen 3.19 Ephes 4.28 1 Tim. 5.8 2 Thes 3.10 there is an over-caring or carefulnesse for the augmentation and preservation of the things of this life and this is unnecessarie vituperable and damnable There is a care of diligence and a care of diffidence (Å¿) Est solicitudo duplex diligentiae diffidentiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à singulis requiritur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prohibetur eo quod animum nunc huc nunc dividat illuc Virgil. that injoyned by precept this prohibited Diligence in the use of meanes within the limits of thy lawfull vocation God enjoynes diffidence in the mercy and blessing of God upon thy diligence and the lawfull meanes God abhorres as that which shoulders out both his love and his law (t) Vive ergo lege tua quae Dei non potes S. Hieron ep 22. cap. 5. Nec ulli omnino transgredi licet quod omnibus imperatum est apertusque contemptus Dei est vel facere prohibita vel jussa non facere S. Hieron tom 9. ep 1. Cast all your care upon him for hee careth for you 1 Peter 5.7 He doth not here command idlenesse in thy calling but confidence in Gods promise that hee will withhold nothing that is good from them that feare him Psal 34.9 Take no thought for your life what ye shall eate Matt. 6.25 hee forbids not labouring in thy calling but carefulnesse joyned with distrust and unquietnesse (u) Audiat hoc avarus audiat qui censetur vocabulo Christiano non posse se simul divitijs Christoque servire tamen non dixit qui habet divitias sed qui servit divitijs qui enim divitiarum servus est eas custodit ut servus qui autem servitutis excussit jugum distribuit eas ut dominus Labor exercendus est solicitudo tollenda S. Hieron in Matt. 6.24 25. of spirit he saith not till thy ground no more eate not thy bread with the sweate of thy browes but be not carefull what to eate (x) Theophilact that shall be my care to care for you Is not the life more then meat and the body then rayment are yee not much better then the fowles of the aire whom your heavenly father feedeth (y) Pascet te qui fecit te qui pascit latronem non pascet innocentem Si pâ—scit damnandos non pascet liberandos S. Aug. in Psal 62.10 Cur malitiam malitiae laborem lâ—bori angustiam angustijs fatigationem satigationi super addere velu Emissen And which of you by taking thought can adde one cubit unto his stature Matt. 6.27 But the vigilant hand of mercy sends in those blessings to his saints when they sleepe in the assurance of his love which the moiling and toiling hand and head of no worldly favorite can possibly procure from the treasures of his deceitfull and painted mistresse (z) Pij habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res autem humanae non habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in 1 Ioh. 2.15 The very Heathens considering the execrable basenesse of this vice of covetousnesse term'd it the worst of devils (a) Euripides vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—us habendi cupiâ—â—tatem daemonum sceleratissimum Gregor Naz. ep 43. And others of them seing that worth and wealth vertue and riches did very seldome or never set their horses together (b) Nam abjecisse quosdam res familiares suas renunciasso universis voluptatibus constat ut solam nudamque virtutem nudi expeditique sâ—querentur tantumque apud eos virtutis nomen authoritas valuit ut in ipsa summi boni praemium esse judicarent Lactan. li. 1. c. 1. de falsa religione Quid illos minores putabimus qui nunquam sibi tam sapientes videri solent quam cum pecuniae contemptu gloriantur idem de falsa sapient lib. 3. cap. 23. per totum Lege Origen in Matt. cap. 19. tract 8. Crates Thebanus ingens auripondus projecit in mare dicens abite pessum maâ—e cupiditates ego vos mergam ne ipse mergar a vobiâ— non enim putabat se divitias simul virtutes possidere posse Mariani Scholia in S. Hieron tom 1. ep 26. annot 27. Antishenes cum Rhetoricam gloriosè docuisset audito Socrate statim venditis omnibus ac publicè delargitis nihil sibi praeter pallium reliquit idem eodem annot 28. meete in one man and long accord have to retaine and increase their vertues cast away their goods Shall Philosophers cast the world out of their favour and Christians entertaine it into house harbour and heart shall Pagans contemne vanishing pelfe and Christians covet it will a disciple of Paul come short of Platoes schollers a follower of Christ (c) Plus debet Christi discipulus praestare quam mandi Philosophus glorie animal popularis aurae atque rumorum vexale mancipium S. Hieron tom 1. ep 26. cap. 4. do lesse to mortifie worldly affections then a companion of Chrysippus for shame confesse wheresoever the love of earth flourisheth there the love of heaven withereth This is that which brings the axe to the roote of this tree * Matt. 3.10 that it may be cut down and throwne into the fire which is the third and last thing observable how hardly shall they that have riches enter into the kingdome of God Marke 10.24 How hard is it for them that trust in riches to enter into the kingdome of God vers 25. the case is very difficult in the former but in the latter desperate yet with God all things are possible vers 27. the words are worthy to be weighed in the ballance for resolution of
aternum Quod enim justi ex iniquis erimus sani ex infirmis vivi ex mortuis immortales ex mortalibus beati ex miseris misericordia ejus est hoc autem quod ita erimus in aeternum erit ergo in aeternum misericordia ejus S. Aug in loc the Soule becomes so enamoured (*) Deum diligere nullus modus nulla mensura est nisi haec sola ut ei totum exhibeas quantum habes idem eod Modus diligendi deum est sine modo diligere Si quis unquam est qui fideli hoc amore verbi dei arsit aliquaendo qui electi jaculi ejus dulce vulnus plagamque accipit qui scientiae ejus amabili confixus est telo divinis eum desiderijs nocturnisque suspiret aliud quid loqui non possit audire aliud nolit cogitare aliud nesciat desiderare praeter ipsum aut cupere aliud vel sperare non libâ—at dicat vulneratae charitatis ego sum S. Hier. ib. of him that she is sicke of love and needs Flaggons of wine to give her comfort (f) Cant. 2.5 ad hanc domum vini Ecclesia vel anima vnaquaeque desiderat intrare dogmatibus sapientia mysterijque scientia epularum velut suavitate vini latitia perfrui S. Hier. Hom. 3. in loc None are out of love with God but such as know him not aliens from the Common-wealth of Israel and strangers from the Covenants of promise (g) Ephes 2.12 For as the Queene of Sheba when shee had seene Salomons wisedome and the house that he had built and the meate of his table the sitting of his Servants the attendants of his Ministers and their apparell and his Cup-bearers and his ascent by which he went up unto the house of the Lord fell into admiration insomuch as for joy love and delightfull content there was no more spirit in her (h) 1. Kin. 10.4.5 Nescio autem si ita ineptam putemus fuisse reginam quae ob hoc venerat à finibus terrae ut miretur cibos Sed mihi videtur miratam esse cibos doctrinae ejus vinum dogmatum quae ab co per divinam sapientiâ—m praedicabantur S. Hieron Homil. 1. in Cant. Canticorum Nec regni ejus sublimitate sed mentis luce commota est S. Aug. Tom. 10. de tempore Ser. 35. so when in the Chrystall-glasse of the Word we see our owne miserie and at the same instant finde Gods left hand under our head and his right hand embracing and supporting us (i) Cant. 2.6 Descriptio est quidem amatorij dramatis sponsae festinantis ad concubitum sponsi Longitudo vitae in dextera ejus in sinistra vero ejus divitiae gloria Pro. 3.16 illa pars verbi dei quae ante assumptionem carnis in dispensationibus peracta est dextra potest videri haec vero quae per incarnationem sinistra appellari S. Hieron in loc Hom. 3. Per dextram Christi sempiternitas per sinistram ejus humanitas signif Dextra ejus amplecti est illa cognoscere de illis instrui quaeante hujus quoq per incarnationem gesta dispensationis tempus in arcanis habentur reconditis Laeva vero ubi vulnera nostra curavit peccata nostra portavit factus est enim pro nobis peccatum maledictum idem loc citat Anima sic affecta ad â—sculum intellectuale suspirat Cant. 1.1 ut jam terrenis affectibus mitigata omnibus quae de mundo sunt cogitationibus desiderijsque sopitis in solius Christi delectetur â—sculo quiescat amplexu S. Aug. Tom. 4. lib. de Amicitia cap. 6. Append. The promise of mercy and pardon in Gods right hand Heaven in his left Christ Iesus courting his fathers subjects but with better affection then once Absolon courted Davids the Spirit of Christ Cloathing us with puritie Angels triumphing at our Reconciliation Mansions and Crownes prepared for us our Soules are wounded with one of his eyes (k) Cant. 5 9. and so farre elevated with unspeakable delights that they choose God before all and despise whatsoever stands in Competition with Christ The more the heart dives into the cleare Fountaines of the Word the more it 's enflam'd and thirsts after Christ the water of life The more acquaintance thou hast with the Word of God the more thou wilt dayly hunger after acquaintance with God himselfe (l) Iob. 22.21 and long to taste how sweet he is above all Creatures in Heaven and Earth 2. The second meanes if examples can perswade is the patterne of the Saints who like innocent Doves take (m) Mat. 10.16 their flight from the highest pinacle of worldly prosperity unto the windowes of Heaven as to their repose and Nests (n) Esay 60.8 Those who have conquered enemies gotten riches (o) Jlle namque cum adhuc esset in carne Zachaeum divitem in regnum coelorum misit multos postea divites impertito Spiritu Sanctos fecit hujus saeculi contemptores sinita divitiarum cupiditate ditiores St. August Tom. 2. Epist 121. cap. 1. Dabo illis solatium verum pacem super pacem Jer. 14.13 sine quo solatio quaecunque sunt terrena solatia magis in eis desolatio quam consolatio reperitur ibid. cap. 2. Divitiae quippe atque fastigia dignitatum caeteraque quibus se foelices esse putant mortales verae illius faelicitatis expertes quid afferunt consolationis cum sit eis indigere quam eminere praestantius quae plus excruciant adepta timore amissionis quam concupita adeptionis ardore Talibus enim bonis non fiunt homines boni sed aliunde boni facti bene utendo faciunt ut ista sint bona ibid. wonne renowne obtained Crownes governed Kingdomes have in the end unladen their vessels and divested themselves of all to have communion and fellowship with God Wealthy Zachaeus (p) Luk. 19.8 gave halfe his goods to the poore as a free donation to welcome Christ and made a fourefold restitution to give satisfaction where his finger had searched or his tongue lashed by oppression or false accusation Rich Abraham with contempt of his Coine purchased a place of rest (q) Gen. 23.16 St. Hieron Tom. 9. Ep. 3. where hee buried his dead in assured hope of resurrection to an incorruptible Crowne Iob was not dismayed with losse of all (r) Fit pauper ex divite tot orbitatibus vulneratur quot successionibus gloriabatur O virum naturam saeculi respuenter in valle lachrymarum turrim occupat gloriarum S. Hieron Tom. 9. Ep. 20. but made his Patience proclaime that his joyes and chiefe contentments were above upon that God who hath power to give and take at his pleasure who is better then all Saint Paul that vessell of Election whose blindnesse gave sight to the whole world (Å¿) Pauli caecitas totius orbis illuminatio effecta est S. Chrysost Tom.
gratias agamus ib. of surviving Friends Which hungry time (k) Imagines ingeniorum vera sunt aeterna monumenta St. Hieron 141 Exegi monumentum aere perennius regalique situ pyramidum altius quod non imber edax non Aquilo impotens possit diruere aut innumerabilis Annorum series fuga temporum Horat. lib. 3. carm ed. 30. that hath morseld many generations and yet gapes for more shall not be able hastily to seize on digest or murther as Caine his Brother and hide it in the Ground (l) Ex 360. statuis quae Demetrio Phalareo erectae erant omnes excepta una populi furore aut ruptae aut summersae aut venditae quod cum ille audisset at virtutem inquit cujus gratia illas erexerant minime everterunt Marianus in Schol. in St. Hieron Ep. 141. ex Plutarch Laertio FINIS A Prayer of Mr Fawcitt mentioned Page 123. * O Blessed Lord God what am I or what was my fathers house that thou shouldest continue unto me so many blessings of this life both for the soule and body in such a bountifull and liberall manner It is thy mercifull goodnesse without any desert in mee Who desire with all humble thankefulnesse as to take notice of thy great goodnesse unto mee in giving mee a liberall childs portion so to acknowledge my selfe unworthy the least of all thy mercies For Lord thou knowest I was borne in sinne and conceived in iniquity and according to my polluted birth so have I lived sinning against thy divine Majestie Not onely in the time of ignorance for thou wouldest in mercy have passed by that but in the receit of all thy goodnesse since I was called to the profession of thy name and made acquainted with thy good will and word I have more grievously sinned against thee In regard whereof I am not worthy to lift up mine eyes towards heaven the least of my sinnes being sufficient to cast me downe to hell if thou should enter into judgement with me In the remembrance whereof I desire to be humbled before thee And am sory from the bottome of my heart and soule that ever I did offend so good gratious mercifull and loving a God that hath preserved and kept me all the dayes of my life and not long since delivered me from going downe to the grave Good father of heaven I beseech thee for the Lord Iesus sake in whom thou art well peased to pardon and forgive all my sins and foolish behaviour against thy blessed majestie which is past and enable me for the time to come to walke before thee as becomes thy child servant That I may mortifie sinne dayly and bring it into a consumption in me and thy blessed spirit may ever rule and Lord it in me Fill me with all wisedome and understanding that I may labour by all meanes to be fruitfull in all good workes and please thee in all things That it may be alwayes my chiefe care to grow and increase in the favour and knowledge of thee and thy blessed Son my alone Saviour and redeemer the Lord Iesus and thy blessed spirit my comforter whom rightly to know and beleeve faithfully is eternall life Helpe hereunto good father from whom comes the will and deed And strengthen me unto all godly patience and long sufferance with cheerefulnesse giving alwayes thankes unto thee O father of heaven who hast alwayes assisted helped and comforted mee in all thy loving chastisements afflictions necessities and troubles of this life O my soule praise thou the Lord for he hath done great things for thee Thou hast of thy unspeakable goodnesse bestowed upon me a liberall portion of the outward things of this life increasing my store but all these things had been nothing if thou hadst not also given me the testimony of thy love in Iesus Christ sent into the world to redeeme my poore soule Grant Lord I may not set my heart upon these temporall mercies but make them unto me pledges of thy love and favour in Christ grant me the assistance of thy good spirit to direct mee in the conscionable use of them to thy glory make them as meanes furtherances for the doing of thy will that whatsoever I enjoy in this life I may employ to the advancement of thy praise and the good of them among whom I live As thou hast added to my outward estate so Lord increase thy graces in my soule without which my comfort in them will vanish all things comming alike to all men the difference being in the holy use of all thy mercies Wherefore make them so many bonds to lead mee to repentance and to take all opportunities whereby I may expresse how I prize that love of thine shewed unto me unto thy children as their necessities do require whilest I live before I go hence and be seene no more Loving thee for thy goodnesse and doing good to thy saints and servants for thy sake Lord what shall I render unto thee for all these great and unspeakeable blessings O that I could praise thee as I ought Lord helpe me to awaken and stirre up my dead drowsie and deceitfull heart awake my lute my harpe my glory my soule and all that is within me to praise and magnifie thy holy name I will praise the Lord whilest I have any being for his gratious favours towards mee Which I beg at thy most mercifull hands to continue unto mee even unto the end of my life And when thy pleasure shall be to take me from this world and the miseries thereof grant me to enjoy with thee O blessed father and thee O blessed Saviour and thy blessed Spirit that everlasting inheritance which thou hast laid up in heaven for mee and all them that love thee in truth of heart And seing next under thy Majesty the Majesty of Charles our most religious and dread Soveraigne is the channell and fountaine of all the happy peace plenty prosperitie wee enjoy together with the most peaceable pure and plentifull preaching of thy sacred word Lord powre upon him in the most abundant measure all spirituall eternall and temporall mercies that hee may be blessed in his person in our gratious Queene Mary and his most royall issue and this Church and Common wealth in him her and them so long as the Sunne and Moone endures All which blessing vouchsafe to grant for the Lord Iesus sake to whom with thy selfe and holy spirit be given of me all honour praise and glory now and for ever world without end In whose words and perfect platforme of prayer I humbly recommend my suits unto thee O father saying Our Father c. FINIS Menda Preli precariò emendanda Faults made faultlesse Page Line for Reade 8 26 here is There is nothing 9 1 Siloam Siloam 11 11 Nor doth it Reason 2. Nor doth it 28 10 twice have heard twice have I heard 50 16 ballance for ballance For 58 6 but it is but is 60 18 Christ Chest 80 15 exchange admit exchange Admit 93 25 tale taile 111 13 thousand thousands Margine Pag. Litera Lege 2 g mundi 6 e hominum liver 14 g Nam 21 b dijs suit fecit ibid. 59 c non 84 o Sancto 90 u germanus 99 ◠illi terrena 108 k miratur 117 x aeterna mutaret 119 r non lactescere
the Iews from a Curse who supposing they in the Idol honoured God whom they called Baal Hos 2.16 are branded when they worshipped Baalim to bee evill doers forsakers of God and followers of other gods to their owne destruction Iudges 2.11.12 Betwixt God and us wee know no Mediator (d) Religet ergo nos Religio uni omnipotenti deo quia inter mentem nostram qua illum intelligimus patrem veritatem id est lucem interiorem per quam illum intelligimus nulla interposita Creatura est S. Aug. Tom. 1. de vera religione cap. 55. but Iesus Christ wee acknowledge none we desire none we have none in heaven but Christ and we desire none in earth in comparison of Christ Vse 3. Those Curious and inquisitive heads who so much busie themselves to understand and finde out distinctly what cleare knowledge they shall have of their friends and acquaintance in Heaven seeme (e) Musculus in loc to come farre short of Davids holy affection to God expressed in this Text. The truth is 't is somewhat more then probable that we shall distinctly know our friends and other the glorified Saints in the Kingdome of Heaven Former ages have delivered this Opinion unto vs from the mouthes of venerable Sages whose Pietie and profound knowledge in the mysteries of Godlinesse have taught us to embrace their solid Iudgement with due reverence (f) Jd mihi credible facit credentium multitudo Vt docerem quod didicera nō à meipso id est praesumptione pessimo praeceptore sed ab illustribus ecclesiae viris S. Hieron Ep. 27. Quaerendo dicimus non sententiam praecipitamus S. Aug. Tom. 10. de vorbis domini Secund Math. Ser. 22. Nobis amici in coelo erunt quanto notiores tanto ubique chariores Cum venerit dominus illuminaverit abscondita tenebrarum tunc nihil latebit proximum in proximo nec erit quod fuis quisque aperiat abscondat alienis ubi nullus erit alienus S. Aug. Tom. 2. Ep. 6. Italicae viduae consolans illam super obitu mariti Putas me solam habeo pro te Mariam matrem domini multas hic video quas ante nesciebam O quanto melior est iste comitatus habeo Annam quondam in Evangelio prophetantem Sic inducit Blesillam filiam mortuam Matri Paulae lugenti de coelo loquentem per Prosopopoeiam S. Hieron Tom. 1. Ep. 25. Nihil notum in terra nihil ignotum in coelo Aug. And what those Monarkes and miracles of Learning did apprehend as probable judicious Moderns have laid downe for plaine conclusions (g) Recte hinc colligitur nos in vita aeterna depositis omnibus ignorantiae caecitatis nebulis etiam nos invicem omnes Sanctos quos nunquam vidimus agnituros Chymnitius in Mat. 7.4 Harmon cap. 87. Quod cogniti sint Moses Elias ab Apostolis ostendit vitae beatae perfectionem illud etiam habere ut Sanctise invicem agnoscant videbimus ergo de facie ad faciem Christum simul Sanctos omnes quos agnoscemus distincte quemadmodum hic Eliam a Mose Mosen ab Elia utrumque a Christo poluerunt discernere Aretius in Mat. 17.3.4 Sic nos in beatitudine cognoscemus omnes quos voluerimus quamvis antea non viderimus eos tuque qui nunquam vidisti patrem tuum quia antequam in lucem fuisses editus ◠vita migravit cum jucunde feliciterque in gloria conspicies atque probe cognosces Stella in Luke 9.30.31 The Trans-figuration of Iesus Christ upon that high mountaine when his face did shine as the Sunne and his rayment was white as the light (h) Mat. 17.1.2.3.4 was a very lively representation of his owne Glory which he now enjoyes at the right hand of his Father (i) Qualis futurus est tempore judicandi talis apparūit Apostolis S. Hieron Mat. 17.3 and of the condition of the Saints (k) Vt futurum Christi regnum ad vivum representaretur Maldonat in Mat. 17.4 after this life who shall be glorified with him and follow the Lambe whithersoever he goe And as Peter Iames and Iohn did know Moses and Elias who at the same time appeared in Glory and told of Christs departure and death which he should accomplish at Ierusalem Luk. 9.31 So shall we in the Kingdome of heaven be knowne and know one another And as the Apostles knew not Moses and Elias by their Pictures (l) Respondet Euthymius in antiquis hebraeorum libris eorum sormas fuisse descriptas vel extraditione cognitum fuisse vulgo qua forma fuissent Sed hoc improbat Tertullianus Nec enim Imagines eorum vel statuas populus habuisset similitudines lege prohibente Tertull. lib. 4. contra Marcion cap. 22. nor other Lineaments and descriptions but either by their Conference (m) Theophylactus vero ex colloquijs quae inter se miscebant ab Apostolis cognitos fuisse putat with Christ or by the Spirit and extraordinary revelation (n) Quomodo Mosen Eliam cognovisscet nisi in spiritu Tertull. contra Marcion lib. 4. cap. 22. Fieri potest ut interni dei inspiratione cognoverint Maldonat in Matt. 17.3 Sic Calv. in Matt. 17.3 so by the perfection of our Knowing Condition in heaven we shal know those glorious members of Christ unto whom before we were never knowne (o) Duxit Apostolos in montem ut ostenderet ipsis regnum suum ante mortem suam potentiam ac gloriam suam ante ignominiam c. Ephraem Syrus orat de Transfigurat Christi tom 3. In qua transfiguratione quid aliud quam resurrectionis ultimae gloria nunciatur Gregor Mag. lib. 32. Moral cap. 5. Tranfiguratio Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isiod Pelusiot lib. 1. epistolarum 239. ep Nor can wee so farre under-valew the blessed estate of the Saints as to conceive that knowledge shall be denied them as a blessing which shall bee granted and confer'd upon the Reprobate as a Curse and augmentation of their misery to see Abraham Isaak Iacob (p) Sancti erunt sicut Angeli in coelis Non natura substantia corporum tollitur sed gloriae magnitudo monstratur ubi similitudo promittitur veritas denegatur erunt similes angelorum ergo homines esse non definent ut Apostolus Apostolus sit Maria Maria. S. Hieron To. ep 29. Transfiguratus est ante eos nemo putet pristinam eam formam faciem perdidisse vel amisisse corporis veritatem ubi splendor faciei ostenditur candor describitur vestium non substantia tollitur sed gloria commutatur Transformatio splendorem addidit faciem non subtraxit Certe transformatus est Dominus in eam gloriam qua venturus est postea in regno suo S. Hieron in Matt. 17.3 and all the Prophets in the Kingdome of God when they shall be themselves thrust out of doores Luke 13.28 As their sorrow is
to know those blessed ones and be cast out so our joy will be to know them and be called in among them into the bridegroomes chamber And as our father Adam (q) Si enim Adamus virtute Imaginis divina concreatae ei quomodo nos non etiam secundum eandem Imaginem transmutati de gloria in gloriam a domini spiritu sanctos beatos ejusdem corporis membra agnosceremus Chyâ—â—nit Harmon in Matt. 17.3 Tum enim omnes ut Nazianzenus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pura illuminatione Sanctae Trinitatis fulgebimus erimusque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxtae promissinem salvatoris Iohn 6.45 ibid. by vertue of the concreated Image of God when hee did awake out of sleepe knew Evah his wife to be taken out of his side Gen. 2.23 So when we awake in the day of resurrection out of the bed of the grave from the sleepe of death by vertue of the same perfected and glorious Image wee shall know our fellow Saints who were taken out of the side of the second Adam when hee fell asleepe upon the crosse and gave up the Ghost And as after Christs resurrection the Saints who were raised out of their grave wherein their bodies slept went into the holy City and were known again of their friends unto whom they appeared Matt. 27.53 So shall the Father know his Sonne the wife her husband the Disciple his Instructor and one friend of Christ another when they shall all be raised againe by the voice of the Archangell to attend the Iudge of the world into his eternall kingdome nor is this knowledge difficult for him to bestow who enabled Samuel to know Saul whom he had never seene before 1. Sam. 9.17 Iohn Baptist yet in the womb to take notice of Christ presence and for joy thereof to leape in his mothers belly Luk. 1.41 Howsoever modesty will not easily vary from reason (r) Quaecunque dicuntur neque contra Scripturas neque sine rationibus Physicis Theologicis reprehendi non possunt Zankius and Authority (Å¿) Tene mecum sancti viri Ambrosij sententiam jam non ejus authoritate sed ipsa veritate firmatam Aug. ep 112. cap. 23. Has sententias de re tanta virorum tantorum non ob hoc interponere volui ut cujusquam homini sensum tanquam Scripturae canonicae authoritatem sequendum arbitreris sed ut illi qui aliter sapiunt conentur mente videre quod verum est ne tam doctos divinorum eloquiorum tractatores temere reprehendant S. Aug. ep 112. Hucusque Origines cujus nos maluimus in hac disputatione duntaxat peritiam sequi quam stuliam habere scientiam noscientium S. Hieron ep 138. Quid igitur faciam tantum virum temporibus suis disertissimum reprehendere non auder qui confessionis suae merito vitae industria eloquentiae clariate ubicunque Romanum nomen est praedicatur S. Hiron 141. de Hilario Sed ne quis me vim facere Scripturae putet amare opinionem ut historia auferam veritatem ut quia novitia musta contemnis saltem veteris vini authoritate ducaris S. Hier. ep 138. yet if any man see just cause to thinke otherwise I contend not with him (t) Eligat unusquisque quod vult studiosumme magis quam malevolum probet S. Hieron To. 3. ep 113. Cavendum ne dum altercando quaerimus vestigare quomodo possit videri Deus ipsam pacem sanctificationemque perdamus sine qua nemo possit videre Deum S. Aug ep 112 c. 21. upon condition that whiles hee waves the question hee will make his Election sure and certaine (u) 2. Peter 1.12 and worke out his salvation with feare and trembling (x) Philip. 2.12 that Christ may know and acknowledge him before his Father in the kingdome of heaven (y) Matt. 10.32 To prove himselfe whether he be in faith 2. Cor. 13.5 To know God and whom he hath sent Iesus Christ which is life eternall Iohn 17.3 Blessed are the pure in heart for they shall see God Mat. 5.8 and whosoever hath this hope in him purgeth himselfe as God is pure 1. Iohn 3.3 This is for every Christian a duty of necessity (z) Plus valet in hac inquisitione vivenâ—â— quam loquendi modus Nam qui didicerunt à Domino Iesu Christo mites esse humiles corde plus cogitando orando proficium quam legendo audiendo S. Aug. toâ— 2. ep 112. the other a quaere that savours more of curiosity (a) Augustinus scripsit epistolam Evodio de quaestionibus ad salutem non necessariis S. Aug. 10. 2. ep 102. Multae quaestiones sunt in quibus salva fide qua Christiani sumus aut ignoratur quid verum sit sententia definitiva suspenditur aut aliter quam res est humana infirma suspicione conjicitur S. Aug. Praestat dubitare de occultis quam litigare de incertis idem which if it be not bounded and banked with moderation humility will greedily devour both many pretious houres and at length eate out the very heart of saving knowledge It s the forbidden tree which none may touch without danger (b) Aut si non est qui possit exponere melius est aliquid nescire secure quam cum periculo discere S. Hieron ep 22. cap. 13. Priculosa sunt tam loquentibus quam audientibus S Hieron tom 1. ep 11. Secret things belong to God the things revealed to us and our children Deut. 29.29 Wherefore eate the fruit of revealed truth Drinke the water of comfort out of thy well (c) Mitte quod esse nequit quaere quod esse potest In Heaven there will be no want of whatsoever may increase thy joy If thou be worthy as once Photinus told the Proconsul (d) Et tu si dignus fueris videbis 2. B. Cowper in Revel cap. 6 v. 9. Thesbi solvet dura nodos quaestiones Proverb Drusius Praeterit lib. 1. ad Matt. 17.11 Te quoque hoc ipsum orare non dubito ut inter nos contenaâ—ntes veritas superet non enim tuam quaris gloriam sed Christi cumque tu viceris ego vincam si meum errorem intellexero è contrario me vincente tu superas S. Hieron Aug. ep 89. thou shalt see God face to face and thy friends with God Till which time teach thy soule to set such a true valew of Christ as she may say Whom have I in heaven but thee and I desire none in earth besides thee Vse 4. Whom have I in Heaven What have I in heaven saith the Cardinall Here Bellarmine (e) Omnino retinenda est nostra lectio Bellar. in loc rowes with the tyde and sets his sailes to a Romish gale of winde (f) Alij sunt qui tenent pastorales cathedras ut Christi gregibus consulant alij vero ut suis honoribus temporalibus
Matt. 12.39 As of all sinnes Adultery is one of the greatest so of all vices Avarice is one of the foulest Adultery dishonors the whole Sacred Trinity The blessed Father whose covenant is broken (r) Prov. 2.17 and forgotten the blessed Sonne whose members are rent from him to be made the members of Harlots (Å¿) 1 Cor. 6.16 the blessed Spirit whose Temple is defiled (t) 1 Cor. 6.19 God is angrie with other sinnes but the adulterer the soule of the Lord abhors Prover 22.14 for other sinnes the just judge of heaven hath powred downe smaller judgements but upon this wickednesse hee showred downe the most terrible and greatest For the sinne of adultery the world was drowned (u) Gen. 16.2 Sodome and Gomorrahfir'd with brimstone from heaven where naturally no brimstone breeds (x) Ezek. 16.50 Canaan spewed out her inhabitants (y) Levit. 18.28 The plague in one day devoured twenty foure thousand Israelites (z) Numb 25.9 The Iewes were captivated (a) Ier. 5.7 8 9. and seeing among men this sinne is not either knowne or else favoured * Psal 50.18 Nonne portionem tuam cum illo qui fecit laudando posuisti hoc est enim concurrere cum fure quia etsi non facis laudas quod fit astipulator et facti quoniam laudatur peccator in desiderijs animae suae S. Aug. in loc Psal Quod citò se non emandaverint eis fructâ—osa poenitentia non subvenerit sic subito de hac lucerapti fuerint aterna illos flamma sine ullo remedio cruciabit S. Aug. tom 10. de Tempore ser 243. Si enim fidem haberent utique Deo crederent venturum judicium cum tremoâ—e metuerent probaturaenim quia hominibus credunt Deâ— non credunt ut publice ubi homines vident adulteria timeant secrete ubi Deus videt omnino non timeant idem â—oc ciâ— Lege Gregorij Richteri axiomatum historicorum partem 2 axiom 177. quomodo adulteros judicat Deus and smothered the Lord hath reserved the sharpe sentence against it to his owne tribunall whoremongers and adulterers (b) Non sane ideo malum est adulterium quia vetatur lege sed ideo vetatur lege quia malum est S. Aug. tom 1. de lib. arbit lib. 1. cap. 3. Caput mulieris vir ubi se agnoscant duces illas autem comites habere ideo cavendum est viro illac ire vivendo qua timet ne uxor sequatur imitando S. Au. tom 6. de adulterinis conjugijs lib. 2. cap. 8. God will judge Heb. 13.4 Nor is the adulterie of the Soule either lesse foule or fearefull in the strict account of god which being betrothed unto God in an everlasting covenant of righteousnesse (c) Hosea 2.19 espoused unto one husband to be presented as a chast virgin to Christ (d) 2 Cor. 11.2 shall play fast and loose with her bridegrome and embrace the stinking rotten corps of this present evill world (e) Gal. 1.4 Hee that weds a virgin honourable by birth of feature beautifull of person comely richly attyr'd with faire fortunes endowed will not allow her to turne adulteresse (f) Ego eum perijsse duco cui quidem perijt pudor Plaut in Bacch Periêre mores jus decus pietas fides qui redire nescit cum perij pudor Senec. in Agam. Nescit vincere vitia corporis virtutis cingulum qui deponit Chrysolog ser 22. how much lesse can the Lord of heaven endure the covetous filthinesse of thy soule which hee betrothed after he saved from perishing free'd from bondage washt from filthinesse covered thy nakednes beautified thy uncomelines enriched thy poverty brought thee to honour to enjoy (g) Ezek. 16.4 to 16. thee himselfe Christ Iesus was crucified for us that wee might be crucified unto the world and the world unto us Gal. 6.14 But hee that with Demas (h) 2 Tim. 4.10 embraceth the present world hath committed spirituall adultery a wound and dishonour hath hee got and his reproach shall not be wiped away Prov. 6.33 the covetous soule in making gold her hope and saying to fine gold Thou art my confidence in rejoycing because her wealth was great (i) Florere potest ad tempus iniquitas permanere non potest S. Aug. in Psal 52.10 and her hand had gotten much hath committed adultery to be punished by the Iudge and hath denyed her husband the God that is above (k) O lucra damnosa linvenis pecuniam perdis justitaÌ„ ille non quaerat rapere quod non habet iste non opponat cor in eo quod habet Divitiae sâ—â—fluant noli de te praesumere noli ibi te figere certe vel hoc time divitiae si fluant idem loc cit Iob. 31.24.28 This be spoken of the nature of avarice Secondly it is the bitter fruit of covetousnesse which purgeth out of the soule the love of God Whosoever therefore will be a friend of the world is the enemie of God Iam. 4.4 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him 1. Ioh. 2.15 No man can serve two masters yee cannot serve God and Mammon Matt. 6.24 (l) Nemo potest dominis aequè servire duobus unius aut odijs cedil vel cedit amori Juvencus Qui enim divitijs servit ejus servitium Deus non recipit Euseb Emissen De duobus interse contrarijs vel contraria praecipientibus dominis intelli itur ut monuerunt Chrysost Theophilactus Imperat aut servit collecta pecunia cuique reponat igitur in coelo divitias suas qui Deo familiariter servire desiderat Euseb Emiss Looke how much thou inclinest to the world so much thou declinest from God The antipathy betwixt God and the world is greater then the distance (m) Psal 103.11 betwixt heaven and earth for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darkenesse 2. Cor. 6.14 The Lord is so farre from acquainting himselfe with the world and worldlings as he will not so much as shew himselfe unto them (n) Admirationis vox illa Judae potius quam formidinis timoris cumtanta salvatoris gratia admiratur non extendi ad universum mundum eam sed ad paucos duntaxat in mundo Pelarg. in loc Magna quaestio magnaeque quaestionis nobilissima selutio ideo inquit mundo hoc est mundi amatoribus me non manifesto qui me non diligunt meis autem meipsum manifestare deleam ut cognita sapientia sint sapientes cognita iustitia sint iusti cognita veritate sint veraces vita cognita in aeternum vivant Emyssemus in loc Ioh. 14.22 they may see Christ with externall eyes but not with the internall with temporall not with eternall The Sonne of righteousnesse shall put himselfe under a bushell and
Chrys in Mat. 19. with a love of of themselves which increaseth as riches doe increase Nor are they halfe so deare and neare unto the heart whiles they are desired as when they are enjoyed (x) Nescio quo autem modo cum super flua terrena diliguntur arctius adepta quam concupita constringunt Aliud est enim nolle incorporare quae desunt aliud jam incorporata divellere illa velut cibi repudiantur illa velut membra praeciduntur S. Aug. Tom. 2. Ep. 34. Therasiae Men couet them as meanes of their welfare but part with them as members of their bodies yea the greedy mind is as much tormented at the losse of a Groat as with the paine of a Gut and if it bee required to dispence somthing before his death he answeres with the Daemoniacke art thou come to torment mee before the time (y) Mat. 8.29 Magis enim volumus a dipisci etiam ea quae malè desideramus quam liberari a desiderijs malis magis volumus ut non incidamus in ea quae arbitramur esse timenda quam deponere inimicum amori dei timorem Origen in Mat. 19. Hee that hath one pound in his purse covets a talent when he enjoyes that he desires a thousand ten thousand after that and thus his cheverall soule stretcheth till he wishes mountaines rivers earth heaven and all things metamorphosed into gold and himselfe the lord of it (z) Montes terram maria cuncta sibi aurum fieri precatur eo furoris genere insaniens quod nunquam hac ratione de primi polest Chrysost in Mat. 19. Facilius namque est hominem volare quaÌ„ acquisitione ac accessione pecunia cupiditatem habeÌ„di terminare idem ibid. In which dominion where is his honour what his gaine when the total summe of all his accounts amounts to this With men it is impossible for a rich man to enter into the kingdome of God (a) Ad hanc tu sententiam montes terram maria conferas ac omnia si ita vis cogitatione aurum facito idem eodem This greedy vaine humor lost this young man a Saviour (b) Additio divitiaruÌ„ peperit additionem avaritiae ut maluit dominum quam domum deserere Chym. in loc Mat. and plungeth young and old into eternall perdition But lest chill despaire should creepe into the rich mans bones like an ague fit and his heart be astonished for himselfe or his wealthy friend forget not Christs sweete mitigation of his dreadfull commination (c) Considerandus est sermo Christi cautissimus Origen loc cit The things which are unpossible with men (d) Impossibile concessio possibile deo correctio Musculus in loc Mat. Quod impossibile est omnino fieri non potest quod difficile est cum labore potest Anselm in Mat. 19. Clementia sua severitatem sententiae temperavit S. Hieron in loc are possible with God Luke 18.27 Hee that is able of stones to raise up children unto Abraham is also able to melt a stonie worldly heart that it may bring forth fruits worthy of repentance Luke 3.8 Hee is able to bring downe the mountaine of pride in wealth and fill the valley of the heart with grace to make the crookednesse of covetousnesse straight and the rough wayes of avarice (e) Nemiâ—â—nâ— posse aliquid boni facere nisi qui ex bonitate Dei miserentis factus fueri bonus Jansen in Matt. 19. Harmâ—n cap. 100. smooth vers 5. Hee that raiseth the dead out of the grave with a word can by the needle of the word (f) Acus est verbi pradicatio Hilar. Canon 19. in Mat. ω raise the rich mans soule from Cabul (g) 1 King 9.13 dirte and by faith love and hope unite him unto himselfe hee can make him that is now a servant to the world the master of it (h) Aliud est habere divitias aliud servire divitijs Christianus Drutemarus in loc Mat. Bibloth Patrum tom 9 pars prima cap. 43. a Sonne of God him that equals his gold with God and preferres it before God (i) Stella in Luc. 18. to preferre God before all the world The treasures of Gods mercie to Zacchus can make him undervalue his treasures and waxe wise to salvation (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex. lib. 2. stromat Multi enim possident qui non amant Aâ—sel in Mat. 19. Hee who hath the hearts of all men in his hands and turnes them as rivers of water which way hee pleaseth (l) Prov. 21 1. can turne the affections of worldlings to trust in the everliving God 1. Tim. 6.17 Goodnesse it selfe can make them do good become rich in good workes ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life vers 18.19 (m) Divites instruebat non fallebat Apostolus S. Aug. tom 2. ep 89. quast 4. Possibile deo Non ita accipiendum est quod cupidi superbi qui nomine illius divitis significati sunt in regnum coelorum suntintraturi cum suis cupiditatibus superbia sed possibile est Deo ut per verbum ejus sicut etiam factum est etiam quotidie fieri videmus à cupiditate temporalium ad charitatem aternorum à pernitiosa superbia ad humilitatem saluberrimam convertantur S. Aug. tom 4. quast Evang. lib. 2. cap. 47. Not many wise men after the flesh not many mighty are called 1. Cor. 1.26 He excludes not all the rich and mighty but shewes the paucitie and raritie Such covetous idolaters were some of you but now ye are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 (n) Cur ergo negamus divites venire ad vitam si mandata servaverint dederint ut detur illis dimisserint ut dimittatur illis S. Aug. tom 2. ep 89. quaest 4. Hee with whom all things are possible Mat. 19.26 can make the black-moore white and cause the Leopard to change his spots and though it be harder to convert a mucke-worme then create a world (o) S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levioris est laboris Beza yet hee that can draw a camell out as smal as a silken thread that it may passe thorow the eye of a needle can draw a worldling unto himselfe (p) Quod humana virtute erat impossibile divina benignitate reddatur facile Chymn in loc make him use the world as though he used it not be ready not only to cast their crownes at Christs feete but to lay downe their lives for his glory Learne theÌ„ in what estate soever they are therewith to be content to know how to be abased and how to abound to be full and to be hungry both to abound and suffer neede Philip.
Cui contrarius est ille serpens qui ut non crederetur deo venenosa fraude persuasit Cui contrarius est Scorpius quiex ea parte cavendus est qua venenatam aculeatam caudam retrorsum habet sed ei quisperat vitam aeternam noxium est respicere Cui contrarius est lapis quoniam dura corda respuunt charitatem S. Aug. ibid. as the child comes unto the father for these so must wee approach to our heavenly father with these The old serpent perswades us to doubt of Gods love but faith broacheth our praiers without wavering and keepes them and us as the fresh fish in the salt waters untainted in this evill and wicked world Hope makes us forget what is behinde and presse forward toward the promises and not turne tale with the Scorpion and when wee are out of Sodome looke backe pray and distrust The chicke of blessing in the egge of mercy will in due time be hatch't if wee wait with patience And though decayed love chils and hardens our confidence and make it like a stone yet true love of God heartens our requests and feedes our hopes as the body is nourished with the purest bread (Å¿) Qui petit accipiet ei Lucae 11.9 Quare hoc facit dominus qui novit quid necessarium antequam petamus Deus noster non voluntatem nostram sibi velit innotescere quam non potest ignorare sed exerceri in orationibus desiderium nostrum quo possimus capere quod praeparat dare S. Aug. ibid. cap. 8. To these adde continuance in prayer pray without intermission (t) 1 Thessal 5.17 De ipso domino scriptum est quod pernoctaverit in orando quod prolixius oraverit Absit ab oratione multa locutio sed non desit multa precatio si fervens perseverat intentio Nam multum loqui est in orando rem necessariam superfluis agere verbis multum autem precari est ad cum quem precamur diuturna pia cordis excitatione pulsare S. Aug. eod We have Christ for our leader who spent whole houres and nights in prayer to his father for us that when wee pray to the father in his name his intercession may obraine our consolation And wee have Christs words a most perfect pattern of prayer (u) Tam late patet ut homo Christianus in qualibet tribulatione constitutus in hoc gemitus edat in hoc lacrymas fundat hinc exordiatur in hoc immoretur ad hoc terminet orationem Nam quamlibet alia verba dicamus quae offictus orantis vel praecedendo format ut clareat vel consequendo attendit ut crescat nihil aliud dicimus quam quod in ista dominica oratione positum est si recte congruenter oramus S. Aug. loc citat Habes quantum arbitror non solum qualis ores verum etiam quid ores non me docente sed illo qui omnes docere dignatus est idem cap. 13. to lead us which whiles wee follow wee cannot pray amisse runne over and read the devout prayers of all the Saints of Moses and Myriam Deborah and David they are all in this Compendiary (x) Et si per omnia precationum sanctarum verba discurras quantum existimo nihil invenies quod non ista dominica contineat concludat oratio idem cap. 12. Enlarge thy heart from East to West from North to South from earth to heaven aske of him whose promise was once to give whatsoever could be desired were thy desires unlimited they are here both limited and comprehended wee may use with this some other expression (y) Vnde liberum est alijs atque alijs verbia eadem tamen in orando dicere Sed non debet esse liberum alia dicere ibid. of our wants and devotion but besides what is here included wee must not dare to present God with any new petition what request soever though glazed with shew of pietie is dissonant and contrary to this patterne is impietie and blasphemie (z) Quisquis antem id dicit quod ad istam Evangelicam precem pertinere non possit etiamsi non illicite orat carnaliter orat quod nescio quemadmodum non dicatur illicitè quandoquidem spiritu renatos non nisi spiritualiter decet orare idem ibid. cap. 12. But he that comes unto God in Christs word in Christs way in Christs mediation shall never returne emptie nor spread out his hands in vaine If importunitie will raise the baker at midnight out of his dead sleepe to serve his neighbour bread what will importunity effect at the hands of our maker (a) Si enim non dat ad horam exerce quarentem non contemnit petentem Euseb Emissen who never slumbers nor sleepes Luke 11.8 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that aske him (b) Petite ergo animo quaerite verbis pulsate operibus Petite verbo quaerite operibus bonis pulsate perseverantia petite fide quaerite spe pulsate charitate Druthmarus Mat. 7.7 Luke 11.13 The third and last branch of the exhortation is the rule of triall whether the soule be deceived in her choice vices march under the maske and banner of vertue (c) Summa tibi scientia sit notitia summa vitia virtutesque distinguere quae quanquam semper contrariâ— sibi sint aliqua tamen ex eis tanta junguntur similitudine ut discerni omnino vix possint Quam multi enim superbiam libertatis loco ducunt adulationem pro humilitate suscipiunt malitiam prudentiae amplectuntur vice stultitiam simplicitatis nomini imponunt atque fallaci ac pessima decepti similitudine vitijs pro virtutibus gloriantur S. Hieron tom 9. ep 1. Herod seekes Christ and the wisemen seeke him also they both pretend to worship him and who knowes the event and their intent at the present (d) Magi quaerebant ut invenirent Herodes quaerebat ut perderet Iudaei civitatem nascentis legebant tempus venientis non intelligebant inter Magorum pâ—um amorem Herodis crudelem timorem illi evanuerunt S. Aug. Tom. 10. Serm. 34. de temp but he that knowes the heart from whom no secrets are hid Trie all things is a good precept (e) 1 Thess 5.21 Keepe that which is good is great profit The soule who hath preferred the Lord to all the world and makes him her chiefe and whole delight is knowne by foure inseparable badges 1 Hee casts himselfe and care wholly on Gods mercy favour and truth for the things of this life and a better Hee knowes the childs hand on earth can effect nothing without the fathers hand in heaven (f) Mat. 6.27 Sicut corpori ne exiguum quidem augmentum potes adjicere curando sed absque tua sollicitudine illius incrementum consequeris ita te oportet etiam
should adversity so much distract us seeing it prepares us for the fruition of heavenly joyes Let 's a while ballance thy sorrowes and solaces thy crosses and thy Comforts together Shew thy soares tell us what they be hast thou lost all thy goods with patient Iob and art become poore so long as the internall graces of the minde remaine thou still remainest rich in thy God (g) Nunquid fidem nunquid pietatem nunquid interioris hominis bona qui est ante deum dives lege S. Aug. civit lib. 1. cap. 10. The poore pious man hath a world of wealth the wicked rich man is not worth a blew point (h) Ejus qui fidelis est totus mundus divitiarum ejus autem qui infidelis est neque obulus S. Hier. Coquaeus in loc The holy Apostle gives God thankes in Iesus Christ for their grace (i) Observa non propter terrena peritura gratias agit sed pro veris bonis pro fide Christiana fiducia St. Chrys in loc and worth not for their Wealth Rom. 1.8 for the flourishing of their faith more then their fields the increase of their grace not of their gold When the Gentiles upbraided and scorned the Christians (k) Quod plerique pauperes dicimur non est infamia nostra sed gloria animus noster ut luxu solvitur ita frugalitate firmatur tamen quis potest pauper esse qui non eget qui non inhiat alieno qui deo dives est Et tamen facultates si utiles putaremus à deo posceremus utique indulgere potest aliquantulum cujus est totum sed nos contemnere malumus opes quam centinere innocentiam magis cupimus magis patientiam flagitamus malumus nos honos esse quam pradigos Minutius in Octavio Bibl. Patrum Tom. 3. pag. 1. because they were poore answer was made Povertie is not our shame but our glory As plenty would draw us from God so poverty drives us unto God before whom when wee appeare in Prayer were we as earnest for riches as wee are for Christs righteousnesse our heavenly father would not deny us Seeing when wee were enemies (l) Rom. 8.32 Quid de opibus dubitas cum herum habeas Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Superiora ad fruendum aequalia in future ad convivendum inferiera ad dominandum S. Chrysost hee sent his sonne to die for us how can he now being made his children deny us any thing that is good But our care is to obtaine Chastitie Charitie Patience and innocencie wherewith whosoever is furnished cannot be properly counted poore seeing hee wants nothing that is rich in God Thou seest one man well clad well attended his garments laid with Gold-lace (m) Animus hominis dives non area appelri solet quamvis illa sit plena dum te inanem video divitem non putabo quis dubitet quin in virtute divitiae positae sint quoniam nulla possessio nulla vis auri argenti pluris quam virtus aestimanda est Cicero and a ring of gold on his finger but hee hath no gold nor money in his purse thou beholdest another poorely arrayed newly come from labouring in Pharohs Brick-kills but his pockets are full of Iewels and Pearles which of these dost thou account the richer man the poore Christian hath a rich inside (n) Cum repletus fueris spiritualibus divitijs pauper eris Et ille dives ideo fuit quia habebat lectum eburneum tu pauper es cuius cubiculum cordis plenum est tantis gemmis virtutum justitiae veritatis charitatis fidei patientiae tolerantiae S. Aug. in Psal 33. though his outside be inglorious The Carnalist hath a beggerly soule though his out-side-shew be pompous If the Grace of Faith (o) Si fidem invenites venalem quantum pro illa dares quam te voluit deus gratis habere ingratus es Egent ergo illi divites egent quod est gravius pane egent id ib. Hope or Charitie were to be purchased with money how many thousand would the soule that desires salvation by Christ give for them Seeing then God hath given them unto his Saints freely and for nothing how rich are they in that Treasure which no riches can possibly compasse Speake O my Soule (p) Quid taces anima c S. Hier. ep 22. is there any thing so rich as God is there ought so pleasing to God as the Soule enriched with God Thou hast two Servants the one is eloquent proper (q) Forte habes servum formosum staturosum hene compositum Sed furem nequam fraudulentum habes autem alium fortè parvum statura deformem facie colore totrum Sed fidelem parcum sobrium quem istorum duorum diligis Si oculos carnis interrogas vincit apud te pulcher injustus Si oculos cordis vincit deformis fidelis vides ergo quod vis ut exhibent tigi alter i. e. fidem Exhibe illi tu S. Aug. in Psal 33. faire active but a lyar false and theevish the other slow of speech of low stature hard-favoured but religious honest diligent fast and faithfull which of these lovest thou best fancie perhaps is taken with the former but wisedome entertaines the latter Let the blind world hugge her rich darlings and vaine lovers be insnared with their beauty the God of the world gives earnest onely unto his faithfull though little flocke here and eternall welcome hereafter into his heavenly familie Hast thou borne the heavy yoake of unjust (r) Ferte patienter fidei notas stigmata Christiana ecclesiae paupertatem ferte inquam impudicorum elogia virginitatis haeredes S. Hieron Tom. 9. Epist 3. infamie hath thy innocent name beene pursued with groundlesse surmises and tortured upon the cruell-racke of Calumnie These are the Cognisance of vertue the colours under which a Christian soldier fights (Å¿) Mat. 5.11 12. Incipit beatitudo judicio divino ubi aerumna aestimatur humano St. Ambros lib. 1. offic cap. 16. merces vestra copiosa est in coelo futuram non praesentem in coelo non in terra mercedem promisit esse reddendam quos manet gloria expectat injuria idem ibid. Such Liveries the world liberally gives to all the Saints to weare Ignominie staines on earth whom glory crownes in Heaven Hast thou lost thy best thy dearest friends nor are they lost whom heaven receives (t) Non perdidisti virum sed praemisisti quorum alterum doloris alterum gaudij est S. Hier. Tom 1. Ep. 11. Quod virum amisisti commune tibi cum alijs est mulieribus Esto reliquis mulieribus fortitudinis exemplum atque perturbationeÌ„ hanc moderare ut nec corde concidas nec dolore supprimare S. Basil Tom. 3 Ep. 5. ad conjugem Aâ—â—thaei nor are we losers who retaine our God (u) Non moeremus quod talem amisimus sed gratias agimus quod
qui latro quis infidiator tibi tollit deum potest tibi tollere totum quod possides corpore non tibi tollit eum quem possides corde S. Aug. in Ps 84. Wherfore as the woman prepares with care and diligence to entertaine and wade thorow her inutterable paines in Childe-birth with patient cheerefulnesse (k) Quia aviditate nimia liberos cupit doloris tormentum spernit dum quod satis diligit concupiscit ante gaudet ex prole quam contrisietur ex partu c. S. Hieron tom 9. Ep. 5. in the eagernesse of her desire to be crown'd with the honour of a Mother So in the assured hope to live and reigne with our God let 's under-goe the pangs and throwes which the world throwes upon us with humble meekenesse The fire and ayre doe overthrow mountaines rend up rocks and shake the whole earth to breake forth to their naturall place teaching us to breake thorow all impediments throw off all cloggs breake all chaines make way thorow the very thickest crowd of all Creatures to hasten unto the bosome of our beloved God Seeing then nothing under Heaven (l) Corpus hoc vigilando fatigatur stando fatigatur ambulando fatigatur sedendo fatigatur manducando fatigatur quocunque se verterit ad subsidium fatigationu ibi inveniet aliam fatigationem Medicamenta ipsa sunt quae nobis apponuntur In ipso adjutorio non invenies firmamentum Totum ergo esuriamus totum sitiamus veras divitias veram sanitatem veram justitiam quae sunt verae divitiae coelestis illa mansio in Hierusalem S. Aug. in Psal 122. can content the devout minde nor in Heaven save God alone Let nothing likewise discontent us under heaven so long as we possesse our God But as the woman as soone as she is delivered of the childe remembreth no more the anguish for joy that a man (m) Iohn 16.21 Non dixit illud illud mihi est in coelo sed quid illud est quantum est quale est sic dum coelestia admiratur iste Asaph terrena despicit inter utrumque versans animum semetipsum poenitendo graviter affligit totumque se contemptis inferioribus ad superiora rapit Ruffinus Bruno Zuinglius Remigius Ludolphus Carthusiensis Hugo Cardinal in loc is borne into the World So learne to over-looke and forget the sorrowes and anguish of this life thorow the full assurance shortly to possesse the things which God hath prepared for them that love him which are such things as eye hath not seene (n) Quod nec oculus vidit quia non est color nec aurit audivit quia non est sonus nec in cor hominis ascendit quia cor hominis illuc debeat ascendere St. Aug. Ep. 121. Tom. 2. Quid mihi in coelo Quid sumitur admirativè in determinatè quasi magnitudinem denotet rei expetitae Lorin in loc nor eare heard neither have entred into the heart of man 1. Cor. 2.9 and who are those that love him but such as can truely professe with David Whom have I in Heaven but thee and there is none upon earth that I desire beside thee (o) Haec ergo agite deus pacis erit vobiscum erantes simul pro nobis ut ea quae bene monemus alacriter impleamus S. Aug. Tom. 1. Ep. 87. A familia Christi oratum est pro Petro oratum est pro Paulo vos in ejus familia esse gaudemus incomparabiliter plus quam Petrus Paulus orationum fraternarum auxilijs indigemus S. Aug. Ep. 121. Happy is that people that is in such a case yea happie is that people whose God is the Lord (p) Psal 144.15 Isa 43.2 None can be so ignorant to account it Novelty or Malignant (*) Nemo reprebendat quod in Epistolis aliquos aut laudamus aut carpimus cum in arguendis malis sit correctio caeterorum in optimis praedicandis bonorum ad virtutem studia concitentur St. Hieron Ep. 15. to deeme it needlesse to preserve the pious memory of Saints departed as a precious oyntment in a Paper-Boxe The Prophet Hieremie praised King Iosiah (q) Hieremiah 22.15.16 David his deare friend Ionathan (r) 2. Sam. 1.26 S. Herom his noble disciple Marcella (ſ) St. Hieron Ep. 16. Both Greeks Romans Christians have ever sprinkled some perfume upon their dead yea large volumes are written (t) Beatus Pamphilus Martyr cujus vitam Eusebius Caesariensis Episcopus tribus fere voluminibus explicavit S. Hieron Ep. 141. in honour of particular Persons The greatest of Apostles hearing of Philemons (u) Philem. 6. love and faith (x) In quibus totam Christiani hominis perfectionem complectitur Calvin in loc 1. Ioh. 3.23 Seminabat carnalia ut meteret Spiritualia dabat terrent ut caelestia tolleret brevia concedebat ut pro his aeternat mutared S. Hieron Ep. 27. toward the Lord Iesus and toward all Saints praiseth God for it publisheth it records it that whatsoever good thing was in him thorow Christ might be knowne to exite others unto the like degree of Perfection Nor can I frustrate your hungry expectation (y) Omnes mirum de te nescio quid audire desiderant qui professionis tuae cognovere virtutem nunc conversationis expectant St. Hieron Tom. 9. Ep. 1. ad Demetriadem without deserved blame (z) Peccare me crederem Si tacerem Paulinus ad Celantiam St. Hieron Ep. 14. should I silence his worth and shovell it with the Sacred ashes into his Grave nor can I satisfie it without some dash of Ambition (a) Vereor ne officium putetur ambitio idem Ep. 9. Pompei statuos restituendo tuas eriges who thereby am capable to receive more honour by his memoriall than this vanishing breath can confer upon him (b) Multoque plus accipiam quam tribuam beneficij tantarum recordatione virtutum idem Ep. 16. as once Hortensius praised Rhetorick to the skies that he also might ascend with her (c) Cicero And howsoever in this place and presence good men lov'd him (d) Boni eum praedicent mali detrahere non audeant Nec fingere quisquam ausus est quod à nullo putat esse credendum S. Hieron Ep. 14. Ep. 15. and bad men had nothing but good to speake of him Yet seeing vertue cannot either be alwayes free'd from Envie (e) Virtus semper invidia patet aliter hominem livor aliter Christus judicat non eadem est sententia tribunalis ejus Anguli sufurronum S. Hieron Ep. 39. Fieri quidem non potest ut absque morsu hominum vitae hujus curricula quis pertranseat malorumque solatium est bonos carpere dum peccantium multitudine putant culpam minui peccatorum S. Hieron Ep. 10. or confin'd within so narrow a compasse let 's gratifie others with the
shadow of his large spreading worth Wherein to stop Momus mouth expect no Panegyricall Oration (f) Testor Iesum cui ille servivit ego servire cupio me utramque in partem nihil fingere sed quâ—si Christ anum de Christiano quae sunt vera proferre id est historiam scribere non panegyricum S. Hieron Ep. 22. or sale of praise at a certaine price (g) Fictas laudes certo pretio vendere idem Ep. 14. Nulla est in hoc libello adulatio Clerici ipsi quos magisterio esse oportucrat pariter timori osculantur capita matronraum extenta manu ut benedicere eos putes velle si nescis pretia accipiunt salutandi benedictionis pretia accipâ—ebant à viduis idem Ep. 22. but a most just Narration of the Mercies of God unto him in life and death WILLIAM FAVCIT late of VPTON in the Parish of West-Ham in the Countie of Essex Gentleman was born in ARNCLIFFE in York-shire of honest Parents Persons of good worth and note (h) Nihil in illo laudabo nisi quod proprium est Majâ—rum insignia non quod habentibus grandia sint sed quo contemnentibus mirabilia S. Hieron Ep. 22. 27. in their Countrey Yet his owne Vertues and Pietie did ever more renowne him then his Pedegree (i) Nobilior es Sanctitate quam genere idem Ep. 7 ad Laetam His Second-birth qualifie him more then his first birth whereby hee became the very Top and Honour (k) Nec interest qua quis conditione natus sit cum omnes in Christo aequaliter renascamur idem Ep. 14. Honor omnium propinquorum idem Ep. 9. Virtus est vera Nobilitas of all his kindred His principall education chiefe abode was in the famous Cities of Norwich London where it pleased God so to prosper his estate and especially worke upon his heart in the powerfull Ministery of the Word that he became an experienced conscionable and noble Christian (l) Nulli te unquam de generis nobilitate praeponas neque obscuriores quasque humitiore loco natas te inseriores putes Nescit religio nostra personas accipere nec conditiones hominum sed animos inspicit singulorum Servum nobilem de moribus pronunciat Sola apud deum libertas est non servire peccatis Summa apud deum est nobilitas clarum esse virtutibus Quid apud deum in viris nobilius Petro qui piscator pauper fuit quid in foeminis beata Maria illustrius quae sponsa fabri describitur St. Hier. Ep. 14. His acute wit (m) Nihil ingenio ejus docilius fuit idem Ep. 22. faithfull memory working head and great experience in the affaires of this life together with his good repute (n) Curam habuit non conscientiae tantum sed etiam famae idem Ep. 14. and power among his friends he imployed rather to the good of others where it might bee beneficiall to Church or common-wealth then to the advantage of his owne ends or estate All men have some infirmities (o) Quorsum ista ut hominem esse te noveris passionibus humanis nisi caveris subjacere de eodem cuncti facti sumus luto ijsdem compacti exerdijs St. Hieron Ep. Nam vitijs nemo sine noscitur Optimus ille est qui minimis urgetur velut si egregio inspersos reprehendas corpore naevos Horat. lib. 1. Sat. Sat. 3. 6. and in their judgement who knew him best hee as few as man could have (p) Irasci hominis iram non perficere Christiani St. Hieron Ep. 9. his care being so to live here on earth as one that beleeved hee should live with Christ (q) Sic vixit ut se ad Christum crederet profecturum idem Ep. 9. ad Salvinam in Heaven Hee was happie in his Marriage and in the hopefull fruit of the honourable undefiled-Bed But the fruit of his Body being nip't with the early frost of death and withered before full ripenesse God having so mercifully provided for the Heires of his Body in Heaven and denying a supply of those young olive-branches (r) Haec est uberior faecundiorque faelicitas non ventre gravescere sed mente grandescere lactescere pectore sed corde candescere non visceribus terram sed coelum orationibus parturire St. Aug. Ep. 179. Probae Iuliaenae his care was doubled to provide for Gods Heyres (Å¿) Orbitatis magnitudo religionis occasio fuit St Hieron Ep. 9. and poore children on earth that stood in neede of the uttermost extent of his goodnesse (t) Psal 16.2.3 Vnto whom hee lent such a helping hand both in life (u) Munera quae donat moriens haec munera non sunt Donat enim quod iam desinit esse suum Qui sanus metuensque nihil qui mente quieta qui sibi dum vivit demserit ille dedit St. Orientius Biblioth Patrum Tom. â— pars tertia page 798. and death out of his moderate estate (x) Vir erat ditissimae paupertatis Apostolicae solicitudinis S. Hieron Ep. 8. de Anastasio as few examples I feare can bee produced to have done the like namely to make Christ coheire with his Kinred (y) Christum liberorum suorum faciat cohaeredem idem Ep. 150. Non dixit dominus da filijs da fratribus da propinquis sed da pauperibus imo da Christo qui in pauperibus pascitur O quanta beatitudo pro parvis magna recipere aeterna pro brevibus pro morituris semper viventia habere dominum debitâ—rem idem eod Hee began at the Sanctuary and Temple of God watering his native barren soyle wirh setled maintenance (z) Majoris est Mercedis quod non cogitur sed offertur idem Ep. 22. Secum portet quod invitus dimissurus est imo praemittat in coslum quod si negaverit terra sumptura est idem Ep. 10. for the Preaching of the word in the Chappell of HAVVTON-GILL Where also having built a free-Schoole and endowed it for ever with a liberall allowance hee hath happily provided for the education of Posterity and the instruction consolation of their Parents so that young and old may thus honour his memoriall He was a faithfull Man and feared God above many (a) Nehem. 7.2 Si cuncta virtutibus ejus congruae dixero adulari putabor Si quaedam subtraxero ne incredibilia videantur damnum landibus ejus mea facit verecundia quid igitur faciam quod implere non possum negare non audeo St. Hier. Ep 8. As he cast his right eye upon their Soules so with his left eye he searched out the Poore Fatherlesse Levite and Widdow (b) Quae vidua non hujus auxilio sustentata est quis pupillus non in eo reperit patrem S. Hier. To. 9. Ep. 9. Some he educated at the most famous Vniversitie of